An Arabic-English Lexicon: Derived from the Best and the Most Copious Eastern Sources By Edward William Lane This is the Text Version of Lane, An Arabic English Lexicon converted into text from:http://www.perseus.tufts.edu/hopper/collection?collection=Perseus:corpus:perseus,work,Lane,%20An%20Arabic-English%20Lexicon This work is licensed under a Creative Commons Attribution-ShareAlike 3.0 United States License (Details can be found here: http://creativecommons.org/licenses/by-sa/3.0/us/) [Converted to text file by Naveed Ul Islam & Zunera Naveed (My daughter). Please report errors and your suggestions to naveedulislam@hotmail.com] The preface of this work was extracted from an online version of Lane's Lexicon available at: http://books.google.com/books/reader?id=8yswAAAAYAAJ&printsec=frontcover&output=reader&pg=GBS.PR5 IMPORTANT: Since this file contains bidirectional text (that is it contains English which is written from left to right and Arabic which is written from right to left) it is highly recommended that it be used by the best bidirectional text editor (I am a professional software tester) tested so far; BabelPad. This software is free, does not need installation and has the best text searching features (for the purpose of this lexicon) as you will see for yourself. Available for download from: http://www.babelstone.co.uk/Software/BabelPad.html. This is the only free text editor so far, that includes vowel signs in its search. 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Finally it is very important that you read and understand the PREFACE (just below) in order to understand the abbreviations and termonology used in this lexicon by Edward William Lane. Though a numerous corrctions have been made in the online text at Perseus Digital Library as per published version of Lane Lexicon but there may be still be mistakes in this file, please consider this as a draft version and report errors and send your questions to Naveed Ul Islam (naveedulislam@hotmail.com). Thank you 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. --------------------------------------------- END NOTES --------------------------------------------- 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. --------------------------------------------- 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 M in art. بر.) So too in the trad., اَلْآنَ طَابَ امْضَرْبُ Now fighting has become lawful; as related accord. to the dial. of Himyer, for الضَّرْبُ. (TA in art. طيب.) It has been said that this form ام is only used in those cases in which the ل of the article does not become incorporated into the first letter of the noun to which it is prefixed; as in the phrase, خُذِ الرُّمْحَ وَارْكَبِ امْفَرَسَ [Take thou the spear, and mount the mare, or horse], related as heard in El-Yemen; but this usage may be peculiar to some of the people of that country; not common to all of them; as appears from what we have cited above. (Mughnee.) = أَمَ for أَمَا, before an oath: see art. اما. = And أَمَ اللّٰهِ and أَمُ اللّٰهِ &c.: see أَيْمُنُ اللّٰهِ, in art. يمن. أُمٌّ A mother (T, S, M, Msb, K, &c.) [of a human being and] of any animal; (IAar, T;) as also ↓إِمٌّ, (Sb, M, Msb, K) and ↓أُمَّةٌ, (T, M, Msb, K,) and ↓أُمَّهَةٌ, (S, M, Msb, K,) which last is the original form (S, Msb) accord. to some, (Msb,) or the ه in this is augmentative (M, Msb) accord. to others: (Msb:) the pl. is أُمَّهَاتٌ (Lth, T, S, M, Msb, K) and أُمَّاتٌ; (S, M, Msb, K;) or the former is applied to human beings, and the latter to beasts; (T, S;) or the former to rational beings, and the latter to irrational; (M, K;) or the former is much applied to human beings, and the latter to others, for the sake of distinction; (Msb;) but the reverse is sometimes the case: (IB:) IDrst and others hold the latter to be of weak authority: (TA:) the dim. of أُمٌّ is ↓ أُمَيْمَةٌ (T, S, K) accord. to some of the Arabs; but correctly, [accord. to those who hold the original form of أُمٌّ to be أُمَّهَةٌ,] it is ↓ أُمَيْمِهَةٌ . (Lth, T, TA. [In a copy of the T, I find this latter form of the dim. written اميهة.]) ― - أُمَّ لَكَ denotes dispraise; (S;) being used by the Arabs as meaning Thou hast no free, or ingenuous, mother; because the sons of female slaves are objects of dispraise with the Arabs; and is only said in anger and reviling: (A Heyth, T:) or, as some say, it means thou art one who has been picked up as a foundling, having no Known mother: (TA:) [or] it is also sometimes used in praise; (A 'Obeyd, T, S, K;) and is used as an imprecation without the desire of its being fulfilled upon the person addressed, being said in vehemence of love; [lit. meaning mayest thou have no mother!], like ثَكِلَتْكَ أُمُّكَ, and لَا أَبَا لَكَ, [and قَاتَلَكَ اللّٰهُ,] &c. (Har p. 165.) ― - Some elide the ا of أُمّ; as in the saying of 'Adee Ibn—Zeyd. “ أَيُّهَا العَائِبُ عِنْدِمَّ زَيْدٍ [O thou who art blaming in my presence the mother of Zeyd]; meaning, عِنْدِى أُمَّ زَيْدٍ; the ى of عندى being also elided on account of the occurrence of two quiescent letters [after the elision of the ا of أُمّ]: (Lth, T, S:) and as in the phrase وَيْلُمِّهِ, (S,) which means وَيْلٌ لِأُمِّهِ. (S, and K in art. ويل, q. v.) ― - هُمَا أُمَّاكّ means They two are thy two parents: or thy mother and thy maternal aunt. (K.) [But] فَدَّاهُ بِأُمَّيْهِ is said to mean [He expressed a wish that he (another) might be ransomed with] his mother and his grandmother. (TA.) ― - One says also, لَا تَفْعَلِى ↓ يَا أُمَّتِ [O my mother, do not thou such a thing], and [in like manner] يَا أَبَتِ افْعَلْ; making the sign of the fem. gender a substitute for the [pronominal] affix ى; and in a case of pause, you say يَا أُمَّهْ. (S.) ― - And one says, مَا أُمِّى وَأُمُّهُ, and مَا شَكْلِى وَشَكْلُهُ, meaning [What relationship have I to him, or it? or what concern have I with him, or it? or] what is my case and [what is] his or its, case? because of his, or its, remoteness from me: whence, (T,) “ وَمَا أُمِّى وَأُمُّ الوَحْشِ لَمَّا تَفَرَّعَ فِى مَفَارِقِىَ الْمَشِيبُ [And what concern have I with the wild animals when hoariness hath spread in the places where my hair parts?]; (T, S;) i. e. مَا أَنَاوَطَلَبُ الوَحْشِ بَعْدَ مَا كَبِرْتُ [i. e. مَا أمْرِي وَطَلَبُ الوَحْشِ: in one copy of the S, وَطَلَبَ, i. e. with وَ as a prep. denoting concomitance, and therefore governing the accus. case: both readings virtually meaning what concern have I with the pursuing of the wild animals after I have grown old?]: he means, the girls: and the mention of أُمّ in the verse is superfluous. (S.) ― - أُمٌّ also relates to inanimate things that have growth; as in أُمُّ الشَّجَرَةِ [The mother of the tree]; and أُمُّ النَّخْلَةِ [the mother of the palm-tree]; and أُمُّ المَوْزِةَ [the mother of the banana-tree; of which see an ex. in art. موز]; and the like. (M, TA.) ― - And it signifies also The source, origin, foundation, or basis, (S, M, Msb, K,) of a thing, (S, Msb, [in the former of which, this is the first of the meanings assigned to the word,]) or of anything; (M, K) its stay, support, or efficient cause of subsistence. (M, K.) ― - Anything to which other things are collected together, or adjoined: (IDrd, M, K:) anything to which the other things that are next thereto are collected together, or adjoined: (Lth, T:) the main, or chief, part of a thing; the main body thereof: and that which is a compriser, or comprehender, of [other] things: (Ham p. 44:) the place of collection, comprisal, or comprehension, of a thing; the place of combination thereof. (En-Nadr, T.) ― - And hence, (IDrd, M,) The head, or chief, of a people, or company of men; (IDrd, S, M, K;) because others collect themselves together to him: (IDrd, TA:) so in the phrase أُمُّ عِيَالٍ [lit. the mother of a household], in a poem of Esh-Shenfarà: (IDrd, M:) or in this instance, it has the signification next following, accord. to Esh-Sháfi'ee. (T.) ― - A man who has the charge of the food and service of a people, or company of men; accord. to EshSháfi'ee: (T:) or their servant. (K.) ― - A man's aged wife. (IAar, T, K.) ― - A place of habitation or abode. (K.) So in the Kur [ci. 6], فَأُمُّهُ هَاوِيَةٌ His place of habitation or abode [shall be] the fire [of Hell]: (Bd, Jel, TA:) or, as some say, the meaning is أُمُّ رَأْسِهِ هَاوِيَةٌ فِيهَا [his brain shall fall into it, namely, the fire of Hell]. (TA.) ― - The ensign, or standard, which an army follows. (S.) [See أُمُّ الرُّمْحِ, below.] ― - It is said in a trad., respecting the prophets, أُمَّهَا تُهُمْ شَتَّى, meaning that, though their religion is one, their laws, or ordinances, or statutes, are various, or different: or the meaning is, their times are various, or different. (TA in art. شت.) ― - See also أُمَّةٌ, in two places. ― - أُمّ is also prefixed to nouns significant of many things. (M.) [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, with the meanings assigned to them in lexicons in the present art., and arranged in distinct classes.] ― - أُمُّ الرَّجُلِ The man's wife; and the person who manages the affairs of his house or tent. (TA.) And أُمُّ مَثْوَى الرَّجُلِ The man's wife, to whom he betakes himself for lodging, or abode: (T:) the mistress of the man's place of abode. (S, M.) ― - أُمُّ عَامِرٍ The hyena, or female hyena; as also أُمُّ عَمْرٍو; (TA;) and أُمُّ الطَّرِيقِ. (S, TA. [See also other significations of the first and last below.]) أُمُّ حِلْسٍ [or أُمُّ الحِلْسِ (as in the S and K in art. حلَس）] The she-ass. (TA.) أُمُّ البَيْضِ The female ostrich. (S, K.) ― - أُمُّ الرَّأُسِ The brain: (T, M, K:) or the thin skin that is upon it: (IDrd, M, K:) or the bag in which is the brain: (T:) or the skin that comprises the brain; [the meninx, or dura mater and pia mater;] (S, Mgh;) which is called أُمُّ الدِّمَاغِ (S, Msb) likewise. (S.) ― - أُمُّ النُّجُومِ The Milky way; (S, M, K) because it is the place where the stars are collected together [in great multitude]: (M:) or, as some say, the sun; which is the greatest of the stars. (Ham pp. 43 and 44.) Because of the multitude of the stars in the Milky way, one says, مَا أَشْبَهَ مَجْلِسَكَ بِأُمِّ النُّجُومِ (assumed tropical:) [How like is thine assembly to the Milky way!]. (TA.) ― - أُمُّ القُرَى [The mother of the towns; the metropolis: particularly] Mekkeh; (T, S, M, K) because asserted to be in the middle of the earth; (M, K;) or because it is the Kibleh of all men, and thither they repair; (M, K; *) or because it is the greatest of towns in dignity: (M, K:) and every city is the أُمّ of the towns around it. (T.) أُمُّ التَّنَائِفِ The most difficult of deserts or of waterless deserts: (T:) or a desert, or waterless desert, (S, K,) far extending. (S.) أُمُّ الطَّرِيقِ (T, S, M) and ↓ أُمَّةٌ الطَّرِيقِ (M, K) The main part [or track] of the road: (T, S, M, K:) when it is a great road or track, with small roads or tracks around it [or on either side], the greatest is so called. (T. [The former has also another signification, mentioned above.]) أُمُّ عَامِرٍ The cemetery, or place of graves. (T. [This, also, has another signification, mentioned before.]) أُمُّ الرُّمْحِ The ensign, or standard; (M, K;) also called أُمُّ الحَرْبِ; (TA;) [and simply الأُمُّ, as shown above;] and the piece of cloth which is wound upon the spear. (T, M. *) أُمُّ جَابِرٍ Bread: and also the ear of corn. (T.) أُمُّ الخَبَائِثِ [The mother of evil qualities or dispositions; i. e.] wine. (T.) أُمُّ الكِتَابِ [in the Kur iii. 5 and xiii. 39] (S, M, &c.) The original of the book or scripture [i. e. of the Kuran]: (Zj, M, K:) or the Preserved Tablet, اللَّوْحُ المَحْفُوظُ: (M, Msb, K:) or it signifies, (M, K,) or signifies also, (Msb,) the opening chapter of the Kuran; the فَاتِحَة; (M, Msb, K;) because every prayer begins therewith; (M;) as also أُمُّ القُرْآنِ: (Msb, K:) or the former, the whole of the Kuran, (I'Ab, K,) from its beginning to its end: (TA:) and the latter, every plain, or explicit, verse of the Kuran, of those which relate to laws and statutes and obligatory ordinances. (T, K.) أُمُّ الشَّرِّ Every evil upon the face of the earth: and أُمُّ الخَيْرِ every good upon the face of the earth. (T.) إِمُّ أم إِم ام آم : see أُمٌّ, first sentence. أَمَّةٌ : see آمَّةٌ. أُمَّةٌ A way, course, mode, or manner, of acting, or conduct, or the like; (AZ, S;) as also ↓ إِمَّةٌ : (AZ, S, K:) Fr assigns this meaning to the latter, and that next following to the former: (T:) a way, course, or rule, of life, or conduct; (Fr, T, M, K;) as also ↓ إِمَّةٌ . (M, K.) ― - Religion; as also ↓ إِمَّةٌ : (AZ, S, M, K: [one of the words by which this meaning is expressed in the M and K is شِرْعَة; for which Golius found in the K سرعة:]) one course, which people follow, in religion. (T.) You say, فُلَانٌ لَا أُمَّةَ لَهُ Such a one has no religion; no religious persuasion. (S.) And a poet says وَهَلْ يَسْتَوِى ذُو أُمَّةٍ وَكَفُورُ [And are one who has religion and one who is an infidel equal?]. (S.) ― - Obedience [app. to God]. (T, M, K.) = The people of a [particular] religion: (Akh, S:) a people to whom an apostle is sent, (M, K,) unbelievers and believers; such being called his أُمَّة: (M:) any people called after a prophet are said to be his أُمَّة: (Lth, T:) the followers of the prophet: pl. أُمَمٌ. (T, Msb.) It is said in the Kur [ii. 209], كَانَ النَّاسُ أُمَّةٍ واحِدَةً, meaning Mankind was [a people] of one religion. (Zj, T, TA.) ― - A nation; a people; a race; a tribe, distinct body, or family; (Lth, T, M, K;) of mankind; (Lth, T;) or of any living beings; as also ↓ أُمٌّ : (M, K:) a collective body [of men or other living beings]; (T, S;) a sing. word with a pl. meaning: (Akh, S:) a kind, genus, or generical class, (T, S, M, K,) by itself, (T,) of any animals, or living beings, (T, S, M, TA,) others than the sons of Adam, (T,) as of dogs, (T, S, M,) and of other beasts, and of birds; (T, M, * TA;) as also ↓ أُمٌّ ; (M, K;) pl. of the former أُمَمٌ; (S, M;) which occurs in a trad. as relating to dogs; (S;) and in the Kur vi. 38, as relating to beasts and birds. (T, M, * TA.) ― - A man's people, community, tribe, kinsfolk, or party; (M, K, TA;) his company. (TA.) ― - A generation of men; or people of one time: pl. أُمَمٌ: as in the saying, قَدْ مَضَتْ أُمَمٌ Generations of men have passed away. (T.) ― - The creatures of God. (M, K.) You say, مَا رَأَيْتُ مِنْ أُمَّةِ اللّٰهِ أَحْسَنَ مِنْهُ [I have not seen, of the creatures of God, one more beautiful than he]. (M.) = I. q. إِمَامٌ; (T, M, K;) accord. to A 'Obeyd, applied in this sense to Abraham, in the Kur xvi. 121. (T.) ― - A righteous man who is an object of imitation. (T.) ― - One who follows the true religion, holding, or doing, what is different from, or contrary to, all other religions: (M, K:) [said to be] thus applied to Abraham, ubi suprà. (M.) ― - One who is known for goodness: (Fr, T:) and so explained by Ibn-Mes'ood as applied to Abraham: (TA:) or, so applied, it has the signification next following: (TA:) a man combining all kinds of good qualities: (T, M, K:) or, as some say, repaired to: or imitated. (Bd:) ― - A learned man: (T, M, K:) one who has no equal: (T:) the learned man of his age, or time, who is singular in his learning: (Msb:) and one who is alone in respect of religion. (T.) = See also أُمٌّ, first sentence. Hence, يَاأُمَّتِ which see in the same paragraph. = The stature of a man; tallness, and beauty of stature; or justness of stature; syn. قَامَةٌ; (T, S, M, Msb, K;) and شَطَاطً: (M, TA: [in the K, the signification of نَشَاطٌ is assigned to it; but this is evidently a mistake for شَطَاطٍ; for the next three significations before the former of these words in the K are the same as the next three before the latter of them in the M; and the next five after the former word in the K are the same as the next five after the latter in the M, with only this difference, that one of these five is the first of them in the M and the third of them in the K:]) pl. أُمَمٌ. (T, S, M. *) You say, إِنَّهُ لَحَسَنُ الأُمَّةِ, i. e. الشَّطَاطِ [Verily he is beautiful in justness of stature]. (M.) And El-Aashà says حِسَانُ الوُجُوهِ طِوَالُ الأُمَمْ [Beautiful in respect of the faces,] tall in respect of the statures. (T, S, M. * [In the last, بيضُ الوُجُوهِ.]) ― - The face. (T, M, K.) ― - أُمَّةُ الآوَجْهِ The form of the face: (AZ, T:) or the principal part thereof; (M, K;) the part thereof in which beauty is usually known to lie. (M) You say, إِنَّهُ لَحَسَنُ أُمَّةِ الآوَجْهِ Verily he is beautiful in the form of the face: and إِنَّهُ لآَقَبِيحُ أُمَّةِ الآوَجْهِ verily he is ugly in the form of the face. (AZ, T.) ― - أُمَّةُ الطَّرِيقِ: see أُمٌّ. = A time; a period of time; a while. (T, S, M, K.) So in the Kur [xii. 45], وَادَّكَرَ بَعْدَ أُمَّةٍ [And he remembered, or became reminded, after a time]: (S, M:) or, after a long period of time: but some read ↓ إِمَّةٍ , i. e., after favour had been shown him, in his escape: and some read أَمَةٍ, i. e., forgetting. (Bd.) And so in the same [xi. 11], وَلَئِنْ أخَّرْنَا عَنْهُمُ العَذَابَ إِلآَى أُمَّةٍ مَعْدُودَة [And verily, if we kept back from them the punishment] until a short period of time. (S * Bd.) إِمَّةٌ أم أماه أمه أمة امه امة ماهو : see أُمَّةٌ, in three places; first and second sentences. ― - I. q. ↓ إِمَامَةٌ (K) [i. e. The office of إِمَام, q. v. : or] the acting as, or performing the office of, إِمَام: (T in explanation of إِمَّةٌ, and M and Msb in explanation of إِمَامَةٌ:) and the mode, or manner, of performing that office. (T.) ― - I. q. هَيْئَةٌ (Lh, M, K) and شَأْنٌ (M, K) and حَالٌ (M) and حَالَةٌ (M, K) [all as meaning State, condition, or case: or by the first may be here meant external state or condition; form, or appearance; or state with respect to apparel and the like]. ― - An easy and ample state of life; (T;) easiness, or pleasantness of life; ampleness of the conveniences of life, or of the means of subsistence; ease and enjoyment; plenty; prosperity; welfare. (IAar, M, K. *) You say of an old man when he has strength remaining, فُلَانٌ بِإِمَّةٍ, meaning Such a one is returning to a state of well-being and ease and enjoyment. (TA.) ― - Dominion; mastership; authority. (Fr, T, IKtt.) ― - A blessing, or what God bestows upon one; a benefit, benefaction, favour, or boon; a cause of happiness; (T, S, M, Msb, K;) as being that which men aim at, pursue, or endeavour to obtain, (T.) See أُمَّةٌ, last sentence but one. = Accord. to IKtt, it signifies also i. q. أَمَمٌ [but in what sense is not said]. (TA.) أَمَمٌ Nearness. (S, M, K.) ― - [Near; nigh.] You say, أَخَذْتُ ذلِكَ مِنْ أَمَمٍ I took that from near; from nigh. (S, TA.) And دَارُكُمْ أَمَمٌ Your house is near, or nigh. (M, TA.) And هُوَ أَمَمٌ مِنْكَ He, or it, is near to thee: and in like manner you say of two: (M, TA:) and of a pl. number. (S, M, TA.) And دَارِى أَمَمَ دَارِهِ My house is opposite to, facing, or in front of, his house. (S.) ― - Easy: (S, M, K:) near at hand; near to be reached, or laid hold of. (T, TA.) ― - Between near and distant. (ISk, T, S.) ― - Conforming, or conformable, to the just mean: (M, K: *) and ↓ مُؤَامٌّ , (AA, T, S, M, K,) [in form] like مُضَارٌّ, (S,) originally مُؤَامِمٌ, (TA,) the same; (T;) of a middle, or middling, kind or sort; neither exceeding, nor falling short of, what is right; (AA, T, S, M;) applied to an affair, or a case, (T, S,) and a thing [of any kind]; (S;) as also ↓ مُؤَمٌّ ; (TA;) and convenient, or suitable: (M, K:) and أَمَمٌ and ↓ مُؤَامٌّ both signify an affair, or a case, that is manifest, clear, or plain, (M, K,) not exceeding the due bounds or limits. (M.) الأَمَامُ The location that is before; (M, Msb, * K;) contr. of الوَرَآءُ. (M, K.) It is used [absolutely] as a noun, and adverbially, (M, Msb, * K,) necessarily prefixed to another noun: (Mgh:) and is fem., (Ks, M,) and sometimes mase.: (M, K:) or it is mase., and sometimes fem. as meaning the جِهَة: or, as Zj says, they differ as to making it masc. and making it fem. (Msb.) You say, كُنْتُ أَمَامَهُ I was before him, in respect of place. (S.) In the saying of Mohammad, to Usámeh, الصلَاةُ أَمَامَكَ, the meaning is The time of prayer [is before thee], or the place thereof; and by the prayer is meant the prayer of sunset. (Mgh.) You also say, أَمَامَكَ [i. c. Look before thee; meaning beware thou; or take thou note;] when you caution another, (M, K,) or notify him, of a thing. (M.) إِمَامٌ أمام إِمام امام A person, (S, Mgh,) or learned man, (Msb,) whose example is followed, or who is imitated; (S, Mgh, Msb;) any exemplar, or object of imitation, (T, M, K,) to a people, or company of men, (T,) such as a head, chief, or leader, or some other person, (M, K,) whether they be following the right way or be erring therefrom: (T:) applied alike to a male and to a female: (Mgh, Msb:) applied to a female, it occurs in a phrase in which it is written by some with ة: (Mgh:) but this is said to be a mistake: (Msb:) it is correctly without ة, because it is a subst., not an epithet: (Mgh, Msb:) or it is allowable with ة, because it implies the meaning of an epithet: (Msb:) and ↓ أُمَّةٌ signifies the same: (T, M, K:) the pl. of the former is أَيِمَّةْ, (T, S, M, K, [but omitted in the CK,]) originally أَأْمِمَةٌ, (T, S,) of the measure أَفعِلَةٌ, like أَمْثِلَةٌ, pl. of مِثَالٌ, (T,) but as two meems come together, the former is incorporated into the latter, and its vowel is transferred to the hemzeh before it, which hemzeh, being thus pronounced with kesr, is changed into ى; (T, S; *) or it is thus changed because difficult to pronounce; (M;) or, as Akh says, because it is with kesr and is preceded by another hemzeh with fet-h: (S:) but some pronounce it أَئِمَّةٌ, (Akh, T, S, M, K,) namely, those who hold that two hemzehs may occur together; (Akh, S;) the Koofees reading it thus in the Kur ix. 12; (M;) but this is anomalous: (M, K:) it is mentioned as on the authority of Aboo-Is-hák, and [Az says,] I do not say that it is not allowable, but the former is the preferable: (T:) or the pl. is أَئِمَّةٌ, originally أَأْمِمَةٌ like أَمْثِلَةٌ: one of the two meems being incorporated into the other after the transfer of its vowel to the hemzeh [next before it]; some of the readers of the Kur pronouncing the [said] hemzeh with its true sound; some softening it, agreeably with analogy, in the manner termed بَيْنَ بَيْنَ; and some of the grammarians changing it into ى; but some of them reckon this incorrect, saying that there is no analogical reason for it: (Msb:) and accord. to some, (M,) its pl. is also إِمَامُ, (M, K,) like the sing., (K,) occurring in the Kur xxv. 74; (M;) not of the same category as عَدْلٌ (M, K) and رِضَّى, (M,) because they sometimes said إِمَامَانِ, but a broken pl.: (M, K: *) or, accord. to A 'Obeyd, it is in this instance a sing. denoting a pl.: (M, S: *) or it is pl. of آمٌّ, [which is originally آمِمْ,] like as صِحَابٌ is pl. of صَاحِبٌ: (M:) the dim. of أَيِمَّةٌ is ↓ أُوَيْمَّةْ ; or, as El-Mázinee says, ↓ أُيَيْمَّةٌ . (S.) ― - الإِمَامُ also signifies The Prophet: (K:) he is called إِمَامُ [the exemplar, object of imitation, leader, or head, of his nation, or people]; (T;) or إِمَامُ الأمَّةِ [the exemplar, &c., of the nation, or people]; (M;) it being incumbent on all to imitate his rule of life or conduct. (T.) ― - The Khaleefeh: (Msb, K:) he is called إِمَامُ الرَّعِيَّةِ [the exemplar, &c., of the people, or subjects]. (M.) The title of الإِمَامُ is still applied to the Kings of El-Yemen: Aboo-Bekr says, you say, فُلَانٌ إِمَامُ القَوْمِ, meaning such a one is the first in authority over the people, or company of men: and إِمَامُ المَسْلِمِينَ means the head, chief, or leader, of the Muslims. (TA.) ― - The person whose example is followed, or who is imitated, [i. e. the leader,] in prayer. (Msb.) ― - [The leading authority, or head, of a persuasion, or sect. The four أيِمَّة or أَئِمَّة are the heads of the four principal persuasions, or sects, of the Sunnees; namely, the Hanafees, Sháfi'ees, Málikees, and Hambelees. And the Hanafees call the two chief doctors of their persuasion, after Aboo- Haneefeh, namely, Aboo-Yoosuf and Mohammad, الإِمَامَانِ The two Imáms.] ― - The leader of an army. (M, K.) ― - The guide: (K:) he is called إِمَامُ الإِبِلِ [the leader of the travellers]. (M.) ― - The conductor, or driver, of camels (M, K) is called إِمَامُ الإِبِلِ, though he be behind them, because he guides them. (M.) ― - The manager, or conductor, and right disposer, orderer, or rectifier, of anything. (M, K. *) ― - The Kuran (M, K) is called إِمَامُ المُسْلِمينَ [the guide of the Muslims]; (M;) because it is an exemplar. (TA.) [The model-copy, or standard-copy, of the Kuran, namely the copy of the Khaleefeh 'Othmán, is particularly called الإِمَامُ.] ― - [The scripture of any people: and, without the article, a book, or written record.] It is said in the Kur [xvii. 73], يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ The day when we shall call every one of mankind with their scripture: or, as some say, with their prophet and their law: or, as some say, with their book in which their deeds are recorded. (T.) It is also said in the Kur [xxxvi. 11], كُلَّ شَيْءٍ أَحْصَيْنَاهُ فِى إِمَامٍ مُبِينٍ, meaning, says El-Hasan, [And everything have we recorded] in a perspicuous book, or writing; (S, Jel;) i. e., on the Preserved Tablet. (Bd, Jel.) ― - The lesson of a boy, that is learned each day (T, M, K) in the school: (T:) also called السَّبَقُ. (TA.) ― - The model, or pattern, of a semblance, or shape. (M, K.) ― - The builder's wooden instrument [or rule] whereby he makes the building even. (S, K. *) ― - The cord which the builder extends to make even, thereby, the row of stones or bricks of the building; also called التُّرُّ and المِطْهَرُ; (T;) the string which is extended upon, or against, a building, and according to which one builds. (M, K. *) ― - إِمَامٌ signifies also A road, or way: (S, [but omitted in some copies,] M, K:) or a manifest road, or way. (TA.) It is said in the Kur [xv. 79], وَ إِنَّهُمَا لَبِإِمَامٍ مُبِينٍ (S, M) And they were both, indeed, in a way pursued and manifest: (M:) or in a way which they travelled in their journeys. (Fr.) ― - The direction (تَلْقَآء) of the Kibleh. (M, K. *) ― - A tract, quarter, or region, of land, or of the earth. (S.) ― - A string [of a bow or lute &c.]; syn. وَتَرٌ. (Sgh, K.) أَمِيمٌ Beautiful in stature; (K;) applied to a man. (TA.) = I. q. ↓ مَأْمُومٌ ; (S, M, Msb, K;) i. e. one who raves, or is delirious, (يَهْذِى, [in two copies of the S يَهْدِى, but the former appears, from a remark made voce آمَّةٌ, to be the right reading,]) from [a wound in] what is termed أُمُّ رَأْسِهِ [see أُمٌّ]: (S:) or wounded in what is so termed; (M, K;) having a wound such as is termed آمَّة, q. v. (Msb.) It is also used, metaphorically, in relation to other parts than that named above; as in the saying وَ حَشَاىَ مِنْ حَرِّ الفِرَاقِ أَمِيمُ ” (tropical:) [And my bowels are wounded by reason of the burning pain of separation]. (M.) = A stone with which the head is broken: (S, O:) but in the M and K ↓ أمَيْمَةٌ , [in a copy of the M, however, I find it without any syll. signs, so that it would seem to be ↓ أَمِيمَةٌ ,] explained as signifying stones with which heads are broken: (TA:) pl. أَمَائِمُ. (S, TA.) أُمَائِمُ Three hundred camels: (M, K:) so explained by Abu-l-'Alà. (M.) إِمَامَةٌ: see إِمَّةٌ. أَمِيمَةٌ: see أَمِيمٌ ― - Also, (Sgh,) or ↓ أُمَيْمَةٌ , (K,) A blacksmith's hammer. (Sgh, K.) أُمَيْمَةٌ dim. of أُمٌّ, q. v. (T, S, K.) = See also أَمِيمٌ: ― - and أمَيمَةٌ. الإِمِامِيَّةُ أمامي إِمامي الأمامية الإِمامية الاماميه الامامية One of the exorbitant sects of the Shee'ah, (TA,) who asserted that 'Alee was expressly appointed by Mohammad to be his successor. (Esh-Shahrastánee p. 122, and KT.) أُمَيْمِهةٌ [dim. of أُمَّهةٌ] : see أُمٌّ, first sentence. أُمِّىٌّ (T, M, Mgh, Msb, K) and ↓ أُمَّانٌ (K) [the former a rel. n. from أُمَّةٌ, and thus properly meaning Gentile: whence, in a secondary, or tropical, sense,(assumed tropical:) a heathen;] (assumed tropical:) one not having a revealed scripture; (Bd in iii. 19 and 69;) so applied by those having a revealed scripture: (Bd in iii.69:) [and particularly] an Arab: (Jel in iii. 69, and Bd and Jel in lxii. 2:) [or] in the proper language [of the Arabs], of, or belonging to, or relating to, the nation (أُمَّة) of the Arabs, who did not write nor read: and therefore metaphorically applied to (tropical:) any one not knowing the art of writing nor that of reading: (Mgh:) or (assumed tropical:) one who does not write; (T, M, K;) because the art of writing is acquired; as though he were thus called in relation to the condition in which his mother (أُمَّهُ) brought him forth: (T:) or (assumed tropical:) one who is in the natural condition of the nation (الأُمَّة) to which he belongs, (Zj, * T, M, * K, *) in respect of not writing, (T,) or not having learned writing; thus remaining in his natural state: (M, K:) or (assumed tropical:) one who does not write well; said to be a rel. n. from أمٌّ; because the art of writing is acquired, and such a person is as his mother brought him forth, in respect of ignorance of that art; or, as some say, from أُمَّةُ العَرَبِ; because most of the Arabs were of this description: (Msb:) the art of writing was known among the Arabs [in the time of Mohammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár. (T.) أُمِّيُّون لَا يَعْلَمُونَ, الكِتَابَ, in the Kur ii. 73, means Vulgar persons, [or heathen,] who know not the Book of the Law revealed to Moses: (Jel:) or ignorant persons, who know not writing, so that they may read that book; or, who know not the Book of the Law revealed to Moses. (Bd.) Mohammad was termed أُمِّىّ [meaning A Gentile, as distinguished from an Israelite: or, accord. to most of his followers, meaning illiterate;] because the nation (أُمَّة) of the Arabs did not write, nor read writing; and [they say that] God sent him as an apostle when he did not write, nor read from a book; and this natural condition of his was one of his miraculous signs, to which reference is made in the Kur [xxix. 47], where it is said, “thou didst not read, before it, from a book, nor didst thou write it with thy right hand:” (T, TA:) but accord. to the more correct opinion, he was not well acquainted with written characters nor with poetry, but he discriminated between good and bad poetry: or, as some assert, he became acquainted with writing after he had been unacquainted therewith, on account of the expression “ before it ” in the verse of the Kur mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, like as some of the kings, being أُمِّيُّون, write their signs, or marks: (TA:) or, accord. to Jaafar Es-Sádik, he used to read from the book, or scripture, if he did not write. (Kull p. 73.) [Some judicious observations on this word are comprised in Dr. Sprenger's Life of Mohammad (pp. 101-2); a work which, in the portion already published (Part I.), contains much very valuable information.] ― - Also, (K,) or [only] أُمِّىٌّ, (AZ, T, M,) applied to a man, (AZ, T,) Impotent in speech, (عَيِىّ, in the K incorrectly written غَبِىّ, TA,) of few words, and rude, churlish, uncivil, or surly. (AZ, T, M, K.) أُمِّيَّةٌ The quality denoted by the epithet أُمِّىٌّ: (TA:) [gentilism: (assumed tropical:) heathenism: &c.:] (assumed tropical:) the quality of being [in the natural condition of the nation to which one belongs, or] as brought forth by one's mother, in respect of not having learned the art of writing nor the reading thereof. (Kull p. 73.) أُمَّانٌ: see أُمِّىٌّ; and see also art. امن أُمَّهَدٌ: see أُمٌّ. آمٌّ آم [act. part. n. of 1;] i. q. قَاصِدٌ: [see 1, first sentence:] (TA:) pl. إِمَامٌ, like as صِحَابٌّ is pl. of صَاحِبٌ, (M, K,) accord. to some, but others say that this is pl. of إِمَامٌ [q. v.; the sing. and pl. being alike]; (M;) and آمُّونَ. (TA.) Hence, in the Kur [v. 2], وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ [Nor those repairing to the Sacred House]. (TA.) آمَّةٌ آمه آمة (S, Msb) and ↓ مَأْمُومَةٌ , as some of the Arabs say, (IB, Msb,) because it implies the meaning of a pass. part. n., originally; (Msb;) but 'Alee Ibn-Hamzeh says that this is a mistake; for the latter word is an epithet applied to the part called أُمُّ الدِّمَاغِ when it is broken; (IB;) or شَجَّةٌ آمَّةٌ and ↓ مَأْمُومَةٌ ; (M, Mgh, K;) A wound by which the head is broken, (S, M, Msb, K,) reaching to the part called أُمُّ الدِّمَاغِ, (S, Msb,) or, [which means the same,] أُمُّ الرَّأْسِ, (M, K,) so that there remains between it and the brain [only] a thin skin: (S:) it is the most severe of شِجَاج [except that which reaches the brain (see شَجَّةٌ）]: ISk says that the person suffering from it roars, or bellows, (يَصْعَقُ,) like thunder, and like the braying of camels, and is unable to go forth into the sun: (Msb:) the mulct for it is one third of the whole price of blood: (TA:) IAar assigns the meaning of [this kind of] شَجَّة to ↓ أَمَّةٌ ; which seems, therefore, to be either a dial. var. or a contraction of آمَّةٌ: (Msb:) the pl. of آمَّةٌ is أَوَامُّ (Mgh, Msb) and ↓ مآئِمُ ; or this latter has no proper sing.: (M, TA:) the pl. of ↓ مأْمُومَةٌ is مَأْمُومَاتٌ. (Mgh, Msb.) أَوَمُّ and أَيَمُّ Better in the performance of the office termed إِمَامَةٌ; followed by مِنْ: (Zj, T, M, K:) originally أَأَمُّ: the second hemzeh being changed by some into و and by some into ى. (Zj, T, M.) أُيَيْمَّةٌ , or أُيَيْمَّةٌ, dim. of أَيِمَّةٌ, pl. of إِمَامٌ, q. v. (S.) مُؤمٌّ: see أَمَمٌ. مِئَمٌّ A camel that leads and guides: (M:) or a guide that shows the right way: and a camel that goes before the other camels: (K:) fem. with ة; (M, K;) applied to a she-camel (M, TA) that goes before the other she-camels, and is followed by them. (TA.) مأْمُومٌ : see أَمِيمٌ. ― - Also A camel having his hump bruised internally by his being much ridden, or having his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and bruised, and having his hump corroded: (S:) or whose fur has gone from his back in consequence of beating, or of galls, or sores, produced by the saddle or the like. (M, K.) ― - مأْمُومَةٌ: see آمَّةٌ, in three places. مُؤَامٌّ: see أَمَمٌ, in two places. مؤْتَمٌّ act. part. n. of ائْتَمَّ بِهِ; Following as an example; imitating; taking as an example, an exemplar, a pattern, or an object of imitation. (Msb.) ― - مُؤْتَمٌّ بِهِ pass. part. n. of the same; Followed as an example; imitated; &c.: thus distinguished from the former by the preposition with the object of its government. (Msb.) مَآئِمُ : see آمَّةٌ. اما أَمَا , used to denote an interrogation, is a compound of the interrogative hemzeh and the negative مَا: (M:) it is a mere interrogative [respecting a negative, like أَلَا]; as in the saying, أَمَا تَسْتَحْيِى مِنَ اللّٰهِ [Art not thou ashamed for thyself, or of thyself, with respect to God?]. (Lth, T.) ― - [IHsh says, after explaining two other usages of أَمَا which we have yet to mention,] El-Málakee adds a third meaning of أَمَا, saying that it is a particle denoting عَرْضٌ [or the asking, or requiring, a thing in a gentle manner], like [أَلَا (q. v.) and] لَوْلَا; and is connected peculiarly with a verb; as in أَمَا تَقُومُ [Wherefore wilt not thou do stand?], and أَمَا تَفْعَلُ [Wherefore wilt not thou do such a thing?]; which may be explained by saying that the hemzeh is used as an interrogative to make one confess, or acknowledge, a thing, as it is in أَلَمْ and أَلَا, and that مَا is a negative. (Mughnee.) ― - It is also an inceptive word, used in the manner of أَلَا: (M:) followed by أَلَا, it is syn. with أَلَا: (S:) [meaning Now: or now surely: or] both of these meaning verily, or truly; i. c. حَقًّا: and for this reason Sb allows one's saying, أَمَا إِنَّه مُنْطَلقٌ and أَمَا أَنَّهُ مُنْطَلقٌ [Verily, or truly, he is going away]; with kesr after the manner of أَلَا إِنَّهُ, and with fet-h after the manner of حَقًّا أَنَّهُ: and هَمَا وَاللّٰهِ لَقَدْ كَانَ كَذَا is mentioned as meaning أَمَا وَ اللّٰهِ [&c., i. e. Verily, or truly, by God, such a thing did indeed happen]; the ه being a substitute for the hemzeh: (M:) so too حَمَى واللّٰه [or حَمَا واللّٰه]: (Sgh and K in art. حمى:) it denotes the truth of the words which follow it; as when you say, أَمَا إِنَّ زَيْدًا عَاقِلٌ, meaning Truly, or properly speaking, not tropically, Zeyd is intelligent; and أَمَّا و اللّٰه قَد ضَرَبَ زَيْدٌ عَمْرًا [Truly, &c., by God, Zeyd beat, or struck, Amr]: (S in art. امو:) [in other words,] it corroborates an oath and a sentence; as in أَمَا وَ اللّٰه لَئِنْ سْهَرْتُ لَكَ لَيْلَةً لَأَ دَعَنَّكَ نَادِمًا [Verily, or now surely, by God, if I remain awake for thee a night, then will I indeed leave thee repenting]; and أَمَا لَو عَلِمْتُ مَكَانَكَ لَأَزْعَجْتُكَ مِنْهُ [Verily, or now surely, if I had known thy place of being, then had I unsettled thee, or removed thee, from it]; and أَمَا إِنَّهُ لَرَجُلٌ كَرِيمٌ [Verily, or now surely, he is (emphatically) a generous man]: (T:) or it is an inceptive particle, used in the manner of أَلَا; [meaning now: or now surely:] (Mughnee:) or a particle used to give notice of what is about to be said: only put before a proposition [as in exs. mentioned above]: (TA:) and often occurring before an oath [as in exs. mentioned above]: and sometimes its hemzeh is changed into ه or ع, before the oath; each with the ا remaining; [written هَمَا or عَمَا;] and with the ا elided; [written هَمَ or عَمَ;] or with the ا elided, but without the substitution; [written أَمَ;] and when انَّ occurs after أَمَا, it is with kesr, as it is after أَلَا: and it also means حَقًّا [verily, or truly]: or أَحقًّا [verily? or truly?]: accord. to different opinions: and in this case, انَّ after it is with fet-h, as it is after حَقَّا: accord. to Ibn-Kharoof, this is a particle: but some say that it is a noun in the sense of حَقًّا: and others, that it consists of two words, namely, the interrogative hemzeh and مَا as a noun in the sense of شَىْءٌ; i. e. أَذالِكَ الشَّىْءُ حَقٌّ [is that thing ture?]; so that the meaning is أَحَقًّا: [if so, أَمَا أَنَّه مُنْطَلقٌ means Verily, or truly, is he going away?] and this, which is what Sb says, is the correct opinion: مَا is virtually in the accus. case, as an adverbial noun, like as حَقًّا is literally: and أَنَّ with its complement is an inchoative, of which the adverbial noun is the enunciative: but Mbr says that حَقًّا is the inf. n. of يَحِقُّ, which is suppressed, and that أنَّ with its complement is an agent. (Mughnee.) أَمَّا is a conditional and partitive and corroborative particle; and is sometimes written أَيْمَا, by the change of the first م into ى. (Mughnee, K.) ― - It is used as a conditional particle in the words of the Kur [ii.24], فأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَا ذَا أَرَادَ اللّٰهُ بِهذَا مَثَلاً [For as for those who have believed, they know that it is the truth from their Lord; but as for those who have disbelieved, they say, What is it that God meaneth by this as a parable?]. (Mughnee,* K,* TA.) That it denotes a condition is shown by the necessary occurrence of ف after it; for if this ف were a conjunction, it would not be prefixed to the enunciative; and if it were redundant, it might be dispensed with; but it may not be dispensed with except in a case of necessity in poetry or in a case of an ellipsis. ― - In most cases, (Mughnee, K,) it is used as a partitive, (S, Mughnee, K,) implying the meaning of a condition; (S; [in which it is mentioned with أَمَا;]) and thus it is used in the passage of the Kur cited above; (Mughnee;) and in the following exs. [in the Kur xviii. 78 and 79 and 81], أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِى البَحْرِ and وَأَمَا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنِينَ and وأَمَّا الْجِدَارُ فَكَانَ لِغلَامَينِ يَتَيمَيْنِ [As for the ship, it belonged to poor men who worked on the sea . . . and as for the boy, his two parents were believers . . . and as for the wall, it belonged to two orphan boys]. (Mughnee, * K, * TA.) [It is a partitive also in the phrase أَمَّابَعْدُ, which see in art. بعد.] ― - Few have mentioned its use as a corroborative: (Mughnee:) it is thus used in the phrase أَمَّا زَيْدٌ فَذَاهِبٌ [Whatever be the case, or happen what will or what may, or at all events, Zeyd is going away], when you mean that Zeyd is inevitably going away, and determined, or decided, upon doing so: (Z cited in the Mughnee, and K:) therefore Sb explains it as meaning, in this case, مَهْمَا يَكُنْ مِنْ شَىْءٍ [whatever be the case, &c., as above, or, in some instances, happen what would or what might]; thereby showing it to be a corroborative, and to have a conditional meaning: (Z cited in the Mughnee: [and the same explanation of it is given, with a similar ex., in the S, in art. امو:]) the فَ, in this case, is transferred from its proper place before the inchoative, and put before the enunciative. (I 'AK p. 306.) Ks says that أَمَّا is used in commanding and forbidding and announcing: you say, أَمَّا اللّٰهَ فَاعْبُدْ [Whatever be the case, or happen what will, &c., God worship thou]: and أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا [i. e. أَمَّا الخَمْرَ فَلَا تَشْرَبْهَا (as is shown in the case of a similar ex. in the Mughnee, though you may say أَمَّا الخَمْرُ فَلَا تَشْرَبْهَا, without an ellipsis, like as you say أمَّا ثَمُودُ فَهَدَيْنَاهُمْ as well as أَمَّا ثَمُودَ, in the Kur xli. 16, accord. to different readers,) Whatever be the case, &c., wine (drink not), drink not thou it]: and أَمَّا زَيْدٌ فَخَرَجَ [Whatever be the case, &c., with respect to other things, Zeyd has gone forth; or whatever be the case with respect to others, as for Zeyd, he has gone forth]: whereas إِمَّا [which see in the next paragraph] is used in expressing a condition and in expressing doubt and in giving option and in taking option. (T.) ― - [IHsh says that in his opinion,] in the phrase أَمَّا العَبِيدَ فَذُو عَبِيدٍ, thus heard, with العبيد in the accus. case, the meaning is, مَهَما ذَكَرْتَ [&c., i. e. Whenever thou mentionest the slaves, he is a possessor of slaves: but I would rather say that the meaning is, أَمَّا ذِكْرُكَ العَبِيدَ, &c., i. e. as for thy mentioning the slaves, &c.]: and so in similar phrases which have been heard. (Mughnee.) = Distinct from the foregoing is أَمَّا in the saying in the Kur [xxvii. 86], أَمَّا ذاكُنْتُمْ تَعمَلُونَ [Or rather, what is it that ye were doing?]: for here it is a compound of the unconnected أَمْ and the interrogative مَا (Mughnee.) = So too in the saying of the poet أَبَا خُرَاشَةَ أَمَّا أَنْتَ ذَا نَسفَرٍ فَإِنَّ قُوْمِىَ لَمْ تَأكُلْهُمُ الضَّبُعُ [O Aboo-Khurásheh, because thou wast possessor of a number of men dost thou boast? Verily, my people, the year of dearth, or of sterility, hath not consumed them]: for here it is a compound of the أَنْ termed مَصُدَرِيَّة [which combines with a verb following it to form an equivalent to an inf. n.] and the redundant مَا: أَمَّا أَنْتَ is for لِأَنْ كُنْتَ; the preposition and the verb are suppressed for the sake of abridgment, so that the pronoun [تَ in كُنْتَ] becomes separate; and مَا is substituted for the verb [thus deprived of its affixed pronoun], and the ن [of ان] is incorporated into the م [of ما]. (Mughnee.) [See another reading of this verse voce إِمَّا; and there also, immediately after, another ex. (accord. to the Mughnee) of أَمَّا used in the manner explained above. See also أَنْ as a conditional particle, like إِنْ.] = Also i. q. إِمَّا, q. v. (Mughnee, K.) إِمَّا أم أما إِما اما ما آم آما is sometimes written أَمَّا, and sometimes its first م is changed into ى, [forming أَيْمَا or إِيْمَا or both, as will be shown below,] (Mughnee, [in my copy of which it is written أَيْمَا, and so in some copies of the K,] and K, [in some copies of which it is written إِيمَا,]) and it is held by Sb to be a compound of إِنْ and مَا, (Mughnee,) or as denoting the complement of a condition it is a compound of إِنْ and مَا. (M, K.) ― - It denotes doubt; (Ks, T, Mughnee, K;) as in مَا أَدْرِى مَنْ قَامَ إِمَّا زَيْدٌوإِمَّا عَمْرٌو [I know not who stood: either Zeyd or 'Amr]: (Ks, T:) and جَآءَنِى إِمَّا زَيْدٌ وَإِمَّا عَمْرٌو [There came to me either Zeyd or 'Amr], said when one knows not which of them came. (Mughnee, K.) ― - It also denotes vagueness of meaning; as in [the Kur ix. 107,] إِمَّا يُعَذِّبُهُم وأمَّا يَتُوبُ عَلَيْهِمْ [Either He will punish them or He will turn unto them with forgiveness]. (Mughnee, K.) ― - It also denotes giving option; as in [the Kur xviii. 85,] إِمَّا أَن تُعَذِّبَ وإِمَّا أَنْ تَتَّخِذَ فِيِهِمْ حُسْناً [Either do thou punish, or do thou what is good to them]. (Mughnee, K.) ― - It also denotes the making a thing allowable; as in تَعَلَّمْ إِمَّا فِقْهًا وإِمَّا نَحْوًا [Learn thou either low or syntax; (an ex. given in the T, on the authority of Ks, as an instance of the usage of إِمَّا to denote giving option;)] but its use with this intent is disputed by some, (Mughnee, K,) while they assert it of أَوْ. (Mughnee.) ― - It is also used as a partitive; as in [the Kur lxxvi. 3,] إِمَّا شَاكِراً و إِمَّا كَفُورًا [Either, or whether, being thankful or being unthankful]; (Mughnee, K;) the two epithets being here in the accus. case as denotatives of state: or, accord. to the Koofees, إِمَّا may be here [a compound of] the conditional إِنْ and the redundant مَا; كَانَ, accord. to Ibn-EshShejeree, being understood after it: (Mughnee:) and Fr says that the meaning is, إِنْ شَكَرَ وَإِنْ كَفَرَ [if he be thankful and if he be unthankful]. (T.) ― - It also denotes taking option; as in the saying, لِى دَارٌ بِالكُوفَةِ فَأنَا خَارِجٌ إِلَيْهَا فَإِمَّا أَنْ أَسْكُنَهَا وإِمَّا أَنْ أَبِيعَهَا [I have a house in El-Koofeh, and I am going forth to it, and either I will inhabit it or I will sell it: but this is similar to the usage first mentioned above]. (Ks, T.) ― - It is a conjunction, (S in art. امو, and Mughnee,) accord. to most authorities, i. e., the second إِمَّا in the like of the saying, جَاءَنِى إِمَّا زَيْدٌ وإِمَّا عَمْرٌو [mentioned above]; (Mughnee;) used in the manner of أَوْ in all its cases except this one, that in the use of او you begin with assurance, and then doubt comes upon you; whereas you begin with إِمَّا in doubt, and must repeat it; as in the saying last mentioned: (S: [and the like is said in the Mughnee, after the explanations of the meanings:]) but some assert that it is like the first إِمَّا, not a conjunction; because it is generally preceded by the conjunction و: and some assert that إِمَّا conjoins the noun with the noun, and the و conjoins إِمَّا with إِمَّا; but the conjoining of a particle with a particle is strange. (Mughnee.) ― - Sometimes the و is suppressed; as in the following verse, (Mughnee,) of El-Ahwas; (S;) “ يَا لَيْتَمَا أُمُّنِا شَالَتْ نَعَامَتُهَا أَيْمَا إِلَى جَنَّةٍ أَيْمَا إِلَى نَارِ [O, would that our mother took her departure, either to Paradise or Hell-fire!]; (S,* Mughnee, K;) cited by Ks, with ايما for إِمَّا: (T:) and sometimes it is with kesr [i. e. إِيمَا]: (S:) IB says that it is correctly إِمَّا, with kesr; asserting the original to be إِمَّا, with kesr, only. (TA.) ― - And sometimes the former مَا is dispensed with; as in the following verse, (Mughnee,) which shows also that مَا is sometimes suppressed; “ سَقَتْهُ ارَّوَاعِدُ مِنْ صَيِّفٍ وَإِنْ مِنْ خَرِيفٍ فَلَنْ يَعْدَمَا [The thundering clouds of summer-rain watered him, or of autumn-rain; so he will not want sufficient drink]: i. e. إِمَّا مِنْ صَيِّفٍ وَإِمَّا مِنْ خَرِيفٍ. (Mughnee, K.) Mbr and As say that إِنْ is here conditional, and that the ف is its complement: but this assertion is of no weight; for the object is the description of a mountain-goat as having sufficient drink in every case: AO says that إِنْ in this verse is redundant. (Mughnee.) ― - Sometimes, also, one does not require to mention the second إِمَّا, by mentioning what supplies its place; as in the saying, إِمَّا أَنْ تَتَكَلَّمَ بِخَيْرٍ وَإِلَّا فاسْكُتْ [Either do thou speak what is good or else be silent]. (Mughnee.) [See art. الا, near its end.] = Distinct from the foregoing is إِمَّا in the saying in the Kur [xix. 26], فَإِمَّأِتَريِنَّ مِنَ الْبَشَرِ أَحَدًاِ [And if thou see, of mankind, any one]: for this is [a compound of] the conditional إِن and the redundant مَا. (S * in art. امو, and Mughnee.) [In like manner,] you say, in expressing a condition, إِمَّا تَشْتِمَنَّ زْيدًا فَإِنَّهُ يَحْلُمُ عَنْكَ [If thou revile Zeyd, he will treat thee with forbearance]. (Ks, T.) And إِمَّا تَأْتِنِي أُكِْرِمْكَ [If thou come to me, I will treat thee with honour]. (S.) ― - In the following saying, إِمَّا أَنْتَ مُنْطَلِقًا انْطَلَقْتُ [If thou be going away, I go away], the مَا is not that which restrains the particle to which it is subjoined from governing, but is a substitute for a verb; (K and TA in art. مَا;) as though the speaker said, إِذَا صِرْتَ مُنْطَلِقًا [or rather إِنْ صِرْتَ]. (TA in that art.) And hence the saying of the poet, [of which a reading different from that here following has been given voce أَمَّا,] “ أَبَا خُرَاشَةَ إِمَّا أَنْتَ ذَا نَسفَرٍ فَإِنَّ قَوْمِىَ لَمْ تَإِْكُلْهُمُ الضَّبُغُ [O Aboo-Khurásheh, if thou be possessor of a number of men, verily, my people, the year of dearth, or of sterility, hath not consumed them]; as though he said, إِنْ كُنْتُ ذَا نَفَرٍ. (TA in that art.) [But IHsh states the case differently; saying,] An instance of أَمَّا أَنْتَ مُنطَلِقًا انْطَلَقْتُ not used to restrain from governing, but as a substitute for a verb, occurs in the saying, أَمَّا أَنْتَ مُنطَلِقًا اِنْطَلَقْتُ [Because thou wast going away, I went away]; originally, اِنْطَلَقْتُ لِأَنْ كُنْتَ مُنطَلِقاً: [for an explanation of which, see what is said of أَمَّا أَنْتَ in a reading of the verse commencing with أَبَا خُرَاشَة voce أَمَّا:] but accord. to El-Fárisee and IJ, the government belongs to مَا; not to كَانَ [or كُنْتَ]. (Mughnee in art. مَا.) ― - So too in the saying, اِفْعَلْ هذَا إِمَّالَا, meaning إِنْ كُنْتَ لَاتَفْعَلُ غَيْرَهُ [i. e. Do thou this if thou wilt not do another thing; or do thou this at least]; (Mughnee and K, each in art. مَا;) indicating a person's refusal to do [fully] that which he is ordered to do: (TA in that art.:) or إِمَّالَا فَافْعَلْ كَذَا, meaning if thou wilt not do that, then do thou this; the three particles [إِنْ and مَا and لَا] being made as one word: so says Lth: (T:) [J says,] إِمَّالَا فَافْعَلْ كَذَا is pronounced with imáleh, [i. e. “ immá-lè, ”] and is originally إِن لَا with مَا as a connective; and the meaning is, if that thing will not be, then do thou thus: (S in art. لَا:) [but] AHát [disallows this pronunciation, and] says, sometimes the vulgar, in the place of اِفْعَلْ ذٰلِكَ إِمَّالَا, say, اِفْعَلْ ذٰلِكَ بَارِى [Do thou that at least]; but this is Persian, and is rejected as wrong: and they say also, أُمَّالَىْ, with damm to the ا [and with imáleh in the case of the final vowel, and thus it is vulgarly pronounced in the present day]; but this too is wrong; for it is correctly إِمَّالَا, [with kesr, and] not pronounced with imáleh, for particles [in general] are not thus pronounced: (T:) and the vulgar also convert the hemzeh into ه with damm [saying هُمَّالَىْ]. (TA in art. مَا.) [Fei says,] لَا is a substitute for the verb in the saying, إِمَّالَا فَافْعَلْ هٰذَا, the meaning being If thou do not that, then [at least] do thou this: the origin thereof is this; that certain things are incumbent on a man to do, and he is required to do them, but refuses; and then one is content with his doing some, or a part, of them, and says to him thus: i. e., if thou wilt not do all, then do thou this: then the verb is suppressed, on account of the frequency of the usage of the phrase, and مَا is added to give force to the meaning: and some say that it is for this reason that لَا is here pronounced with imáleh; because it serves for the verb; like as بَلَى is, and the vocative يَا: but it is said that it is correctly pronounced without imáleh; because particles [in general] are not pronounced therewith; as Az says. (Msb in art. لَا.) [El-Hareeree says that] إِمَّالَا is properly [a compound of] three particles, which are إِنْ and مَا and لَا, made as one word, and the ا at the end thereof is like the ا of حُبَارَى [in which it is written ى, agreeably with rule]; wherefore it is pronounced with imáleh, like as is the ا of this latter word. (Durrat el-Ghowwás, in De Sacy's Anthol. Gr. Ar. p. 57 of the Arabic text.) In the Lubáb it is said that لَا is used as a negative of the future, as in لا تَفْعَلْ; and the verb [in إِمَّالَا] is suppressed; so it [لا] serves as a substitute in the saying, اِفْعَلْ هٰذَا إِمَّالَا; therefore they pronounce its ا with imáleh: and IAth says that the Arabs sometimes pronounced لَا with a slight imáleh; and the vulgar make the imáleh thereof full, so that its ا becomes ى; but this is wrong. (TA.) You say also, خُذْ هٰذَا إِمَّالَا, meaning Take thou this if thou take not that. (T.) It is related that the Prophet saw a runaway camel, and said To whom belongeth this camel? ” when, lo, some young men of the Ansár said We have drawn water upon him during twenty years, and yet he has in him fat; so we desired to slaughter him; but he escaped from us. ” He said Will ye sell him? ” They answered No: but he is thine. ” And he said, إِمَّالَا فأَحْسِنُوا إِلَيْهِ حَتَّى يأْتِيَهُ أَجَلُهُ, meaning If ye will not sell him, act well to him until his term of life come to him. (T.) امت 1 أَمَتَهُ , (T, S, M, K,) aor. اَمِتَ , (T, M, K,) inf. N. أَمْتٌ, (T, S, M,) He measured it; determined its measure, quantity, or the like; computed, or conjectured, its measure, quantity, &c.; (T, S, * M, K;) as also ↓ امّتهُ , (M, K,) inf. n. تَأْمِيتٌ. (TA.) You say, اِيمِتْ يَا فُلَانُ هٰذَا لِى كَمْ هُوَ Compute thou, O such a one, this, for me, how many it is. (T.) And أَمَتَ القَوْمَ He computer, or conjectured, the number of the people, or company of men. (T.) And أَمَتَ المَآءَ He measured, or computed, the distance between him and the water. (T.) ― - Also, (S, K,) aor. as above, (K,) and so the inf. n., (S,) i. q. قَصَدَهُ [He tended, repaired, betook himself, or directed his course, to it, or towards it; aimed at it; sought after it; or intended, or purposed, it]; (S, K;) namely, a thing. (S.) 2 أمّتهُ : see 1. ― - أُمِّتَ بِلشَّرِّ He was suspected of evil. (M, TA.) أَمْتٌ A measure of distance [&c.]; as in the saying, كَمْ أَمْتُ بَيْنَكَ مَا بَيْنَ الكُوفَةِ What is the measure of the distance between thee and El-Koofeh? (T, TA.) = Doubt: (Th, T, M:) said to be so termed because this word signifies the “ computing, or conjecturing, measure, quantity, and the like, ” in which there is doubt. (T, TA.) [See 1.] So in the following ex.: الخَمْرُ حَرُمَتْ لَا أَمْتَ فِيهَا Wine is unlawful: there is no doubt respecting the unlawfulness of it: (Sh, Th, T, K:) or the meaning is, there is no indulgence, or lenity, with respect to it; from أَمْتٌ as signifying “feebleness, or weakness,” in a journey, or pace. (T, TA.) And in the saying, لَيْسَ فى الخَمْرِ أَمْتٌ There is no doubt respecting wine, that it is unlawful. (Th, M.) [Or in the like of these two instances it signifies] Disagreement, or diversity of opinion, (اِخْتِلَافٌ,) respecting a thing (فِى شَىْءٍ). (M, K.) = Curvity, crookedness, distortion, or unevenness: (M, K:) ruggedness in one place and smoothness in another; (K;) [inequality of surface;] one part being higher, or more prominent, than another: (TA:) an elevated place: (T, S, K:) small mounds: (Fr, Th, T, S, M, K:) or what is elevated, of ground: or, as some say, water-courses of valleys, such as are low, or depressed: (Fr, T, TA:) small hills; hillocks: (M, TA:) a hollow, or depressed place, between any two elevated portions of ground &c.: (IAar, T, M:) depression and elevation, or lowness and highness, (S, M, A, K,) in the ground; (A;) used in this sense in the Kur xx. 106; (S;) and the same in a water-skin not completely filled: (S, A: *) or laxity in a water-skin when it is not well filled so as to overflow: (T, * TA:) or a [consequence of] pouring [water] into a skin until it doubles, or creases, and not filling it; so that one part of it is higher, or more prominent, than another: (M, TA:) pl. إِمَاتٌ (M, K, TA, but in some copies of the K آمَاتٌ, and in the CK اَماتٌ,) and أُمُوتٌ. (M, K.) You say, اسْتَوَتِ الأَرْضُ فَمَا بَهَا أَمْتٌ The earth, or ground, was even, so that there was not in it any depression and elevation. (A, TA.) And اِمْتَلَأَ السِّقَآءُ فَمَا بِهِ أَمْتٌ The skin became full, so that there was not in it any depression [of one part of its surface] and elevation [of another part]. (S, A. *) Az says, (TA,) I have heard the Arabs say, قَدْ مَلَأَ القِرْبَةَ مَلْأً لَا أَمْتَ فِيهِ He had filled the water-skin so full that there was no laxity in it. (T, TA.) ― - A fault, a defect, an imperfection, a blemish, or the like, (T, M, K,) in the mouth, and in a garment, or piece of cloth, and in a stone. (M, K.) [Hence the saying,] أَمْتٌ فِى الحَجَرِ لَا فِيكَ i. e. [May there be a defect, or the like,] in stones; not in thee: meaning, may God preserve thee when the stones shall have perished: (Sb, M:) امت is here put in the nom. case, though the phrase is significant of a prayer, because it is not a verbal word: the phrase is like التُّرابُ لَهْ: and the commencing the sentence with an indeterminate noun is approvable because it is virtually a prayer. (M.) This prov. is mentioned by the expositors of the Tes-heel: not by Meyd. (TA.) ― - Weakness; feebleness; (T, K;) langour; remissness. (TA.) You say, سِرْنَا سَيْرًا لَا أَمْتَ فِيهِ We performed a journey, or went a pace, in which was no weakness, or feebleness [&c.]. (T, TA.) = A good way, course, mode, or manner, of acting, or conduct, or the like. (T, K.) مُؤَمَّتٌ Suspected of evil and the like. (K.) [See 2.] = [A water-skin] filled [so as to be equally distended: see أَمْتٌ]. (K.) مَآْءٌ مَأْمُوتٌ A water of which the distance is computed, or conjectured. (TA.) ― - هُوَ إِلَى أَجَلٍ مَاْمُوتٍ It is until a determined, defined, or definite, period. (S, K. *) ― - شَىْءٌ مَأْمُوتٌ A thing that is known. (M, TA.) [And so مَوْمُوتٌ.] امد 1 أَمِدَ عَلَيْهِ , aor. اَمَدَ , inf. n. أَمَدٌ, He was angry with him: (S, M, Msb, * K:) like أَبِدَ (S) and وَمَد and وَبِدَ and عَبِدَ. (T in art. ابد.) 2 أمّد , inf. n. تَأْمِيدٌ, He declared the time, considered with regard to its end; or the utmost, or extreme, extent, term, limit, point, or reach; expl. by بَيَّنَ الأَمَدَ. (K.) أَمَدٌ Time, considered with regard to its end: زَمَانٌ being time considered with regard to its end and its beginning: (Er-Rághib:) [but sometimes it is interchangeable with زَمَانٌ, as will be seen in what follows:] or the utmost, or extreme, extent, term, limit, point, or reach. (S, M, A, Msb, K.) You say, بَلَغَ أَمَدَهُ He, or it, reached, or attained, his, or its, utmost, or extreme, extent, term, &c. (Msb.) And ضَرَبَ لَهُ أَمَدًا [He assigned, or appointed, for him, or it, a term, or limit]. (A.) And هُوَ بَعِيدُ الآمَادِ [He is one whose limits are remote: آمَادٌ being the pl.]. (A.) ― - The period of life which one has reached; as in the saying, مَا أَمَدُكَ What is thy period of life which thou hast reached? (S.) ― - Each of the two terms of the life of a man; i. e. the time of his birth, and the time of his death. (Sh, T.) El-Hasan [El-Basree], being asked by El-Hajjáj, مَا أَمَدُكَ, meaning What was the time of thy birth? answered by saying that it was two years before the expiration of 'Omar's reign as Khaleefeh. (T, L, from a trad.) ― - The startingplace, and the goal, of horses in a race. (Sh, T, L.) ― - (tropical:) Any space of time: (Er-Rághib:) a space of time of unknown limit. (Kull pp. 9 and 10.) ― - Sometimes, (assumed tropical:) A particular time; as in the phrase أَمَدُ كَذَا The time of such a thing; like زَمَانُ أَمَدٌ. (Kull p. 10.) ― - [It is also used for ذو أَمَدٌ, and (applied to a fem. n.) ذَات أَمَدٍ, Having a term, or limit; limited in duration; as in the saying,] الدُّنْيَا أَمَدٌ والآخِرةُ أَبَدٌ [The present state of existence is limited in duration, but the final state of existence is everlasting]. (Obeyd Ibn-'Omeyr, L in art. ابد.) أُمْدَةٌ A remainder, or what remains, (K,) of anything. (TA) سِقَآءٍ مُؤَمَّدٌ A skin [exhausted;] in which there remains not a gulp, or as much as is swallowed at once, of water. (K.) أَمَرَهُ An extreme term, limit, or point, reached, or attained. (K.) امر 1 أَمَرَهُ , (T, S, M, &c.,) aor. اَمُرَ , (M, &c.,) inf. n. أَمْرٌ (T, S, M, Msb, K) and إِمَارٌ, (M, L, K,) which latter, however, is disapproved by MF, (TA,) and إِيمَارٌ is syn. therewith, (K,) but this also is disapproved by MF, and deemed by him strange, [being by rule the inf. n. of ↓ آمَرَهُ , respecting which see what follows,] (TA,) and آمِرَةٌ, (M, K,) which is one of the inf. ns. [or quasiinf. ns.] of the measure فَاعِلَةٌ, like عَافِيَةٌ and عَاقِبَةٌ, (M,) He commanded him; ordered him; bade him; enjoined him; the inf. n. signifying the contr. of نَهْىٌ; (T, M, K;) as also ↓ آمرهُ , (Kr, M, K,) mentioned by A'Obeyd also as a dial. var. of أمَرَهُ: (Msb:) but A'Obeyd says that آمَرْتُهُ and أَمرْتُهُ are syn. [in a sense different from that explained above, i. e.] as meaning كَثَّرْتُهُ. (TA.) You say, أَمَرَهُ بِهِ, (S, M, K,) and أَمَرَهُ إِيَّاهُ, suppressing the prep., (M,) He commanded, ordered, bade, or enjoined, him to do it. (M, K.) And أمَرْتُكَ أَنْ تَفْعَلَ, and لِتَفْعَلَ, and بِأنْ تَفْعَلَ, I commanded, ordered, bade, or enjoined, thee to do [such a thing]. (M.) [And أَمَرَهُ بِكَذَا as meaning He commanded him, or ordered him, to make use of such a thing; or the like: whence, in a trad.,] أُمِرْتُ بِالسِّوَاكِ [I have been commanded to make use of the tooth-stick]. (El-Jámi' es- Sagheer.) [And He enjoined him such a thing; as, for instance, patience.] The imperative of أَمَرَ is مُرْ; originally اؤْمُرْ; which also occurs [with وَ in the place of ؤ when the ا is pronounced with damm]: (M:) but [generally] when it is not preceded by a conjunction, (Msb,) i. e., by وَ or فَ, (T,) you suppress the ', [i. e. the radical ', and with it the conjunctive ا preceding it,] contr. to rule, and say, مُرْهُ بِكَذَا [Command, or order, or bid, or enjoin, thou him to do such a thing]; like as you say, كُلْ and خُذْ: when, however, it is preceded by a conjunction, the practice commonly obtaining is, to restore the وَأْمُرْ بِكَذَا, agreeably with analogy, and thus to say, أَمُرْ بِكَذَا. (Msb.) ― - [You say also, أَمَرَ بِهِ فَقُتِلَ He gave an order respecting him, and accordingly he was slain. And أَمَرَ لَهُ بِكَذَا He ordered that such a thing should be done, or given, to him.] ― - In the Kur [xvii. 17], أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا, so accord. to most of the readers, (T, &c.,) means We commanded [its luxurious inhabitants] to obey, but they transgressed therein, or departed from the right way, or disobeyed: (Fr, T, S, &c.:) so says Aboo-Is-hák; adding that, although one says, أَمَرتُ زَيْدًا فَضَرَبَ عَمْرًا, meaning I commanded Zeyd to beat 'Amr, and he beat him, yet one also says, أَمَرْتُكَ فَعَصَيْتَنِى [I commanded thee, but thou disobeyedst me]: or, accord. to some, the meaning is, We multiplied its luxurious inhabitants; (T;) and this is agreeable with another reading, namely, ↓ آمَرْنَا ; (TA;) and a reading of El-Hasan, namely, أَمِرْنَا, like عَلِمْنَا, may be a dial. var., of the same signification: (M:) see 4, in two places: or it may be from الإِمَارَةُ; (S, TA;) [in which case it seems that we should read ↓ أَمَّرْنَا ; or, perhaps, أَمَرْنَا: see 2:] Abu-l-'Áliyeh reads ↓ أَمَّرْنَا , and this is agreeable with the explanation of I'Ab, who says that the meaning is, We made its chiefs to have authority, power, or dominion. (TA.) ― - أَمَرَهُ, aor. اَمُرَ , also signifies He commanded, ordered, bade, or enjoined, him to do that which it behooved him to do. (A.) [He counselled, or advised, him.] One says, مُرْنِى, meaning Counsel thou me; advise thou me. (A.) ― - أَمَرَ بِاقْتِنَاصٍ, said of a wild animal, means He rendered the beholder desirous of capturing him. (M.) = أَمَرَ, (As, Fr, Th, T, S, M, Msb, K,) aor. اَمُرَ ; (Msb, TA;) and أَمُرَ, aor. اَمُرَ ; (S, M, IKtt, K;) and أَمِرَ, aor. اَمَرَ ; (M, K, and several other authorities; but by some this is disallowed; TA;) inf. n. أَمْرٌ (K) and إِمْرَةٌ (S) and إِمَارَةٌ; (As, T, S;) or the second is a simple subst.; (K;) or perhaps it is meant in the S that this and the third are quasi-inf. ns.; (MF;) He had, or held, command; he presided as a commander, governor, lord, prince, or king; (M, Msb, K;) he became an أَمِير; (As, T, S;) عَلَى القَوْمِ over the people. (M, * Msb, K.) [See also 5.] أَمَرَ فُلَانٌ وَأُمِرَ عَلَيْهِ, or عليه ↓ وأُمِّرَ , (as in different copies of the S,) [Such a one has held command and been commanded,] is said of one who has been a commander, or governor, after having been a subject of a commander, or governor; meaning such a one is a person of experience; or one who has been tried, or proved and strengthened, by experience. (S.) = أَمَرَهُ as syn. with آمَرَهُ: see 4. = أَمِرَ, (S, M, Msb, K,) aor. اَمَرَ , (Msb, K,) inf. n. أَمَرٌ and أَمْرَة; (M, K, TA; the latter written in the CK اَمْرَة;) and أمُرَ, aor. اَمَرَ ; (IKtt;) (assumed tropical:) It (a thing, M, Msb, or a man's property, or camels or the like, Abu-l-Hasan and S, and a people, T, S) multiplied; or became many, or much, or abundant; (T, S, M, Msb, K;) and became complete. (M, K.) ― - And the former, (assumed tropical:) His beasts multiplied; or became many; (M, K;) [as also ↓ آمر ; for you say,] بَنُو فُلَانٍ ↓ آمر , inf. n. إِيمَارٌ, (assumed tropical:) The property, or camels or the like, of the sons of such a one multiplied; or became many, or abundant. (M.) = أَمِرَ الأَمْرُ, (Akh, S, K,) aor. اَمَرَ , inf. n. أَمَرٌ, (Akh, S,) (assumed tropical:) The affair, or case, (i. e., a man's affair, or case, Akh, S,) became severe, distressful, grievous, or afflictive. (Akh, S, K.) 2 أمّرهُ , inf. n. تَأْمِيرٌ, He made him, or appointed him, commander, governor, lord, prince, or king. (S, * Mgh, Msb.) [And it seems to be indicated in the S that ↓ أَمَرَهُ , without teshdeed, signifies the same.] See 1, in three places. You say also, أُمِّرَعَلَيْنَا (A, TA) He was made, or appointed, commander, &c., over us. (TA.) ― - Also He appointed him judge, or umpire. (Mgh.) ― - أمّر القَنَاةَ (assumed tropical:) He affixed a spear-head to the cane or spear. (T, M.) [See also the pass. part. n., below.] ― - أمّرأَمَارَةٍ He made [a thing] a sign, or mark, to show the way. (T.) 3 آمرهُ فِي أَمْرِهِ , (T, * S, M, Msb,) inf. n. مُؤَامَرَةٌ, (S, K,) He consulted him respecting his affair, or case; (T, * S, M, Msb, K, * TA;) as also وَامَرَهُ; (TA;) or this is not a chaste form; (IAth, TA;) or it is vulgar; (S, TA;) and ↓ استأمرهُ , (M,) inf. n. اسْتِئْمَارٌ; (S, K;) and ↓ ائتمرهُ , (T,) inf. n. ائتِمَارٌ. (S, K.) It is said in a trad., آمِرُوا النِّسَآءَ فِى أَنْفُسِهِنَّ Consult ye women respecting themselves, as to marrying them. (TA.) And in another trad., آمَرَتْ نَفْسَهَا, meaning She consulted herself, or her mind; as also ↓ استأمرت نفسها. (TA.) [See another ex. voce نَفْسٌ. And see also 8.] 4 آمر آمر , inf. n. إِيمَارٌ: see 1, last sentence but one, in two places. = آمْرٌ; (S, M, Msb, K;) and ↓ أَمَرَهُ , (S, M, Msb, K,) accord. to some, (M,) aor. اَمُرَ , (Msb, K,) inf. n. أَمْرٌ; (Msb;) both signifying the same accord. to AO, (S,) or A 'Obeyd, (TA,) but the latter is of weak authority, (K,) or is not allowable; (M;) and, accord. to El-Hasan's reading of xvii. 17 of the Kur, (see 1,) ↓ أَمِرَهُ also; (M;) (assumed tropical:) He (a man) multiplied it; or made it many, or much, or abundant: (S, Msb:) He (God) multiplied, or made many or much or abundant, his progeny, and his beasts: (M, K:) and آمر مَالَهُ (assumed tropical:) He (God) multiplied, &c., his property, or camels or the like. (S.) = See also 1, first sentence, in two places. 5 تأمّر He became made, or appointed, commander, governor, lord, prince, or king; (Msb;) he received authority, power, or dominion; عَلَيْهِمْ over them. (S, K.) [See also أَمَرَ.] ― - See also 8. 6 تَاَاْمَرَ see 8, in three places. 8 ائتمر [written with the disjunctive alif اِيتَمَرَ] He obeyed, or conformed to, a command; (S, * M, Mgh, K; *) he heard and obeyed. (Msb.) You say, ائتمر بِخَيْرٍ, meaning He was as though his mind commanded him to do good and he obeyed the command. (M.) And [you use it transitively, saying,] ائتمر الأَمْرَ He obeyed, or conformed to, the command. (S.) And لَا يَأْتَمِرُ رُشْدًا He will not do right of his own accord. (A.) Imra el-Keys says, (S,) or En-Nemir Ibn-Towlab, (T,) “ وَيَعْدُو عَلَى المَرْءِ مَا يَأْتَمِرْ [And that which man obeys wrongs him, or injures him]; meaning, that which his own soul commands him to do, and which he judges to be right, but in which often is found his destruction: (S:) or, accord. to Kt, that evil which man purposes to do: (T:) or that which man does without consideration, and without looking to its result. (A 'Obeyd, T.) [See what follows.] ― - He undertook a thing without consulting; (Kt, T;) as though his soul, or mind, ordered him to do it and he obeyed it: (TA:) he followed his own opinion only. (Mgh.) One says, أَمَرْتُهُ فأْتَمَرَ وَأَبَى أَنْ يَأْتَمِرَ, (A, Mgh,) meaning I commanded him, but he followed his own opinion only, and refused to obey. (Mgh.) ― - He formed an opinion, and consulted his own mind, and determined upon it. (Sh, T.) And ائتمر رَأْيَهُ He consulted his own mind, or judgment, respecting what was right for him to do. (Sh, T.) ― - ائتمروا, (A, Msb,) inf. n. ائْتِمَارٌ; (S, K;) and ↓ تآمروا , (A,) inf. n. تَآمُرٌ, of the measure تَفَاعُلٌ; (S;) and ↓ تأمّروا , (TA,) inf. n. تَأَمُّرٌ; (K;) They consulted together: (S, * A, Msb, K: *) or ائتمروا and ↓ تآمروا signify they commanded, ordered, bade, or enjoined, one another; like as one says, اقتتلوا and تقاتلوا, and اختصموا and تخاصموا: (T:) or ائتمروا عَلَى الأَمْرِ and عَلَيْهِ ↓ تآمروا , they determined, or settled, their opinions respecting the affair, or case: (M:) and ائتمروا بِهِ, (S, Msb,) inf. n. as above, (K,) signifies they purposed it, (S, Msb, K, *) namely, a thing, (Msb, K,) and consulted one another respecting it. (S.) It is said in the Kur [lxv. 6], وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ And command ye, or enjoin ye, one another to do good: [such is app. the meaning,] but God best knoweth: (T:) or, accord. to Kt, purpose ye among yourselves to do good. (TA.) And in the same [xxviii. 19], إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلوُكَ, meaning Verily the chiefs command one another respecting thee, to slay thee: (Zj, T:) or consult together against thee, to slay thee: (AO, T:) or purpose against thee, to slay thee: (Kt, T:) but the last but one of these explanations is better than the last. (T.) ― - See also 3. ― - Accord. to El-Bushtee, ائتمرهُ also signifies He gave him permission: but this has not been heard from an Arab. (Az, TA.) 10 إِسْتَاْمَرَ see 3, in two places. أَمْرٌ A command; an order; a bidding; an injunction; a decree; an ordinance; a prescript: (S, * Msb, * TA, &c.:) pl. أَوَامِرُ: (S, Msb, &c.:) so accord. to common usage; and some writers of authority justify and explain it by saying that أَمْرٌ is [originally] مَأْمُوُرٌ بِهِ; that it is then changed to the measure فَاعِلٌ; [i. e., to آمِرٌ;] like أَمْرٌ عَارِفٌ, which is originally مَعْرُوفٌ; and عِيشَةٌ راضِيَةٌ, originally مَرْضِيَّةٌ; &c.; [and then, to أَمْرٌ;] and that فَاعِلٌ becomes in the pl. فَوَاعِلُ; so that أَوَامَرُ is the pl. of مَإِْمُورٌ: others say that it has this form of pl. to distinguish it from أَمْرٌ in the sense of حَالٌ [&c.], in which sense it has for its pl. أُمُورٌ. (Msb, TA.) [But I think that أَوَامِرُ may be properly and originally pl. of آمِرَةٌ, for آيَةٌ آمِرَةٌ, or the like. MF says that, accord. to the T and M, the pl. of أَمْرٌ in the sense explained in the beginning of this paragraph is أُمُورٌ: but he seems to have founded his assertion upon corrupted copies of those works; for in the M, I find nothing on this point; and in the T, not, as he says, الأَمْرُضِدُّ النَّهْىَ وَاحِدُ الأُمُور, but قَالَ اللَّيْثُ الأَمْرُ مَعْرُوفٌ نَقِيضُ النَّهْىِ وَاحِدُ الأُمُورِ, evidently meaning that أَمْرٌ signifies the contr. of نَهْىٌ, and is also, in another sense, the sing. of أُمُورٌ.] [Hence,] أُولُو الأَمْرِ Those who hold command or rule, and the learned men. (M, K. [See Kur iv. 62.]) And أَمْرُاللّٰهِ The threatened punishment of God: so in the Kur x. 25, and xi. 42, and xvi.1; in which last place occur the words, أَتَي أَمْرُ اللّٰهِ فَلَا تَسْتَعْجِلُوهُ, meaning The threatened punishment ordained of God hath, as it were, come: so near is it, that it is as though it had already come: therefore desire not ye to hasten it. (Zj, M, TA.) And The purpose of God. (Bd and Jel in lxv. 3; &c.) And الأَمْرُ قَرِيبٌ The resurrection, or the time thereof, is near. (Mgh, from a trad.) And مَا فَعَلْتُهُ عَنْ أَمْرِى, in the Kur xviii. 81, I did it not of my own judgment: (Bd:) or, of my own choice. (Jel.) [Hence also الأَمْرُ, in grammar, signifies The imperative form of a verb.] ― - Also A thing; an affair; a business; a matter; a concern: a state, of a person or thing, or of persons or things or affairs or circumstances; a condition; a case: an accident; an event: an action: syn. شَأْنٌ: (M, F, TA:) and حَالٌ, (Msb, TA,) and حَالَةٌ: (Msb:) and حَادِثَةٌ: (K:) and فِعْلٌ: (MF, TA:) and a thing that is said; a saying: (TA voce أُولُو, at the end of art. ال:) pl. أُمُورٌ; (S, M, K, &c.;) its only pl. in the senses here explained. (TA.) You say, أَمْرُ فُلَانٍ مُسْتَقِيمٌ [The affair, or the like, of such a one is in a right state]: and امُورُهُ مُسْتَقِيمَةٌ [His affairs are in a right state]. (S, A.) And شَتَّتَ أَمْرَهُ He dissipated, disorganized, disordered, unsettled, or broke up, his state of things, or affairs. (As, TA in art. شعب.) [امر seems to be here used, as in many other instances, rather in the sense of the pl. than in that of the sing.] ― - أَمْرٌ كُلِّىٌّ [A universal, or general, prescript, rule, or canon]. (Msb voce قَاعِدَةٌ, KT voce قَانُونٌ, &c.) إِمْرٌ أمار أمر امر مار مر آمر a subst. from أَمِرَالِأَمْرُ in the sense of اِشْتَدَّ; (S;) or a subst. from أَمِرَ as signifying كَثُرَ and تَمَّ; (M;) (assumed tropical:) [A severe, a distressful, a grievous, or an afflictive, thing: or] a terrible, and foul, or very foul, thing: or a wonderful thing. (TA,) Hence, [used as an epithet, like أَمِرٌ, q. v.,] in the Kur [xviii. 70], لَقَدْ جِئْتَ شَيْئًا إِمْرًا (assumed tropical:) Verily thou hast done a severe, a distressful, a grievous, or an afflictive, thing: (S:) or a terrible, and foul, or very foul, thing: (TA:) or a wonderful thing: (S:) or an abominable, a foul, or an evil, and a wonderful, thing: (Ks, M, K: *) or a terrible and an abominable thing; signifying more than نَكْرًا, [which occurs after, in verse 73,] inasmuch as the [presumed] drowning of the persons in the ship was more abominable than the slaying of one person: (Zj, T:) or a crafty, and an abominable, or a foul, or an evil, and a wonderful, thing; and derived from أَمِرَ القَوْمُ as meaning كَثُرُوا. (Ks.) أَمَرٌ a coll. gen. n. of which أَمَرَةٌ (q. v.) is the n. un. = See also تَأْمُورٌ. أَمِرٌ : see إِمَّرٌ. = (assumed tropical:) Multiplied; or become many, or much, or abundant. (M, K.) [See أَمِرَ.] You say زَرْعٌ أَمِرٌ (assumed tropical:) Abundant seed-produce. (Lh, M.) ― - (assumed tropical:) A man whose beasts have multiplied, or become many or abundant. (M.) (assumed tropical:) A man blessed, or prospered, (Ibn-Buzurj, M, K, *) in his property: (M:) fem. with ة. (Ibn-Buzurj.) And with ة, (assumed tropical:) A woman blessed to her husband [by her being prolific]: from the signification of كَثْرَةٌ. (M.) = (assumed tropical:) Severe; distressful; afflictive. (TA.) [See also إِمْرٌ.] أَمْرَةٌ A single command, order, bidding, or injunction: as in the saying, لَكَ عَلَىَّ أَمْرَةٌ مُطَاعَةٌ Thou hast authority to give me one command, order, bidding, or injunction, which shall be obeyed by me. (S, M, * A, Msb, K.) You should not say, [in this sense,] إِمْرَةٌ, with kesr. (T, S.) = See also إِمْرَةٌ. إِمْرَةٌ أمار أمر أمره إِمرة امره امرة مار مر آمر آمره آمرة a subst. from أَمَرَ [q. v.]; Possession of command; the office, and authority, of a commander, governor, lord, prince, or king; (M, * Msb, K;) as also ↓ إِمَارَةٌ (Mgh, Msb, K) and ↓ أَمَارَةٌ ; (L, K;) but this last is by some disallowed, and is said in the Fs and its Expositions to be unknown. (MF.) It is said in a trad., لَعَلَّكَ سآءَ تْكَ إِمْرَةُ ابْنِ عَمِّكَ Perhaps thy paternal uncle's son's possession of command hath displeased thee. (TA.) ― - [And hence, (assumed tropical:) Increase, or abundance, or the like; as also other forms mentioned in what follows.] You say, فِى وَجْهِ مَالِكَ تَعْرِفُ إِمْرَتَهُ (assumed tropical:) In the face of thy property, [meaning such as consists in camels or the like, and also money,] thou knowest its increase and abundance, and its expense: (S:) or ↓ إِمَّرَتَهُ , and ↓ إِمّرَتَهُ , which latter is a dial. var. of weak authority, and ↓ أَمَّرَتَهُ , i. e., its increase and abundance: (M:) or ↓ إِمَّرَتَهُ as meaning its prosperous state; as also ↓ أَمَارَتَهُ , and ↓ أَمْرَتَهُ : (Ibn-Buzurj:) accord. to AHeyth, who reads ↓ تُعْرَفُ إِمَّرَتُهُ , the meaning is, its decrease; but the correct meaning is, its increase, as Fr explains it. (T, TA.) It is said respecting anything of which one knows what is good in it at first sight: (Lh, M:) and means, on a thing's presenting itself, thou knowest its goodness. (T.) One says also, ↓ مأَحْسَنَ أَمَارَتَهُمْ (assumed tropical:) How good is their multiplying, and the multiplying of their offspring and of their number! (M.) And ↓ لَا جَعَلَ اللّٰهُ فِيهِ إِمَّرَةً (assumed tropical:) May God not make an increase to be therein. (T.) أَمَرَةٌ Stones: (K:) [or a heap of stones:] or it is the n. un. of أَمَرٌ, which signifies stones: (M:) or the latter signifies stones set up in order that one may be directed thereby to the right way: (Ham p. 409:) and the former also signifies a hill; (M, K;) and أَمَرٌ is [used as] its pl.: (M:) and a sign, or mark, by which anything is known; (M, K;) as also ↓ أَمَارٌ and ↓ أَمَارَةٌ ; (As, S;) and أَمَرٌ is [used as] its pl. in this sense also: (M:) or a sign, or mark, set up to show the way; (AA, Fr;) as also ↓ أَمَارٌ and ↓ أَمَارَهٌ : (K:) or a small sign, or mark, of stones, to show the way, in a waterless desert; (S;) as also ↓ أَمَارٌ [and ↓ أَمَارَةٌ ]; and any sign, or mark, that is prepared: (TA:) or a structure like a مَنَارَة [here app. meaning a tower of a mosque], upon a mountain, wide like a house or tent, and larger, of the height of forty times the stature of a man, made in the time of 'Ád and Irem; in some instances its foundation being like a house, though it consists only of stones piled up, one upon another, cemented together with mud, appearing as though it were of natural formation: (ISh, T:) the pl. (in all the senses above, K) [or rather the coll. gen. n.,] is أَمَرٌ. (S, K.) = See also إِمْرَةٌ. أَمَارٌ and ↓ أَمَارَةٌ A sign, mark, or token. (As, S Mgh.) See also each voce أَمَرَةٌ, in three places. You say, هِى أَمَارَةُ مَا بَيْنِى وَبَيْنَكَ It is a sign, or token, of what is between me and thee. (T, * TA.) And a poet says إِذَا طَلَعَتْ شَمْسُ النَّهَارِ فَإِنَّهَا أَمَارَةُ تَسْلِيمِى عَلَيْكِ فَسَلِّمِى [When the sun of day rises, it is a sign of my saluting thee, therefore do thou salute]. (TA.) ― - Also A time: (As, S, K:) so IAar explains the latter word, not particularizing the time as definite or otherwise: (M:) or a definite time: (TA:) or a time, or place, of promise or appointment; an appointed time or place; syn. مَوْعِدٌ: (M, Mgh, K:) or, accord. to some, the former word is pl. [or rather col. gen. n.] of the latter. (TA.) El- 'Ajjáj says إِذْ رَدَّهَا بِكَيْدِهِ فَارْتَدَّتِ إِلَي أَمَارٍ وَأَمَارِ مُدَّتِى ” When He (meaning God) brings it, (namely my soul,) by his skilful ordering, and his power, [and it is thus brought, or it thus comes, to a set time, and] to the time of the end of my appointed period: امارمدّتى being as above; the former word being prefixed to the latter, governing it in the gen. case. (IB. [In the S we find وَأَمَارٌ مُدَّتِى.]) أَمُورٌ [an intensive epithet from أَمَرَهُ]. You say, إِنَّهُ لَأَمُورٌ بِالْمَعْروفِ وَنَهُوٌّ عَنِ الْمُنْكَرِ Verily he is one who strongly commands, or enjoins, good conduct, and who strongly forbids evil conduct. (S in art. نهى, and A. *) أَمِيرٌ One having, holding, or possessing, command; (S;) a commander; a governor; a lord; (M, * Msb;) a prince, or king: (M, K:) fem. with ة: (S, K:) pl. أُمَرَآءُ. (M, Msb, K.) ― - A leader of the blind. (M, K.) So in the saying of El-Aashà: “ إِذَاكَانَ هَادِى الفَتَى فِى البِلَا دِصَدْرَ القَنَاةِ أَطَاعَ الأَمِيرَا [When the young man's guide in the countries, or lands, or the like, is the top of the cane, he obeys the leader of the blind]. (M.) ― - A woman's husband. (A.) ― - A neighbour. (K.) ― - A person with whom one consults: (A, K:) any one of whom one begs counsel, or advice, in a case of fear. (TA.) You say, هُوَ أَمِيرِى He is the person with whom I consult. (A.) أَمَارَةٌ : see إِمْرَةٌ, in three places: ― - and see also أَمَرَةٌ, in three places; and أَمَارٌ. إِمَارَةِ أمار أماره أمارة إِمارة اماره امارة مارى : see إِمْرَةٌ. ― - الإِمَارَةُ is also used for صَاحِبُ الإِمَارَةِ, i. e. الأَمِيرُ. (Mgh.) أَمَّرٌ : see the next paragraph, in two places. إِمَّرٌ أمار أمر امر مار مر آمر A man who consults every one respecting his case; as also ↓ أَمِرٌ and ↓ أَمَّارَةٌ : (M:) or a man resembling [in stupidity] a kid: [see the latter part of this paragraph:] (Th, M:) or, as also ↓ إِمَّرَةٌ (S, M, K, &c.) and ↓ أَمَّرٌ and ↓ أَمَّرَةٌ , (K,) a man having weak judgment, (S, K,) stupid, (T, M,) or weak, without judgment, (M, L,) or without intellect, or intelligence, (T,) who obeys the command of every one, (T, S,) who complies with what every one desires to do in all his affairs; (K;) a stupid man, of weak judgment, who says to another, Command me to execute thine affair. (IAth.) It is said in a trad., مَنْ يُطِعْ إِمَّرَةً لَا يَأْكُلْ ثَمَرَةً [He who obeys a stupid man, &c., shall not eat fruit: or the meaning is] he who obeys a stupid woman shall be debarred from good. (IAth.) ↓ إِمَّرَةٌ is applied to a woman and to a man: when it is applied to a man, the ة is added to give intensiveness to the signification. (ISh.) The following saying, إِذَا طَلَعَتِ الشِّعْرَى وَلَا إِمَّرًا, ↓ سَفَرًا فَلَا تُرْسِلْ فِيهَا إِمَّرَةً , in rhyming prose, means [When Sirius rises in the clear twilight,] send not thou among them (meaning the camels) a man without intelligence [in a great degree, nor one who is so in a less degree; or a woman without intelligence, nor a man without intelligence;] to manage them. (Sh.) ― - Also, (M, K,) and ↓ إِمَّرَةٌ and ↓ أَمَّرَ and ↓ أُمَّرٌ , (K,) A young lamb: (M, K:) or the first (إِمَرٌ) and the second, a young kid: (M, TA:) or the former of these two, a male lamb: (M, TA:) or a young male lamb: (S:) and the latter of them, a female lamb: (M, TA:) or a young female lamb. (S, M.) One says, ↓ مَا لَهُ إِمَّرٌ وَلَا إِمَّرَةٌ , meaning He has not a male lamb nor a female lamb: (M, TA:) or he has not anything. (T, S, M.) أَمَّرَةٌ : see إِمَّرٌ, in two places. إِمَّرَةٌ أمار أمر أمره إِمرة امره امرة مار مر آمر آمره آمرة : see إِمَّرٌ, in six places: = and see إِمْرَةٌ, in four places. إِمّرَةٌ أمار أمر أمره إِمرة امره امرة مار مر آمر آمره آمرة : see إِمْرَةٌ. أَمَّارٌ [Wont to command]. [Hence,] النَّفْسُ الأَمَّارَةُ [The soul that is wont to command]; (A;) the soul that inclines to the nature of the body, that commands to the indulgence of pleasures and sensual appetites, drawing the heart downwards, so that it is the abode of evils, and the source of culpable dispositions. (KT.) [See نَفْسٌ.] أَمَّارَةٌ fem. of أَمَّارٌ [q. v.]. ― - See also إِمَّرٌ. آمِرٌ آمر [act. part. n. of أَمَرَهُ.] ― - آمِرٌ and ↓ مُؤْتَمِرٌ Two days, (S,) the last, (K,) the former being the sixth, and the latter the seventh, (M,) of the days called أَيَّامُ الَجُوزِ: (S, M, K: [but see عَجُوزٌ:]) as though the former commanded men to be cautious, and the latter consulted them as to whether they should set forth on a journey or stay at home: (S:) accord. to Az, the latter is applied as an epithet to the day as meaning يُؤْتَمَرُفِيهِ. (TA.) تَأْمُرِىُّ : see تَأْمُورٌ, in two places. تُؤْمُرِىٌّ , and without ': see تَأْمُورٌ, in six places. تَأْمُورٌ and ↓ تَأْمُورَةٌ are properly mentioned in this art.; the measure of the former being تَفْعُولٌ; (K;) and that of the latter, تَفْعْلولَةٌ: (TA:) not as J has imagined; [who writes them without ', and mentions them in art. تمر;] (K;) their measures accord. to him being فَاعُولٌ and فَاعُولَةٌ. (TA.) [But in all the senses here explained, they appear to be with and without '.] ― - The former signifies The soul: (S in art. تمر, where it is written without '; and M, A, K:) because it is that which is wont to command. (A.) One says, قَدْ عَلِمَ تَأْمُورُكَ ذلِكَ Thy soul, or self, hath known that. (AZ, and T in art. تمر.) ― - The intellect: (M:) as in the saying, عَرَفْتُهُ بِتَأْمُورِي I knew it by my intellect. (M in art. تمر, without '; and TA.) You say also, هُوَ ابْنُ تَأْمُورِهَا, meaning He is the knowing with respect to it. (TA in art. بني.) ― - The heart, (T in art. تمر without ', and M, A, K,) itself. (M, TA.) Hence the saying, حَرْفٌ فِى تَأْمُورِى خَيْرٌ مِنْ عَشَرَةٍ فى وِ عَائِكَ [One word in my heart is better than ten in thy receptacle]. (T in art. تمر, and TA.) ― - The pericardium. (M in art. تمر, without '.) ― - The core, or black or inner part, or clot of blood, (حَبَّة, M, K, or عَلَقَة, TA,) and life, and blood, of the heart: (M, K:) or blood, (As, S, M, in art. تمر, and K,) absolutely: (TA:) and تَأْمُورُ النَّفْسِ signifies the life-blood: (As, S:) or the blood of the body: (S in art. نفس:) and the life of the soul. (M, K.) ― - Also, as being likened to blood, (TA,) (tropical:) Wine; and so ↓ تَأْمُورَةٌ : (M, K:) and ― - (tropical:) A dye: (M, TA:) and ― - (tropical:) Saffron. (As, K.) ― - [Hence also,] (tropical:) Water. (M, K.) You say, مَا فىِ الرَّكِيَّةِ تَامُورٌ, (T, S in art. تمر, and M,) or تَأْمُورٌ, (A,) (tropical:) There is not in the well any water. (T, S, M, A.) = The wezeer (وَزِير) of a king: (M, K:) because his command is effectual. (TA.) = Any one: as in the saying, مَابِهَا تَأْمُورٌ, (T in art. تمر, A, K,) as also ↓ تُؤْمُورٌ , (T in art. تمر, and K,) each with an augmentative ت, and without ' as well as with it, accord. to Er-Radee and others, (TA,) and ↓ تَأْمُرِىُّ , and ↓ تَأْمُورِىُّ , (M,) and ↓ تُؤْمُرِىُّ , (T in art. تمر, M, TA,) or without ', (S, M, K, in art. تمر,) and ↓ أَمَرٌ , (M, K,) There is not in it (i. e. in the house, الدار, M, A, TA) any one. (M, A, K, and T and S in art. تمر.) You say also, خَلَآءٌ بِلَادٌ ↓ لَيْسَ فِيهَاتُومُرِىٌّ Vacant regions wherein is not any one. (S in art. تمر.) ↓ تُؤْمُرِىٌّ (M, K) and ↓ تُومُرِىٌّ (S in art. تمر) and ↓ تَأْمُورِىٌّ and ↓ تَأْمُرِيٌّ (M, K) also signify A man, or human being. (S, * M, K.) You say, speaking of a beautiful woman, أَحْسَنَ مِنْهَا ↓ مَا رَأَيْتُ تُومُرِيَّا I have not seen a human being, or creature, more beautiful than she: (S and M in art. تمر:) and مَا رَأَيْتُ أَحْسَنَ مِنْهُ ↓ تُومُرِيَّا [I have not seen a man more beautiful than he]. (T and S in art. تمر.) Accord. to some, they are used only in negative phrases; but accord. to others, they are also used in such as are affirmative. (MF.) ― - Also Anything: as in the saying أَكَلَ الذِّئْبُ الشَّاةَ فَمَا تَرَكَ مِنْهَا تَامُورًا [The wolf ate the sheep, or goat, and left not of it anything]. (T and S in art. تمر.) = A child, young one, or fœtus syn. وَلَدٌ. (M, K.) = The receptacle (وِعَآء) of the child, young one, or fœtus. (M in art. تمر, without '; and K.) ― - A وِعَآء [in the ordinary sense; i. e. a bag, or receptacle, for travelling-provisions and for goods or utensils &c.]. (M, K.) Hence the saying, أَنْتَ أَعْلَمُ بِتَأْمُورِكَ Thou art best acquainted with what thou hast with thee; and with thine own mind. (M.) ― - Also, (K,) and ↓ تَأْمُورَةٌ , (M, [in which the former is not given in the following senses,] and K,) or ↓ تَامُورَةٌ , (S in art. تمر,) A ewer, syn. إِبْرِيقٌ, (S, M, K,) for wine: (S:) and, (M, K,) or, as some say, (TA,) a حُقَّة (M, K, TA) in which wine is put. (TA.) ― - Also the first, (M, K,) or ↓ third, (T and S in art. تمر,) The chamber, or cell, (صَوْمَعَة, T and M in art. تمر, without ', and S and K, and نامُوى, M, K,) of a monk. (M, K.) ― - And hence, (TA,) the first, (K,) and ↓ second, (M, K,) or ↓ third, of these three words, (T and S, in art. تمر,) (tropical:) The covert, or retreat, of a lion. (T, S, M, K.) Whence, ↓ فُلَانٌ أَسَدٌ فِى تَامُورَتِهِ (tropical:) Such a one is a lion in his covert: (T and S in art. تمر:) a saying borrowed from 'Amr Ibn-Maadee-Kerib: (T and S ibid:) or, accord. to some, it means, a lion in the greatness of his courage, and in his heart. (TA.) = Also (i. e. the first only) Play, or sport, of girls or of boys. (Th, M in art. تمر without ', and K.) = See also يَأْمُورٌ. تُؤْمُورٌ A sign, or mark, set up to show the way in a waterless desert; (K, TA;) consisting of stones piled up, one upon another: (TA:) pl. تَآمِيرُ. (K.) [See أَمَرَةٌ.] = See also تَأْمُورٌ. تَأْمُورَةٌ , and without ': see تَأْمُورٌ, in eight places. ― - Also The pericardium; the integument (غِلَاف) of the heart. (S in art. تمر: there written without '.) تَأْمُورِىٌّ : see تَأْمُورٌ, in two places. مِئْمَرٌ Counsel; advice: as in the saying, فُلَانٌ بَعِيدٌ مِنَ المِئْمَرِ قَرِيبٌ مِنَ المِئْبَرِ Such a one is far from counsel, or advice: near to calumny, or slander. (A.) مُؤَمَّرٌ Made, or appointed, commander, governor, lord, prince, or king: (S, M, K: *) made to have authority, power, or dominion: (T, M, K:) in which latter sense it is explained by Khálid, as applied by Ibn-Mukbil to a spear. (T.) ― - (assumed tropical:) A cane, or spear-shaft, having a spearhead affixed to it. (K.) ― - (assumed tropical:) A spear-head (T, TA) sharpened; syn. مُحَدَّدٌ. (T, M, K, TA.) ― - Distinguished, or defined, (مُحَدَّدٌ,) by signs, or marks: (TA:) or, as some say, (TA,) marked with a hot iron; syn. مُوْسُومٌ. (K, TA.) مَأْمُورٌ [pass. part. n. of أَمَرَهُ, q. v.]. ― - It is said in a trad., (S, &c.,) خَيْرُ المَالِ مُهْرَةٌ مَأْمُورَةٌ وَسِكَّةٌ مَأْبُورَةٌ (tropical:) The best of property are a prolific filly [and a row of palm-trees, or perhaps a tall palmtree, fecundated]; (AZ, A 'Obeyd, T, S, A, K;) as though the filly were commanded [by God] to be so: (A, in which the epithet مأمورة thus used is said to be tropical:) [or] مأمورة is thus for the sake of conformity to مأبورة, and is originally مُؤْمَرَةٌ, (S, M, * K,) from آمَرَهَا اللّٰهُ: (TA:) or it is a dial. var. of weak authority; (K;) though, accord. to AZ, it signifies made to have abundant offspring, from أَمَرَ اللّٰهُ المُهْرَةَ, meaning “God made the filly to have abundant offspring,” a dial. var. of آمَرَهَا, as A 'Obeyd also asserts it to be. (TA.) مَآمِرُ مآمر and مَآمِيرُ: see what next follows. مُؤْتَمِرٌ [Obeying, or conforming to, a command; &c.: see 8. ― - ] One who acts according to his own opinion; (T;) who follows his own opinion only: or who hastes to speak. (M.) = See also آمِرٌ. ― - Also, and المُؤْتَمِرُ, [The month which is now commonly called] المُحَرَّمُ: (M, K:) the former appellation (مؤتمر) is that by which the tribe of 'Ád called it: (Ibn-El-Kelbee:) pl. ↓ مَآمِرُ and مَآمِيرُ [both anomalous]. (M, K.) [See شَهْرٌ.] يَأْمُورٌ ; (M, K;) so in all the copies of the K but in the L and other lexicons, ↓ تَأْمُورٌ ; (TA;) A certain beast of the sea: or, as some say, a small beast: (M:) and a kind of mountain-goat: (M, K:) or a certain wild beast, (K, TA,) or a beast resembling the mountain-goat, (M,) having a single branching horn in the middle of his head. (M, TA.) [See يَحْمُورٌ, the oryx.] امس إِمْس أمس أمسى امس ماس مس مسى ومس , meaning Yesterday, or the day before the present day (Msb, K) by one night, (K,) and tropically applied to (tropical:) what is before that, (Msb,) or a short time before, (Bd in x. 25,) [used as a subst. and as an adv.,] is indecl., with any of the three vowels for its termination: (K:) [written أَمْسِ and أمْسَ and أمْسُ:] or it is an adv. n., indecl., with kesr for its termination, unless made indeterminate, or made determinate [be the article ال]; and sometimes indecl. with fet-h: (EzZejjájee, M, TA:) or, accord. to I Hsh, the termination with fet-h is a rejected form; and that with damm is not mentioned by any of the grammarians: (TA:) but مُذْ أَمْسَ [Since yesterday] occurs, used by poetic licence: (Sb, S:) أَمْس is a noun of which the last letter is made movent to avoid the concurrence of two quiescent letters: and the Arabs differ respecting it: (S:) most of them make it indecl., with kesr for its termination, when it is determinate [without the article ال]: but some of them make it [imperfectly] decl. when it is determinate [in the same manner]: (S, K: *) [accord. to the most approved usage,] you say, [رَأَيْتُهُ أَمْسِ, and بِالأَمْسِ, which is more common, and الأَمْسَ, I saw him yesterday; and] مَا رَأَيْتُهُ مُذْأَمْسِ [I have not seen him since yesterday]; and if you have not seen him [since the day next] before that, you say, مَا رَأَيْتُهُ مُذْ أَوَّلُ مِنْ أَمْسِ [I have not seen him since the day before yesterday]; and if you have not seen him [since] two days before that, you say, مَا رَأَيْتُهُ مُذْ أَوَّلُ مِنْ أَوَّلَ مِنْ أَمْسِ [I have not seen him since the day before the day before yesterday]. (ISk, TA.) The phrase رَأَيْتُهُ أَمْسٍ [I saw him yesterday] has also been heard, but it is extr. (K.) The people of El-Hijáz make أَمْس indecl., with kesr for its termination; and the Benoo-Temeem do the same when it is in the accus. or gen. case; but these latter make it [imperfectly] decl. when it is in the nom. case, saying, ذَهَبَ أَمْسُ بِمَا فِيهِ [Yesterday has gone with what happened during it]; whereas the people of El-Hijáz say, ذَهَبَ أَمْسِ بِمَا فِيهِ, because it is [held by them to be] indecl. on account of its implying that it has the determinative article ال [understood as prefixed to it], the kesreh being added to avoid the concurrence of two quiescent letters; while the Benoo-Temeem hold it to be, in the nom. case, a deviation from الإِمْسُ, and therefore imperfectly decl., because of its being determinate, [and so resembling a proper name,] and its deviation from the original form, like سَحَرُ in the like case: (IB, TA:) all of the Arabs, however, make it decl. when the article ال is prefixed to it, (S, K, *) and when it is made indeterminate, or is prefixed to another noun: (S:) they say, using it indeterminately, كُلُّ غَدٍ صَائِرٌ أَمْسٍا [Every morrow becomes a yesterday]; (S, * IB;) and making it determinate by the article ال, they say, كَانَ الأَمْسُ طَيِّبًا [The yesterday was good], (IB,) and مَضَي الأَمْسُ المُبَارَكُ [The blessed yesterday has past]; (S;) and prefixing it to another noun, كُلُّ أَمْسِنَا كَانَ طَيِّبًا [All of our yesterday was good], (IB,) and مَضَى أَمْسُنَا [Our yesterday has past]: (S:) [therefore,] in the following verse وَإِنِّى وَقَفْتُ اليَوْمَ وَالأَمْسِ قَبْلَهُ بِبَابِكَ حَتَّى كَادَتِ الشَّمْسُ تَغْرُبُ [And verily I stood to-day, and yesterday before it, at thy door until the sun was almost setting], (thus related by IAar in two different ways, الأَمْسِ and الأَمْسَ,) if we read الأَمْسِ, the ال is redundant, because it is implied in the word أَمْسِ; but if we read الأَمْسَ, the ال is not implied in أَمْسَ, and therefore is prefixed to make it determinate. (IJ, M.) The pl. is آمُسٌ and آمَاسٌ, (Zj, K,) both pls. of pauc., (Zj, TA,) and أمُوسٌ, (Zj, K, TA, [in the CK, incorrectly, امُوْسٌ,]) which is a pl. of mult. (Zj, TA.) There is no dim. form of أَمْس; like as there is none of غَدٌ and البَارِحَةُ and كَيْفَ and أَيْنَ and مَتَى and أَىُّ and مَا and عِندَ and the names of the months and those of the days of the week, except الجُمْعَةُ. (Sb, S.) إِمْسِىٌّ أمس أمسى أمسي أمسيي امسى امسي مسى , contr. to analogy, (M, TA,) and أَمْسِىٌّ [which is agreeable with analogy] is allowable, as related by Sgh on the authority of Fr, but the former is the more chaste, (TA,) Of, or relating to, or belonging to, yesterday. (M, TA.) امل 1 أَمَلَهُ , (T, S, M, &c.,) aor. اَمُلَ , (T, S, M, Msb,) and اَمِلَ , (so in the M accord. to the TT,) inf. n. أَمَلٌ, (T, S, M, &c.,) this being the inf. n. accord. to IJ, [as distinguished from أَمْلٌ and إِمْلٌ,] (M,) He hoped it; or hoped for it; syn. رَجَاهُ; (S, * M, * [see أَمَلٌ below,] K;) meaning, what was good for him; (S;) as also ↓ أمَلهُ , (T, * M, K,) inf. n. تَأميلٌ: (S, T:) or he expected it; [or had a distant, or remote, expectation of it; for] it is mostly used in relation to that of which the occurrence, or coming to pass, is deemed remote; as in the saying of Zuheyr أَرْجُو وَآمُلُ أَنْ تَدْنُو مَوَدَّتُهَا [I hope, and have a distant expectation, that her love may approach]: he who has determined upon a journey to a distant town or country says, أَمَلْتُ الوُصُولَ [I have formed an expectation, or a distant expectation, of arriving]; but he does not say, طَمِعْتُ until he has become near thereto; for طَمَعٌ relates only to that of which the occurrence, or coming to pass, is [deemed] near: and الرَّجَآءُ is between الأَمَلُ and الطَّمَعُ; for it is sometimes attended with fear that the thing expected may not come to pass, wherefore it is used in the sense of fear; and when the fear is strong, [lest the thing expected should not come to pass, it denotes distant expectation, and thus] it is used in the sense of الأَمَلُ; whence the usage in the verse of Zuheyr; but otherwise it is used in the sense of الطَّمَعُ: (Msb:) or الرجاء signifies the expectation of benefit, or advantage, from some preceding cause or means: so says El-Harállee: or it is properly syn. with الأَمَلُ; and in common conventional language, means the clinging of the heart to the coming to pass of a future desired event: so says Ibn-El-Kemál: or, accord. to Er-Rághib, an opinion requiring the coming to pass of an event in which will be a cause of happiness: (TA:) and ↓ أمّلهُ , inf. n. تَأْمِيلٌ, signifies he expected it much; and is more commonly used than the form without teshdeed. (Msb.) 2 اَمَّلَ see 1, in two places. = تَأْمِيلٌ also signifies The inducing [one] to hope or expect. (KL.) 5 تأملالشَّىءِ [He considered the thing, or studied it, or contemplated it, carefully, or attentively, with investigation;] he looked at the thing endeavouring to obtain a clear knowledge of it: (S:) or i. q. تَدَبَّرَهُ; (Msb, TA;) i. e., (Msb,) he looked into the thing, considered it, examined it, or studied it, repeatedly, (Msb, TA,) in order to know it, or until he knew it, (Msb,) or in order to ascertain its real case: (TA:) or he looked intently, or hardly, at, or towards, the thing: (TA:) or تأمّل signifies he acted, or proceeded, deliberately, not hastily, syn. تَثَبَّتَ, (T, M,) or he paused, or waited, syn. تَلَبِّثَ, (K,) in an affair, and in consideration; (M, K, TA;) he paused, and acted with deliberation. (TA.) فِيهِ تَأَمُّلٌ [meaning It requires careful, or attentive, consideration, or simply it requires consideration,] is a phrase [of frequent occurrence in the larger lexicons &c., used to imply doubt, and also to insinuate politely that the words to which it relates are false, or wrong,] like فِيهِ نَظَرٌ [q. v.]. (MF in art. صفح.) أَمْلٌ : see أَمَلٌ. إِمْلٌ أمال أمل أملى امل مال مل ملا ملى آمل : see أَمَلٌ. أَمَلٌ (T, S, M, Msb, K) and ↓ إٍِِمْلٌ (IJ, M, K) and ↓ أَمْلٌ , (K,) the first of which is an inf. n., accord. to IJ, (M,) and is the form commonly known, (TA,) Hope; syn. رَجَآءٌ: (S, M, K:) or expectation; [or distant, or remote, expectation; being] mostly used in relation to that of which the occurrence, or coming to pass, is deemed remote: applied also to an affection of the heart from some good to be attained: (Msb, TA: [in both of which are further explanations, for which see 1:]) ↓ إِمْلَةٌ , also, signifies the same as أَمَلٌ, (S, M, K,) or تَإِْمِيلٌ; (Lh, M, K;) [or a manner of hoping or expecting; for J adds,] and it is like جِلْسَةٌ and رِكْبَةٌ: (S:) and ↓ مُؤَمَّلٌ , likewise, signifies the same as إِمَلٌ: (TA:) the pl. of أمَلٌ and إِمْلٌ and أَمْلٌ is آمَلٌ. (M, * K, TA.) You say, خَابَ سَعْيُهُ وَأَمَلُهُ [His labour, and his hope, or expectation, were disappointed, frustrated, or balked]. (A and TA in art. خيب.) And ↓ مَا أَطْوَلَ إِمْلَتَهُ How far-reaching is his hope, or expectation! (T, * S, M, K:) [or his manner of hoping or expecting!] from الأَمَلُ. (T.) ― - Also, the first, An object of hope. (Jel in xviii. 44.) إِمْلَةٌ أمل أملى أمله امله املة ملا ملى آمل آمله آملة : see أَمَلٌ, in two places. آمِلٌ آمل act. part. n. of 1; [Hoping: or] expecting. (Msb.) [See 1.] مُؤَمَّلٌ One whose beneficence may be hoped for. (Har p. 183.) ― - المُؤَمَّلُ The eighth of the horses that are started together in a race; (K;) these being ten: (TA:) or the ninth thereof: (TA in explanation of السُّكَيْتُ:) or the seventh thereof. (Ham p. 46.) = See also أَمَلٌ. مَأْمُولٌ pass. part. n. of 1; [Hoped: or] expected. (Msb.) امن 1 أَمِنَ , (T, S, M, &c.,) aor. اَمَنَ , (T, Msb, K,) inf. n. أَمْنٌ (T, S, M, Msb, K) and إِمْنٌ (Zj, M, K) and أَمَنٌ (M, K) and أَمَنَةٌ (T, S, M, K) and إِمْنَةٌ (T) and أَمَانٌ (M, K) [and app. أَمَانَةٌ, for it is said in the S that this is syn. with أَمَانٌ,] and آمنٌ, an instance of an inf. n. of the measure فَاعِلٌ, which is strange, (MF,) or this is a subst. like فَالِجٌ, (M,) He was, or became, or felt, secure, safe, or in a state of security or safety; originally, he was, or became, quiet, or tranquil, in heart, or mind; (Msb;) he was, or became, secure, or free from fear; أَمْنٌ signifying the contr. of خَوْفٌ, (S, M, K,) and so أَمَنَةٌ (S) and آمِنٌ [&c.]: (M, K:) he was, or became, or felt, free from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, he was, or became, easy in mind, and free from fear. (El-Munáwee, TA.) [See أَمْنٌ, below.] You say also, يَإِْمَنُ عَلَى نَفْسِهِ [He is secure, or safe, or free from fear, for himself]. (M.) And أَمِنَ البَلَدُ, meaning The inhabitants of the country or district, or town, were in a state of security, or confidence, therein. (Msb.) The verb is trans. by itself, and by means of the particle مِنْ; as in أَمَنَ زَيْدٌ الأَسَدَ and أَمِنَ مِنَ الأَسَدِ, meaning Zeyd was, or became, or felt, secure from, safe from, [or free from fear of,] the lion. (Msb.) You say also, أَمِنَ كَذِبَ مَنْ أَخْبَرَهُ [He was secure from, or free from fear of, the lying of him who informed him]. (M.) And لَا آنَنُ أَنْ يَكُونَ كَذلِكَ [I am not free from fear of its being so; I am not sure but that it may be so]. (Mgh in art. نبذ; and other lexicons passim.) And, of a strong-made she camel, أَمِنَتْ أَنْ تَكُونَ ضَعَيفَةً [She was secure from, or free from fear of, being weak]: (M: [in a copy of the S أُمِنَتْ:]) and أَمِنَتِ العِثَارَ وَالإِعْيَآءٍ [She was secure from, or free from fear of, stumbling, and becoming jaded]: (M:) and أُمِنَ عِثَارُهَا [Her stumbling was not feared]. (So in a copy of the S.) And, of a highly-prized camel, أُمِنَ أَنْ يُنْحَرَ [It was not feared that he would be slaughtered; or his being slaughtered was not feared]. (M.) [أَمنَهُ sometimes means He was, or became, free from fear, though having cause for fear, of him, or it. i. e. he thought himself secure, or safe, from him or it. (See Kur vii. 97.)] ― - أمِنَهُ (inf. n. أَمْنٌ TK) [and accord. to some copies of the K ↓ آمَنَهُ ] and ↓ أمّنهُ (inf. n. تَأْمِينٌ K) and ↓ ائتمنهُ ([written with the disjunctive alif اِيتَمَنَهُ, and] also written اِتَّمَنَهُ, on the authority of Th, which is extr., like اِتَّهَلَ [&c.], M) and ↓ استأمنهُ all signify the same (M, K, TA) [He trusted, or confided, in him; (as also آمن بِهِ, q. v.;) he intrusted him with, or confided to him, power, authority, control, or a charge; he gave him charge over a thing or person: these meanings are vaguely indicated in the M and K and TA.]. You say, يَأْمَنُهُ النَّاسُ وَلَا يَخَافُونَ غَائِلَتَهُ [Men, or people, trust, or confide, in him, and do not fear his malevolence, or mischievousness]. (T, M.) And أَمِنَهُ عَلَى كَذَا (S, Mgh, * Msb *) and ↓ ائتمنهُ عَلَيْهِ, (S, Msb, K,) [He trusted, or confided, in him with respect to such a thing; he intrusted him with, or confided to him, power, authority, control, or a charge, over it; he gave him charge over it;] he made him, or took him as, أَمِين over such a thing. (Mgh.) Hence, in a trad., the مُؤَذِّن is said to be مُؤْتَمَنٌ; i. e. النَّاسُ عَلَ الأَوْقَاتِ الَّتِى يُؤَذَّنُ فِيهَا ↓ يَأْتَمِنُهُ [Men trust, or confide, in him with respect to the times in which he calls to prayer], and know, by his calling to prayer, what they are commanded to do, as to praying and fasting and breaking fast. (Mgh.) It is said in the Kur [xii. 11], مَا لَكَ لَا تَأْمَنُنَا عَلَى يُوسُفَ and [تَأْمَنَّا] with idghám [i. e. What aileth thee that thou dost not trust, or confide, in us with respect to Joseph? or, that thou dost not give us charge over Joseph?]; (S;) meaning, why dost thou fear us for him? (Bd;) some pronouncing the verb in a manner between those of the former and the latter modes of writing it; but Akh says that the latter is better: (S:) some read تِيمَنَّا. (Bd.) You say also, ↓ اُوتُمِنَ فُلَانٌ [Such a one was trusted, or confided, in &c.;] when it begins a sentence, changing the second ' into و; in like manner as you change it into ى when the first is with kesr, as in اِيتَمَنَهُ; and into ا when the first is with fet-h, as in آمَنَ. (S.) The phrase أَمَانَةً ↓ اُوتُمِنَ , in a saying of Mohammad, if it be not correctly عَلَى أَمَانَةٍ, may be explained as implying the meaning of اُسْتُحْفِظَ أَمَانَةً [He was asked to take care of a deposite; or he was intrusted with it]. (Mgh.) [You also say, أَمِنَهُ بِكَذَا, meaning He intrusted him with such a thing; as, for instance, money or other property: see two exs. in the Kur iii. 68.] = أَمُنَ, (M, Mgh, K,) or أَمِنَ, (Msb,) inf. n. أَمَانَةٌ, (M, Mgh, Msb,) He was, or became, trusted in, or confided in: (M, K:) or he was, or became, trusty, trustworthy, trustful, confidential, or faithful: said of a man. (Mgh.) 2 أمّنهُ , inf. n. تَأْمِينٌ: see 4: ― - and see also أَمِنَهُ. = أمّن, inf. n. as above, also signifies He said آمِينَ or أَمِينَ, (T, S, Msb,) after finishing the Fátihah, (T,) or عَلَي الدُّعَآءِ on the occasion of the prayer, or supplication. (Msb.) 4 آمَنَ آمن is originally أَأْمَنَ; the second ' being softened. (S.) You say, آمنهُ, [inf. n. إِيمَانٌ;] (S, M, Msb;) and ↓ أمّنهُ , [inf. n. تَأْمِينٌ;] (M, TA;) meaning He rendered him secure, or safe; (Msb;) he rendered him secure, or free from fear; (S, M, TA;) contr. of أَخَافهُ: (TA:) so in آمَنْتُهُ مِنْهُ I rendered him secure, or safe, from him, or it. (Msb.) And of God you say, آمَنَ عِبادَهُ مِنْ أَنْ يَظْلِمَهُمْ [He hath rendered his servants secure from his wronging them]. (S.) And يُؤْمِنُ عِبَادَهُ مِنْ عَذَابِهِ [He rendereth his servants secure from his punishment]. (M.) You say also, آمَنْتُ الأَسِيرَ, meaning I gave, or granted, الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter,] to the captive. (Msb.) And آمَنَ فُلَانٌ الَعَدُوَّ [Such a one granted security, &c., to the enemy], inf. n. as above. (T.) It is said in the Kur ch. ix. [verse 12], accord. to one reading, لَا إِيمَانَ لَهُمْ They have not the attribute of granting protection; meaning that when they grant protection, they do not fulfil their engagement to protect. (T.) = إِيمَانٌ also signifies The believing [a thing, or in a thing, and particularly in God]; syn. تَصْدِيقٌ; (T, S, &c.;) by common consent of the lexicologists and other men of science: (T:) its primary meaning is the becoming true to the trust with respect to which God has confided in one, by a firm believing with the heart; not by profession of belief with the tongue only, without the assent of the heart; for he who does not firmly believe with his heart is either a hypocrite or an ignorant person. (T, TA.) Its verb is intrans. and trans. (TA, from a Commentary on the Mutowwal.) You say, آمَنَ, meaning He believed. (T.) And it is said to be trans. by itself, like صَدَّقَ; and by means of بِ, considered as meaning اِعْتِرَافٌ [or acknowledgment]; and by means of لِ, considered as meaning إِذْعَانٌ [or submission]. (TA.) [Thus] you say, [آمنهُ and] آمن بِهِ, (inf. n. إِيمَانٌ, T, K,) namely, a thing. (T, M.) And آمن بِاللّٰهِ He believed in God. (T.) It seems to be meant by what is said in the Ksh [in ii. 2], that آمن بِهِ [or آمَنَهُ] properly signifies آمَنَهُ التَّكْذِيبَ [He rendered him secure from being charged with lying, or falsehood]; and that the meaning he believed him or in him, is tropical; but this is at variance with what its author says in the A; and Es-Saad says that this latter meaning is proper. (TA.) The phrase in the Kur [ix. 61], وَيُؤْمِنُ لِلْمؤْمِنِينَ, accord. to Th, means And he believeth the believers; giveth credit to them. (M.) ― - Sometimes it is employed to signify The acknowledging with the tongue only; and hence, in the Kur [lxiii. 3], ذلِكَ بأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا That is because they acknowledged with the tongue, then disacknowledged with the heart. (TA.) ― - Also (assumed tropical:) The trusting, or confiding, or having trust or confidence. (M, K.) [You say, آمن بِهِ, meaning He trusted, or confided, in him, or it: for] the verb of ايمان in this sense is trans. by means of بِ without implication; as Bd says. (TA.) [And it is also trans. by itself: for] you say, مَا آمَنَ أَنْ يَجِدَ صَحَابَةً, meaning (tropical:) He trusted not that he would find companions; (M, * K, * TA;) said of one who has formed the intention of journeying: or the meaning is مَا كَادَ [i. e. he hardly, or scarcely, found &c.; or he was not near to finding &c.]. (M, K.) See also أَمِنَهُ. ― - Also The manifesting humility or submission, and the accepting the Law, (Zj, T, * K,) and that which the Prophet has said or done, and the firm believing thereof with the heart; (Zj, T, M;) without which firm belief, the manifesting of humility or submission, and the accepting that which the Prophet has said or done, is termed إِسْلَامٌ, for which one's blood is to be spared. (T.) [In this sense, it is trans. by means of لِ, accord. to some, as shown above; or by means of بِ, for, accord. to Fei,] you say, آمَنْتُ بِاللّٰهِ, inf. n. as above, meaning I submitted, or resigned, myself to God. (Msb.) [There are numerous other explanations which it is needless to give, differing according to different persuasions. ― - See also إِيمَان below.] 8 إِاْتَمَنَ see 1, in five places. 10 استأمنهُ He asked, or demanded, of him الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]. (T, * Msb, TA.) ― - See also أَمِنَهُ. ― - استأمن إِلَيْهِ He entered within the pale of his أمَان [or protection, or safeguard]. (S, Msb.) أَمْنٌ [an inf. n. of أَمِنِ: as a simple subst. it signifies Security, or safety: (see أَمِنَ:) or] security as meaning freedom from fear; contr. of خَوْفٌ; (S, M, K;) as also ↓ إِمْنٌ (Zj, M, K) and ↓ أَمِنٌ (M, K) and ↓ أَمَنَهُ (S, M, K) [and ↓ إِمْنَةٌ (see أَمِنَ）] and ↓ أَمَانٌ and ↓ آمِنٌ , (M, K,) which last is an inf. n. of أَمِنَ [like the rest], (MF,) or a subst. like فَالِجٌ; (M;) and ↓ أَمَانَةٌ is syn. with أَمَانٌ, (S,) both of these signifying security, or safety, and freedom from fear: (PS:) or أَمْنٌ signifies freedom from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, ease of mind, and freedom from fear. (El-Munáwee, TA.) You say, أَنْتَ فِى أَمْنٍ [Thou art in a state of security], (T, M,) مِنْ ذَاكَ [from that]; and ↓ فى أَمَانٍ signifies the same; (T;) and so ↓ فى آمِنٍ . (M.) And نُعَاسًا ↓ أَمَنَةً , in the Kur [iii. 148], means Security (أَمْنًا) [and slumber]. (S.) ↓ أَمَانٌ also signifies Protection, or safeguard: and [very frequently] a promise, or an assurance, of security or safety; indemnity; or quarter: in Pers. پَنَاهْ and زِنْهَارٌ: (KL:) syn. إِلُّ. (K in art. ال.) You say, ↓ دَخَلَ فِى أَمَانِهِ [He entered within the pale of his protection, or safeguard]. (S, Msb.) [And اللّٰهِ ↓ كُنٌ فِى أَمَانِ Be thou in the protection, or safeguard, of God.] And ↓ أَعْطَيْتُهُ الأَمَانَ [I gave, or granted, to him security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]; namely, a captive. (Msb.) And طَلَبَ ↓ مِنْهُ الأَمَانَ [He asked, or demanded, of him security or safety, or protection or safeguard, &c., as in the next preceding ex.]. (Msb, TA.) ― - أَمْنًا in the Kur ii. 119 means ذَا أَمْن [Possessed of security or safety]: (Aboo-Is-hák, M:) or مَوْضِعَ أَمْنٍ [a place of security or safety; like مَأْمَنًا]. (Bd.) ― - See also آمِنٌ. ― - You say also, مَا أَحْسَنَ أَمْنَكَ, and ↓ أَمَنَكَ , meaning How good is thy religion! and thy natural disposition! (M, K.) إِمْنٌ أمن أمنن امن من منا منى آمن آمنن : see أَمْنٌ. أَمَنٌ : see أَمْنٌ, first and last sentences. أَمِنٌ : see آمِنٌ. ― - Also, (K, [there said to be like كَتِفٌ,]) or ↓ آمِنٌ , (M, [so written in a copy of that work,)] Asking, or demanding, or seeking, protection, in order to be secure, or safe, or free from fear, for himself: (M, K:) so says IAar. (M.) إِمْنَةٌ أمن أمنه أمننه امنه امنة من منا منى آمن آمنه آمننه آمنة : see أَمْنٌ. أمَنَةٌ : see أَمْنٌ, in two places: ― - and see also أَمَانَةٌ. = Also A man who trusts, or confides, in every one; (T, S, M;) and so ↓ أُمَنَةٌ : (S:) and who believes in everything that he hears; who disbelieves in nothing: (Lh, T:) or in whom men, or people, trust, or confide, and whose malevolence, or mischievousness, they do not fear: (T, M:) and ↓ أُمَنَةٌ signifies trusted in, or confided in; [like أَمِينٌ;] and by rule should be أُمْنَةٌ, because it has the meaning of a pass. part. n. [like لُعْنَةٌ and ضُحْكَةٌ and لُقْطَلةٌ &c. (see لَقَطٌ）]: (M:) or both signify one in whom every one trusts, or confides, in, or with respect to, everything. (K.) ― - See also أَمِينٌ. أُمَنَةٌ : see أَمَنَةٌ, in two places. أَمَانٌ : see أَمْنٌ, in seven places. أَمُونٌ , applied to a she camel, of the measure فَعُولٌ in the sense of the measure مَفْعُولَةٌ, like عَصُوبٌ and حَلُوبٌ, (tropical:) Trusted, or confided, in; (T;) firmly, compactly, or strongly, made; (T, S, M, K;) secure from, or free from fear of, being weak: (S, M:) also, that is secure from, or free from fear of, stumbling, and becoming jaded: (M:) or strong, so that her becoming languid is not feared: (A, TA:) pl. أُمُنٌ. (M, K.) [See also what next follows.] أَمينٌ Trusted; trusted in; confided in; (T, * S, * M, Msb, * K;) as also ↓ أُمَّانٌ ; (S, M, K;) i. q. ↓ مَأْمُونٌ (S, M, K) and ↓ مُؤْتَمَنٌ : (ISk, T, K:) [a person in whom one trusts or confides; a confidant; a person intrusted with, or to whom is confided, power, authority, control, or a charge, عَلَى شَىْءٍ over a thing; a person intrusted with an affair, or with affairs, i. e., with the management, or disposal, thereof; a confidential agent, or superintendent; a commissioner; a commissary; a trustee; a depositary;] a guardian: (TA:) trusty; trustworthy; trustful; confidential; faithful: (Mgh, Msb: *) pl. أُمَنَآءُ, and, accord. to some, ↓ أَمَنَةٌ , as in a trad. in which it is said, أَصْحَابِى أَمَنَةٌ لِأُمَّتِى, meaning My companions are guardians to my people: or, accord. to others, this is pl. of ↓ آمِنٌ [app. in a sense mentioned below in this paragraph, so that the meaning in this trad. is my companions are persons who accord trust, or confidence, to my people]. (TA.) Hence أَلَمْ تَعْلَمِى يَا أَسْمَ وَيْحَكِ أَنَّنِى حَلَفْتُ يَمِينًا لَا أَخُونُ أَمِينِى [Knowest thou not, O Asmà (أَسْمَآء, curtailed for the sake of the metre), mercy on thee! or woe to thee! that I have sworn an oath that I will not act treacherously to him in whom I trust?] i. e. ↓ مَأْمُونِى : (S:) or the meaning here is, him who trusts, or confides, in me; (ISk, T;) [i. e.] it is here syn. with ↓ آمِنِى . (M.) [Hence also,] الأَمِينُ فِى القِمَارِ, (K voce مُجُمِدٌ, &c.,) or أَمِينُ, القِمَارِ, [The person who is intrusted, as deputy, with the disposal of the arrows in the game called المَيْسِر; or] he who shuffles the arrows; الَّذِى. يَضْرِبُ بِالقِدَاحِ يضرب بالقداح . (EM p. 105.) [Hence also,] الرُّوحُ الأَمِينُ [The Trusted, or Trusty, Spirit]; (Kur xxvi. 193;) applied to Gabriel, because he is intrusted with the revelation of God. (Bd.) ↓ أُمَّانٌ , mentioned above, and occurring in a verse of El-Aashà, applied to a merchant, is said by some to mean Possessed of religion and excellence. (M.) ↓ مُؤْتَمَنٌ is applied, in a trad., to the مُؤَذِّن, as meaning that men trust, or confide, in him with respect to the times in which he calls to prayer, and know by his call what they are commanded to do as to praying and fasting and breaking fast. (Mgh.) المُعَامَلَةِ ↓ هُوَ مَأْمُونُ means He is [trusty, or trustworthy, in dealing with others; or] free from exorbitance and deceit or artifice or craft to be feared. (Msb.) ― - An aid, or assistant; syn. عَوْنٌ [here app. meaning, as it often does, an armed attendant, or a guard]; because one trusts in his strength, and is without fear of his being weak. (M.) ― - (assumed tropical:) The strong; syn. قَوِىٌّ. (K, TA: [in the latter of which is given the same reason for this signification as is given in the M for that of عون; for which قوى may be a mistranscription; but see أَمُونٌ.]) ― - One who trusts, or confides, in another; (ISk, T, K;) [as also ↓ آمِنٌ , of which see an ex. voce حَذِرٌ;] so accord. to ISk in the verse cited above in this paragraph: (T:) thus it bears two contr. significations. (K.) ― - See also آمِنٌ, in five places. = And see آمِينَ. أَمَانَةٌ : see أَمْنٌ, first sentence. ― - Trustiness; trustworthiness; trustfulness; faithfulness; fidelity; (M, Mgh, K;) as also ↓ أَمَنَةٌ . (M, K.) أَمَانَةُ اللّٰهِ [for أَمَانَةُ اللّٰهِ قَسَمِي or مَا أُقْسِمُ The faithfulness of God is my oath or that by which I swear] is composed of an inf. n. prefixed to the agent, and the former is in the nom. case as an inchoative; the phrase being like لَعَمْرُ اللّٰهِ, as meaning an oath; and the enunciative being suppressed, and meant to be understood: accord. to some, you say, أَمَانَةَ اللّٰهِ [app. for نَشَدْتُكَ أَمَانَةَ اللّٰهِ I adjure thee, or conjure thee, by the faithfulness of God, or the like], making it to be governed in the accus. case by the verb which is to be understood: and some correctly say, وَأَمَانَةِ اللّٰهِ [By the faithfulness of God], with the و which denotes an oath: (Mgh:) or this last is an oath accord. to Aboo-Haneefeh; but Esh-Sháfi'ee does not reckon it as such: and it is forbidden in a trad. to swear by الأَمَانَة; app. because it is not one of the names of God. (TA.) [Or these phrases may have been used, in the manner of an oath, agreeably with explanations here following.] = A thing committed to the trust and care of a person; a trust; a deposite; (Mgh, Msb;) and the like: (Msb:) property committed to trust and care: (TA:) pl. أَمَانَاتٌ. (Mgh, Msb.) It is said in the Kur [viii. 27], وَتَخُونُوا أَمَانَاتِكُمْ [Nor be ye unfaithful to the trusts committed to you]. (Mgh.) And in the same [33:72], إِنَّا عَرَضْنَاالأَمَانَةَ عَلَى السّموَاتِ وَالْأَرْضِوَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ [Verily we proposed, or offered, the trust which we have committed to man to the heavens and the earth and the mountains, and (accord. to explanations of Bd and others) they refused to take it upon themselves, or to accept it, and they feared it, but man took it upon himself, or accepted it: or, (accord. to another explanation of Bd, also given in the T, and in the K in art. حمل, &c.,) they refused to be unfaithful to it, and they feared it, but man was unfaithful to it: but in explaining what this trust was, authors greatly differ: accord. to some,] الامانة here means obedience; so called because the rendering thereof is incumbent: or the obedience which includes that which is natural and that which depends upon the will: [for] it is said that when God created these [celestial and terrestrial] bodies, He created in them understanding: or it may here [and in some other instances] mean reason, or intellect: [and the faculty of volition: and app. conscience: these being trusts committed to us by God, to be faithfully employed: (see an ex. voce جَذْرٌ:)] and the imposition of a task or duty or of tasks or duties [app. combined with reason or intellect, which is necessary for the performance thereof]: (Bd:) or it here means prayers and other duties for the performance of which there is recompense and for the neglect of which there is punishment: (Jel:) or, accord. to I'Ab and Sa'eed Ibn-Jubeyr, (T,) the obligatory statutes which God has imposed upon his servants: (T, K: *) or, (T, K,) accord. to Ibn-'Omar, [the choice between] obedience and disobedience was offered to Adam, and he was informed of the recompense of obedience and the punishment of disobedience: but, in my opinion, he says, (T,) it here means the intention which one holds in the heart, (T, K,) with respect to the belief which he professes with the tongue, and with respect to all the obligatory statutes which he externally fulfils; (K;) because God has confided to him power over it, and not manifested it to any [other] of his creatures, so that he who conceives in his mind, with respect to the acknowledgment of the unity of God, (T, K,) and with respect to belief [in general], (T,) the like of that which he professes, he fulfils the امانة [or trust], (T, K,) and he who conceives in his mind disbelief while he professes belief with the tongue is unfaithful thereto, and every one who is unfaithful to that which is confided to him is [termed] حَامِلٌ, (T,) or حَامِلُ الأَمَانَةِ, and مُحْتَمِلُهَا: (Bd:) and by الإِنْسَانُ is here meant the doubting disbeliever. (T.) ― - Also, [as being a trust committed to him by God, A man's] family, or household; syn. أَهْلٌ. (TA.) أُمَّانٌ : see أَمينٌ, in two places. = Also One who does not write; as though he were (كَأَنَّهُ [in the CK لاَنَّهُ because he is]) an أُمِّى. (K, TA.) [But this belongs to art. ام; being of the measure فُعْلَانٌ, like عُرْيَانٌ.] ― - And A sower, or cultivator of land; [perhaps meaning a clown, or boor;] syn. زَرَّاعٌ: (CK:) or sowers, or cultivators of land; syn. زُرَّاعٌ: (K, TA:) in one copy of the K زِرَاع. (TA.) آمِنٌ آمن Secure, safe, or free from fear; as also ↓ أَمِينٌ (Lh, T, * S, * M, Msb, K) and ↓ أَمِنٌ . (M, K.) Hence, in the Kur [xcv. 3], ↓ وَهذَا الْبَلَدِ الْأَمِينِ [And this secure town]; (Akh, Lh, T, S, M;) meaning Mekkeh. (M.) بَلَدٌ آمِنٌ and ↓ أَمِينٌ means A town, or country, or district, of which the inhabitants are in a state of security, or confidence, therein. (Msb.) It is also said in the Kur [xliv. 51], ↓ إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ , meaning [Verily the pious shall be in an abode] wherein they shall be secure from the accidents, or casualties, of fortune. (M.) [And hence,] ↓ الأَمِينُ is one of the epithets applied to God, (Mgh, K,) on the authority of El-Hasan; (Mgh;) an assertion requiring consideration: it may mean He who is secure with respect to the accidents, or casualties, of fortune: but see المُؤْمِنُ, which is [well known as] an epithet applied to God. (TA.) آمِنُ المَالِ means What is secure from being slaughtered, of the camels, because of its being highly prized; by المال being meant الإِبِل: or, as some say, (tropical:) what is highly esteemed, of property of any kind; as though, if it had intellect, it would feel secure from being exchanged. (M.) You say, أَعْطَيْتُهُ مِنْ آمِنِ مَالِي, (K, TA, [in the CK آمَنِ,]) meaning (tropical:) I gave him of the choice, or best, of my property; of what was highly esteemed thereof; (K, TA;) and مَالِى ↓ مِنْ أَمْنِ which Az explains as meaning of the choice, or best, of my property. (TA: [in which is given a verse cited by ISk showing that أَمْن, thus used, is not a mistranscription for آمِن.]) And آمِنُ الحِلْمِ means Steadfast in forbearance or clemency; of whose becoming disordered in temper, and free from self-restraint, there is no fear. (M.) ― - See also أَمِينٌ, in three places: ― - and see اَمِنٌ. = See also أَمِينٌ, in two places. آمِينَ آمين [in the CK, erroneously, آمِينُ] and ↓ أَمِينَ ; (Th, T, S, M, Mgh, Msb, K;) both chaste and well known, (TA,) the latter of the dial. of El-Hijáz, (Msb, TA,) as some say, (TA,) [and this, though the less common, is the original form, for] the medd in the former is only to give fulness of sound to the fet-hah of the أ, (Th, M, Msb, TA,) as is shown by the fact that there is no word in the Arabic language of the measure فَاعِيلٌ; (Msb, TA;) and some pronounce the former آمِّينَ, (K,) which is said by some of the learned to be a dial. var., (Msb,) but this is a mistake, (S, Msb,) accord. to authorities of good repute, and is one of old date, originating from an assertion of Ahmad Ibn-Yahyà, [i. e. Th,] that آمِينَ is like عَاصِينَ, by which he was falsely supposed to mean its having the form of a pl., [and being consequently آمِّينَ,] (Msb, [and part of this is said in the M,]) whereas he thereby only meant that the م is without teshdeed, like the ص in عَاصِينَ; (M;) beside that the sense of قَاصِدِينَ [which is that of آمِّينَ, from أَمَّ,] would be inconsistent after the last phrase of the first chapter of the Kur [where آمينَ is usually added]; (Msb;) and sometimes it is pronounced with imáleh, [i. e. “émeena,”] as is said by ElWáhidee in the Beseet; (K;) but this is unknown in works on lexicology, and is said to be a mispronunciation of some of the Arabs of the desert of El-Yemen: (MF:) each form is indecl., (S,) with fet-h for its termination, like أَيْنَ and كَيْفَ, to prevent the occurrence of two quiescent letters together: (T, S, TA:) it is a word used immediately after a prayer, or supplication: (S, * M:) [it is best expressed, when occurring in a translation, by the familiar Hebrew equivalent Amen:] El-Fárisee says that it is a compound of a verb and a noun; (M;) meaning answer Thou me; [i. e. answer Thou my prayer;] (M, Mgh;*) or O God, answer Thou: (Zj, T, Msb, K:) or so be it: (AHát, S, Msb, K:) or so do Thou, (K, TA,) O Lord: (TA:) it is strangely asserted by some of the learned, that, after the Fátihah, [or Opening Chapter of the Kuran,] it is a prayer which implies all that is prayed for in detail in the Fátihah: so in the Towsheeh: (MF:) or it is one of the names of God: (M, Msb, K:) so says El-Hasan (M, Msb) El-Basree: (Msb:) but the assertion that it is for يَا اَللّٰهُ [O God], and that اسْتَجِبٌ [answer Thou] is meant to be understood, is not correct accord. to the lexicologists; for, were it so, it would be with refa, not nasb. (T.) إِيمَانٌ أيم أيمان إِيمان ايمان يمين [inf. n. of 4, q. v. ― - Used as a simple subst., Belief; particularly in God, and in his word and apostles &c.: faith: trust, or confidence: &c.] ― - Sometimes it means Prayer; syn. صَلَاةٌ: as in the Kur [ii. 138], where it is said, وَمَا كَانَ اللّٰهُ لِيُضِيعَ إِيَمانَكُمْ, (Bd, Jel, TA,) i. e. [God will not make to be lost] your prayer towards Jerusalem, (Bd, * Jel,) as some explain it. (Bd.) ― - Sometimes, also, it is used as meaning The law brought by the Prophet. (Er-Rághib, TA.) مَأْمَنٌ A place of security or safety or freedom from fear; or where one feels secure. (M, TA.) مُؤْمَنٌ pass. part. n. of آمَنَهُ. (T.) It is said in the Kur [iv. 96], accord. to one reading, (T, M,) that of Aboo-Jaafar El-Medenee, (T,) لَسْتَ مُؤْمَنًا [Thou art not granted security, or safety, &c.; or] we will not grant thee security, &c. (T, M.) مُؤْمِنٌ [act. part. n. of 4; Rendering secure, &c.]. المُؤْمِنُ is an epithet applied to God; meaning He who rendereth mankind secure from his wronging them: (T, S:) or He who rendereth his servants secure from his punishment: (M, IAth:) i. q. المُهَيْمِنُ, (M,) which is originally المُؤَأْمِنُ; [for the form مُفْعِلٌ is originally مُؤَفْعِلٌ;] the second ' being softened, and changed into ى, and the first being changed into ه: (S:) or the Believer of his servants (Th, M, TA) the Muslims, on the day of resurrection, when the nations shall be interrogated respecting the messages of their apostles: (TA:) or He who will faithfully perform to his servants what He hath promised them: (T, TA:) or He who hath declared in his word the truth of his unity. (T.) ― - [Also Believing, or a believer; particularly in God, and in his word and apostles &c.: faithful: trusting, or confiding: &c.: see 4.] مَأْمُونٌ : see أَمِينٌ, in three places. ― - مَأْمُونَةٌ A woman whose like is sought after and eagerly retained because of her valuable qualities. (M.) مَأْمُونِيَّةٌ A certain kind of food; so called in relation to El-Ma-moon. (TA.) مُؤْتَمَنٌ : see أَمِينٌ, in two places. امه 1 أَمِهَ , aor. اَمَهَ , inf. n. أَمَهٌ, He forgot. (S, K.) Hence the reading of I'Ab, [in the Kur xii. 45,] وَادَّكَرَ بَعْدَ أَمَهٍ [And he remembered, or became reminded, after forgetting]. (S.) AHeyth is said to have read بَعْدَ أَمْهٍ; and accord. to AO, أَمْهٌ signifies نِسْيَانٌ [like أَمَهٌ]; but this is not correct. (Az, TA.) ― - He confessed, or acknowledged: (S, K:) occurring in this sense in a trad. of Ez-Zuhree; but not well known. (S.) The reading of I'Ab, mentioned above, بَعْدَ أَمَهٍ, is explained by A'Obeyd as meaning after confessing, or acknowledging. (TA.) 5 تأمّه أُمَّا He adopted a mother; (M, K;) as also تَأَمَّمَهَا. (M in art. ام.) أُمَّهَةٌ i. q. أُمٌّ [A mother of a human being and of any animal]: (M, K:) the former is [said by some to be] the original of the latter: (S:) Aboo-Bekr says that the ه in the former is a radical letter: (TA:) or the former applies to a rational creature; and the latter, to [a rational and] an irrational: (K:) or, accord. to Az, the pl. of the former applies to the rational; and that of the latter, to the irrational: (TA:) the former sing. sometimes applies to an irrational creature: (IJ, TA:) [for some further remarks on both of these words and their pls., see the latter of them:] the pl. [of the former] is أُمَّهَاتٌ and [that of the latter is] أُمَّاتٌ: (T, S:) Az says that the امو is added in the former for the purpose of distinguishing between the daughters of Adam [to whom it is generally applied] and other animate beings. (TA.) أَمَتْ 1 آمَتْ آمت , (S, * M, K, [in the CK, erroneously, آمَتْ,]) second pers. أَمَوْتِ; (S;) and أَمِيَتْ, (M, K,) like سَمِعَتْ; (K;) and أَمُوَتْ, (Lh, M, K,) like كَرُمَتٌ; (K;) inf. n. أُمُوَّةٌ; (S, M, K;) She (a woman) became a slave; (S, * M, K;) as also ↓ تَأَمَّتْ . (Msb.) = أَمَتِ السِّنَّوْرُ, aor. تَأْمُو, inf. n. أُمَآءٌ, The cat [mewed, or] uttered a cry; (S, K;) like مَآءَ تْ, aor. تَمُوْءُ, inf. n. مُوَآءٌ. (S.) 2 أَمَّاهَا , (M, K,) inf. n. تَأْمِيَةٌ, (K,) He made her a slave. (M, K.) 5 تَأَمَّتُ : see 1. = تأمّى أَمَةً He took for himself a female slave; (S, M, Msb, K;) as also ↓ اِسْتَأْمَاهَا . (S, K.) 8 هُوَيَأْتَمِى بِهِ He follows his (another person's) example; imitates him; i. q. يَأْتَمُّ بِهِ (TA in the present art.) And ائتمى بِالشَّىْءِ [written with the disjunctive alif اِيتَمَى] is used for ائتَمَّ بِهِ [He made the thing to be a rule of life or conduct], by substitution [of ى for م], (M and K in art. ام,) the doubling [of the م] being disapproved. (M in that art.) 10 إِسْتَاْ^َََ see 5. أَمَةٌ , originally اموة, (Msb,) [but whether أَمَوَةٌ or أَمْوَةٌ is disputed, as will be seen in what follows,] A female slave; (M, K;) a woman whose condition is that of slavery; (T;) contr. of حُرَّةٌ: (S:) [in relation to God, best rendered a handmaid:] dual أَمَتَانِ: (Msb:) pl. آمٍ, (Lth, T, S, M, Msb, K, &c.,) like قِاضٍ, (Msb,) a pl. of pauc. [respecting which see what follows after the other pls.], (Lth, T,) and إِمَآءٌ [the most common form] (T, S, M, Mgh, Msb, K) and إِمْوَانٌ (T, S, M, Msb, K) and أُمْوَانٌ (K, and so in some copies of the M) and أَمْوَانٌ (K, and so in some copies of the M) [the last, or last but one, accord. to different copies of the M, on the authority of Lh,] and أَمَوَاتٌ, (M, Msb, K,) for which one may say أَمَاتٌ. (Ibn-Keysán, TA.) Accord. to Sb (M) and Mbr (TA) it is originally أَمَوَةٌ, (S, M, K,) because it has for a pl. آمٍ, (S, M,) which is [originally أَأْمُوٌ,] of the measure أَفْعُلٌ, (Lth, T, S,) like آكُمٌ, pl. of أَكَمَةٌ, (Sb, M,) and like أَيْنُقٌ, [pl. of نَاقةٌ, which is originally نَوَقةٌ,] for a sing. of the measure فَعْلَةٌ has not a pl. of this form; (S;) and Mbr says that there is no noun of two letters but a letter has been dropped from it, which it indicates by its pl. or dual, or by a verb if it is derived therefrom: (TA:) or it is originally فَعْلَةٌ: (AHeyth, T, K:) AHeyth says that they suppressed its final radical letter, and, forming a pl. from it after the manner of نَخْلَةٌ and نَخْلٌ, instead of saying أَمٌ, which they disliked as being of only two letters, they transposed the suppressed و, changing it into ا, and placing it between the ا and م. (T: [in which this opinion, though it does not account for the termination of the pl. آمٍ, is said to be preferable.]) One says, جَآءَ تْنِىً أَمَةُ اللّٰهِ [The handmaid of God came to me]: and in the dual, جَآءَ تْنِى أمَتَا اللّٰهِ: and in the pl., جَآءَ نِى إِمَآءُ اللّٰهِ and إِمْوَانُ اللّٰهِ and أَمَوَاتُ اللّٰهِ; and one may also say, أَمَاتُ اللّٰه. (Ibn-Keysán, TA.) [ISd says,] وَمَاهُ اللّٰهُ مِنْ كُلِّ أَمَةٍ بحَجَرٍ is mentioned by IAar as said in imprecating evil on a man; but I think it is من كلّ أَمْتِ [May God cast a stone at him from every elevated place, or the like]. (M.) أَمَوِىُّ Of, or relating or belonging to, a female slave. (S.) أُمَيَّةٌ dim. of أَمَةٌ; (S, Msb;) originally أُمَيْوَةٌ. (Msb.) ان 1 أَنَّ , aor. يَئِنُّ, inf. n. أَنِينٌ and أُنَانٌ (S, M, Msb, K) and تَأْنَانٌ (S, K) and أَنٌّ, (M, K,) He moaned; or uttered a moan, or moaning, or prolonged voice of complaint; or said, Ah! syn. تَأَوَّهَ ; (M, K;) by reason of pain: (S, TA:) he complained by reason of disease or pain: (TA:) he uttered a cry or cries: (Msb:) said of a man. (S, Msb.) ― - أَنِّتِ القَوْسُ, aor. تَئِنُّ, inf. n. أَنِينٌ, The bow made a gentle and prolonged sound. (AHn, M.) = لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءِ نَجْمٌ means I will not do it as long as there is a star in the heaven: (S, M, K:) أَنَّ being here a dial. var. of عَنَّ. (S.) You say also, مَا أَنَّ فِي الفُرَاتِ قَطْرَةٌ As long as there is a drop in the Euphrates. (T, S.) And لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءٌ [I will not do it as long as there is rain in the heaven]. (S.) [It is said in the M that Lh mentions the last two sayings; but it is there indicated that he read قَطْرَةً and سَمَآءً: and] ISk mentions the saying, لَا أَفْعَلُهُ مَا أَنَّ فِى السَّمَآءِ نَجْمًا, (T, M,) and مَا عَنَّ فِى السَّمَآءِ نَجْمٌ; (T;) [in the former of which, أَنّ must be a particle (which see below); but it seems that it should rather be إِنَّ, in this case, as ISd thinks; for he says,] I know not for what reason انّ is here with fet-h, unless a verb be understood before it, as ثَبَتَ or وُجِدَ: [and he adds,] Lh mentions مَا أَنَّ ذلِكَ الجَبَلَ مَكَانَهُ [as long as that mountain is in its place]: and مَا أَنَّ حِرَآءً مَكَانَهُ [as long as Mount Hirà is in its place]: but he does not explain these sayings. (M.) أَنٌ is a pronoun, denoting the speaker, [I, masc. and fem.,] in the language of some of the Arabs: they say, أَنْ فَعَلْتُ [I did], with the ن quiescent: but most of them pronounce it [↓ أَنَ ] with fet-h when conjoined with a following word; (Mughnee, K;) saying, أَنَ فَعَلْتُ: (TA:) and [↓ أَنَا ] with ا in a case of pause: (Mughnee, K:) and some pronounce it with ا also when it is conjoined with a following word; saying, أَنَا فَعَلْتُ; [as we generally find it written in books;] but this is of a bad dialect: (TA:) [this last assertion, however, requires consideration; for the dial. here said to be bad is that of Temeem, accord. to what here follows:] the Basrees hold that the pronoun consists of the ' and the ن, and that the [final] ا is redundant, because it is suppressed in a case of conjunction with a following word; but the Koofees hold that the pronoun is composed of all the three letters, because the ا is preserved in a case of conjunction with a following word in the dial. of Temeem. (Marginal note in a copy of the Mughnee.) [Accord. to Az,] it is best to say ↓ أَنَا in a case of pause; and ↓ أَنَ in a case of conjunction with a following word, as in أَنَ فَعَلْتُ ذَاكَ [I did that]; but some of the Arabs say, فَعَلْتُ ذَاكَ ↓ أَنَا ; and some make the ن quiescent in a case of this kind, though this is rare, saying, أَنْ قُلْتُ ذَاكَ [I said that]; and Kudá'ah prolong the former ا, saying, قُلْتُهُ ↓ آنَ . (T.) [Accord. to J,] ↓ أَنَا is a pronoun denoting the speaker alone, and is made to end invariably with fet-h to distinguish it from the particle أَنْ which renders the aor. mansoob; the final ا being for the purpose of showing what is the vowel in a case of pause; but when it occurs in the middle [or beginning] of a sentence, it is dropped, except in a bad dialect. (S.) [Accord. to ISd,] ↓ أَنَ is a noun denoting the speaker; and in a case of pause, you add ا at the end, [saying ↓ أَنَا ,] to denote quiescence; (M;) [or] it is better to do this, though it is not always done: (TA:) but it is said, on the authority of Ktr, that there are five dial. vars. of this word; namely, فَعَلْتُ ↓ أَنَ , and ↓ أَنَا , and ↓ آنَ , and أَنٌ, and ↓ أَنَهٌ , all mentioned by IJ; but there is some weakness in this: IJ says that the ه in ↓ أَنَهٌ may be a substitute for the ا in أَنَا, because the latter is the more usual, and the former is rare; or it may be added to show what is the vowel, like the ه, and be like the ه in كِتَابِيَهْ and حِسَابِيَهٌ. (M.) For the dual, as well as the pl., only نَحْنُ is used. (Az, TA.) ― - It is also a pronoun denoting the person addressed, or spoken to, by assuming the form ↓ أَنْتَ [Thou, masc.]; ت being added to it as the sign of the person addressed, (S, M, Mughnee, K,) and أَنْ being the pronoun, (M, Mughnee, K,) accord. to the general opinion; (Mughnee, K;) the two becoming as one; not that one is prefixed to the other as governing it in the gen. case: (S:) and so ↓ أَنْتِ , (S, M, Mughnee, K,) addressed to the female: (S, M:) and ↓ أَنْتُمَا , (M, Mughnee, K,) addressed to two; not a regular dual, for were it so it would be أَنْتَان; but like كُمَا in ضَرَبْتُكُمَا: (M:) and ↓ أَنْتُمٌ and ↓ أَنْتُنَّ , (S, Mughnee, K,) which are [respectively] the masc. and fem. pls. (TA.) ― - To each of these the ك of comparison is sometimes prefixed; so that you say, ↓ أَنْتَ كَأَنَا [Thou art like me, or as I], and ↓ أَنَا كَأَنْتَ [or أَنَ كَأَنْتَ I am like thee, or as thou]; as is related on the authority of the Arabs; for though the ك of comparison is not prefixed to the [affixed] pronoun, and you say, أَنْتَ كَزَيْدٍ but not أَنْتَ كِي, yet the separate pronoun is regarded by them as being in the same predicament as the noun; and therefore the prefixing it to the latter kind of pronoun is approved. (S.) It is said in the Book of لَيْسَ, by IKh, that there is no such phrase, in the language of the Arabs, as أَنْتَ كِى, nor as أَنَا كَكَ, except in two forged verses; wherefore Sb says that the Arabs, by saying أَنْتَ مِثْلِى and أَنَا مثْلُكَ, have no need of saying أَنْتَ كِى and أَنَا كَكَ: and the two verses are these: “ وَلَوْلَا البَلَآءُ لَكَانُوا كَنَا فَلَوْلَا الحَيَآأُ لَكُنَّا كَهُمٌ [And but for the sense of shame, we had been like them, or as they: and but for trial, or affliction, they had been like us, or as we]: and “ إِنْ تَكُنْ كِى فِإِنَّنِي كَكَ فِيهَا إِنَّنَا فِى المَلَامِ مُصْطَحِبَانِ [If thou art like me, or as I, verily I am like thee, or as thou, in respect of her, or it, or them: verily we, in respect of blame, are companions]. (TA.) Az mentions his having heard some of the Benoo-Suleym say, كَمَا أَنْتَنِي, [the latter word being a compound of the pronoun أَنْتَ, regularly written separately, and the affixed pronoun نِى,] meaning Wait thou for me in thy place. (TA.) = It is also a particle: and as such, it is—First, a particle of the kind called مَصْدَرِىٌّ, rendering the aor. mansoob: (Mughnee, K:) i. e., (TA,) it combines with a verb [in this case] in the future [or aor.] tense, following it, to form an equivalent to an inf. n., and renders it mansoob: (S, TA:) you say, أُرِيدُ أَنْ تَقُومَ [I desire that thou stand, or that thou wouldst stand, or that thou mayest stand]; meaning أُرِيدُ قِيَامَكَ [I desire thy standing]. (S.) It occurs in two places: first, in that of the inchoative, or in the beginning of a phrase, so that it is in the place of a nom. case; as in the saying [in the Kur ii. 180], وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ [And that ye fast is better for you]; (Mughnee, K;) i. e. صِيَامُكُمْ [your fasting]. (TA.) And, secondly, after a word denoting a meaning which is not that of certainty: and thus it is the place of a nom. case; as in the saying [in the Kur lvii. 15], أَلَمْ يَأَنِ لِلَّذِينَ آمَنُوا أَنٌ تَخْشَعَ قُلُوبُهُمْ [Hath not the time that their hearts should become submissive, i. e. the time of their hearts' becoming submissive, yet come unto those who have believed?]: and in the place of an accus. case; as in the saying [in the Kur x. 38], وَمَا كَانَ هذَا القْرْآنُ أَنْ يُفْتَرَء [And this Kuran is not such that it might be forged; i. e., افُتِرِآءٌ; so in Bd and Jel; and so in a marginal note to a copy of the Mughnee, where is added, meaning مُفْتَرًى forged]: and in the place of a gen. case; as in the saying [in the Kur lxiii. 10], مِنْ قَبْلِ أَنْ يَأْتِىَ أَحَدَكُمُ الْمَوْتُ [Before that death come unto any one of you; i. e. before death's coming unto any one of you]. (Mughnee, K.) Sometimes it makes the aor. to be of the mejzoom form, (Mughnee, K,) as some of the Koofees and AO have mentioned, and as Lh has stated on the authority of certain of the Benoo-Sabbáh of Dabbeh; (Mughnee;) as in this verse: “ إِذَا مَا غَدَوْنَا قَالَ وِلْدَانُ أَهْلِنَا تَعَالوْغا إِلَى أَنْ يَأْتِنَا الصَّيْدُ نَحْطِبِ [When we went away in the morning, the youths of our family, or people, said, Come ye, until that the chase come to us, (i. e. until the coming of the chase to us,) let us collect firewood]. (Mughnee, K.) And sometimes it is followed by an aor. of the marfooa form; as in the saying [in the Kur ii. 233], accord. to the reading of Ibn-Moheysin, لِمَنْ أَرَادَ أَنْ يُتِمُّ الرَّضَاعَةَ [For him who desireth that he may complete the time of sucking; i. e. the completing thereof]; (Mughnee, K;) but this is anomalous, (I 'Ak p. 101, and TA,) or أَنْ is here a contraction of أَنَّ [for أَنَّهُ]: (I 'Ak:) and in the saying of the poet أَنْ تَقَرَآنِ عَلَي أَسْمَآءِ وَيْحَكُمَا مِنِّى السَّلَامَ وَأَنْ لَا تُخْبِرَا أَحَدَا [That ye two convey, or communicate, to Asmà, (mercy on you! or woe to you!) from me, salutation, and that ye inform not any one]; but the Koofees assert that أَنٌ is here [in the beginning of the verse] a contraction of أَنَّ, and anomalously conjoined with the verb; whereas the Basrees correctly say that it is أَنٌ which renders the aor. mansoob, but is deprived of government by its being made to accord with its co-ordinate مَا, termed مَصْدَرِيَّة; (Mughnee;) or, as IJ says, on the authority of Aboo-'Alee, أَنٌ is here used by poetic licence for أَنَّكُمَا; and the opinion of the Baghdádees [and Basrees], that it is likened to مَا, and therefore without government, is improbable, because أَنْ is not conjoined with a verb in the present tense, but only with the preterite and the future. (M.) When it is suppressed, the aor. may be either mansoob or marfooa; but the latter is the better; as in the saying in the Kur [xxxix. 64], أَفَغَيْرَ اللّٰهِ تَأْمُرُونِّى أَعْبُدُ [Other than God do ye bid me worship?]. (S.) If it occurs immediately before a preterite, it combines with it to form an equivalent to an inf. n. relating to past time; being in this case without government: you say, أَعْجَيَنِيأَنْ قُمْتَ [It pleased me that thou stoodest]; meaning thy standing that is past pleased me: (S:) and thus it is used in the saying [in the Kur xxviii. 82], لَوْلَا أَنٌ مَنَّ اللّٰهُ عَلَيْنَا [Were it not for that God conferred favour upon us; i. e., for God's having conferred favour upon us]. (Mughnee.) It is also conjoined with an imperative; as in the phrase mentioned by Sb, كَتَبْتُ إِلَيهِ بِأَنة قُمٌ [I wrote to him, Stand; i. e. I wrote to him the command to stand]; which shows that AHei is wrong in asserting that whenever it is conjoined with an imperative it is an explicative [in the sense of أَيٌ], and that in this particular instance the ب may be redundant, which it cannot here be, because, whether redundant or not, it is not put immediately before anything but a noun or what may be rendered by a noun. (Mughnee.) ― - Secondly, it is a con- traction of أَنَّ; (Mughnee, K;) and occurs after a verb denoting certainty, or one used in a manner similar to that of such a verb: (Mughnee:) so in the saying [in the Kur lxxiii. 20], عَلِمَ أَنٌ سَيَكُونُ مِنْكُمٌ مَرْضَي [He knoweth that (the case will be this:) there will be among you some diseased; the affixed pronoun هُ, meaning اشَّأْنَ, being understood after أَنْ, which therefore stands for أَنَّهُ, i. e. أَنَّ الشَّأْنَ ]: (Mughnee, K: *) and in the phrase, بَلَغَنِى أَنْ قَدْ كَانَ كَذَا وكَذَا [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that (the case is this:) such and such things have been]; a phrase of this kind, in which أَنْ occurs with a verb, not being approved without قَدْ, unless you say, بَلَغَنِى أَنَّهُ كَانَ كَذَا وَكَذَا: (Lth, T:) [for] when the contracted أَنْ has for its predicate a verbal proposition, of which the verb is neither imperfectly inflected, like لَيْسَ and عَسَى, nor expressive of a prayer or an imprecation, it is separated from the verb, according to the more approved usage, by قَدْ, or the prefix سَ, or سَوْفَ, or a negative, as لَا &c., or لَوْ: (I 'Ak pp. 100 and 101:) but when its predicate is a nominal proposition, it requires not a separation; so that you say, عَلِمْتُ أَنْ زَِيْدٌ قَائِمٌ [I knew that (the case was this:) Zeyd was standing]; (I 'Ak p. 100;) and بَلَغَنِى أَنْ زَيدٌ خَارِجٌ [It has come to my knowledge, or been related to me, or been told to me, &c., that (the case is this:) Zeyd is going, or coming, out, or forth]; (TA;) except in the case of a negation, as in the saying in the Kur [xi. 17], وأَنْ لَا إِلهَ إِلَّا هُوَ [And that (the case is this:) there is no deity but He]. (I 'Ak p. 100.) Thus used, it is originally triliteral, and is also what is termed مَصْدَرِيَّة; [عَلِمَ أَنْ, in the first of the exs. above, for instance, meaning عَلِمَ أَنَّهُ, i. e. عَلِمَ أَنَّ الشَّأْنَ, which is equivalent to عَلِمَ كَوْنَ الشَّأْنِ;] and governs the subject in the accus. case, and the predicate in the nom. case: and its subject must be a pronoun, suppressed, [as in the exs. given above, where it means الشَّأْنِ, and in a verse cited before, commencing أَنْ تَقْرَآنِ, accord. to A'boo-'Alee,] or expressed; the latter, accord. to the more correct opinion, being allowable only by poetic license: and its predicate must be a proposition, unless the subject is expressed, in which case it may be either a single word or a proposition; both of which kinds occur in the following saying [of a poet]: “ بِأَنْكَ رَبِيعٌ وغَيْثٌ مَرِيعٌ وَأَنْكَ هُنَاكَ تَكُونَ الثِّمَالَا [he is speaking of persons coming as guests to him whom he addresses, when their provisions are exhausted, and the horizon is dust-coloured, and the north wind is blowing, (as is shown by the citation of the verse immediately preceding, in the T,) and he says, They know that thou art like rain that produces spring-herbage, and like plenteous rain, and that thou, there, art the aider and the manager of the affairs of people]. (Mughnee. [In the T, for رَبِيعٌ, I find الَّربِيعُ; and for وَأَنْكَ, I there find وَقِدْمًا: but the reading in the Mughnee is that which is the more known.]) [J says,] أَنْ is sometimes a contraction of أَنَّ and does not govern [anything]: you say, بَلَغَنِى أَنٌ زَيْدٌ خَارِجٌ [explained above]; and it is said in the Kur [vii. 41], وَنُودُوا أَنْ تِلْكُمُ الجَنَّةُ [And it shall be proclaimed to them that (the case is this:) that is Paradise]: (S:) [here, however, أَنة is regarded by some as an explicative, as will be seen below:] but in saying this, J means that it does not govern as to the letter; for virtually it does govern; its subject being meant to be understood; the virtual meaning being أَنَّهُ تِلْكُمُ الجَنَّةُ. (IB.) [In another place, J says,] You may make the contracted أَنْ to govern or not, as you please. (S.) Aboo-Tálib the Grammarian mentions an assertion that the Arabs make it to govern; as in the saying [of a poet, describing a beautiful bosom] كَأَنْ ثَذْيَيْهِ حُقَّانِ [As though its two breasts were two small round boxes]: but [the reading commonly known is “ كَأَنْ ثَدْيَاهُ حُقَّانِ ” (this latter reading is given in De Sacy's Anthol. Gram. Ar. p. 104 of the Ar. text; and both are given in the S;) كَأَنْ here meaning كَأَنَّهُ; and] Fr says, We have not heard the Arabs use the contracted form and make it to govern except with a pronoun, in which case the desinential syntax is not apparent. (T.) The author of the K says in the B that you say, عَلِمْتُ أَنْ زيْدًا لَمُنْطَلِقٌ [I knew that Zeyd was indeed going away], with ل when it is made to govern; and عَلِمْتُ أَنْ زَيْدٌ مُنْطَلِقٌ [I knew that (the case was this:) Zeyd was going away], without ل when it is made to have no government. (TA. [But in the latter ex. it governs the subject, which is understood, as in other exs. before given.]) [See an ex. in a verse ending with the phrase وَكَأَنْ قَدِ cited voce قَد, where كَأَنْ is for كَأَنَّهُ, meaning كَأَنَّ الشّأنَ, and a verb is understood after قد. And see also أَنَّ, below.]― - Thirdly, it is an explicative, (Mughnee, K,) meaning أَيْ (S, M, and so in some copies of the K,) or [rather] used in the manner of أَيْ; (Mughnee, and so in some copies of the K;) [meaning قَائِلًا, or قَائِلِينَ; or يَقُولُ, or يَقُولُونَ; or some other form of the verb قَالَ; i. e. Saying ; &c.;] as in the saying [in the Kur xxiii. 27], فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْقُلْكَ [And we revealed, or spake by revelation, unto him, saying, Make thou the ark]; (Mughnee, K) and [in the Kur vii. 41,]وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ [And it shall be proclaimed to them, being said, That is Paradise]; or in these two instances it may be regarded as what is termed مَصْدَرِيَّة, by supposing the preposition [بِ] understood before it, so that in the former instance it is the biliteral, because it is put before the imperative, and in the second it is the contraction of أَنَّ because it is put before a nominal proposition; (Mughnee;) and [in the Kur xxxviii. 5,] وَانْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا(S, M, Mughnee) i. e. [And the chief persons of them] broke forth, or launched forth, with their tongues, or in speech, [saying,] Go ye on, or continue ye, in your course of action &c. (Mughnee.) For this usage of أَنْ certain conditions are requisite : first, that it be preceded by a proposition : secondly, that it be followed by a proposition; so that you may not say, ذَكَرْتُ عَسْجَدًا أَنْ ذَهَبًا, but you must say أَىٌ in this case, or must omit the explicative : thirdly, that the preceding proposition convey the meaning of القَوْلُ, as in the exs. above; in the last of which, انطلق has the meaning assigned to it above; not that of walking or going away : fourthly, that there be not in the preceding proposition the letters of القَوْلُ; so that one may not say, قُلْتُ لَهُ أَنِ افْعَلْ; or, if there be in it those letters, that the word which they compose shall be interpreted by another word; as in the saying, in the Kur [v, 117], مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِى بِهِ أَنِ اعْبُدُوا اللّٰهَ which may mean, as Z says, I have not commanded them [aught save that which Thou commandedst me, saying, Worship ye God]; (Mughnee;) in which instance Fr says that it is an explicative : (T :) fifthly, that there be not a preposition immediately before it; for if you say, كَتَبْتُ إِلَيْهِ بِأَنِ افْعَلْ كَذَا, it is what is termed مَصْدَرِيَّة [as we have before shown]. (Mughnee.) When it may be regarded as an explicative and is followed by an aor. with لا as in أَشَرْتُ إِلَيْهِ أَنْ لَا تَفْعَل كَذَا, it may be marfooa, [namely, the aor.,] on the supposition that لا is a negative ; or mejzoom, on the supposition that it is a prohibitive; and in both cases ان is an explicative ; [so that the meaning is, I made a sign to him, as though saying, Thou wilt not do such a thing, in the former case ; or, in the latter, Do not thou such a thing ;] or mansoob, on the supposition that لا is a negative and that ان is what is termed مَصْدَرِيَّة: but if لا is wanting, it may not be mejzoom, but may be marfooa [if we use ان as an explicative] or mansoob [if ان be what is termed مَصْدَرِيَّة]. (Mughnee.)― - Fourthly, it is redundant, as a corroborative, (Mughnee, K,) like whatever else is redundant : and thus it is in four cases : one of these, which is the most common, being when it occurs after لَمَّا denoting time; [and this is mentioned in the M ; ] as in the saying [in the Kur xxix. 32], وَلمَّا أَنْ جَآءَ تْ رُسُلُنَا لُوطًا [And when our apostles came to Lot]: (Mughnee:) [or,] accord. to J, (TA,) it is sometimes a connective to لَمَّا; as in the saying in the Kur [xii. 96], فَلَمَّا أَنْ جَآءَ الْبَشِيرُ [And when that (like as we say, " now that,") the announcer of good tidings came] : and sometimes it is redundant ; as in the saying in the Kur [viii. 34], وَمَا لَهُمْ أَنْ لَا يُعَذِبَهُمُ اللّٰهُ [as though it might be rendered But what reason have they, God should not punish them?] : (S, TA:) but IB says that the connective is redundant ; and [that ان is not redundant in the latter instance, for] if it were redundant in this verse of the Kur it would not render the [aor.] verb mansoob. (TA. [The author of the Mughnee, like IB, disallows that ان is redundant in a case of this kind, which Kh asserts it to be ; and says that فِى is under- stood before it.]) The second case is when it occurs between لَوٌ and a verb signifying swearing, the latter being expressed; as in this verse: “ فَأُقْسِمُ أَنْ لَوِ الْتَقَيْنَا وَأَنْتُمُ لَكَانَ لَنَا يَوْمٌ مِنَ الشَّرِّ مُظْلِمُ [And I swear, had we and you met, there had been to us a dark day of evil]: and when that verb is omitted; as in the following ex.: “ أَمَا وَاللّٰهِ أَنْ لَوْ كُنْتَ حُرِّا وَمَا بِالْحُِرِأَنْتَ وَلَا العَتِيقِ [Verily, or now surely, by God, if thou wert freeborn; but thou art not the freeborn nor the emancipated]: so say Sb and others: Ibn-'Os- foor holds it to be a particle employed to connect the complement of the oath with the oath; but this is rendered improbable by the fact that it is in most cases omitted, and such particles are not. (Mughnee.) The third case, which is extr., is when it occurs between the ك [of comparison] and the noun governed by it in the genitive case; as in the saying وَيَوْمًا تُوَافِينَا بِوَجْهٍ مُقَسَّمٍ كَأَنٌ ظَبْيَةٍ تَعْطُو إِلَى وَارِقِ السَّلَمْ [And on a day thou comest to us with a beautiful face, like a doe-gazelle raising her head towards the goodly green-leaved tree of the selem kind], accord. to the reading of him who makes طبيةْ to be governed in the genitive case [instead of the accus. or the nom.; for if we read it in the accus. or the nom., أَنْ is a contraction of أَنَّ; in the former case, ظبية being its subject, and its predicate being suppressed; and in the latter case, the meaning being كَأَنَّهَا ظَبْيَةٌ, so that the subject of ان is suppressed]. (Mughnee.) The fourth case is when it occurs after إِذَا; as in the following ex.: “ فَأُمْهلُهُ حَتَّى إِذَا أَنْ كَأَنَّهُ مُعَاطِى يَدٍ فِي لُجَّةِ المَآءِ غَامِرُ [And I leave him alone until when he is as though he were a giver of a hand to be laid hold upon, in the fathomless deep of the water immerged]. (Mughnee.) ― - [Fifthly,] among other meanings which have been assigned to it, (Mughnee,) it has a conditional meaning, like إِنٌ: (Mughnee, K:) so the Koofees hold; and it seems to be most probably correct, for several reasons: first, because both these forms occur, accord. to different readings, in several instances, in one passage of the Kur; as in [ii. 282,] أَنْ تَضِلٌّ إِحْدَاهُمَا [If one of them twain (namely, women,) err]; &c.: secondly, because [the prefix] فَ often occurs after it; as in a verse commencing with أَبَا خُرَاشَةَ [as cited voce أَمَّا, accord. to some who hold that أمَّا in that verse is a compound of the conditional أَنْ and the redundant مَا; and as in the Kur ii. 282, where the words quoted above are immediately followed by فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَى]: thirdly, because it is conjoined with إِنٌ [which forms a part of the compound إِكَّا] in this ex.: “ إِمَّا أَقَمْتَ وَأَمَّا أَنْتَ مُرْتَحِلًا فَاللّٰهُ يَكْلَأُ مَا تَأْتِى وَمَا تَذَرُ [If thou remain, and if thou be going away (أَمَّا meaning أَنْ كُنْتَ, as syn. with إِنْ كُنْتَ), may God guard thee (يَكْلَأُ being marfooa because of the ف) as long as thou doest and as long as thou leavest undone]: thus related, with kesr to the former ان [in إِنَّا] and with fet-h to the latter [in أَمَّا]. (Mughnee.) ― - [Sixthly,] it is a negative, like إِنْ: (Mughnee, K:) so, as some say, in [the Kur iii. 66,] أَنع يُؤْتَى أَحَدٌ مِثْلَ مَا أُوتِيتُمْ [meaning accord. to them Not any one is given the like of that scripture which ye have been given]: but it is said [by others] that the meaning is, [taken with what precedes it,] And believe not ye that (بِأَنْ) any one is given the like of that scripture which ye have been given, except it be given to him who followeth your religion; and that the phrase “ say thou, Verily the direction is the direction of God, ” is parenthetic. (Mughnee.) ― - [Seventhly,] it is syn. with إِذْ, (AZ, T, Mughnee, K, [in Freytag's Lex., from the K, إِذْ قِيلَ, but قيل in the K relates to what there follows,]) as some say, in [the Kur l. 2,] بَلْ عَجِبُوا أَنٌ جَآءَهُمْ مُنْذِرٌمِنْهُمْ [Verily they wonder because a warner from among themselves hath come unto them]; (Mughnee, K;) and in other instances; but correctly, in all these instances, ان is what is termed مَصْدَرِيَّة, and لِ denoting cause is understood before it. (Mughnee.) [See also أَمَّا and إِمَّا.] ― - [Eighthly,] it is syn. with لِئَلّا, accord. to some, in [the Kur iv. last verse,] يُبَيِّنُ اللّٰهُأَنْ تَضِلُّوا [God explaineth to you (the ordinances of your religion, Jel), lest ye should err, or in order that ye may not err]; (Mughnee, K;) and in the saying نَزَلْتُمْ مَنْزِلَ الأَضْيَافِ مِنَّا فَعَجَّلْنَا القِرَى أَنْ تَشْتِمُونَا [Ye became, or have become, in the condition of our guests; so we hastened, or have hastened, the entertainment, lest ye should revile us, or in order that ye should not revile us]: (Mughnee:) but correctly, in such a case [likewise], ان is what is termed مَصْدَرِيَّة, and the original wording is كَرَاهَةَ أَنْ تَضِلُّوا [from a motive of dislike that ye should err], (Mughnee, K,) and مَخَافَةَ أَنْ تَشْتِمُونَا [from a motive of fear that ye should revile us]: so say the Basrees: some say, extravagantly, that ل is meant to be understood before it, and الَّذِى after it. (Mughnee.) ― - [Ninthly,] it occurs in the sense of الَّذِى; as in the saying, زَيْدٌ أَعْقَلُ مِنٌ أَنْ يَكْذِب [Zeyd is more reasonable than he who lies; which is equivalent to saying, Zeyd is too reasonable to lie: but respecting its usage in a phrase of this kind, and respecting the form of the aor. after it in such a case, see مِنْ]. (Kull p. 78.) ― - By a peculiarity of pronunciation termed عَنْعَتَةٌ, the tribe of Temeem say عَنْ instead of أَنٌ. (M.) إِنٌ أن إِن ان ونى آن is used in various ways: first, as a conditional particle, (S, M, Msb, Mughnee, K,) denoting the happening of the second of two events in consequence of the happening of the first, (S, Msb, *) whether the second be immediate or deferred, and whether the condition be affirmative or negative; (Msb;) [and as such it is followed by a mejzoom aor., or by a pret. having the signification of an aor.;] as in the saying, [إِنْ تَفْعَلٌ أفْعَلٌ If thou do such a thing, I will do it; and] إِنْ تَأْتِنِى آتِكَ [If thou come to me, I will come to thee]; and إِنٌ جِئْتَنِى أَكْرَمْتُكَ [If thou come to me, I will treat thee with honour]; (S;) and إِنْ فَعَلْتَ فَعَلْتُ [If thou do, I will do] for which the tribe of Teiyi say, as IJ relates on the authority of Ktr, هِنْ فَعَلْتَ فَعَلْتُ; (M;) and إِنْ دَخَلْت الدَّارَ أَوٌ [If thou stand, I will stand]; and إِنْ دَخَلْتِ الدَّارَ أَوْ لَمْ تَدْخُلِى الدَّارض فَأَنْتِ طَالقٌ [If thou enter the house, or if thou enter not the house, thou shalt be divorced]; (Msb;) and [in the Kur viii. 39,] إِنْ يَنْتَهُوا يُغْفَرٌ لَهُمْ مَا قَد سَلَفَ [If they desist, what hath already past shall be forgiven them]; and [in verse 19 of the same ch.,] وَإِنْ تَعُودُوا نَعُدْ [But if ye return to attacking the Apostle, we will return to assisting him]. (Mughnee, K.) [On the difference between it and إِذا, see the latter.] When either it or إِذَا is immediately followed by a noun in the nom. case, the said noun is governed in that case by a verb necessarily suppressed, of which it is the agent; as in the saying, in the Kur [ix. 6], وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ استَجَارَكَ; the complete phrase being وَإِنِ اسْتَجَارَكَ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ [And if any one of the believers in a plurality of gods demand protection of thee, (if) he demand protection of thee]: so accord. to the generality of the grammarians. (I 'Ak p. 123.) Sometimes it is conjoined with the negative لَا, and the ignorant may imagine it to be the exceptive إِلَّا; as in [the saying in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَد نَصَرَهُ اللّٰهُ [If ye will not aid him, certainly God did aid him]; and [in the next preceding verse,] إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ [If ye will not go forth to war, He will punish you]. (Mughnee, K. *) It is sometimes used to denote one's feigning himself ignorant; as when you say to one who asks Is thy child in the house? ” and thou hast knowledge thereof, إِنْ كَانَ فِى الدَّارِ أَعْلَمْتُكَ بِهِ [If he be in the house, I will inform thee thereof]. (Msb.) And to denote one's putting the knowing in the predicament of the ignorant, in order to incite to the doing or continuing an action; as when you say, إِنٌ كُنْتَ ابُنِى فَأَطِعْنِى [If thou be my son, obey me]; as though you said Thou knowest that thou art my son, and it is incumbent on the son to obey the father, and thou art not obedient; therefore do what thou art commanded to do. ” (Msb.) And sometimes it is divested of the conditional meaning, and becomes syn. with لَو; as in the saying, صَلِّ وَإِنٌ عَجَزْتَ عَنِ القِيَام [Pray thou though thou be unable to stand;] i. e. pray thou whether thou be able to stand or unable to do so; and in the saying, أَكْرِمٌ زِيْدًا وَإِنْ قَعَدَ i. e. [Treat thou Zeyd with honour] though he be sitting; or, whether he sit or not. (Msb.) [إِمَّا as a compound of the conditional إِنٌ and the redundant مَا, see in an art. of which اما is the heading.] ― - [Secondly,] it is a negative, (S, Mughnee, K,) syn. with مَا; (S;) and is put before a nominal proposition; (Mughnee, K;) as in the saying [in the Kur lxvii. 20], إِنِ الْكَافِرُونَ إِلَّا فِى غُرُورٍ [The unbelievers are not in aught save in a deception]; (S, Mughnee, K;) and before a verbal proposition; as in [the Kur ix. 108,] إِنْ أَرَدْنَا إِلَّا الْحُسْنَى [We desired not, or meant not, aught save that which is best]. (Mughnee, K.) The assertion of some, that the negative إِنٌ does not occur except where it is followed by إِلَّا, as in the instances cited above, or by لَمَّا, with tesh-deed, which is syn. therewith, as, accord. to a reading of some of the Seven [Readers], in the saying [in the Kur lxxxvi. 4], إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ, i. e., مَا كُلُّ نَفْسٍ إِلَّا عَلَيْهَا حَافِظٌ [There is not any soul but over it is a guardian], is refuted by the sayings in the Kur [x. 69 and lxxii. 26], إِنْ عِندَكُمْ مِنْ سُلْطَانٍ بِهٰذَا [meaning, accord. to the Jel., Ye have no proof of this that ye say], and إِنْ أَدْرِيأَقَرِيبٌ مَا تُوعَدُونَ [I know not whether that with which ye are threatened be nigh]. (Mughnee, K. *) The conditional and the negative both occur in the saying in the Kur [xxxv. 39], وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ [And I swear that, if they should quit their place, not any one should withhold them after Him]: the former is conditional; and the latter is negative, and is [part of] the complement of the oath which is denoted by the ل prefixed to the former; the complement of the condition being necessarily suppressed. (Mughnee.) When it is put before a nominal proposition, it has no government, accord. to Sb and Fr; but Ks and Mbr allow its governing in the manner of لَيْسَ; and Sa'eed Ibn-Jubeyr reads, [in the Kur vii. 193,] إِنِ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللّٰهِ عِبَادًا أَمْثَالَكُمٌ [Those whom ye invoke beside God, or others than God, are not men like you]: also, the people of El-'Áliyeh have been heard to say, إِنٌ أَحَدٌ خَيْرًامِنْ أَحدٍ إِلَّا بِالعَافِيَةِ [Any one is not better than any other one, except by means of health, or soundness]; and إِنْ ذٰلِكَ نَافِعَكَ وَلَا ضَارَّكَ [That is not profitable to thee nor injurious to thee]: as an ex. of its occurrence without government, which is mostly the case, the saying of some, قَائمٌ ↓ إِنَّ may be explained as originally إِنٌ أَنَا قَائِمٌ [I am not standing]; the أ of أَنَا being elided for no reason in itself, and the ن of إِنٌ being incorporated into the ن of أَنَا, and the ا of this latter being elided in its conjunction with the following word; but إِنَّ قَائِمًا has also been heard. (Mughnee.) Sometimes it occurs [as a negative] in the complement of an oath: you say, وَاللّٰهِ إِنٌ فَعَلْتُ, meaning مَا فَعَلْتُ [By God, I did not]. (S.) ― - [Thirdly,] it is a contraction of إِنَّ, and is put before a nominal and before a verbal proposition. (Mughnee, K.) In the former case, it is made to govern and is made to have no government: (S, * K:) [i. e.] in this case, it is allowable to make it govern; contr. to the opinion of the Koofees: (Mughnee:) Lth says that he who uses the contracted form of إِنَّ uses the nom. case with it, except that some of the people of El-Hijáz use the accus. case with it: (T:) thus it is said, accord. to one reading, [in the Kur xi. 113,] إِنْ كُلَّا لَمَا لَيُوَفِّيَنَّهُمٌ رَبُّكَ أَعْمَالَهُمٌ [Verily all of them, thy Lord will indeed fully render them the recompense of their works]: (T, Mughnee:) Fr says, We have not heard the Arabs use the contracted form and make it to govern, unless with a pronoun, in which case the desinential syntax is not apparent; and he adds that in the instance cited above, they make كُلّا to be governed in the accus. case by ليوفّينّهم; as though the phrase were لَيُوَفِّيَنَّهُمْ كُلَّا; and that كُلُّ would be proper; for you say, إِنْ زَيْدٌ لَقَائِمٌ [Verily Zeyd is standing]: (T:) the ex. given by Sb is, إِنْ عَمْرًا لَمُنطَلِقٌ [Verily 'Amr is going away]. (Mughnee.) But it is [most] frequently made to have no government; as in the saying [in the Kur xliii. 34 accord. to one reading], وَإِنْ كُلُّ ذٰلِكَ لَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا [And verily all that is the furniture of the present life]; and, accord. to the reading of Hafs, [and of 'Ásim and Kh, in the Kur xx. 66, respecting which see إِنَّ,] إِنْ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters]; &c. (Mughnee.) When it is put before a verbal proposition, it is necessarily made to have no government: (Mughnee, K:) and in most cases the verb is a preterite and of the kind called نَاسِخ [which effects a change of the grammatical form or of the meaning in a nominal proposition before which it is placed]; as in the saying [in the Kur ii. 138], وَإِنْ كَانَتٌ لَكَبِيرَةً [And verily it was a great matter]; and [in the Kur xvii. 75,] وَإِنْ كَادُوا لَيَفْتِنُونَكَ [And verily they were near to seducing thee]; (Mughnee;) in which last ex. AZ says, it means لَقَدْ, i. e. without doubt; and so in the same ch. vv. 78 and 108: (T:) less frequently it is an aor. of a verb of this kind; as in the saying [in the Kur xxvi. 186], وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبينَ [And verily we think thee to be of the number of the liars]: and both these kinds of expression may be taken as exs. to be imitated: less frequently than this it is a preterite of a verb not of the kind termed نَسخ; as in the saying [of a poet] شَلَّتٌ يَمِينُكَ إِنٌ قَتَلْتَ لَمُسْلِمًا [May thy right arm, or hand, dry up, or become unsound! verily thou hast slain a Muslim]; but this may not be taken as an ex. to be imitated; contr. to the opinion of Akh; for he allows the phrase, إِنْ قِامَ لَأَنَا [Verily I stood], and إِنٌ قَعَدَ لأَنْتَ [Verily thou sattest]: and less frequently than this it is an aor. of a verb not of the kind termed ناسخ; as in the saying, إِنْ يَزِينُكَ لَنَفْسُكَ وَإِنٌ يَشِينُكَ لَهِيَهٌ [Verily thy soul is that which beautifies thee, and it is that which deforms thee]; and this, by common consent, may not be taken as an ex. to be imitated. (Mughnee.) Wherever you find إِنٌ with لَ after it, decide that it is originally إِنَّ; (Mughnee, K;) as in the exs. above: but respecting this ل there is a difference of opinion: see this letter. (Mughnee.) J says, (TA,) إِنٌ is sometimes a contraction of إِنَّ, and this must have ل put before its predicate, to compensate for what is elided, of the doubled letter; as in the saying in the Kur [lxxxvi. 4, accord. to him who reads لَمَا instead of لَمَّا], إِنْ كُلُّ نَفْسٍ لَمَا عَلَيْهَا حَافِظٌ [Verily every soul hath over it a guardian]; and in the saying, إِنٌ زَيدٌ لَأَخُوكَ [Verily Zeyd is thy brother]; in order that it may not be confounded with إِنٌ which is syn. with the negative مَا: (S, TA:) but IB says, ل is here introduced to distinguish between negation and affirmation, and this إِنْ has neither subject nor predicate; so J's saying that the ل is put before its predicate is without meaning: and this ل is sometimes introduced with the objective complement of a verb; as in إِنْ ضَرَبْتُ لَزَيْدًا [Verily I struck, or beat, Zeyd]; and with the agent; as in إِنْ قَامَ لَزَيْدٌ [Verily Zeyd stood]. (TA.) When the contracted إِنْ governs, this ل is not necessary; so you may say, إِنْ زَيْدًا قَائِمٌ [Verily Zeyd is standing]; because in this case it cannot be confounded with the negative; for the negative does not render the subject mansoob and the predicate marfooa: and when it does not govern, if the meaning is apparent, the ل is not needed; as in “ وَنَحْنُ أُبَاةُ الضَّيْمِ مِنْ آلِ مَالِكٍ وَإِنْ مَالِكٌ كَانَتْ كِرَامَ المَعَادِنِ [And we are persons who refuse to submit to injury, of the family of Málik: and verily the family of Málik are generous in respect of their origins]; كَانَتْ being here for لَكَانَتٌ. (I 'Ak p. 99.) ― - [Fourthly,] it is redundant, (S, Mughnee, K,) occurring with مَا; as in the saying, مَا إِنْ يَقُومُ زَيْدٌ [Zeyd does not stand]; (S;) and in the saying [of a poet] كَا إِنْ أَتَيْتَ بِشْىءٍ أَنْتَ تَكْرَهُهُ [Thou didst not a thing which thou dislikest]. (Mughnee, K: in the CK اَتْتُ.) It is mostly thus used after the negative ما, when put before a verbal proposition; as above; or before a nominal proposition; as in the saying مَنَايَانَا وَدَوْلَةُ آخَرِينَا وَمَا إِنْ طِبُّنَا جبُنٌ ولٰكِنٌ [And our habit is not cowardice; but our destinies and the good fortune of others caused our being defeated]: and in this case it prevents the government of ما, as in this verse: but in the saying بَنِى غُدَانَةَ مَا إِنْ أَنْتُمُ ذَهَبًا وَلَا صَرِيفًا وَلٰكِنٌ أَنْتُمُ الخَزَفُ [Sons of Ghudáneh, ye are not indeed gold, nor silver, or pure silver, but ye are pottery], accord. to him who relates it thus, saying ذهبًا and صريفًا, in the accus. case, it is explained as a negative, corroborative of ما: (Mughnee:) and accord. to J, (TA,) the negatives مَا and إِنٌ are sometimes thus combined for corroboration; as in the saying of the rájiz, (El-Aghlab El-'Ijlee, TA,) “ أَكْثَرَ مِنْهُ قِرَةً وَقَارَا مَا إِنٌ رَأَيْنَا مَلِكَّا أَغَارَا [We have not indeed seen a king who has made a hostile incursion possessing more numerous sheep, or goats, and camels, than he]; (S, TA;) but IB says that ان is here redundant, not a negative. (TA.) Sometimes it is redundant after the conjunct noun مَا; as in the saying يُرَجِىّ المَرْأُ مَا إِنٌ لَا يَرَاهُ وَتَعْرِضُ دُونَ أَدْنَاهُ الخُطُوبُ [Man hopes for that which he will not see; for calamities intervene as obstacles in the way to what is nearest thereof]. (Mughnee.) And after the مَا termed مَصْدَرِيَّة, (Mughnee,) [i. e.,] after the adverbial مَا [which is of the kind termed مصدريّة]; (TA;) as in the saying (of Maaloot El-Kurey'ee, cited by Sb, TA) وَرَجِّ الفَتَى لِلْخَيْرِ مَا إِنْ رَأَيْتَهُ عَلَي السِّنِّ خَيْرًا لَايَزَالُ يَزِيدُ [And hope thou that the youth is destined for good as long as thou hast seen him not ceasing to increase in good with age]. (Mughnee.) And after the inceptive أَلَا; as in the saying أَلَا إِنْ سَرَى لَيْلِى فبِتُّ كَئِيبَا أُحَاذِرُ أَنْ تَنْأَى النَّوَى بِغَضُوبَا [Now he journeyed on, or during, that my night, and I passed the night in an evil state, broken in spirit by grief, being fearful that the distance to which he was going with Ghadoob (a woman so named) would become far]. (Mughnee.) And before the meddeh denoting disapproval: [for] Sb heard a man, on its being said to him Wilt thou go forth if the desert become plentiful in herbage? ” reply, أَأَنَا إِنِيهٌ [What, I, indeed?] disapproving that he should think otherwise than that. (Mughnee. [See also art. انى.]) ― - [Fifthly,] it is syn. with قَدْ: so it is said to be in the saying [in the Kur lxxxvii. 9], إِنْ نَفَعَتِ الذِّكْرَى [Admonition hath profited], (T, Mughnee, K,) by IAar (T) and by Ktr: (Mughnee:) and Abu-l-' Abbás relates that the Arabs say, إِنٌ نَفَعَتِ الذِّكْرَى meaning قَدْقَامَ زَيْدٌ [Zeyd has stood]; and he adds, that Ks states his having heard them say so, and having thought that it expressed a condition, but that he asked them, and they answered that they meant قَدْقَامَ زَيْدٌ, and not مَا قَامَ زَيْدٌ. (T.) [So too, accord. to the K, in all the exs. cited in the next sentence as from the Mughnee; but this is evidently a mistake, occasioned by an accidental omission.] ― - [Sixthly,] it is asserted also by the Koofees, that it is syn. with إِذْ, in the following exs.: in the Kur [v. 62], وَاتَّقُوا اللّٰهَ إِنٌ كُنْتُمْ مُؤْمِنِينَ [And fear ye God, because ye are believers: and so, accord. to AZ, as is said in the T, in a similar instance in the Kur ii. 278: and in the same, iv. 62]: and [in the Kur xlviii. 27,] لَتَدْ خُلُنَّ المَسْجِدَ الْحَرَامَ إِنْ شَآءَ آمِنِينَ [Ye shall assuredly enter the sacred mosque, because God hath willed, in security]: and in like instances, when the verb therein expresses what is held sure to happen or to have happened: and in the saying أَتَغْضَبُ إِنٌ أُدْنَا قُتَيْبَةَ حُزَّتَا جِهَارًا وَلَمْ تَغْضَبْ لِقَتْلِ ابْنِ حَازِمِ [Art thou angry because the ears of Kuteybeh have been cut, openly, or publicly, and wast not angry for the slaughter of Ibn-Házim?]: (Mughnee:) but in all these instances [it is sufficiently obvious that] ان may be otherwise explained. (Mughnee, K.) ― - [Seventhly,] it is sometimes syn. with إِذَا; as in the Kur [ix. 23], لَا تَتَّخِذُوا آبَآءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَآءَ إِنِ اسْتَحَبُّوا الْكُفْرَعَلَى الْإِيمَانِ [Take not ye your fathers and your brethren as friends when they love unbelief above belief]; and in the same [33:49], وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِىّ [And a believing woman when she giveth herself to the Prophet]: so says AZ. (T.) ― - [Eighthly,] it is used for إِمَّا, (Mughnee and K, voce إِمَّا,) distinct from إِمَّا which is a compound of the conditional إِنٌ and the redundant مَا. (Mughnee ibid.) [See an ex. in a verse cited voce إِمَّا in the present work, commencing with the words سَقَتْهُ الرَّوَاعِدُ.] أَنَ : see أَنْ, in four places. أَنَّ is one of the particles which annul the quality of the inchoative; and is originally إِنَّ; therefore Sb has not mentioned it among those particles [as distinct from إِنَّ, from which, however, it is distinguished in meaning]: (I 'Ak p. 90:) it is a corroborative particle; (I 'Ak, Mughnee;) a particle governing the subject in the accus. case and the predicate in the nom. case, (S, I 'Ak, Mughnee, K,) combining with what follows it to form an equivalent to an inf. n., (S,) [for,] accord. to the most correct opinion, it is a conjunct particle, which, together with its two objects of government, is explained by means of an inf. n. (Mughnee.) If the predicate is derived, the inf. n. by means of which it is explained is of the same radical letters; so that the implied meaning of بَلَغَنِي أَنَّكَ تَنْطَلِقُ [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that thou goest away], or أَنَّكَ مُنْطَلِقٌ [that thou art going away], is بَلَغَنِي الاِنْطِلَاقُ [or rather انْطِلَاقُكَ thy going away has come to my knowledge, &c.]; and hence, the implied meaning of بَلَغَنِى أَنَّكَ فِي الدَّارِ [It has come to my knowledge, &c., that thou art in the house] is بَلَغَنِى اسْتِقْرَارُكَ فِي الدَّارِ [thy remaining in the house has come to my knowledge, &c.], because thea predicate is properly a word suppressed from اِستَقَرَّ or مُسْتَقِرٌّ: and if the predicate is underived, the implied meaning is explained by the word كَوْنِ; so that the implied meaning of بَلَغَنِى أَنَّ هٰذا زَيْدٌ [It has come to my knowledge, &c., that this is Zeyd] is بَلَغَنِى كَوْنُهُ زَيْدًا [his being Zeyd has come to my knowledge, &c.]; for the relation of every predicate expressed by an underived word to its subject may be denoted by a word signifying “ being; ” so that you say, هٰذَا زَيْدٌ and, if you will, هٰذَا كَائِنٌ زَيْدًا; both signifying the same. (Mughnee.) There are cases in which either أَنَّ or إِنَّ may be used: [see the latter, in twelve places:] other cases in which only the former may be used: and others in which only the latter. (I 'Ak p. 91.) The former only may be used when the implied meaning is to be explained by an inf. n. (I 'Ak, K.) Such is the case when it occurs in the place of a noun governed by a verb in the nom. case; as in يُعْجِبُنِى أَنَّكَ قَائِمٌ [It pleases me that thou art standing], i. e. قِيَامُكَ [thy standing pleases me]: or in the place of a noun governed by a verb in the accus. case; as in عَرَفْتُ أَتَّكَ قَائِمٌ [I knew that thou wast standing], i. e. قِيَامَكَ [thy standing]: or in the place of a noun governed in the gen. case by a particle; as in عَجِبْتُ مِنْ أَنَّكَ قَائِمٌ [I wondered that thou wast standing], i. e. مِنْ قِيَامكَ [at, or by reason of, thy standing]: (I 'Ak p. 91:) [and sometimes a preposition is understood; as in لَا شَكَّ أَنَّهُ كَذَا, for لَا شَكَّ فِى أَنَّهُ كَذَا There is no doubt that it is thus, i. e. لَا شّكَّ فِى كَوْنِهِ كَذَا There is no doubt of its being thus:] and أَنَّ must be used after لَوْ; as in لَوْ أَنَّكَ قَائِمٌ لَقُمْتُ [If that thou wert standing, I had stood, or would have stood, i. e. لَوْ ثَبَتَ قِيَامُكَ, or لَوْ قِيَامُكَ ثَابِتٌ, accord. to different opinions, both meaning if thy standing were a fact: see I 'Ak pp. 305 and 306]. (K.) Sometimes its أ is changed into ع; so that you say, عَلِمْتُ عَنَّكَ مُنْطَلِقٌ [meaning I knew that thou wast going away]. (M.) ― - With ك prefixed to it, it is a particle of comparison, (S, * M, TA,) [still] governing the subject in the accus. case and the predicate in the nom. case: (TA:) you say, كَأَنَّ زَيْدًا عَمْرٌو [It is as though Zeyd were 'Amr], meaning that Zeyd is like 'Amr; as though you said, إِنَّ زَيْدًا كَائِنٌ كَعَمْرٍو [verily, Zeyd is like 'Amr]: [it is to be accounted for by an ellipsis: or] the ك is taken away from the middle of this proposition, and put at its commencement, and then the kesreh of إِنَّ necessarily becomes changed to a fet-hah, because إِنَّ cannot be preceded by a preposition, for it never occurs but at the commencement [of a proposition]. (IJ, M.) Sometimes, كَأَنَّ denotes denial; as in the saying, كَأَنَّكَ أَمِيرُنَا فَتَأْمُرَنَا [As though thou wert our commander so that thou shouldst command us], meaning thou art not our commander [that thou shouldst command us]. (TA.) It also denotes wishing; as in the saying, كَأْنَّكَ بِي قَدْ قُلْتُ الشِّعْرَ فَأُجِيدَهُ, meaning Would that I had poetized, or versified, so that I might do it well: (TA:) [an elliptical form of speech, of which the implied meaning seems to be, would that I were as though thou sawest me that I had poetized, &c.; or the like: for] you say [also], كَأَنِّى بِكَ meaning كَأَنِّى أَبْصُرُ بِكَ [It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be tomorrow; so that it is as though I saw thee in that condition: (Har p. 126: [see also بِ; near the end of the paragraph:]) [thus,] كَأَنَّ also denotes knowing; and also thinking; [the former as in the saying immediately preceding, and] as when you say, كَأَنَّ اللّٰهَ يَفْعَلُ مَا يَشَآءُ [I know, or rather it appears, as though seen, that God does what He wills]; and [the latter as when you say,] كَأَنَّكَ خَارِجٌ [I think, or rather it seems, that Thou art going forth]. (TA.) ― - [When it has The affixed pronoun of the first person, sing. Or Pl., you say, أَنِّى and أَنَّنِى, and أَنَّا and أَنَّنَا: and When it has also the ك of comparison prefixed to It,] you say, كَأَنِّى and كَأَنَّنِى, [and كَأَنَّا and كَأَنَّنَا,] like as you say, لٰكِنِّى and لٰكِنَّنِى [&c.]. (S.) ― - As أَنَّ is a derivative from إِنَّ, it is correctly asserted by Z that أَنَّمَا imports restriction, like ↓ إِنَّمَا ; both of which occur in the saying in the Kur [xxi. 108], يُوحَى إِلَىَّ أَنَّمَا ↓ قُلْ إِنَّمَا إِلٰهُكُمْ إِلٰهً وَاحِدٌ [Say thou, It is only revealed to me that your God is only one God]: the former is for the restricting of the quality to the qualified; and the latter, for the reverse: (Mughnee, K:) i. e. the former is for the restricting of the revelation to the declaration of the unity; and the latter, for the restricting of “ your God ” to unity: (Marginal note in a copy of the Mughnee:) but these words of the Kur do not imply that nothing save the unity was revealed to the Prophet; for the restriction is limited to the case of the discourse with the believers in a plurality of gods; so that the meaning is, there has not been revealed to me [aught], respecting the godhead, except the unity; not the attribution of any associate to God. (Mughnee.) [أَنَّمَا, however, does not always import restriction; nor does always even ↓ إِنَّمَا : in each of these, ما is what is termed كَافَّةٌ; i. e., it restricts the particle to which it is affixed from exercising any government; and sometimes has no effect upon the signification of that particle: (see art. مَا; and see إِنَّمَا, below, voce إِنَّ:) thus, for instance, in the Kur viii. 28, وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ فِتْنَةً means And know ye that your possessions and your children are a trial; not that they are only a trial. When it has the ك of comparison prefixed to it, it is sometimes contracted; as in the following ex.:] a poet says كَأَمَّا يَخْتَطِينَ عَشلَى قَتَادٍ وَيَسْتَضْحِكْنَ عَنْ حَبِّ الغَمَامِ [As though, by reason of their mincing gait, they were walking upon tragacanthas; and they were laughing so as to discover teeth like hailstones: كَأَمَّا being for كَأَنَّمَا. (IAar.) ― - أَنَّ is someTimes contracted into أَنْ; (S, Mughnee;) and in This case, it governs in the manner already exPlained, voce أَنْ. (Mughnee.) ― - It is also syn. with لَعَلَّ; (Sb, S, M, Mughnee, K;) as in the saying, اِيتِ السُّوقَ أَنَّكَ تَشْتَرِى لَنَا شَيْئًا [Come thou to the market; may-be thou wilt buy for us something; اِيتِ being originally اِئْتِ]; i. e. لَعَلَّكَ: (Sb, M, Mughnee, K: *) and, accord. to some, (M, Mughnee, K,) so in the Kur [vi. 109], where it is said, وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَآءَتْ لَا يُؤْمِنُونَ [And what maketh you to know? (meaning, maketh you to know that they will believe when it cometh? i. e. ye do not know that: Jel:) Maybe, when it cometh, they will not believe]: (S, M, Mughnee, K:) thus accord. to this reading: (Mughnee, K:) and Ubeí here reads لَعَلَّهَا. (S.) أَنَّ and لَأَنَّ and لَوْ أَنَّ are all syn. with عَلَّ and لَعَلَّ; and أَنِّى and أَنَّنِى, and لَأَنِّى and لأَنَّنِى, and لُوْ أَنِّى and لَوْ أَنِّنِى, with عَلِّى and لَعَلِّى. (K voce لَعَلَّ.) ― - It is also syn. with أَجَلْ [Yes, or yea; or it is as thou sayest]. (M, TA.) [See also إِنَّ as exemplified by a verse commencing with وَيَقُلْنَ and by a saying of Ibn-Ez-Zubeyr.] إِنَّ أن إِن ان ونى آن is one of the particles which annul the quality of the inchoative, like أَنَّ, of which it is the original: (I 'Ak p. 90:) it is a corroborative particle, (I 'Ak, Mughnee,) corroborating the predicate; (S, K;) governing the subject in the accus. case and the predicate in the nom. case; (S, I 'Ak, Mughnee, K;) [and may generally be rendered by Verily, or certainly, or the like; exactly agreeing with the Greek ὃτι , as used in Luke vii. 16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying a stress upon the predicate, or upon the copula;] as in the saying, إِنَّ زَيْدًا قَائِمٌ [Verily, or certainly, Zeyd is standing; or simply, Zeyd is standing, if we lay a stress upon standing, or upon is]. (I 'Ak p. 90.) But sometimes it governs both the subject and the predicate in the accus. case; as in the saying إِذَا اشْتَدَّ جُنْحُ اللَّيْلِ فَلْتَأْتِ وَلْتَكُنٌ خُطَاكَ خِفَافًا إِنَّ حُرَّاسَنَا أُسْدَا [When the darkness of night becomes, or shall become, intense, then do thou come, and let thy steps be light: verily our guardians are lions]; (Mughnee, K; [but in the latter, for اشْتَدَّ, we find اسْوَدَّ, so that the meaning is, when the first portion of the night becomes, or shall become, black, &c.;]) and as in a trad. in which it is said, انَّ قَعْرَ جَهَنَّمَ سَبْعِينَ خَرِيفًا [Verily the bottom of Hell is a distance of seventy years of journeying]: (Mughnee, K:) the verse, however, is explained by the supposition that it presents a denotative of state [in the last word, which is equivalent to شِجْعَانًا or the like], and that the predicate is suppressed, the meaning being, تَلْقَاهُمْ أُسْدًا [thou wilt find them lions]; and the trad. by the supposition that قَعْرَ is an inf. n., and سَبْعِينَ is an adverbial noun, so that the meaning is, the reaching the bottom of hell is [to be accomplished in no less time than] in seventy years. (Mughnee.) And sometimes the inchoative [of a proposition] after it is in the nom. case, and its subject is what is termed ضَمِيرُ شَأْنٍ, suppressed; as in the saying of Mohammad, إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ القِيٰمَةِ المُصَوِّرُونَ [Verily, (the case is this:) of the men most severely to be punished, on the day of resurrection, are the makers of images], originally إِنَّهُ, i. e. إِنَّ الشَّأْنَ; (Mughnee, K; *) and as in the saying in the Kur [xx. 66], إِنَّ هٰذَانِ لَسَاحِرَانِ, [accord. to some,] as will be seen in what follows. (TA.) ― - Of the two particles إِنَّ and ↓ أَنَّ , in certain cases only the former may be used; and in certain other cases either of them may be used. (I' Ak p. 91.) The former must be used when it occurs inceptively, (Kh, T, I' Ak p. 92, Mughnee, K,) having nothing before it upon which it is syntactically dependent, (Kh, T,) with respect to the wording or the meaning; (K;) as in إِنَّ زَيْدًا قَائِمٌ [Verily Zeyd is standing]. (I' Ak, K.) It is used after أَلَا, (I' Ak, K,) the inceptive particle, (I' Ak,) or the particle which is employed to give notice [of something about to be said]; (K;) as in أَلَا إِنَّ زَيْدًا قَائِمٌ [Now surely Zeyd is standing]. (I' Ak K.) And when it occurs at the commencement of the complement of a conjunct noun; (I' Ak, K; *) as in جَآءَ الَّذِى إِنَّهُ قَائِمٌ [He who is standing came]; (I' Ak;) and in the Kur [xxviii. 76], وَآتَيْنَاهُ مِنَ الْكُنُورِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِالْعُصْبَةِ أُولِى القُوَّةِ [And we gave him, of treasures, that whereof the keys would weigh down the company of men possessed of strength]. (I' Ak, * K, * TA.) And in the complement of an oath, (I' Ak, K,) when its predicate has لَ, (I' Ak,) or whether its subject or its predicate has لَ or has it not; (K;) as in وَاللّٰهِ إِنَّ زَيْدًا لَقَائِمٌ [By Allah, verily Zeyd is standing], (I' Ak,) and إِنَّهُ قَائِمٌ: or, as some say, when you do not employ the ل, the particle is with fet-h; as in قَائِمٌ ↓ وَاللّٰهِ أَنَّكَ [I swear by Allah that thou art standing]; mentioned by Ks as thus heard by him from the Arabs: (TA:) but respecting this case we shall have to speak hereafter. (I' Ak.) And when it occurs after the word قَوْلٌ or a derivative thereof, in repeating the saying to which that word relates; (Fr, T, I' Ak, * K; *) as in the saying [in the Kur iv. 156], وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ [And their saying, Verily we have slain the Messiah]; (Fr, T;) and قُلْتُ إِنَّ زَيْدًا قَائِمٌ [I said, Verily Zeyd is standing]; (I' Ak;) and [in the Kur v. 115,] قَالَ اللّٰهُ إِنّى مُنّزِّلُهَا عَلَيْكُمْ [God said, Verily I will cause it to descend unto you]; accord. to the dial. of him who does not pronounce it with fet-h: (K:) but when it occurs in explaining what is said, you use ↓ أَنَّ ; as in the saying, قَدْ قُلْتُ لَكَ كَلَامًا حَسَنًا أَنَّ أَبَاكَ شَرِيفٌ وَأَنَّكَ عَاقِلٌ [I have said to thee a good saying; that thy father is noble and that thou art intelligent]; (Fr, T;) or when the word signifying “ saying ” is used as meaning “ thinking; ” as in أَتَقُولُ أَنَّ زَيْدًا قَائِمٌ [Dost thou say that Zeyd is standing?], meaning أَتَظُنُّ [Dost thou think?]. (I' Ak.) Also, when it occurs in a phrase denotative of state; (I' Ak;) [i. e.,] after the و denotative of state; (K;) as in زُرْتُهُ وَإِنِّى ذُوأَمَلٍ [I visited him, I verily having hope, or expectation]; (I' Ak;) and in جَآءَ زِيْدٌ وَ إِنَّ يَدَهُ عَلَى رَأْسِهِ [Zeyd came, he verily having his hand upon his head]. (K.) And when it occurs in a phrase which is the predicate of a proper (as opposed to an ideal) substantive; (I' Ak, K; *) as in زَيْدٌ إِنَّهُ قَائِمٌ [Zeyd, verily he is standing], (I' Ak,) or ذَاهِبٌ [going away]; contr. to the assertion of Fr. (K.) And when it occurs before the ل which suspends the grammatical government of a verb of the mind, preceding it, with respect to its objective complements; (I' Ak, K; *) as in عَلِمْتُ إِنَّ زَيْدًا لَقَائِمٌ [I knew Zeyd verily was standing]; (I' Ak;) and in [the Kur lxiii. 1,] وَاللّٰهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ [And God knoweth thou verily art his apostle]: (K:) but if the ل is not in its predicate, you say, ↓ أَنَّ ; as in عَلِمْتُ أَنَّ زَيْدًا قَائِمٌ [I knew that Zeyd was standing]. (I' Ak.) And in the like of the saying in the Kur [ii. 171], وَإِنَّ الَّذِينَ اخْتَلَفُوا فِى الْكِتَابِ لَفِى شَقَاقٍ بَعِيدٍ [And verily they who differ among themselves respecting the book are in an opposition remote from the truth]; because of the ل [of inception] which occurs after it, in لَفِى: (Ks, A 'Obeyd:) the ل of inception which occurs before the predicate of إِنَّ should properly commence the sentence; so that إِنَّ زَيْدًا لَقَائِمٌ [Verily Zeyd is standing] should properly be لَإِنَّ زَيْدًا قَائِمٌ; but as the ل is a corroborative and إِنَّ is a corroborative, they dislike putting two particles of the same meaning together, and therefore they put the ل later, transferring it to the predicate: Mbr allows its being put before the predicate of ↓ أَنَّ ; and thus it occurs in an unusual reading of the saying [in the Kur xxv. 22], إِلَّا أَنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ [But they ate food]; but this is explained by the supposition that the ل is here redundant: (I' Ak p. 95:) this is the reading of Sa'eed Ibn-Jubeyr: others read, إِلَّا إِنَّهُمْ لَيَأْكُلُنَ الطَّعَامَ [but verily they ate food]: and إِنَّ [as well as ↓ أَنَّ ] is used after the exceptive إِلَّا when it is not followed by the ل [of inception]. (TA.) Also, When it occurs after حَيْثُ; as in اِجْلِسْ حَيْثُ إِنَّ زَيْدًا جَالِسٌ [Sit thou where Zeyd is sitting]. (I' Ak p. 92, and k) And after حَتَّى; as in مَرِضَ زَيْدٌ حَتَّى إِنَّهُمْ لَا يَرْجُونَهُ [Zeyd has fallen sick, so that verily they have no hope for him: whereas after a particle governing the gen. case, [i. e. a preposition,] you say, ↓ أَنَّ . (IHsh in De Sacy's Anthol. Gr. Ar. P. 76.) ― - Either of these two forms may be used after إِذَا denoting a thing's happening suddenly, or unexpectedly; as in خَرَجْتُ فَإِذَا إِنَّ زَيْدًاقَائِمٌ [I went forth, and lo, verily Zeyd was standing], and زَيْدًا قَائِمٌ ↓ فَإِذَا أَنَّ [and lo, or at that present time, Zeyd's standing]; in which latter case, أَنَّ with its complement is [properly] an inchoative, and its enunciative is إِذَا; the implied meaning being, and at that present time was the standing of Zeyd: or it may be that the enunciative is suppressed, and that the implied meaning is, [and lo, or at that present time,] the standing of Zeyd was an event come to pass. (I' Ak p. 93.) Also, when occurring in the complement of an oath, if its enunciative is without ل: (I' Ak:) [see exs. given above:] or, as some say, only ↓ أَنَّ is used in this case. (TA.) Also, when occurring after فَ denoting the complement of a condition; as in مَنْ يَأْتِنِى فَإِنَّهُ مُكْرَمٌ [He who cometh to me, verily he shall be treated with honour], and مُكْرَمٌ ↓ أَنَّهُ ; in which latter case, أَنَّ with its complement is an inchoative, and the enunciative is suppressed; the implied meaning being, honourable treatment of him shall be an event come to pass: or it may be an enunciative to an inchoative suppressed; the implied meaning being, his recompense shall be honourable treatment. (I' Ak p. 94.) Also, when occurring after an inchoative having the meaning of a saying, its enunciative being a saying, and the sayer being one; as in خَيْرُ القَوْلِ إِنّى أَحْمَدُ [The best saying is, Verily I praise God], and أَحْمَدُ ↓ أَنِّى ; in which latter case, أَنَّ with its complement is an enunciative of خَيْرُ; the implied meaning being, the best saying is the praising of God [or my praising of God]. (I' Ak ubi suprà.) You also say, لَبَّيْكَ إِنَّ الحَمْدَلَكَ [At thy service ! Verily praise belongeth to Thee! O God]; commencing [with إِنَّ] a new proposition: and sometimes one says, ↓ أَنَّ ; meaning بِأَنَّ الحَمْدَ لَكَ [because praise belongeth to Thee]. (Msb.) ― - The cases in which إِن may not be used in the place of أَنَّ have been mentioned above, voce أَنَّ. ― - [When it has the affixed pronoun of the first person, sing. or pl.,] you say, إِنِّى and إِنَّنِى, (S,) and إِنَّا and إِنَّنَا, (TA,) like as you say لٰكِنِّى and لٰكِنِّنِى [&c.]. (S.) إِنَّ as a contraction of إِنَّ أَنَا has been mentioned above, as occurring in the phrase إِنَّ قَائِمٌ, voce إِنْ, q. v. ― - Accord. to the grammarians, (T,) إِنَّمَا is a compound of إِنَّ and مَا, (T, S,) which latter prevents the former's having any government: (T:) it imports restriction; like أَنَّمَا, which see above, voce أَنَّ, in three places: (Mughnee, K:) [i. e.] it imports the restriction of that which it precedes to that which follows it; as in إِنَّمَا زَيْدٌ مُنْطَلِقٌ [Zeyd is only going away], and إِنَّمَا يَنْطَلِقُ زَيْدٌ [Only Zeyd goes away]: (Bd in ii. 10:) [in other words,] it is used to particularize, or specify, or distinguish a thing from other things: (S:) it affirms a thing in relation to that which is mentioned after it, and denies it in relation to other things; (T, S;) as in the saying in the Kur [ix. 60], إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَآءِ [The contributions levied for pious uses are only, or but, for the poor]: (S:) but El- Ámidee and AHei say that it does not import restriction, but only corroboration of an affirmation, because it is a compound of the corroborative إِنَّ and the redundant مَا which restrains the former from exercising government, and that it has no application to denote negation implied in restriction, as is shown by the trad., إِنَّمَا الِّرِبَا فِى النَّسِيْئَةِ [which must mean, Verily usury is in the delay of payment], for usury is in other things beside that here mentioned, as رِبَا الفضْلِ [or profit obtained by the superior value of a thing received over that of a thing given], by common consent: (Kull p. 76:) some say that it necessarily imports restriction: J says what has been cited above from the S: some say that it has an overt signification in denoting restriction, and is susceptible of the meaning of corroboration: some say the reverse of this: El-Ámidee says that if it were [properly] restrictive, its occurrence in another sense would be at variance with the original import; but to this it may be replied, that if it were [properly] corroborative, its occurrence in another sense would be at variance with the original import: it [therefore] seems that it is susceptible of both these meanings, bearing one or the other according as this or that suits the place. (Msb.) إِنَّمَا is to be distinguished from إِنَّ with the conjunct [noun] مَا, which does not restrain it from governing [though its government with this is not apparent, and which is written separately]; as in إِنَّ مَا عِنْكَ حَسَنٌ meaning Verily what is with thee is good, and in إِنَّ مَا فَعَلْتَ حَسَنٌ meaning Verily thy deed is good. (I' Ak pp. 97 and 98.) ― - إِنَّ is sometimes contracted into إِنٌ; (S, Mughnee, K;) and in this case, it is made to govern and is made to have no government: (S:) it is seldom made to govern in this case; often made to have no government: the Koofees say that it is not contracted; (Mughnee, K;) and that when one says, إِنْ زَيْدٌ لَمُنْطَلِقٌ [the meaning is virtually Verily Zeyd is going away, but] إِنٌ is a negative and the ل is syn. with إِلّا; but this assertion is refuted by the fact that some make it to govern when contracted, as in exs. cited above, voce إِنْ, q. v. (Mughnee.) ― - It is also syn. with نَعَمٌ [Even so; yes; yea]; (Mughnee, K;) contr. to the opinion of AO. (Mughnee.) [See also أَنَّ, last sentence.] Those who affirm it to have this meaning cite as an ex. the following verse (Mughnee, K *) of 'Obeyd-Allah Ibn-Keys-er-Rukeiyát: (S, * TA:) “ كَ وَقَدْ كَبِرْتَ فَقُلْتُ إِنَّهْ وَيَقُلْنَ شَيْبٌ قَدْ عَلَا [And they say, (namely, the women,) Hoariness hath come upon thee, and thou hast become old: and I say, Even so, or yes, or yea]: (Mughnee, K:) but this has been rebutted by the saying, We do not concede that the ه is here added to denote the pause, but assert that it is a pronoun, governed by إِنَّ in the accus. case, and the predicate is suppressed; the meaning being, إِنَّهُ كَذٰلِكَ [Verily it, i. e. the case, is thus]. (Mughnee.) [J says,] The meaning is, إِنَّهُ قَدْ كَانَ كَمَا تَقُلْنَ [Verily it, i. e. the case, hath been as ye say]: A 'Obeyd says, This is a curtailment of the speech of the Arabs; the pronoun being deemed sufficient because the meaning is known: and as to the saying of Akh, that it signifies نَعَمْ, he only means thereby that it may be so rendered, not that it is originally applied to that signification: he says that the ه is here added to denote the pause. (S.) There is, however, a good ex. of إِنَّ in the sense of نَعَمْ in the saying of Ibn-Ez-Zubeyr, to him who said to him, “May God curse a she camel which carried me to thee,” إِنَّ وَرَاكِبَهَا, i. e. Even so, or yes, or yea; and may God curse her rider: for the suppression of both the subject and the predicate is not allowable. (Mughnee.) And hence, accord. to Mbr, the saying in the Kur [xx. 66], as thus read, إِنَّ هٰذانِ لَسَاحِرَانِ [meaning, if so, Yes, these two are enchanters]. (Mughnee.) [But this phrase has given rise to much discussion, related in the Mughnee and other works. The following is a brief abstract of what has been said respecting it by several of the leading authorities.] A booIs-hák says that the people of El-Medeeneh and El-Koofeh read as above, except 'Ásim, who is reported to have read, إِنٌ هٰذَانِ, without tesh-deed, and so is Kh; [so too is Hafs, as is said above, voce إِنْ;] and that AA read إِنَّ هٰذيْنِ, the former word with teshdeed, and the latter in the accus. case: that the argument for إِنَّ هٰذَانِ, with teshdeed and the nom. case, [or rather what is identical in form with the nom. case,] is, that it is of the dial. of Kináneh, in which the dual is formed by the termination ان in the nom. and accus. and gen. cases alike, as also in the dial. of Benu-l-Hárith Ibn-Kaab: but that the old grammarians say that ه is here suppressed; the meaning being, إِنَّهُ هٰذَانِ: (T:) this last assertion, however, is weak; for what is applied to the purpose of corroboration should not be suppressed, and the instances of its suppression which have been heard are deviations from general usage, except in the case of أَنَّ, with fet-h, contracted into أَنْ: (Mughnee:) Aboo-Is-hák then adds, that some say, إِنَّ is here syn. with نَعَمْ: this last opinion he holds to be the best; the meaning being, نَعَمْ هٰذَانِ لَهُمَا سَاحِرَانِ [Yes, these two, verily they are two enchanters: for this is not a case in which the ل (which is the ل of inception) can be regarded as transferred from its proper place, at the commencement of the sentence or proposition, as it is in some instances mentioned in the former half of this paragraph: but it is said in the Mughnee that this explanation is invalidated by the fact that the combining of the corroborative ل and the suppression of the inchoative is like the combining of two things inconsistent, or incompatible; as is also the opinion that the ل is redundant, because the redundant ل prefixed to the enunciative is peculiar to poetry]: next in point of goodness, in the opinion of A booIs-hák, is, that it is of the dial. of Kináneh and Benu-l-Hárith Ibn-Kaab: the reading of AA he does not allow, because it is at variance with the written text: but he approves the reading of 'Ásim and Kh. (T.) = إِنَّ also occurs as a verb: it is the third person pl. fem. of the pret. from الأَيْنُ, syn. with التَّعَبُ; or from آنَ syn. with قَرُبَ: or the third person sing. masc. of the pret. passive from الأَنيِنُ, in the dial. of those who, for رُدَّ and حُبَّ, say رِدَّ and حِبَّ, likening these verbs to قِيلَ and بِيعَ: or the sing. masc. of the imperative from the same: or the pl. fem. of the imperative from الأَيْنُ; or from آنَ syn. with قَرُبَ: or the sing. fem. of the corroborated form of the imperative from وَأَى, syn. with وَعَدَ. (Mughnee.) أَنَا, signifying I: see أَنْ, in seven places. أَنَهٌ , signifying I: see أَنْ, in two places. أَنَّةٌ i. q. أَنِينٌ [inf. n. of أَنَّ, but app. a simple subst., signifying A moan, moaning, or prolonged voice of complaint; or a saying Ah: or a complaint: or a cry]. (TA.) أَنْتَ , signifying Thou: fem. أَنْتِ; dual أَنْتُمَا; pl. masc. أَنْتُمْ, and pl. fem. أَنْتُنَّ: see أَنْ, in six places. أُنَنَةٌ see أَنَّانٌ أُنَانٌ see أَنَّانٌ أَنَّانٌ One who moans; who utters a moaning, or prolonged voice of complaint; or who says Ah; much, or frequently; as also ↓ أُنَانٌ and ↓ أُنَنَةٌ : (M, K:) or this last signifies one who publishes complaint, or makes it public, much, or frequently: (M:) or one who talks and grieves and complains much, or frequently; and it has no verb derived from it: (T:) and you say, رَجُلٌ أُنَنَةٌ قُنَنَةٌ, [in which the latter epithet is app. an imitative sequent to the former,] meaning an eloquent man. (TA.) The fem. of أَنَّانٌ is with ة: (M, K:) and is said to be applied to a woman who moans, or says Ah, and is affected with compassion, for a dead husband, on seeing another whom she has married after the former. (MF.) [See also حَنَّانَةٌ, voce حَنَّانٌ.] آنَ آن , signifying I: see أَنْ, in two places. آنٌّ آن part. n. of أَنَّ, [Moaning; or uttering a moan or moaning or a prolonged voice of complaint; or saying Ah; by reason of pain: complaining by reason of disease or pain: or] uttering a cry or cries: fem. with ة. (Msb.) [Hence,] you say, مَا لَهُ حَانَّةٌ وَلَا آنَّةٌ He has not a she camel nor a sheep, or goat: (S, M, A, K:) or he has not a she camel nor a female slave (M, K) that moans by reason of fatigue. (M.) مَئِنَّةٌ , occurring in a trad., (S, Mgh, K, &c., in the first and last in art. مأن, and in the second in the present art.,) where it is said, إِنَّ طُولَ الصَّلَاةِ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, (S, Mgh, TA, &c.,) is of the measure مَفعِلَةٌ وَقِصَرَ الخُطْبَةِ مَئِنَّةٌ مِنْ فِقْهِ الرَّجُلِ, [originally مَأْنِنَةٌ,] from إِنَّ, (S, Z in the Fáïk, IAth, Mgh, K,) the corroborative particle; (Z, IAth, Mgh;) like مَعْسَاةٌ from عَسَى; (S, K;) but not regularly derived from إِنَّ, because a word may not be so derived from a particle; or it may be said that this is so derived after the particle has been made a noun; (Z, IAth;) or neither of these modes of derivation is regular: (MF:) the meaning is, [Verily the longness of the prayer and the shortness of the oration from the pulpit are (together)] a proper ground for one's saying, Verily the man is a person of knowledge or intelligence: (Z, * Mgh, K in art. مأن:) this is the proper signification: accord. to AO, the meaning is, a thing whereby one learns the knowledge, or intelligence, of the man: (Mgh:) or it means a thing suitable to, (S, Mgh,) and whereby one knows, (S,) the knowledge, or intelligence, of the man: (S, Mgh:) or a sign (As, S, K) of the knowledge, or intelligence, of the man; and suitable thereto: (As, S:) or an evidence thereof: (M:) or an indication, or a symptom, thereof; everything that indicates a thing being said to be مَئِنَّةٌ لَهُ: [so that مَئِنَّةٌ لِكَذَا may be well rendered a thing that occasions one's knowing, or inferring, or suspecting, such a thing; and in like manner, a person that occasions one's doing so: or, more properly, a thing, &c., in which such a thing is usually known to take place, or have place, or be, or exist, like مَظِنَّةٌ:] one of the strangest of the things said of it is, that the ' is a substitute for the ظ of مَظِنَّةٌ: (IAth:) this seems to have been the opinion of Lh: (Az, L:) accord. to AA, it is syn. with آيَةٌ [a sign, &c.]. (TA.) As says (S, * K, TA, all in art. مأن) that the word is thus, with teshdeed to the ن, in the trad. and in a verse of poetry, as these are related; (S, TA;) but correctly, in his opinion, it should be مَئِينَةٌ of the measure فَعِيلَةٌ, (S, K, * TA,) unless it be from إِنَّ, as first stated above: (S, TA:) AZ used to say that it is مَئِتَّةٌ, with ت, (S, K, * TA,) meaning a thing (lit. a place) meet, fit, or proper, or worthy or deserving, and the like; of the measure مَفْعِلَةٌ, [originally مَأْتِتَةٌ,] from أَتَّهُ meaning “he overcame him with an argument or the like:” (S, K, TA:) but some say that it is of the measure فَعِلَّةٌ, from مَأَنَ meaning اِحْتَمَلَ: see art. مأن. (K in that art.) You say also, هُوَ مَئِنَّةٌ لِلْخَيْرِ, from إِنَّ, He is a person fit, or proper, for one's saying of him, Verily he is good; and in like manner, مَعْسَاةٌ, from عَسَى, as meaning “a person fit, or proper, for one's saying of him, May-be he will do good.” (A, TA.) And إِنَّهُ لَمَئِنَّةٌ أَنْ يَكُونَ كَذَا Verily it is meet, fit, or proper, for one's saying of it, Verily it is thus; or is worthy, or deserving, of one's saying &c.: or verily it is a thing meet, fit, or proper, for one's saying &c.; or is a thing worthy, or deserving, of one's saying &c.: of the measure مَفْعِلَةٌ, from إِنَّ. (K in the present art.) And إِنَّهُ لَمَئِنَّةٌ أَنْ يَفْعَلَ ذَاكَ Verily he is meet, fit, or proper, for doing that; or is worthy, or deserving, of doing that: or verily he is a person meet, fit, or proper, for doing that; or is a person worthy, or deserving, of doing that: and in like manner you say of two, and of more, and of a female: but مَئِنَّةٌ may be of the measure فَعِلَّةٌ [from مأن], i. e. a triliteral-radical word. (M.) ― - You also say, أَتَاهُ عَلَي مَئنَّة ذَاكَ, meaning He came to him at the time, or season, [or fit or proper time,] of that; and at the first thereof. (M.) انا أَنَا (pronoun of the first person sing.): see art. ان. انب 2 أنّبهُ , inf. n. تَأْنِيبٌ, He blamed, reproved, reprehended, chid, or reproached, him: (S, M, A, K:) or he did so severely, or angrily: (ISk, T, S, M, A, K:) or, with the utmost severity or harshness: (T, M, TA:) or he repulsed him, meaning a person who asked something of him, in the most abominable manner. (M, * K, * TA.) أُنْبُوبٌ An internodal portion, or the portion between any two joints, or knots, of a cane, or reed, and of a spear-shaft: (T:) [and] a spear, or lance: pl. أَنَابِيبُ: mentioned in this art. [in the T, and] by Ibn-El-Mukarram [in the L]. (TA.) [See also art. نب.] انت أَنْتَ ,أَنْتِ,أَنْتُمَا,أَنْتُمْ, and أَنْتُنَّ: see أَنْ, in art. ان. انث 1 اَنڤثَ [أَنُثَ, aor. اَنُثَ , inf. n. أَنَاثَةٌ and أُنُوثَةٌ, (see the former of these two ns. below,) It was, or became, female, feminine, or of the feminine gender. ― - And hence, أَنُثَتْ, said of land (أَرْض), (tropical:) It was, or became, such as is termed أَنِيثَة. ― - Hence also,] أَنُثَ, said of iron, (tropical:) It was, or became, soft. (Golius, from the larger of two editions of the lexicon entitled مرقاة اللغة.) Accord. to IAar, softness is the primary signification. (M.) [But accord. to the A, the second and third of the meanings given above are tropical: (see أَنِيثٌ:) and the verb in the first of the senses here assigned to it, if not proper, is certainly what is termed حَقِيقَة عُرْفِيَّة, i. e., conventionally regarded as proper.] 2 أنّثهُ , inf. n. تَأْنِيثٌ, He made it (namely, a noun [&c.], S and Msb) feminine; (S, M, L, Msb;) he attached to it, or to that which was syntactically dependent upon it, the sign of the feminine gender. (Msb.) ― - (assumed tropical:) He, or it, rendered him effeminate. (KL.) [See the pass. part. n., below.] = أنّث لَهُ, inf. n. as above, (tropical:) He acted gently, [or effeminately] towards him; as also له ↓ تأنّث . (K, TA.) And أنّث فِى أَمْرِهِ, inf. n. as above, (T, A,) (tropical:) He acted gently in his affair: (A:) or he applied himself gently to his affair: (T:) and some say, فى امره ↓ تأنّث , meaning he acted effeminately in his affair. (T, TA.) 4 آنَثَتْ آنثت , (S, M, A, K,) inf. n. إِينَاثٌ, (K,) She (a woman) brought forth a female, (S, A, K,) or females. (M.) ― - [And hence,] (assumed tropical:) It (land, أَرْض,) was, or became, such as is termed مِئْنَاث. (A.) 5 تأنث It (a noun [&c.]) was, or became, or was made, feminine. (S, L.) ― - See also 2, in two places. أُنْثَي Female; feminine; of the female, or feminine, sex, or gender; contr. ?? ذَكَرٌ: (T, S, M:) an epithet applied to anything of that sex or gender: (T:) IAar asserts, that a woman is termed انثي from the phrase بَلَدٌ أَنِيثٌ, q. v, because of her softness; she being more soft than a man: (M, L:) [but see the observation at the end of the first paragraph of this art.:] the pl. is إِنَاثٌ; (T, S, M, A, Msb, K;) and sometimes one says أُنُثٌ, as though it were pl. of إِنَاثٌ; (S;) or it is [truly] pl. of إِنَاثٌ, like as نُمُرٌ is of نِمَارٌ; (T;) and أَنَاثَى, (T, A, Msb, K,) which last occurs in poetry. (T.) You say, هٰذَا طَائِرٌ وَ أُنْثَاهُ [This is a (male) bird and his female]: not أُنْثَاتُهُ. (ISk, T.) In the Kur iv. 117, I'Ab reads أُثُنًا [in the place of أُنُثًا or إِنَاثًا]; and Fr says that it is pl. of وَثَنٌ, the و in وُثُنٌ being changed into أ as in أُقِّتَتٌ [for وُقِّتَتٌ]. (T, L.) ― - اِمْرَأَةٌ أَنْثَى (tropical:) [A feminine woman,] means a perfect woman; (T, A, K;) a woman being thus termed in praise; like as a man is termed رَجُلٌ ذَكَرٌ. (T, A.) ― - [The pl.] إِنَاثٌ أنثى إِناث اناث also signifies (assumed tropical:) Inanimate things; (Lh, T, M, K;) as trees and stones (T, K) and wood. (T.) In the passage of the Kur mentioned above, إِنَاثًا is said to have this meaning: (T, M:) [or it there means females; for] Fr says that El-Lát and El-'Ozzà and the like were said by the Arabs to be feminine divinities. (T, TA.) ― - Also (assumed tropical:) Small stars. (K.) ― - And [the dual] الأُنْثَيَانِ (tropical:) The two testicles; syn. الخُصْيَتَانِ; (S, K;) or الخُصْيَانِ [which is said by some to mean the scrotum; but the former is generally, though app. not always, meant by الانثيان]. (M, Mgh, Msb.) ― - And The two ears: (As, T, S, M, A, Mgh, K:) because they are of the fem. gender. (TA.) ― - And (assumed tropical:) The two tribes of Bejeeleh and Kudá'ah. (K) ― - And أُنْثَيَا الفَرَسِ (assumed tropical:) The inner parts (الرَّبَلَتَانِ) of the thighs of the horse. (M, L.) ― - And الأُنْثَي is also used to signify (assumed tropical:) The [engine of war called] مَنْجَنِيق; because the latter word is [generally] of the feminine gender. (M.) أَنِيثٌ : see مُؤَنَّثٌ. ― - أَرْضٌ أَنِيثَةٌ, (AA, * IAar, T, S, M, K,) and ↓ مِئْنَاثٌ , (ISh, T, M, K,) (tropical:) Plain, even, or soft, land, or ground, (ISh, IAar, T, M, K,) that produces many plants, or much herbage; (AA, T, M, K;) or that produces herbs, or leguminous plants, and is plain, even, or soft; (El-Kilábee, S;) or fitted for producing plants, or herbage; not rugged. (ISh, T, L.) And مَكَانٌ أَنِيثٌ A place in which the herbage grows quickly, and becomes abundant. (T, L.) And بَلَدٌ أَنِيثٌ (assumed tropical:) A country, or district, of which the soil is soft, and plain, or even. (IAar, M, L.) ― - حَدِيدٌ أَنِيثٌ (tropical:) Female iron; that which is not what is termed ذَكَرٌ: (S, M, L, K:) soft iron. (T and K in art. انف.) And سَيْفٌ أَنِيثٌ (tropical:) A sword of female iron: (M, L:) or a sword that is not sharp, or cutting; a blunt sword: (T, M, * L:) and ↓ سَيْفٌ مِئْنَاثٌ , and ↓ مِئْنَاثَةٌ , (T, M, L, K,) mentioned by Lh, (T, L,) a blunt sword; (K;) as also ↓ مُؤَنَّثٌ : (TA:) or a sword of soft iron. (T, L.) أَنَاثَةٌ [inf. n. of أَنُثَ, q. v.:] The female, or feminine, nature, or quality, or gender; (M;) as also ↓ أُنُوثَةٌ . (A.) ― - (tropical:) The quality of land which is termed أَنِيثَةٌ. (A.) ― - [(tropical:) Softness of iron: see أَنيثٌ.] أُنُوثَةٌ : see the paragraph next preceding. مُؤْنِثٌ A woman bringing forth, or who brings forth, a female, (S, K,) or females. (M.) مِئْنَاثٌ A woman who usually brings forth females: (S, M, K:) and a man who usually begets female children; for the measure مِفْعَالٌ applies equally to both sexes: (S:) the contr. epithet is مِذْكَارٌ. (TA.) ― - See also مُؤَنَّثٌ, in two places. ― - أَرْضٌ مِئْنَاثٌ: see أَنِيثٌ. ― - سَيْفٌ مِئْنَاثٌ, and مِئْنَاثَةٌ: see أَنِيثٌ. مُؤَنَّثٌ [A feminine word; a word made feminine. ― - Also,] (T, A, K,) and ↓ أَنِيثٌ , (AA, T,) and ↓ مِئْنَاثٌ , (K,) and ↓ مِئْنَاثَةٌ , (TA,) (tropical:) i. q. مُخَنَّثٌ, (AA, T, A, K,) i. e. An effeminate man; one who resembles a woman (AA, T, TA) in gentleness, and in softness of speech, and in an affectation of languor of the limbs: (TA:) or a man in the form, or make, of a female. (T.) ― - سَيْفٌ مُؤَنَّثٌ: see أَنِيثٌ. ― - طِيبٌ مُؤَنَّثٌ (tropical:) Perfume that is used by women; such as خَلُوق and زَعْفَران, (Sh, T, L,) and what colours the clothes: (L:) ذُكُورَةُ الطِّيبِ being such perfumes as have no colour; such as غَالِيَة and كَافُور and مِسْك and عُود and عَنْبَر and the like, which leave no mark. (T, L.) انح 1 أَنَحَ , aor. اَنِحَ , inf. n. أَنْحٌ and أَنِيحٌ and أَنُوحٌ, He (a man, S) breathed hard, or violently, in consequence of heaviness, or oppression, experienced by him as an effect of disease, or of being out of breath, (S, K, TA,) as though he made a reiterated hemming in his throat, (كَأَنَّهُ يَتَنَحْنَحُ,) and did not speak clearly, or plainly: (S, TA:) or he made a reiterated hemming in his throat (تَنَحْنَحَ), when asked for a thing, by reason of niggardliness: (L:) or he uttered a long, or vehement, sigh, or a kind of groaning sound, (زَفَرَ,) when asked for a thing. (A.) You say, يَأْنِحُ عَلَى مَالِهِ He utters a long, or vehement, sigh, or a kind of groaning sound, over his property [from unwillingness to part with it]. (A.) ― - It is said in a trad. of Ibn-'Omar, رَأَى رَجُلًا يَأْنِحُ بِبَطْنِهِ, meaning, [it is asserted, though this seems doubtful, He saw a man] raising, or lifting, his belly with an effort, oppressed by its weight: from أُنُوحٌ in the last of the senses assigned to it below. (TA.) أُنَّحٌ : see آنِحٌ, with which it is syn., and of which it is also pl. أَنُوحٌ : see آنِحٌ, in two places. أُنُوحٌ : [see 1:] it is also explained as signifying A sound like that which is termed زَفِيرٌ, arising from grief, or anger, or repletion of the belly, or jealousy: (L:) a sound accompanied by a reiterated hemming in the throat (صَوْتٌ مَعَ تَنَحْنُحٍ): (As:) and a sound that is heard from a man's inside, with breathing, and a shortness of breath, or panting for breath, which affects fat men; as also ↓ أَنِيحٌ . (L.) أَنِيحٌ : see أُنُوحٌ. [See also 1.] أَنَّاحٌ : see آنِحٌ. آنِحٌ آنح act. part. n. of 1; A man breathing hard, or violently, &c.: and a man who, when he is asked for a thing, makes a reiterated hemming in his throat (يَتَنَحْنحُ), by reason of niggardliness; as also ↓ أَنُوحٌ , and ↓ أُنَّحٌ , (S, K,) and ↓ أَنَّاحٌ : (Lh:) or ↓ أَنُوحٌ signifies a man who hangs back from, or falls short of, doing generous deeds; as also أَزُوحٌ: (El-Ghanawee and S in art. ازح, and TA in the present art.:) and is also applied to a horse, meaning that runs, and makes a kind of groaning noise; إِذَا جَرَى فَزَفَرَ: this is the right reading in the K: in some copies اذا جرى قَرْقَرَ [that makes a rumbling sound in his belly when he runs]: (TA:) the pl. of آنِحٌ is أُنَّحٌ. (S, K.) ― - آنِحَةٌ, applied to a female, signifies Short. (K.) انس 1 أَنِسَ بِهِ , (AZ, S, M, A, Msb, K,) and إِلَيْهِ, (A,) aor. اَنَسَ ; (Msb, TA;) and أَنَسَ, (S, M, A, Msb, K,) aor. اَنِسَ (M, Msb, TA) and اَنُسَ ; (M;) and أَنُسَ, aor. اَنُسَ ; (M, Sgh, K;) inf. n. أَنَسٌ and أَنَسَةٌ, (S, K,) both of أَنِسَ, (S,) or إِنَسٌ, (AZ, AHát, T, M, Msb,) also of أَنِسَ, (AZ, AHát, Msb, TA,) but this is rare, (T, TA,) and أُنْسٌ, (T, S, M, A, K,) which is the more common, (T, TA,) and is of أَنَسَ, (S,) or أُنْسٌ has a different signification from إِنْسٌ the inf. n. of أَنِسَ, [see أُنْسٌ below,] (AZ, AHát,) or it is a subst. from أَنِسَ بِهِ, (Msb,) and أُنْسَةٌ; (M;) [but this also is probably a subst.;] one says أُنْسٌ and أُنْسَةٌ, like as one says بُعْدٌ and بُعْدَة; (Ham p. 768;) He was, or became, sociable, companionable, conversable, inclined to company or converse, friendly, amicable, or familiar, with him, or by means of him, and to him: and [انس به] he was, or became, cheered, or gladdened, by his company or converse, or by his, or its, presence; or cheerful, gay, or gladsome: the inf. n. signifying the contr. of وَحْشَةٌ: (T, S, A, K:) or he was, or became, at ease, or tranquil, with him: (M:) or his heart was, or became, at ease, or tranquil, with him; without shrinking, or aversion: (Msb:) and بِهِ ↓ استأنس , (S, M, A, Msb,) and إِلَيْهِ, (A,) and بِهِ ↓ تأنّس , signify the same, (S, M, Msb,) i. e., the same as أَنِسَ (M, A, Msb, TA) and أَنَسَ (M, Msb) and أُنُسَ: (M:) أَنِسَ بِفُلَانٍ is likewise explained as signifying he delighted, or rejoiced, in such a one; he was happy, or pleased, with him: (IAar, TA:) [and ↓ آنسهُ , a form of frequent occurrence, inf. n. مُؤَانَسَةٌ, which occurs in this art. in the TA, also signifies he was, or became, sociable, &c., with him; like أَنِسَ بِهِ &c.: it is also said in the TA that أَنِسَ بِهِ and بِهِ ↓ آنَسَ are syn., meaning, app., like استأنس and تأنّس به, and that آنس in this case is therefore of the measure فَاعَلَ; but this admits of some doubt, as it is said immediately after آنسهُ as meaning the contr. of أَوْحَشَهُ:] and ↓ استأنس , (K, TA,) said of a wild animal, (TA,) signifies [he became familiar, or tame, or domesticated; or] his wildness (تَوَحُّشُهُ) departed: (K, TA:) you say إِذَا جَآءَ اللَّيْلُ اسْتَأْنَسَ كُلُّ وَحْشِىٍّ وَاسْتَوْحَشَ كُلُّ إِنْسِىٌ [When the night comes, every wild animal becomes familiar with his kind, and every human being becomes shy of his kind, i. e., of such thereof as he does not know, when meeting them in the dark]. (A, TA, Msb in art. وحش.) 2 اَنَّسَ أنّسهُ, inf. n. تَأْنِيسٌ, He rendered him familiar; or tame. (KL.) = See also 4, in three places. 3 اَاْنَسَ see 1, in two places. 4 آنسهُ آنسه آنسة , (M, K,) inf. n. إِينَاسٌ, (S,) He behaved in a sociable, friendly, or familiar, manner with him; [see 1, in two places;] he, or it, cheered him, or gladdened him, by his company or converse, or by his, or its, presence; he, or it, solaced, or consoled, him; contr. of أَوْحَشَهُ; (S, * K;) as also ↓ أنّسهُ , (K,) inf. n. تَأْنِيسٌ: (S, K:) or he, or it, rendered him easy, at ease, or tranquil; as also ↓ the latter verb, occurring in the following ex.: سَمَّاهَا بِالْمُؤْنِسَاتِ لِأَنَّهُنَّ يُؤَنِّسْنَهُ بِأَقْرَانِهِ فَيُؤَمِّنَّهُ أَوْيُحَسِّنَّ ظَنِّهُ [He has called them (referring to weapons) المؤنسات because they render him at ease with his adversaries, and secure, or cause him to have a good opinion of his safety, and thus, cheer him, or solace him, by their presence]. (M: [and the like is said in the A.]) = He perceived it; syn. of the inf. n. إِدْرَاكٌ. (TA.) ― - He saw him, or it, (S, M, A, * Msb, K,) and looked at him, or it; (M, TA;) as also ↓ أنّسهُ , inf. n. تَأْنِيسٌ ; (K;) and ↓ استأنسهُ : (M:) or he saw it so that there was no doubt or uncertainty in it: or he saw it, meaning a thing by the sight or presence of which he was cheered, gladdened, solaced, or consoled; إِينَاسٌ signifying إِبْصَارُ مَا يُؤْنَسُ بِهِ: (Bd in xx. 9:) or he saw it, not having before known it, or been acquainted with it. (TA.) ― - He heard it; namely, a sound or voice. (S, K.) ― - He felt it; was sensible of it; (M, K, TA;) experienced it in himself; (TA;) namely, [for instance,] fright, or fear. (A, TA.) ― - He knew it: (S, M, Msb, K:) he was acquainted with it: (TA:) he had certain knowledge of it; was certain of it. (M, TA.) You say, آنَسْتُ مِنْهُ رُشْدًا (S, A, TA) I knew him to be characterized by رُشْد, (S, TA,) i. e., maturity of intel-lect, and rectitude of actions, and good management of affairs. (TA.) [See Kur iv. 5.] And it is said in a prov., بَعْدَ اطِّلَاعٍ إِينَاسٌ, i. e. After appearance [is knowledge, or certain knowledge]. (Fr, TA.) 5 تأنّس بِهِ : see 1. = تأنّس البَازي The falcon looked, raising his head (M, A, K) and his eyes. (A.) ― - تأنّس لَهُ: see 10. 10 استأنس , and استأنس بِهِ and إِلَيْهِ: see 1. = استأنس signifies also He (a wild animal) became sensible of the presence or nearness of a human being. (S, K.) = He looked; as in the phrase اِذْهَبْ فَاسْتَأْنِسْ هَلْ تَرَى أَحَدًا [Go thou and look if thou see any one]: (Fr, TA:) he considered, or examined, endeavouring to obtain a clear knowledge of a thing; (K, TA;) and looked aside, or about, to ascertain if he could see any one: (TA:) he sought, or asked for, knowledge, or information; he inquired: (M, TA:) and hence, (Bd in xxiv. 27,) he asked permission. (Fr, Zj, K, TA, and Bd ubi suprà.) It is said in the Kur [xxiv. 27], لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّي تَسْتَأْنِسُوا وَتُسَلِّمُوا [Enter ye not houses other than your own houses] until ye inquire whether its inhabitants desire that ye should enter or not; [and salute:] (M:) or (which is essentially the same, M) until ye ask permission: (Fr, Zj, M, TA:) but Fr says that the sentence presents an inversion, and that the meaning is, until ye salute, and ask if ye shall enter or not: (TA:) I'Ab says that تَستأنسوا is a mistranscription; and he and Ubeí and Ibn-Mes'ood read تَسْتَأْذِنُوا, which signifies the same: (Az, TA:) [it is said that] استأنس also signifies he made a reiterated hemming, like a slight coughing; [as a man does to notify his nearness;] syn. تَنَحْنَحَ: and so some explain it in the text of the Kur quoted above. (TA.) ― - استأنس لَهُ He listened to, or endeavoured or sought to hear, him, or it; as also ↓ تأنّس . (A.) [See the Kur 33:53.] = استأنسهُ: see 4. أُنْسٌ Sociableness; companionableness; conversableness; inclination to company or converse; friendliness; amicableness; socialness; familiarity: cheerfulness; gayness; gladsomeness: contr. of وَحْشَةٌ: (T, S, A, K:) joy; gladness; happiness: (Har p. 652:) or ease, or tranquillity: (M:) or ease, or tranquillity, of heart, and freedom from shrinking, or from aversion: (Msb:) an inf. n. of 1, (S, M,) as are also ↓ أَنَسٌ and ↓ أَنَسَةٌ (S, K) and ↓ إِنْسٌ , (M,) but this is rare as signifying the contr. of وَحْشَةٌ: (T, TA:) or ↓ إِنْسٌ is the inf. n. of أَنِسَ بِهِ; but أُنُسٌ is not: (AZ, AHát, Msb, TA:) this latter is a subst. from that verb [signifying as explained above]: (Msb:) or only signifying converse, and companionship, or familiarity, with women; (AZ, AHát, TA;) or amatory conversation and conduct; or the talk of young men and young women: (Fr, TA:) [but of all the forms above, أُنْسٌ is that which is most commonly used, at least in post-classical works, as signifying the contr. of وَحْشَةٌ.] ― - [Also (assumed tropical:) Delight, as meaning a cause of delight, or thing that gives delight.] A poet says يَا سَاكِنِى مَكَّةَ لَا زِلْتُمُ أُنْسًا لَنَا إِنِّىَ لَمْ أَنْسَكُمْ مَا فِيكُمُ عَيْبٌ سِوَى قَوْلِكُمْ عِنْدَ اللِّقَا أَوْحَشَنَا أُنْسُكُمْ [O inhabitants of Mekkeh, may ye not cease to be a delight to us: verily I have not forgotten you: there is in you no fault beside your saying, at meeting, Your sociableness, or companiableness, &c., has made us feel lonely and sad; meaning, in your absence]. (TA in art. وحش.) [See أَوْحَشَ. But this signification, though allowable as tropical, is perhaps post-classical.] ― - اِبْنُ أُنْس: and فُلَانٌ ابْنُ أُنْسِ فُلَانٍ: and كَيْفَ ابْنُ أُنْسِكَ: and كَيْفَ تَرَى ابْنَ أُنْسِكَ: see إِنْسٌ. إِنْسٌ أنس أنسى إِنس انس ناس نسي آنس : see أُنْسٌ, in two places. = (tropical:) A chosen, select, particular, or special, friend or companion; (S, K;) as also اِبْنُ إِنْسٍ (S, K,) or ↓ اِبْنُ أُنْسٍ . (So in a copy of the A.) You say, هٰذَا إِنْسِى; (S;) and إِنْسُكَ, and ابْنُ إِنْسِكَ; (K;) (tropical:) This is my chosen, or particular, friend; (S;) and thy chosen, or particular, friend. (K.) And فُلَانٌ ابْنُ إِنْسِ فُلَانٍ (S,) or فلان ↓ ابن أُنْسِ (A,) (tropical:) Such a one is the chosen, or particular, friend of such a one. (S, A.) One also says, كَيْفَ ابْنُ إِنْسِكَ and ↓ أُنْسِكَ , (S, M,) or كَيْفَ تَرَي ابْنَ إِنْسِكَ (AZ, Fr, A) and ↓ أُنْسِكَ , (A,) meaning himself, (AZ, Fr, S, S TA,) i. e., (assumed tropical:) How dost thou regard me in my companionship with thee? (S:) or the meaning is, (tropical:) how dost thou find thyself? (A:) or how is thyself? (M, TA.) = Mankind; (S, M, A, K;) the opposite of جِنٌّ; (Msb;) as also ↓ أَنَسٌ , (Akh, S, TA,) and ↓ إِنْسَانٌ ; (A, K;) the last being a gen. n., (Msb,) but applied to the male (S, * Msb) and female, (S, Msb, K,) and sing. and pl.: (Msb:) one is [also] termed ↓ إِنْسِىٌّ and ↓ أَنَسِىٌّ ; (S, K;) the former of which is a rel. n. from إِنْسٌ; (M;) [and the latter, from أَنَسٌ: the fem. of each is with Bْ:] the vulgar apply to a woman, instead of ↓ إِنْسَانٌ , [which is the more approved,] ↓ إِنْسَانَةٌ : (S, K:) this latter [accord. to some] should not be used: (S:) but it is correct, though rare: it is said in the K to occur in poetry, but supposed to be post-classical: it occurs, however, in classical poetry, and has been transmitted by several authors: (MF:) the pl. (of إِنْسٌ, M, TA) is آنَاسٌ; (M, K, TA;) and (of the same, K in art. نوس, or of ↓ إِنْسَانٌ , M) أُنَاسٌ, (M, K ubi suprà,) with which نَاسٌ is syn., (S, M, Msb, K,) being a contraction thereof; (Sb, S, M, Msb;) and (of ↓ إِنْسِىٌّ , S, M, or ↓ أَنَسِىٌّ , S, or of ↓ إِنْسَانٌ , Lh, S, M, Msb) أَنَاسِىٌّ, (Lh, S, M, Msb, K,) like as كَرَاسِىُّ is pl. of كُرْسِىٌّ, or like as سَرَاحينُ is pl. of سِرحَانٌ, but ى being substituted for ن, (M, TA,) after the same manner as they say أَرَانٍ for أَرَانِبُ; (Fr, TA;) and أَنَاسٍ, (Lh, M,) in the accus. case أَنَاسِىَ, as the word is read in the Kur xxv. 51, by Ks, (TA,) and by Yahyà Ibn-El-Hárith, (K, TA,) dropping the ى between the second and last radical letters, [for, with some others, it seems, they held the word to be derived from the root نسى,] (TA,) and أَنَاسِيَةٌ, (S, M, K,) in which the ة is a substitute for one of the two yás in أَنَاسِىُّ, a pl. of إِنْسَانٌ; or, accord. to Mbr, أَنَاسِيَةٌ is pl. of إِنْسِىٌّ, [in the TA, of إِنْسِيَّةٌ, which I regard as a mistranscription,] and is like زَنَادَقَةٌ for زَنَادِيقُ, and فَرَازِتَةٌ for فَرَازِينُ; (M, TA;) and you say also إِنْسَيُّونَ. (TA.) نَاسٌ is masc., as in the Kur ii. 19, &c.; and sometimes fem., as meaning A tribe, or a body of men, قَبِيلَةٌ, or طَائِفَةٌ; as in the phrase, mentioned by Th, جَآءَتَْكَ النَّاسُ, meaning, The tribe, or portion of people (قِطْعَة), came to thee. (M, TA.) ↓ بَنُوالإِنْسَانِ means The sons of Adam. (M.) And النَّاسُ النَّاسُ, an expression mentioned by Sb, means, Men in every place and in every state are men: a poet says بِلَادٌ بَهَا كُنَّا وَكُنَّا نُحِبُّهَا إِذِ النَّاسُ نَاسٌ وَالبِلَادُ بِلَادُ ” meaning [A country in which we were, and which we used to love,] since the men were ingenuous men, and the country was a fruitful country. (M.) The following trad., لَوْ أَطَاعَ اللّٰهُ النَّاسَ فِى النَّاسِ لَمْ يَكُنْ نَاسٌ If God complied with the prayer of men with respect to men there would be no men, is said to mean, that men love to have male children born to them, and not females, and if there were no females, or if the females were not, men would cease to be. (TA.) It is related that a party of the jinn, or genii, came to a company of men, and asked permission to go in to them, whereupon the latter said to them, Who are ye? and they answered, نَاسٌ مِنَ الجنِّ [A people of the jinn], making their answer to accord. with common usage; for it is customary for men, when it is said to them, Who are ye? to answer, نَاسٌ مِنْ بَنِى فُلَانٍ [Men of the sons of such a one]. (IJ, M, L: but in the L, for ناس, in both instances, we find أُنَاسٌ.) [See also نَاسٌ in art. نوس.] Respecting the derivation of ↓ إِنْسَانٌ , authors differ, though they agree that the final ن is augmentative: the Basrees say that it is from الإِنْسُ; (Msb;) and its measure is فِعْلَانٌ; (S, Msb;) but an addition, of ى, is made in its dim., [which is أُنَيْسِيَانٌ,] like as an addition is made in رُوَيْجِلٌ, the dim. of رَجُلٌ: (S:) [but it should be observed that رُوَيْجِلٌ is more probably the dim. of رَاجِلٌ:] some say that it is from إِينَاسٌ, signifying “perception,” or “sight,” and “knowledge,” and “sensation;” because man uses these faculties: (TA:) and Mohammad Ibn-'Arafeh El-Wásitee says that men are called إِنسِيُّونِ because they are seen (يُؤْنَسُونَ, i. e. يُرَوْنَ رأى ورى يرون ), and that the jinn are called جِنّ because they are [ordinarily] concealed (مُجْتَنُّونَ, i. e. مُتَوَارُونَ,) from the sight of men: (TA:) [it is said in the B, as cited in the TA, that the form أَنِسَان is also used for إِنْسَانٌ; as though it were a dual, meaning “a double associate,” i. e., an associate with the jinn and with his own kind; for it is added, أَنِسَ بِالآْجِنِّ وَأَنِسَ بِالآْخَلْقِ:] some derive the word from النَّوْسُ, signifying “motion:” (TA:) some (namely, the Koofees, Msb) say that it is originally إِنسِيَانٌ, (S, Msb, TA,) of the measure إِفْعِلَانٌ, (S, Msb,) from النِّسْيَانُ [“forgetfulness”], (Msb,) and contracted to make it more easy of pronunciation, because of its being so often used; (S;) but it is restored to its original in forming the dim., (S, Msb,) which is أُنَيْسِيَانٌ: (Msb, TA:) this form of the dim., they say, shows the original form of the word which is its source; (TA;) and they adduce as an indication of its derivation the saying of I'Ab, إِنَّمَا سُمِّيَ إِنْسَانًا لِأَنَّهُ عُهِدَ إِلَيْهِ فَنَسِىَ [He (meaning the first man) was only named انسان because he was commanded and he forgot]: (S, TA:) [in like manner,] it is said that النَّاسُ is originally النَّاسِى; the former of these, accord. to one reading, and the latter accord. to another, occurs in the Kur ii. 195; the latter referring to Adam, and to the words of the Kur in xx. 114: (TA:) but Az holds that إِنْسِيَانٌ is of the measure فِعْلِيَانٌ, from الإِنْسُ, and similar to خِرْصِيَانٌ. (L, TA. *) أَنَسٌ i. q. أُنْسٌ, q. v. (S, K.) = Also i. q. إِنْسٌ, q. v. (Akh, S, TA.) ― - Also A numerous company of men; (K, * TA;) many men. (TA.) ― - A tribe (حَىُّ) staying, residing, dwelling, or abiding: (S, K:) the people of a place of alighting or abode: (M, TA: [but in the latter, in one place, said to be إِنْسٌ, with kesr; though a verse cited in both, as an ex., shows it to be أَنَسٌ:]) the inhabitants of a house: (AA, TA:) pl. (of the word in the first sense, of these three, TA, and in the second, M, TA) آنَاسٌ. (M, TA.) ― - One with whom a person is sociable. (Ham p. 136.) You say also, هُمْ أَنَسُ فُلَانٍ They are they with whom such a one is sociable (اَلَّذِينَ يَسْتَأْنِسُ إِلَيْهِمْ). (Lh, M.) And هُوَ أَنَسُ فُلَانٍ He is much accustomed to the serving of him. (Har p. 472.) أَنَسَةٌ i. q. أُنْسٌ, q. v. (S, K.) إِنْسِىُّ أنس أنسى أنسي إِنس إِنسي انسى انسي نسي Of, or belonging to, mankind; human; [as also ↓ أَنَسِىٌّ , and ↓ إِنْسَانِىُّ ;] a rel. n. from إِنْسٌ. (M.) ― - A human being; a man; as also ↓ أَنَسِىٌّ , (S, K,) and ↓ إِنْسَانٌ . (S, A, Msb, K.) See إِنْسٌ, in two places. ― - [Domestic, as opposed to wild. Ex.] حُمُرٌ إِنْسِيَّةٌ Domestic asses; asses that are accustomed to the houses: commonly known as written with kesr to the أُنْسِيَّةٌ: but in the book of Aboo-Moosà is an indication of its being with damm to the ' [أَنَسِيَّةٌ]: and as some relate a trad. in which it occurs, أَنَسِيَّةٌ, which is said to be of no account. (TA.) ― - The left side (AZ, S, M, Msb, K) of an animal, (Msb,) or of a beast and of a man, (M,) or of anything: (AZ, S, K:) or the right side: (As, S:) [but the latter seems to be a mistake:] Az says that Lth has well explained this term and its contrary وَحْشِىٌّ, saying that the latter is the right side of every beast; and the former, the left side; agreeably with those of the first authority in sound learning; and [that] it is related of El-Mufaddal and As and AO, that all of them asserted the latter to be, of every animal except man, [the “far” side, or “off” side,] the side on which it is not milked nor mounted; and the former, [the near side,] the side on which the rider mounts and the milker milks: (TA in art. وحش :) [and the like is said, as a citation from Az, in the Msb in art. وحش: but after this, in my copy of the Msb, there seems to be an omission; for it is immediately added, “But Az says, This is not correct in my opinion:”] it is said that everything that is frightened declines to its right side; for the beast is approached to be mounted and milked on the left side, and, fearing thereat, runs away from the place of fear, which is the left side, to the place of safety, which is the right side: (S, * IAmb in Msb; both in art. وحش:) [accordingly,] Er-Rá'ee describes a beast as declining to the side termed الوحشى because frightened on the left side: (S and Msb in art. وحش:) and 'Antarah alludes to one's shrinking with the side so termed from the whip, [which he likens to a cat,] because the whip of the rider is in his right hand: (S in art. وحش:) but Abu-l-'Abbás says that people differ respecting these two terms when relating to a man: that, accord. to some, they mean the same in this case as in the cases of horses and other beasts of carriage, and of camels: but some say, that in the case of a man, the latter term means the part next the shoulder-blade; and the former, the part next the arm-pit. (TA in art. وحش .) Of every double member of a man, as the upper half of each arm, and the two fore arms, and the two feet, it means That [side] which is towards the man; and وحشىّ, that which turns away from him: (As, S:) or, of the foot, the former means that [side] which is towards the other foot; [i. e., the inner side;] and the latter, the contrary of the former. (TA in art. وحش.) Of a bow, (S, M, K,) or of a Persian bow, (TA in art. وحش,) That [side] which is towards thee; (S, K;) and وحشىّ, the back: (S and K in art. وحش :) or the former, that [side] which is next to the archer; and the latter, that which is next to the animal shot at: (M, TA:) or of a bow, whether Persian or not is not said, [the former means the side against which the arrow lies; and] the latter, the side against which the arrow does not lie. (TA in art. وحش.) أَنَسِىٌّ: see إِنْسٌ and إِنْسِىٌّ, each in two places. إِنْسَانٌ إِنسان انسان and إِنْسَانَةٌ: see إِنْسٌ, passim; and إِنْسِىٌّ. ― - إِنْسَانُ العَيْنِ (tropical:) The image that is seen [reflected] in the black of the eye; (S, K;) what is seen in the eye, like as is seen in a mirror, when a thing faces it: (Zj in his “Khalk el-Insán:”) or the pupil, or apple, (نَاظِر,) of the eye: (M:) or the black (حَدَقَة) of the eye: (Msb:) pl. أَنَاسِىُّ, (S, Msb, K,) but not أُنَاسٌ. (S.) إِنْسَانِىٌّ أنس أنساني أنسى إِنسان إِنساني إِنسانيي انسانى انساني نسي آنس آنساني : see إِنْسِىٌّ, first signification. [ إِنْسَانِيَّةٌ إِنسان إِنساني إِنسانيه إِنسانية انسانيه انسانية Human nature; humanity; as also نَاسُوتٌ, which is probably post-classical, opposed to لَاهُوتٌ, q. v., in art. ليه.] أَنُوسٌ A tame, or gentle, dog; contr. of عَقُورٌ: pl. أُنُسٌ. (M, A, K.) ― - See also آنِسَةٌ. أَنِيسٌ i. q. ↓ مُؤَانِسٌ [generally used as an epithet in which the quality of a subst. is predominant, meaning, A sociable, companionable, conversable, friendly, or familiar, person; a cheerful companion]: (S, K:) one with whom one is sociable, companionable, conversable, friendly, familiar, or cheerful: (K:) a person, (A,) or anything, (S,) by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled. (S, A.) You say, مَا بِالدَّارِ أنِيسْ (or, as in some copies of the K, مِنْ أَنِيسٍ,) There is not in the house any one by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled: (A:) or there is not in the house any one. (S, M, K.) [See also آنِسَةٌ.] ― - الأَنِيسُ (assumed tropical:) The domestic cock; (AA, K;) also called الشُّقَرُ. (TA.) ― - الأَنِيسَةُ (tropical:) The fire; (IAar, A, K;) as also ↓ مَأْنُوسَةُ , [imperfectly decl., being a proper name and of the fem. gender,] (M,) and ↓ المَأْنُوسَةُ , (M, K,) of which [says ISd] I know no verb: (M:) because, when a man sees it in the night, he becomes cheerful and tranquil thereat, even if it be in a desert land. (TA.) You say, بَاتَتِ الأَنِيسَةُ أَنِيسَتَهُ (tropical:) [The fire was during night his cheerful companion, or his cheerer by its presence]. (A, TA.) آنَسُ آنس [More, and most, sociable, &c.]. Hence, آنَسُ مِنَ الحُمَّى (assumed tropical:) [A closer companion than fever]: a saying of the Arabs, meaning, that fever scarcely ever quits the patient; as though it were sociable with him. (M, TA.) جَارِيَةٌ آنِسَةٌ جارية آنسه جارية آنسة A girl of cheerful mind, (Lth, A, K, TA,) whose nearness, and conversation, or discourse, thou lovest, (Lth, TA,) or whose conversation, or discourse, and nearness, are loved: (A:) or a girl of pleasant conversation or discourse; as also ↓ أَنُوسٌ : (M:) and آنِسَةُ الحَدِيثِ who becomes sociable, companionable, conversable, friendly, familiar, or cheerful, by means of thy conversation or discourse: it does not mean who cheers thee [by conversation or discourse]: (S:) pl. أَوَانِسُ (Lth, A, TA) and آنِسَاتٌ: (Lth, TA:) and the pl. of أَنُوسٌ is أُنُسٌ. (M, TA.) [See also أَنِيسٌ.] مَأْنَسٌ [app. i. q. مَكَانٌ مَأْنُوسٌ, q. v.] (A.) مُؤْنِس (assumed tropical:) A name which the Arabs, (S, M,) and the ancients, (M,) used to give to Thursday; (S, M;) because on that day they used to incline to places of pleasure; and 'Alee is related to have said that God created Paradise on Thursday, and named it thus. (M, TA.) ― - المُؤْنِسَاتُ (tropical:) Weapons: (M, A:) or all weapons: (K:) or the spear and the مِغْفَر and the تِجْغَاف and the تَسْبِغَة and the تُرْس (Fr, K) and the sword and the helmet: (IKtt, TA:) so called because they render their possessor at ease with his adversaries, and secure, or cause him to have a good opinion [of his safety, and thus, cheer him, or solace him, by their presence: see 4]. (M, A. *) ― - See also بَابُونَجٌ. مَكَانٌ مَأْنُوسٌ , (M,) and مَحَلٌّ مَأْنُوسٌ, (A,) [A place, and] a place of alighting or abode, in which is أُنْس [i. e. sociableness, &c.]: (A:) مأنوس is a kind of possessive noun, because they did not say أَنَسْتُ المَكَانَ, nor أَنِسْتُهُ. (M, L.) ― - مَأْنُوسَةُ and المَأْنُوسَةُ: see أَنِيسٌ. مُؤَانِسٌ : see أَنِيسٌ. المُتَأَنِّسُ (assumed tropical:) The lion; (TS, K;) as also ↓ المُسْتَأْنِسُ : (TS, TA:) or he that is sensible of the prey from afar, (K, TA,) and examines and looks about for it. (TA.) المُسْتَأْنِسُ : see what next precedes. انف 1 أَنَفَهُ , (T, S, M, K,) aor. اَنِفَ (M, K) and اَنُفَ , (K,) inf. n. أَنْفٌ, (M,) He struck, (T, S, K,) or hit, or hurt, (M,) his nose; (T, S, M, K;) namely, a man's. (S.) ― - It (the water) reached his nose, (T, S, K,) on the occasion of his descending into a river; (S;) as also ↓ آنفهُ , (K, [but in some copies written again أَنَفَهُ,]) inf. n. إِينَافٌ. (TK.) = أَنَفَتِ الإِبِلُ, (inf. n. as above, TA,) The camels trod herbage, or pasture, such as is termed أُنُف, (ISk, S, K,) i. e., which had not been pastured upon. (S.) [But in the TT, as from the M, I find ↓ آانَفَ , (which should rather be written أَانَفَ, or, accord. to the more usual mode, آنَفَ,) He trod such herbage, or pasture.] = أَنِفَ, aor. اَنَفَ , (S, M, K,) inf. n. أَنَفٌ, (M,) He (a camel) had a complaint of, or suffered pain in, his nose, from the بُرَة [or nose-ring]: (S, M, K:) from ISk. (S.) ― - أَنِفَتِ الإِبِلُ, accord. to certain of the Kilábees, means The flies alighted upon the noses of the camels, and they sought places which they did not seek before. (T.) ― - أَنِفَ مِنْهُ, aor. اَنَفَ , inf. n. أَنَفٌ (S, M, Msb, K) and أَنَفَةٌ, (S, M, K,) or the latter is a simple subst., (Msb,) [He turned up his nose at it;] he disdained it; scorned it; abstained from it, or refused to do it, by reason of disdain and pride; (S, M, Msb, K;) he disliked it, or hated it, and his soul was above it; (L;) namely, a thing: (S, M, L, Msb:) and he shunned it, avoided it, or kept himself far from it: (Msb:) and he disliked it, or hated it; namely, a saying. (AZ, T, Msb.) You say, مَارَأَيْتُ أَحْمَى أَنَفًا مِنْ فُلَانٍ [I have not seen any one more vehemently disdainful, or scornful, than such a one]. (S.) And حَمَلَ مِنْ ذٰلِكَ أَنَفًا He conceived, in consequence of that, disdain, or scorn, arising from indignation and anger. (TA, from a trad.) [The verb is also trans. without من: you say,] يَأْنَفُ أَنْ يُضامَ [He disdains, or scorns, or refuses to bear, or to submit to, being injured]. (K.) [When immediately trans.,] أَنِفَ also signifies He loathed, disliked, or regarded with disgust. (IAar, T.) You say, أَنِفَ البَعِيرُ الكَلَأَ The camel loathed, disliked, or regarded with disgust, the herbage, or pasture. (T.) And أَنفَ الطَّعَامَ وَغَيْرَهُ He disliked the food &c. (M.) And أَنِفَتْ فَرَسِى هٰذِهِ هٰذَا البَلَدَ This my mare disliked this region. (T, as heard from an Arab of the desert.) And تَأْنَفُ فَحْلَهَا She (a woman, and a mare, and a camel, being pregnant,) dislikes her male, or stallion. (T.) And أَنِفَتْ, said of a woman, signifies She, being pregnant, had no appetite for anything. (Ibn-Abbád, K.) 2 اَنَّفَ see 4. = تَأْنِيفٌ also signifies (assumed tropical:) The sharpening, or making pointed, the extremity of a thing. (S.) You say of a spear-head, or an arrow-head, or a blade, أُنِّفّ, inf. n. تَأْنِيفٌ, (K,) (assumed tropical:) It was sharpened or pointed [at its extremity]. (TA.) ― - [Used as a subst.,] (assumed tropical:) Sharpness of the extremity of the hock; which, in a horse, is approved. (TA.) ― - أُنِّفَ تَأْنِيفَ السَّيْرِ, said by an Arab of the desert in describing a horse, means (assumed tropical:) He was made even, like as is made even the cut thong or strap. (M.) = (assumed tropical:) The seeking after herbage, or pasture, (K, TA,) such as is termed أُنُف. (TA.) ― - أنّف مَالَهُ, (T,) or الإِبِلَ, (K,) inf. n. as above; and ↓ آنَفَهَا , (T, S, K,) inf. n. إِينَافٌ; (T;) (assumed tropical:) He pastured his beasts upon the first of the herbage: (T:) or he pursued, with the camels, repeatedly, or gradually, or step by step, (S, K, TA,) after the first of the herbage, (S,) or after the herbage which had not been pastured upon: (K, * TA:) or he went with them thereto. (L.) 4 آنفهُ آنفه آنفة , (S, M, K,) inf. n. إِينَافٌ, (S,) He, (S,) or it, (M,) made him to have a complaint of, or to suffer pain in, his nose. (S, M, K.) ― - See also أَنَفَهُ. ― - He, or it, induced him to feel disdain, scorn, indignation, and anger; (IF, M, K, TA;) as also ↓ انّفهُ , inf. n. تَأْنِيفٌ: (K:) or caused him to dislike, or hate, or to loath, or feel disgust. (T.) = (assumed tropical:) He hastened it; namely, his affair. (Ibn-'Abbád, K.) = See also 2. = آنف as an intrans. verb: see 1. 5 تَتَأَنَّفُ الشَّهَوَاتِ (assumed tropical:) She desires of her husband, with eagerness, one thing after another, by reason of intense longing in pregnancy. (T, the Moheet, L, K. *) ― - يَتَأَنَّفُ الإِخْوَانَ (assumed tropical:) He seeks the brethren, they disdaining, or scorning, or disliking; not holding social intercourse with any one. (TA.) 8 إِاْتَنَفَ see 10. 10 استأنفهُ and ↓ ائتنفهُ [written with the disjunctive alif اِيتَنَفَهُ] (assumed tropical:) He took [its أَنْف, i. e.,] the first of it: (M:) he began it, or commenced it: (S, ↓ M, Msb, K: *) or i. q. اِسْتَقْبَلَهُ [which has also the latter of the two significations mentioned above, (Mgh in art. قبل,) and moreover signifies he anticipated it; and from what follows here, it seems to be probable that this last signification, as well as the other, may be meant by it in this instance]: (T, M:) namely, a thing, (M, Msb,) or an affair. (T.) You say, استأنفهُ بِوَعْدٍ (assumed tropical:) He made him a promise in anticipation; without his asking it of him. (M.) And, of a woman, اُسْتُؤْنِفَتْ بِالنِّكَاحِ أَوَّلًا (assumed tropical:) [She was just married, or bedded, for the first time]. (M.) See also أُنُفٌ, last sentence. ― - [Hence, حَرْفُ اسْتِئْنَافٍ, in grammar, An inceptive particle, placed at the commencement of a new proposition grammatically independent of that which precedes it.] أَنْفٌ a word of well-known meaning; (Lth, T, K;) The nose; syn. مَعْطِسٌ; (Msb;) the aggregate composed of the two nostrils and the septum and the [bone called] قَصَبَة, which is the hard part of the انف; (MF;) i. q. مَنْخِرٌ [which is evidently an explanation by a synecdoche, as this word properly signifies nostril]: (M:) it pertains to man and to others: (S:) ↓ أُنْفٌ is a dial. var. of the same; (MF, TA;) and so is ↓ إِنْفٌ , which is a form used by the vulgar peculiarly: (TA:) the pl. [of pauc.] is آنُفٌ and آنَافٌ (S, M, Msb, K) and [of mult.] أُنُوفٌ. (T, S, M, Msb, K.) The dual is applied to The two nostrils; as in the saying of Muzáhim El-'Okeylee, يَسُوفُ بِأَنْفِيْهِ النِّقَاعَ [He scents with his two nostrils the dust]. (TA.) You say also, هُوَ يَتَتَبَّعُ أَنْفَهُ (tropical:) He scents, or sniffs, the odour, and follows it. (T, [in which, however, I find يَتْبَعُ in the place of يتتبّع] O, L, K, TA.) And, of a she-camel, تَرْأَمُ بِأَنْفِهِا (assumed tropical:) [She makes a show of affection with her nose, by smelling her young one; not having true love]. (S, M, K, voce مُذَائِرٌ; &c.: see also مُعَارِضٌ.) And مَاتَ حَتْفَ أَنْفِهِ (S, K, &c., in art. حتف,) and حتف أَنْفِيْهِ, (K ibid.,) (assumed tropical:) He died [a natural death,] on his bed, (K,) without being slain or beaten (S, K) or drowned or burned. (K. [See art. حتف]) And حَمِىَ أَنْفُهُ (tropical:) He became vehemently angry, or enraged; as also وَرِمَ أَنْفُهُ. (IAth. [See also art. حمي]) And رَجُلٌ حَمِىُّ الأَنْفِ (tropical:) A disdainful, or scornful, man; who disdains, or scorns, being injured. (T, K, TA. [See, again, art. حمي.]) And سَمِىُّ الأَنْفِ (assumed tropical:) [lit. Highnosed, signifies the same;] i. q. أَنْفَانُ. (T, K.) And أَنْفٌ فِي السَّمَآءِ وَاسْتٌ فِى المَآءِ (assumed tropical:) [A nose in the sky and a rump in the water]; a prov., applied to him who magnifies himself in words and is little in actions. (Har p. 641.) And حَعَلَ أَنْفَهُ فِى قَفَاهُ (tropical:) [lit. He put his nose in the back of his neck]; meaning he turned away from the truth, or what was right, and betook himself to what was false, or vain: (K, TA:) expressing the utmost degree of turning away, or turning the head, from a thing. (TA.) And أَضَاعَ مَطْلَبَ أَنْفِهِ, (M, K,) and مُوْضِعَ أَنْفِهِ, (M,) (assumed tropical:) [He neglected, or left unprotected,] the womb from which he had come forth: (Th, M:) or the فَرْج of his mother. (Ibn-'Abbád, K.) And هُوَ الفَحْلُ لَا يُقْرَعُ أَنْفُهُ, and لَا يُقْدَعُ, He is the speaker, or orator, who is not to be rebutted. (TA.) الأَسدِ أَنْفُ (assumed tropical:) [The nose of the lion] is the asterism called النَّثْرَةُ, q. v. (Kzw in his Description of the Mansions of the Moon.) ― - (assumed tropical:) [A prominent part of anything, as being likened to a nose;] the extremity of anything. (M.) [Thus,] أَنْفُ جَبَلٍ (tropical:) A prominence, or projecting part, of a mountain. (T, S, M, Msb, TA.) أَنْفُ النَّابِ, (S, M. K, TA,) in [some of] the copies of the K erroneously, البَابِ, (TA,) (tropical:) The extremity, (S, M, K, TA,) or edge, (M, TA,) of the canine tooth, or tush, when it comes forth. (S, M, K, TA.) أَنْفُ خُفِّ البَعِيرِ (assumed tropical:) The extremity of the مَنْسِم [i. e. toe, or each of the two nails of the foot,] of the camel. (T, K.) أَنْفُ اللِّحْيَةِ (tropical:) The fore part, (M, TA,) or side, (K,) of the beard. (M, K, TA.) أَنْفُ النَّعْلِ (assumed tropical:) The toe, or foremost extremity, of the sandal [also called its أَسَلَة and its ذُنَابَة]. (M.) أَنْفَا القَوْسِ (assumed tropical:) The two extremities which are in the inner sides of the two curved ends of the bow. (M.) ― - (assumed tropical:) The first, or first part, of anything; (S, M, K;) relating also to times; (M;) as also ↓ مُسْتَأْنَفٌ (M, TA.) Thus, أَنْفُ المَرْعَى (assumed tropical:) The first of the herbage, or pasture. (S, * M.) أَنْفُ المَطَرِ (assumed tropical:) The first vegetation produced by the rain. (T, K.) جَآءَ فِى أَنْفِ الخَيْلِ (tropical:) [He came among the first of the horses, or horsemen]. (TA.) سَارَ فِى أَنْفِ النَّهَارِ (tropical:) [He journeyed in the first part of the day]. (TA.) هٰذَا أَنْفُ عَمَلِ فُلَانٍ (tropical:) This is the first of the things which such a one has begun to do. (T, TA.) أَنْفُ الشَّدِّ, (T, S, M,) and العَدْوِ, (M,) (assumed tropical:) The first of the run, or running: (T:) the most vehement thereof. (T, S, M, K. *) أَنْفُ البَرْدِ (assumed tropical:) The first of the cold: (T:) the most vehement thereof; (T, S, M;) so says Yaákoob. (S.) ― - (tropical:) A lord, or chief. (IAar, T, K.) You say, هُوَ أَنْفُ قَوْمِهِ (tropical:) He is the lord, or chief, of his people. (TA.) ― - (tropical:) A piece broken off of a cake of bread. (K, TA.) ― - (assumed tropical:) A part of ground, or land, that is hard, and lying open, exposed to the sun. (IF, K.) أُنْفٌ : see أَنْفٌ, first sentence: = and see أُنُفٌ. إِنْفٌ أناف أنف أنوف انف ناف نف نفا نفى آنف : see أَنْفٌ, first sentence. أَنِفٌ A camel having a complaint of, or suffering pain in, his nose, from the بُرَة [or nose-ring]: (ISk, S, M, K:) or wounded by the nose-rein, whether it be with a خِشَاش or بُرَة (A 'Obeyd, T, M) or خِزَامَة [all of which are different kinds of nose-rings]. (A' Obeyd, T.) And consequently, Submissive, and tractable: (S, TA:) or submissive and obedient, that dislikes chiding and beating, and goes as he is able to do spontaneously and easily: (Aboo-Sa'eed, TA:) and ↓ آنِفٌ signifies the same; (A 'Obeyd, M, K;) but the former is the more correct and the more chaste: (Sgh, K:) by rule, it should be مَأْنُوفٌ, like مَصْدُورٌ, (T, S, M,) and مَبْطُونٌ. (T, S.) To such a camel, the believer is likened in a trad.; (T, S, M;) because he ceases not to complain, or suffer pain; (M;) or because he does not require to be chidden nor to be punished, but endures and performs what is incumbent on him. (Aboo-Sa'eed, TA.) ― - Disdaining, or disdainful; scorning, or scornful; i. q. حَمِىُّ الأَنْفِ: and ↓ أَنْفَانُ [signifies the same;] i. q. سَمِىُّ الأَنْفِ. (T, K.) = See also آنِفٌ. رَوْضَةٌ أُنُفٌ (tropical:) A meadow of new herbage, (Msb,) not pastured upon (S, Msb, K) by any one; (S;) as also ↓ مُؤْنِفٌ : (Ibn-'Abbád, K:) or untrodden: contracted, by poetic licence, into ↓ أُنْفٌ , in a verse of Abu-n-Nejm. (M.) And كَلَأٌ أُنُفٌ (assumed tropical:) Herbage not pastured upon (S, M) by any one. (M.) ― - كَأْسٌ أْنُفٌ (assumed tropical:) A cup of wine not drunk: (K:) or from which one has not drunk before; as though the drinking thereof were [but just] begun; like رَوْضَةٌ أُنُفٌ: (S) or (assumed tropical:) full: and in like manner, مَنْهَلٌ أُنُفٌ (assumed tropical:) [a full watering-place]; (M;) or (tropical:) not before drunk from. (TA.) And خَمْرٌ أُنُفٌ (tropical:) Wine of which none has before been taken from its jar. (M, TA. *) ― - أَرْضٌ أُنُفٌ i. q. أَنِيغَةٌ, q. v. (M, TA.) ― - نَقِيذَةٌ أُنْفٌ (assumed tropical:) A long [as though new and undiminished] coat of mail. (L in art. نقذ , from El-Mufaddal.) ― - أَمْرٌ أُنُفٌ (assumed tropical:) An event brought to pass at the first, not being before decreed: (K, TA:) accord. to those who assert that there is no decreeing [by God]. (TA.) ― - مِشْيَةٌ أُنُفٌ (assumed tropical:) A goodly [as though novel] gait, or manner of walking. (Ibn-'Abbád, K.) ― - آتِيكَ مِنْ ذِى أُنُفٍ is like the phrase مِنْ ذِى قَبَلٍ; i. e., فِيمَا يُسْتَقْبَلٌ [I will come to thee in what is (now) to be begun (of time); meaning, immediately; nearly the same as آنِفًا, but relating to the nearest future time, whereas this latter relates to the nearest past time]. (S, K.) And أَفْعَلُ ذَاكَ مِنْ ذِى أُنُفٍ: i. e., ↓ فِيمَا يُسْتَأْنَفُ [I will do that in what is (now) to begun &c.]; like مِنْ ذِى عَوْضٍ. (K in art. عوض.) أَنْفَةُ الصَّلَاةِ (assumed tropical:) The beginning, or commencement, of prayer; (K;) i. e. the first saying of اَللّٰهُ أَكْبَرُ: (TA:) accord. to a relation of a trad., in which it occurs, with damm, [أُنْفَة,] (IAth, K,) but correctly with fet-h. (Hr, IAth, K.) The ة seems to be here added to أَنْف as it is in ذَنَبَةٌ for ذَنَبٌ. (Sgh.) أَنَفَةٌ Disdain; scorn; disdainful and proud incompliance or refusal; (Msb;) indignation; and anger: (TA:) a subst. [or, accord. to the S and M and K, an inf. n.] from أَنِفَ مِنْهُ. (Msb.) أَنْفَانُ : see أَنِفٌ. أَنْفِيَّةٌ Snuff, for the nose: but this is postclassical. (TA.) أَنُوفٌ A man very disdainful, scornful, or indignant; very disdainfully and proudly incompliant or refusing; (M;) who disdains, or scorns, exceedingly, to do ignoble deeds: (Har p. 312:) pl. أُنُفٌ. (M.) ― - A woman whose nose has a pleasant odour: (S, M, K:) or whom one likes to smell: (IAar, M:) or who disdains, scorns, abstains from, shuns, or dislikes, that in which is no good. (Ibn-'Abbád, Sgh, K.) أَنِيفٌ (assumed tropical:) A mountain which produces vegetation before other regions. (Ibn-'Abbád, K.) And أَرْضٌ أَنِيفَةٌ, (T, M,) or أَنِيفَةُ النَّبْتِ, (S, K,) (assumed tropical:) Land that produces its vegetation early: (T:) or that produces vegetation quickly: (Et-Táee, ISk, S, K:) or that produces vegetation; as also ↓ أُنُفٌ . (M.) = Applied to iron, i. q. أَنِيثُ; i. e. Soft. (Aboo-Turáb, T, K.) أُنَافِىٌّ (with damm, K) Having a large nose; (Yaakoob, S, M, K;) applied to a man: (M, K:) similar to عُضَادِّىٌ and أُذَانِىٌّ. (TA.) آنَفُ آنف [More, and most, disdainful, &c.]. You say, مَا رَأَيْتُ آنَفَ مِنْ فُلَان I have not seen any one more disdainful, or scornful, or indignant, than such a one. (S, TA.) = هٰذِهِ آنَفُ بِلَادِ اللّٰهِ This is the speediest, in producing vegetation, of the countries of God. (T, S, * M, * K. *) آنِفٌ آنف : see أَنِفٌ. = آنِفًا means (assumed tropical:) In the beginning, or first part, of this present time in which we are; from أَنْفٌ as meaning the “ first, ” or “ first part, ” of a thing: and hence what here immediately follows. (Ham p. 348.) مَا ذَا قَالَ آنِفًا, (T, S, * M, K, * &c.,) and ↓ أَنِفًا , (IAar, Bd, K, Jel,) in the Kur [xlvii. 18], (M, &c.,) means (tropical:) What was this that he said just now? (Zj, T, M, Bd, Jel:) or, a little while ago? (IAar, T, K:) i. e., in the first time near to us? (Zj, T, M:) from اِسْتَأْنَفْتُ الشَّىْءَ “ I began the thing. ” (Zj, T, M.) You say also, أَتَيْتُ فُلَانًا آنِفًا (tropical:) [I came to such a one a little while ago]; like as you say, مِنْ ذِى قِبَلٍ. (Lth, T.) And جَآءَ آنِفًا (tropical:) He came a little while ago; syn. قُبَيْلَ. (M.) And ↓ فَعَلَهُ بِآنِفَةٍ , mentioned by IAar, but not explained by him; in my opinion, [says ISd,] like فَعَلَهُ آنِفًا (tropical:) [He did it a little while ago: or just now]. (M.) And it is said in a trad., أُنْزِلَتْ عَلَيَّ سُورَةٌ آنِفًا A chapter of the Kuran has been sent down to me now. (TA.) آنِفَةٌ آنفه آنفة (tropical:) The first part of life (مَيْعَة and أَوَّلِيَّة) of a boy. (Ks, K, TA.) ― - See also آنِفٌ. مُؤْنَفٌ : its fem., with ة, see voce مُؤَنَّفٌ. مُؤْنِفٌ : see أُنُفٌ. مُؤَنَّفٌ (assumed tropical:) Sharpened at its extremity; or pointed; (M, K;) applied to a spear-head, or an arrowhead, or a blade, (K,) or anything. (M.) ― - (assumed tropical:) Made even: a thong, or strap, made of a certain measure, and evenly. (M.) = إِبِلٌ مُؤَنَّفَةٌ (assumed tropical:) Camels with which one pursues repeatedly, or gradually, or step by step, after the first of the herbage; and so ↓ مُؤْنَفَةٌ : (M:) and the former epithet is applied to sheep or goats. (K.) ― - The former of these two epithets, applied to a woman, signifies (assumed tropical:) Just married or bedded, (الَّتِى اسْتُؤْنِفَتْ بِالنِّكَاحِ,) for the first time. (M.) مَإِْنُوفٌ أوفى مانوف وفى A camel that is urged on by [means of the rein attached to] his nose. (M.) مِئْنَافٌ (assumed tropical:) A man who begins to make use of the places of pasturing and alighting; (M;) who pastures his beasts upon the first of the herbage. (As, T, K. * [In the CK, اُنُفُ الكَلَأِ is put for أَنْفَ الكَلَأِ.]) ― - (assumed tropical:) A man (TA) journeying in the beginning, or first part, of the night: (K:) so in all the copies of the K; but correctly, as in the Moheet and the O, in the beginning, or first part, of the day. (TA.) مُؤْتَنَفٌ (assumed tropical:) [A place] from which nothing has been eaten; as also ↓ مُتَأَنِّفٌ ; (K;) which latter is explained by Ibn-'Abbád as signifying a place not eaten [from] before. (TA.) ― - جَارِيَةٌ مُؤْتَنَفَةُ الشَّبَابِ (assumed tropical:) A girl [in the prime of youth;] in whom no trace of agedness appears. (Sgh, K.) مُتَأَنِّفٌ : see مُؤْتَنَفٌ. مُسْتَأْنَفٌ : see أَنْفٌ, in the latter part of the paragraph. انق 1 أَنِقَ , aor. اَنَقَ , inf. n. أَنَقٌ, It excited admiration and approval by its beauty or goodliness; it pleased, or rejoiced. (Msb.) ― - Also, aor. and inf. n. as above, He rejoiced; was joyful, happy, or pleased. (S, K.) You say, أَنِقْتُ بِهِ, (Lth, JK, Msb, K,) aor. and inf. n. as above, (Lth, JK,) I was pleased with it, or by it; or was rejoiced by it. (Lth, JK, Msb, K. [In the CK اَعْجَبَ is erroneously put for أُعْجِبَ] It is said in a trad., مَا مِنْ عَاشِيَةٍ أَشَدُّ أَنَقًا وَلَا أَبْعَدُ شِبَعًا مِنْ طَالِبِ عِلْمٍ There is not any eater by night [i. e. any man] who hath more pleasure and approval and desire and love [in his pursuit, nor any who is further from satiation therein, than the student, or pursuer, of science]; meaning that the man of learning is excessively greedy and insatiable, persevering in vehement desire. (L.) ― - And أَنَقَ الشَّىْءَ, (AZ, K,) inf. n. as above, (AZ,) He loved the thing. (AZ, K.) 2 أنّق , inf. n. تَأْنِيقٌ, He made, or caused, to wonder. (K, TA.) 4 آنَقَنِى آنقنى آنقني , (S, Msb, K,) inf. n. إِيْنَاقٌ and نِيقٌ, (K,) [but the latter is properly a quasi-inf. n.,] It excited my admiration and approval; pleased me; or rejoiced me. (S, Msb, K.) ― - مَا آنَقَهُ فِى كَذَا How vehemently does he seek, or pursue, or desire, such a thing! or how vehement is he in seeking, pursuit, or desire, with respect to such a thing! (JK, K.) 5 تأنّق He sought, pursued, or desired, the most pleasing of things; (TA;) [he affected nicety, or refinement; he was dainty, nice, exquisite, refined, or scrupulously nice and exact; or chose what was excellent, or best; and he exceeded the usual bounds; as also تَنَوَّقَ and تَنَيَّقَ, in all these senses;] فِى المَطْعَمِ, in respect of food, never eating anything but what was clean [and choice]; and فِى المَلْبَسِ, in respect of apparel, never dressing otherwise than well; and فِى الكَلَامِ, in respect of speech, never speaking otherwise than chastely; and فِى جَمِيعِ الأُمُورِ, in respect of all affairs. (TA in art. نطس.) تأنّق فِيهِ is like تَنَوَّقَ; (JK, S, K;) i. e. He did it, or performed it (namely, a thing, or an affair,) with نِيقَة [i. e. daintiness, nicety, exquisiteness, refinement, neatness, or scrupulous nicety and exactness; or in a manner exceeding what is usual]: (S:) or he chose what was excellent, or best, to be done in it, and did it admirably: (TA:) or he did it (namely, his work, Msb) firmly, solidly, soundly, or thoroughly, (Msb, K,) and skilfully. (K: [but in this last sense, 'Alee Ibn-Hamzeh allows only the latter of these two verbs. TA in art. نوق.]) You say also, تأنّق فُلَانٌ فِى الَّرَّوْضَةِ Such a one found himself in the meadow, or garden, (وَقَعَ فِيهَا,) pleased, or rejoiced, therewith: (S:) or he found it pleasant or delightful, delighted in it, or took pleasure or delight in it, and enjoyed its beauties: and he sought after its beauties, step by step, and was pleased, or rejoiced, therewith, and enjoyed it. (TA.) And تأنّق المَكَانَ He was pleased, or rejoiced, with the place, and attached to it, not quitting it: (L:) he loved the place. (Fr, K.) It is said in a trad. of Ibn-Mes'ood, إِذَا وَقَعْتُ فِى آلِ حم وَقَعْتُ فِي رَوْضَاتٍ أَتَأَنَّقُهُنَّ, or, as in the T, أَتَأَنَّقُ فِيهِنَّ, meaning [When I find myself in the chapters of the Kuran commencing with Há Meem,] I find myself in meadows, or gardens, the beauties of which I seek after step by step, and with which I am pleased, or rejoiced, and which I enjoy: i. e., I find pleasure, or delight, in reading them, or reciting them, and enjoy their beauties. (TA.) أَنَقٌ inf. n. of 1 [q. v.] (Lth, JK, &c.) ― - [Hence, A pleasing, or rejoicing, state, or condition.] You say, هُوَ فِى أَنَقٍ مِنْ عَيْشِهِ وَخِصْبٍ [He is in a pleasing, or rejoicing, state, or condition, in respect of his life, and in a state of plenty]. (JK.) ― - Goodliness, or beauty, and pleasingness, of aspect, or outward appearance: or, as some say, a uniform and uninterrupted state of verdure before the eye; because it pleases, or rejoices, its beholder. (TA.) ― - Herbage, or pasturage, (K, TA,) that is goodly, or beautiful, and pleasing, or rejoicing: an inf. n. used as a subst. (TA.) أَنِقٌ : see أَنِيقٌ. مَا لَهُ فِى الشَّىْءِ أَنِقَةٌ He has no pleasure, or pride, in the thing. (JK.) أَنُوقٌ A certain bird; (S;) i. e. the رَخَمَة [or female of the vultur percnopterus]; (IAar, S;) called by Kumeyt ذَاتُ اسْمَيْنِ [possessor of two names] because having these two appellations: (S:) or the eagle: and also the former bird: (K:) ISk cites 'Omárah as saying that it is in his opinion the eagle; but that people say it is the رخمة; and he adds, [alluding to a prov., which see below,] that the eggs of the رخمة are found in ruins, and in plain country: (TA:) or the male of the رَخَم: (JK, TA:) or a certain black bird, having what resembles the عُرْف [or comb of the cock], (AA, K,) that deposits its eggs in remote places: (AA:) or a certain black bird, (AA, K,) like a great hen, (AA,) bald in the fore part of the head, (AA, K,) having a yellow bill, (K,) or having a long bill: (AA:) she guards her eggs, and defends her young one, and keeps with her offspring, and submits not herself to any but her mate, and migrates among the first of the migrating birds, and returns among the first of the returning birds, and will not fly while moulting, and will not be deceived by her small feathers but waits until they become quills and then flies, and will not remain constantly in the nests, and will not alight upon the quiver (K) knowing it to contain arrows: (TA:) the word is sing. and pl.: (TA:) or its pl. is أُنُقٌ. (JK.) Hence the prov., (JK, S,) أَعَزُّ مِنْ بَيْضِ الأَنُوقِ [More rare than the eggs of the anook]: (JK, S, K:) because this bird guards its eggs, so that they are hardly ever, or never, found; for its nests are on the tops of mountains, and in difficult and distant places; (S, K;) notwithstanding which, it is said to be stupid: (S:) ISd says that the female bird called رخمة may be meant thereby; or the male, because the eggs of the male exist not; or the eggs of the latter may be meant because he often guards them, like as does the male ostrich. (TA.) أَنِيقٌ Goodly, or beautiful; (S, K;) pleasing, or rejoicing; (JK, S, Msb, K;) as also ↓ أَنَقٌ : (JK, TA:) and loved. (TA.) You say, رَوْضَةٌ أَنِيقٌ A meadow, or garden, that is loved: and رَوْضَةٌ أَنِيقَةٌ a meadow, or garden, that is pleasing, or rejoicing. (TA.) لَهُ إِنَاقَةٌ له اناقه له اناقة and أَنَاقَةٌ (K, and so in some copies of the S,) He has goodliness, or beauty, and pleasingness: but in the L, [and in some copies of the S,] لَهُ إِنَاقَةٌ وَلَبَاقةٌ; and what precedes it indicates that the meaning is he has a faculty of doing well or excellently [and of nice or refined skilfulness]. (TA.) آنَقُ آنق [originally أأْنَقُ] More, or most, pleasing or rejoicing. (TA.) مُتَأَنِّقٌ [part. n. of 5; Seeking, pursuing, or desiring, the most pleasing of things; affecting nicety, or refinement; dainty, nice, exquisite, refined, &c.; in respect of food, apparel, speech, &c.:] one who is in a pleasing condition (فِى أَنَقٍ) in respect of his life, and in a state of plenty. (JK.) It is said in a prov., لَيْسَ المُتَعَلِّقُ كَالمُتَأَنِّقِ, (JK, TA,) i. e. He who is content with what is little, (S, K, in art. علق,) or what is barely sufficient, of sustenance, (TA in the present art.,) is not like him who seeks, pursues, or desires, the most pleasing of things, or who is dainty, &c., (مَنْ يَتَأَنَّقُ,) and eats what he pleases, (S, K, in art. علق,) or him who is not content save with the most pleasing of things. (TA in the present art.) انك آنُكٌ آنك pure رَصَاص [or lead]: or black رِصِاص: (Msb:) i. q. أُسْرُبُّ; (S, K;) i. e. رَصَاصٌ قَلْعِىٌّ; so says Kt; and Az says, I think it is an arabicized word: (TA:) or white اسربّ: or black اسربّ: or pure اسربّ: (K:) or i. q. قَزْدِيرٌ [which is applied in the present day to tin, and pewter]: (Kr:) El-Kásim Ibn-Maan says, I heard an Arab of the desert say, هٰذَا رَصَاصٌ آنُكٌ, i. e. [this is] pure [lead]: (TA:) it is of the measure أَفْعُلٌ, [originally أَأْنُكٌ,] (S, K,) which is one of the forms of pls., (S,) like أَفْلُسٌ; (Msb;) and there is no other word of this measure, (Az, S, K,) among sing. nouns, (Az, S,) except أَشُدٌّ [originally أَشْدُدٌ], (S, Sgh, K,) and آجُرٌ in the dial. of those who pronounce it without teshdeed: (Sgh:) it is disputed, however, whether أَشُدٌّ be a sing. or a pl.: (Az, TA:) [and as to آجُرٌ, see what follows:] or, accord. to some, (Msb,) آنُكٌ is of the measure فَاعُلٌ, (Kr, Msb,) and is the only word of that measure in Arabic: (Kr:) or it is a foreign word; and so are آجُرٌ and [the proper names] آمُلُ and كَابُلُ. (Msb.) It is said, in a trad., that he who listens to a singing female slave, آنُك shall be poured into his ears (S, TA) on the day of resurrection. (TA.) انم الأَنَامُ (T, M, Msb, K) and ↓ الآنَامُ (K) and ↓ الأَنِيمُ , (M, K,) the last allowable in poetry, (M,) i. q. الخَلْقُ; (M, K, and Bd and Jel in lv. 9;) i. e. [Mankind; for such is the general meaning of الخَلْقُ, or] mankind and the jinn (or genii) and others: (Jel ubi suprà:) or the jinn and mankind: (T, Msb, K:) or what are on the face of the earth of all that are termed الخَلْق [or created beings]: (Lth, T, Msb:) or all that is on the face of the earth: (K:) or everything having a رُوح [i. e. soul, or spirit]: (Bd ubi suprà:) or every one who is subject to sleep. (TA [as though it were derived from النَّوْمُ.]) الانام is not mentioned by J, though occurring in the Kuran. (TA.) الأَنِيمُ : see above. الآنَامُ الآنام : see above. انما إِنَّمَا إِنما انما : see إِنَّ, in art. ان انو إِنْوٌ أنو انو نوى : see إِنْىٌ, in two places. انى 1 أَنَى , (S, M, K,) aor. يَأْنِى, (S,) inf. n. إِنٌى (S, M, K) and أَنْىٌ and أَنَآءٌ, (M, K,) or, accord. to [some of the copies of] the M, أَنًى, (TA, [in which this is said to be the right form,]) or أَنًا, (as written in the CK,) said of a thing, Its time came; or it was, or became, or drew, near; syn. أَتَى وَقْتُهُ, and جَآءَ أَنَاهُ; (Bd lvii. 15 [in explanation of a passage cited voce أَنْ];) or حَانَ: (S, M, K:) or أَنَى, aor. يَأْنِى, inf. n. أَنْىٌ, signifies it was, or became, or drew, near; and it was, or became, present. (Msb.) You say, أَنَى لَكَ أَنْ تَفْعَلَ, aor. يَأْنِى; and آنَ, aor. يَئِينُ; and نَالَ لك, aor. يَنِيلُ; and أَنَالَ; all meaning حَانَ لَكَ [The time has come, or has drawn near, for thee that thou shouldst do such a thing: or the time of thy doing such a thing has come to thee: or thy doing such a thing has drawn near]: so says Zj; and Fr says the like: but the best of these is أَنَى لَكَ. (T.) And أَنَى الرَّحِيلُ The time of departure came, or drew near; syn. حَانَ وَقْتُهُ. (TA, from a trad.) ― - It came, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness; it became mature, or ripe; (T, S, M, IAmb, * Msb, * K;) or, accord. to some, only when said of a plant; (M, K;) [or it signifies also] it became thoroughly cooked. (T, Msb. *) Hence, in the Kur [33:53], غَيْرَنَاظِرِينَ إِنَاهُ Not waiting, or watching, for its becoming thoroughly cooked; or for its cooking becoming finished. (T, S, * M.) [See also إِنًى, below.] You say also, أَنَى الحَمِيمُ, (inf. n. أَنْىٌ, TA,) The hot water became heated to the utmost degree. (S, K.) And أَنَى المَآءُ The water became hot to the utmost degree. (M.) = أَنَى, aor. أُنِىٌّ, inf. n. أَنْىٌ, It (a thing) was, or became, behind, or after, its time: (Lth, T:) or أَنَى, inf. n. أُنِىٌّ, it, or he, (a man, TA,) was, or became, behind, backward, or late; it, or he, delayed, or held back; (M, K;) as also أَنِىَ, aor. يَأْنَى, inf. n. إِنًى أن أنى أني إِن إِني انى اني ونى آن آني ; and ↓ أَنَّى , inf. n. تَأْنِيَةٌ. (K.) ― - See also 5, in two places. 2 اَنَّىَ see 4, in two places: = and see 1. ― - You say also, أَنَّيْتُ فِى الشَّىْءِ I fell short, or fell short of what was requisite or what I ought to have done, or flagged, or was remiss, in, or in respect of, the thing. (TA. [The verb is there written without any syll. signs; but the context seems to indicate that it is as above.]) 4 آنى آنى آني and ↓ أنّى signify the same. (IAar, T, M.) You say, آنَاهُ, (T, S, M, Msb, K,) with medd, (Msb,) aor. يُؤْنِيهِ, (S,) inf. n. إِينَآءٌ, (S, K,) [in the CK, اَنَيْتُهُ اِنْيًا is erroneously put for آنَيْتُهُ إِينَآءٌ,] He postponed it, put it off, deferred it, delayed it, retarded it; (T, S, M, Msb, K;) retrained it, withheld it, impeded it; (S, TA;) whatever the thing be. (T.) And الطَّعَامَ فِى النَّارِ ↓ أَنَّيْتُ I kept the food long upon the fire. (TA.) And لَا تُؤْنِ فُرْصَتَكَ Postpone not thou, or defer not, thine opportunity, or the time when thou art able to do a thing. (T.) And it is said in a trad., respecting the prayer of Friday, رَأَيْتُكَ آنَيْتَ وَآذَيْتَ (M, * Mgh, * TA) I see thee to have delayed coming, and to have done what is annoying to others by stepping over the necks [of those already in their places in the mosque]: (As, Mgh, * TA:) a saying of 'Omar. (Mgh.) = آنَاهُ also signifies He made him, or it, to be distant, remote, or far off; removed far away, alienated, or estranged, him, or it; like أَنْآهُ [from which it is formed by transposition]. (TA.) [Hence,] يُؤْنِيكَ occurs in a verse of Es-Sulameeyeh; (M, TA;) meaning يُنْئِيكَ; the ' being put before the ن (M.) 5 تأنّى He acted deliberately, or leisurely, not hastily; as also ↓ استأنى ; and ↓ أَنِىَ , (M, K,) aor. يَأْنَى, (K,) inf. n. أنْىٌ: (TA:) he acted with moderation, gently, deliberately, or leisurely; without haste; and with gravity, staidness, sedateness, or calmness; فِى الأَمْرِ in the affair; as also ↓ استأنى : (Mgh:) or he acted gently; (IAar, T, TA;) as also ↓ أَنِىَ , aor. and inf. n. as above: (TA:) or he acted gently, and waited; فِى الأَمْرِ in the affair: (S:) or he waited, or was patient, or waited with patience, (T, Msb,) and did not hasten, in an affair. (Msb.) التَّأَتِّى and التَّأَنِّى are nearly syn.: you say, تأنّى لَهُ He acted gently with him, [or to him,] and did not hasten in his affair. (Mgh.) You say also, بِهِ ↓ استأنى He waited patiently with him; or waited, and had patience, with him; (S, TA;) he did not hasten him; (Lth, T;) as also ↓ استأناهُ . ('Eyn, Har p. 67.) And بِهِ حَوْلًا ↓ اُسْتُؤْنِىَ [He was waited patiently with for a year]. (S.) And فِى أَمْرِكَ ↓ اِسْتَأْنِ Hasten not in thine affair. (Lth, T.) And فِى الطَّعَامِ ↓ اِسْتَأْنَيْتُ I waited for the food to become perfectly prepared or cooked. (Har p. 67.) And تَأَنَّيْتُ الرَّجُلَ (and عَلَيْهِ, M and K in art. نظر, [see اِنْتَظَرَهُ,]) I waited for the man; as also بِهِ ↓ اِسْتَأْنَيْتُ : whence, بِالْجِرَاحَاتِ ↓ يُسْتَأنَى One should wait for the issues, or consequences, or results, of wounds. (Mgh.) And تَأنَّيْتُكَ حَتَّى لَا أَنَاةَ بِى [I have waited patiently for thee until there is no disposition to wait patiently in me]. (S.) 10 إِسْتَاْنَىَ see 5, passim. أَنْىٌ : see what next follows. إِنْىٌ أن أنى أني إِن إِني انى اني ونى آن آني (AO, T, S, M, Msb, K) and ↓ إِنًى , (Akh, T, S, Msb,) the latter in [some of] the copies of the K erroneously written أَنَآءٌ, (TA,) [and in other copies of the same omitted,] and ↓ إِنْوٌ , (Akh, Th, T, S, M, K,) with و substituted for ى, (AAF, M,) and ↓ أَنْىٌ (K) and ↓ أَنًى , (M, I Amb,) An hour, or a short portion, or a time, or an indefinite time, (سَاعَةٌ,) of the night: (Zj, T, S, M, K:) or a time or season (وَقْتٌ) of the night: (M in art. انو:) or i. q. وَهْنٌ [the period about midnight; or the time after an hour, or a short period, of the night; or when the night is departing]: (M, K:) or any سَاعَة [i. e. hour, or short portion, or time,] (M, K) of the night: (M:) [and any period of time; as will be seen below:] or, accord. to some, (M,) ↓ إِنًى signifies the whole day; (M, K;) as also ↓ أَنًى : (K:) the pl. is آنَآءٌ (T, S, M, Msb, K) and أُنىٌّ and إِنِىٌّ. (M, K.) You say, مَضَى إِنْىٌ مِنَ الَّيْلِ and ↓ إِنْوٌ [&c.] A time, or season, [&c.,] (وَقْتٌ, [&c.,]) of the night passed: (M in art. انو:) dual إِنْيَانِ and إِنْوَانِ. (S.) And a poet says أَتَمَّتْ حَمْلَهَا فِى بَعْضِ شَهْرٍ وَحَمْلُ الحَامَلَاتِ إِنًى طَوِيلُ [She completed her gestation in a portion of a month; but the gestation of the pregnant in general is a long period of time]. (IAar, T.) Another uses the phrase ضَحَّاكُ الأُنِىْ, occurring at the end of a verse, [for ضحّاك الأُنِىِّ,] meaning Found to be laughing whenever one comes to him. (M.) أَنًى : see إِنْىٌ, in two places. ― - The utmost point, reach, or degree, (M, K,) of a thing; (M;) as also ↓ إِنًى : so in the phrase, بَلَغَ أَنَاهُ and إِنَاهُ It (a thing, M) attained its utmost point, reach, or degree: (M, K:) or this means, [or, accord. to the CK, “and” it means,] its state of being thoroughly cooked; its state of maturity; or its full, or final, time or state. (K.) [See 1, where an ex. from the Kur 33:53 is cited. Both words are said to be inf. ns.] = See also أَنَاةٌ. إِنًى أن أنى أني إِن إِني انى اني ونى آن آني : see إِنِىٌ, in two places: ― - and see أَنًى. أَنَآءٌ [Postponement; a putting off; a deferring; a delaying; a retarding: restraint; a withholding; an impeding:] a subst. from آنَاهُ, aor. يُؤْنِيهِ, inf. n. إِينَآءٌ, meaning “he postponed it,” &c.: (S, Msb, * TA:) the context of the K erroneously requires it to be understood as a subst. from أَنَى, aor. يَأْنى. (TA.) إِنَآءٌ انآء A certain thing of which one makes use, (M,) well known; (S, K;) namely, a vessel, or receptacle, (Mgh, Msb,) for water [&c.]: (Mgh:) pl. آنِيَةٌ, (T, S, M, Mgh, Msb, K,) originally أَأْنِيَةٌ; (M;) and أَوَانٍ; (T, S, M, Mgh, K;) the former a pl. of pauc.; and the latter a pl. of mult., (Mgh,) pl. of آنِيَةٌ. (T, S, M.) أَنَاةٌ Moderation; gentleness; deliberateness; a leisurely manner of proceeding, or of deportment, &c.; patience, as meaning contr. of hastiness: and gravity; staidness; sedateness; calmness: a subst. from تَأَنَّى; (S, Msb;) syn. تُؤَدَةٌ; (T;) and رِفْقٌ; (Ham p. 317;) and حِلْمٌ and وَقَارٌ; (M, Mgh, K;) as also ↓ أنًى . (M, K, TA. [In the CK, كالاَنْىِ is erroneously put for كَالأَنَى.]) ― - Also Hope: [in this sense, accord. to the TA, written with kesr; but this is doubtless a mistake, probably occasioned by a mistranscription:] so in the charge of 'Orweh to his sons; يَا بَنِىَّ إِذَا رَأَيْتُمْ خَلَّةً رَائِعَةً مِنْ رَجُلٍ فَلَا تَقْطَعُوا أَنَاتَكُمْ مِتْهُ وَإِنْ كَانَ عِنْدَ النَّاسِ رَجُلَ سَؤْءٍ [O my sons, when ye see a quality exciting admiration and approval, in a man, cut not ye off your hope of him, though he be in the estimation of the people a bad man]. (M.) = A woman in whom is a languor on the occasion of rising, or standing up; (T, S, K;) and a gentle, or grave, deportment: (S:) or in whom is a languor impeding from rising, or standing up: (As:) and وَهْنَانَةٌ signifies the like: (T:) Sb says that it is originally وَنَاةٌ, like as أَحَدٌ is originally وَحَدٌ; from الوَنَى: (S:) the people of El-Koofeh say that it is only وَنَاةٌ: so says Lth: and he says that أَنَاةٌ signifies, as applied to a woman, blessed, prospered, or abounding in good, as it is explained also by ADk, and forbearing, gentle, grave, staid, sedate, or calm, and compliant, or agreeing with another in mind or opinion: and the pl. is أَنَواتٌ: or, as some say, it signifies a grave, staid, sedate, or calm, woman, who does not clamour, nor utter foul language. (T.) أَنِىٌّ , as part. n. of 1, A thing of which the time has come, or drawn near: and which has come, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness: but accord. to some, only applied to a plant. (M, K.) [Compare آنٍ.] = Behind, or after, the time; backward, or late; delayed, or held back; (K, TA; [but wanting in a MS. copy of the former in my possession, and in the CK;]) as also ↓ آنٍ . (TA.) إٍِنِيهْ أنيه إِناء انيه انية ونى آني آنيه آنية a word expressive of disapproval, and of deeming a thing remote or improbable: Sb relates that it was said to an Arab of the desert, who had taken up his abode in a town, or place, “Wilt thou go forth when the desert shall have become plentiful in herbage?” and he said, أَأَنَا إِنِيهْ [What, I, indeed?], meaning “Do ye say this to me when I am know to do thus?” as though he disapproved of their questioning him: but there is much diversity of opinion respecting this word: (TA:) [accord. to some,] it is composed of the redundant إِنْ and the meddeh denoting disapproval [followed by the ه of silence]. (Mughnee voce إِنٌ.) [See what is said of the redundant انْ in the present work.] أَنَّى signifies Whence? syn. مِنْ أَيْنَ; (T, S, M;) being an interrogative respecting the direction, or quarter, from which a thing is: (Msb:) and whence [used to denote a condition]: (TA:) and where? and where [used to denote a condition]; syn. أَيْنَ: (T, K: [in which latter the first signification is not mentioned:]) and as one of the adverbial nouns used to denote a condition, whencesoever; from whatever direction or quarter: (S:) and wherever; wheresoever: (Lth, T:) and when? and when [used to den a condition]; syn. مَتَى: (T, K: [but in the latter of these, in art. ان, in the place of مَتَى we find حَيْثُ, which I regard as a mistake:]) and how? syn. كَيْفَ: (Lth, T, S, M, K:) and however. (Lth, TA.) [I mention all these significations together because one of them is assigned by some authorities and another by others to انّى in one and the same instance.] You say, أَنَّى يَكُونُ هٰذَا Whence, from what direction or quarter, from what way, will, or should, be this? (Msb.) And أَنَّى لَكَ هٰذَا Whence [came, or cometh,] to thee this? (S.) It is said in the Kur [iii. 32], يَا مَرْيَمُ أَنَّى لَكِ هٰذَا O Mary, whence [came] to thee this? (T.) And in the same [xxxiv. 51], وَأَنَّى لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ, meaning [But] whence [shall the attaining of belief be possible to them from a distant place, i. e., (as explained in the S in art. نوش ,) in the world to come, when they have disbelieved in the present world? or but how &c.?]. (T.) And in the same [1xxx. 25], accord. to one reading, أَنَّى صَبَبْنَا المَآءَ صَبَّا, meaning Where have we poured forth the water, pouring? but in this is an allusion to the direction [whence the rain comes]; and it may be rendered whence? &c.; and accord. to this reading, the pause upon طَعَامِهٌ [immediately preceding] is complete. (IAmb, T.) And you say, أَنَّى تَأْتِنِى آتِكَ, (S, K,) meaning Whencesoever, or from whatever direction or quarter, thou shalt come to me, I will come to thee. (S.) In the saying of 'Alkameh وَمُطْعَمُ الغُنْمِ يُوْمَ الغُنْمِ مُطْعَمُهُ أَنَّى تَوَجَّهَ وَالمَحْرُومُ مَحْرُومُ ” the meaning is, [And he who is given spoil to enjoy, (lit., who is fed therewith,) on the day of spoil, is given it to enjoy] wherever he repairs, or however he repairs, [and the prohibited is prohibited.] (Lth, T, TA.) The saying in the Kur [iii. 159], قُلْتُمٌ أَنَّى هٰذَا means Ye say, When is this? or How is this? (T,) or Whence is this? (T, Bd, Jel.) And أَنَّى شئْتُمْ, in the same, [ii. 223,] may mean Whence, or when, or how, ye will. (TA.) You say also, أَنَّى لَكَ أَنْ تَفْتَحَ الحِصْنَ, meaning How [is it, or will it be, possible for thee to open, or conquer, the fortress]? (S.) آنٍ آن Hot, or heated, to the utmost degree: applied to hot water, (S, M, K,) in the Kur lv. 44: (S, M:) fem. آنِيَةٌ; occurring in the Kur lxxxviii. 5. M.) = See also أَنِىٌّ. = Also A man much characterized by moderation, gentleness, or deliberateness; by a leisurely manner of proceeding, or of deportment, &c.; by patience, as meaning contr. of hastiness; by gravity, staidness, sedateness, or calmness. (S, K. *) أَتَيْتُهُ آنِيَةً بَعْدَ آنِيَةٍ is a phrase mentioned by AAF, meaning I came to him time after time: in which, [says ISd,] I am of opinion that آنية is of the measure فَاعِلَةٌ from الإِنَى: but the word commonly known is آوِنَة [pl. of أَوَانٌ; or آيِنَة, which is syn. with آوِنَة: see أَوَانٌ]. (M.) انيه إِنِيهْ أنيه إِناء انيه انية ونى آني آنيه آنية : see art. انى. اه 1 أَهَّ , (S in art. اوه, and K,) inf. n. أَةٌّ (K) and أَهَّةٌ (S, * K) and the same without teshdeed; (K, * TA; [app. meaning آهَةٌ, which, however, belongs to art. اوه, q. v.;]) or إِهَّةٌ; (so in the CK; [but in some copies of the K, and ↓ أَهَّهَ , as in the TK, where it is said that the inf. n. of this form of the verb is تَأْهِيهٌ;]) and ↓ تأهّه ; (K;) [i. q. آهَ and أَوَّهَ and تَأَهِيهٌ; or] He expressed pain or grief or sorrow, or he lamented or complained or moaned, (S, K,) as one in an evil state, and broken in spirit by grief or mourning, and said آهِ, or هَاهْ. (K.) [See a verse cited in art. اوه, voce آهَةٌ.] 2 اَهَّ3َ and 5: see above. إِهْ أه اه اة وهى آه , i. e. إِ with the ه of pausation; imperative of وَأَي, q. v. (Mughnee in art. الف) آهِ آه آة and آهٍ and آهًا &c.: see art. اوه. اهب 2 أهّبهُ لِلْأَمْرِ , [inf. n. تَأْهِيبٌ,] He furnished, prepared, equipped, or accoutred, him, for the thing, or affair; he furnished him, or provided him, with the apparatus, gear, tackling, implements, instruments, tools, or the like, proper, or necessary, for it. (MF.) ― - أهّب الأَمْرَ He prepared the thing, or affair. (MF.) ― - See also 5. 5 تأهّب He furnished, prepared, equipped, or accoutred, himself; furnished, or provided, himself with proper, or necessary, apparatus, gear, tackling, implements, instruments, tools, or the like; (S, A, Msb, K;) لِلسَّفَرِ for journeying; (Msb;) or لِلْأَمْرِ for the thing, or affair; as also ↓ أهّب . (K.) أَهَبٌ : see إِهَابٌ. أُهْبَةٌ Apparatus, equipments, equipage, accoutrements, furniture, gear, tackling, implements, instruments, tools, or the like; (S, A, Msb, K;) as in أُهْبَةُ الحَرْبِ [the apparatus, arms, weapons, equipage, or accoutrements, of war]; (S;) as also هُبَةٌ: (K:) pl. of the former, أُهَبٌ. (S, Msb.) You say, أَخَذَ لِذٰلِكَ الأَمْرِ أُهْبَتهُ [He took his apparatus, &c., for that thing, or affair; also meaning, he made his preparation, or he prepared himself, for it]. (TA.) إِهَابٌ أهاب إِهاب اهاب هاب A skin, or hide, (A, Msb, K,) in an absolute sense, (A,) of a bull or cow, sheep or goat, or wild animal: (TA:) or a skin, or hide, not yet tanned: (S, A, Mgh, Msb, K:) and sometimes applied to the skin of a man: (Msb:) pl. (of pauc., TA) آهِبَةٌ (IAar, K) and (of mult., TA) أُهُبٌ, (S, A, Mgh, Msb, Msb, K,) with two dammehs, (Mgh, Msb,) and ↓ أهَبٌ , (S, Msb, K,) contr. to rule, (S, Msb,) or, accord. to Sb, (L,) this last is a quasi-pl. n.: (Mgh, L:) in one copy of the K, it is written آهُب. (TA.) You say, جَاعُوا حَتَّى أَكَلُوا الأُهُبَ [They hungered so that they ate the skins, or hides]. (A.) And كَادَ يَخْرُجُ مِنْ إِهَابِهِ فِى عَدْوِهِ (assumed tropical:) [He almost issued from his skin in his running]. (A.) And حَقَنَ الدِّمَآءَ فِى أُهُبِهَا (assumed tropical:) [He spared the people's blood in their bodies]. (TA, from a trad.) اهل 1 أَهَلَ , aor. اَهُلَ , inf. n. أُهُولٌ; (Msb;) or أُهِلَ, like عُنِىَ; (K, TA;) It (a place, Msb, TA) was, or became, peopled, or inhabited. (Msb, K, TA.) ― - أَهَلَ, aor. اَهُلَ and اَهِلَ , inf. n. as above, He married, or took a wife; (Yoo, S, Msb, K;) as also ↓ تأهّل ; (S, Mgh, Msb, K;) and ↓ اتَّهَلَ , [written with the disjunctive alif اِتَّهَلَ, like اتَّخَذَ and اتَّزَرَ and اتَمَنَ &c.], (K,) of the measure افتعل. (TA.) ― - أَهَلَ; (Ks, S, Msb;) or أَهِلَ, aor. اَهَلَ ; (K;) or both; (JK;) بِهِ, (JK,) i. e. بِالرَّجُلِ, (Ks, S,) or بِالشَّىءِ; (Msb;) i. q. أَنِسَ [He was, or became, sociable, companionable, friendly, amicable, or familiar, with him, i. e. the man; or he was, or became, cheered, or gladdened, by his company or converse, or by his, or its (the thing's) presence]. (JK, S, Msb, K.) 2 أهّل بِهِ , (K,) or أهّلهُ, (Ham p. 184,) inf. n. تَأْهِيلٌ , (Ham, K,) He said to him أَهْلًا: (Ham:) or he said to him مَرْحَبًا وَأَهْلًا: (K:) like رَحَّبَ بِهِ: (TA:) [see أَهْلٌ:] IB says that [the first pers. of] the aor. of this verb is with fet-h to the ه [contr. to rule: a strange assertion]. (TA.) ― - أهّلهُ لِذٰلِكَ, inf. n. as above; and ↓ آهلهُ ; He saw him, judged him, thought him, or held him, to be worthy, or deserving, of that; to merit it; to have a right, or just title or claim, to it: (K, * TA:) or he made him to be worthy, or deserving, of that; &c. (TA.) You say, أَهَّلَكَ اللّٰهُ لِلْخَيْرِ [May God make thee worthy, or deserving, of good, good fortune, prosperity, or the like]. (S.) 4 آهَلَكَ اللّٰهُ فِى الجَنَّةِ , inf. n. إِيهَالٌ, May God make thee to enter with thy wife into Paradise: (AZ, S, TA:) or may God make thee to have a family in Paradise, and unite thee with them [therein]. (TA.) ― - See also 2. 5 تَاَهَّلَ see 1. 8 إِاْتَهَلَ see 1. 10 استأهلهُ as signifying He was, or became, worthy, or deserving, of it, or he merited it, or he had a right, or just title or claim, to it, is not allowable: (Msb, * MF:) not only does J disallow it, but the generality of those before him do so; saying that it is not chaste: in the Fs it is said to be of weak authority; and the expositors thereof confirm this assertion, saying that it occurs, but is inferior to other words in chasteness; and El-Hareeree asserts it to be erroneous: (MF:) or it is good in this sense; and J's disallowance of it is of no account: (K:) Az and Z and Sgh and others assert it to be good: and Az says, in the T, some have asserted the saying فُلَانٌ يَسْتَأْهِلُ أَنْ يُكْرَمَ أَوْ يُهَانَ, as meaning [Such a one] is worthy, or deserving, [of being treated with honour, or of being held in light estimation,] to be erroneous; and الاِسْتِئْهَالُ to be only from الإِهَالَةُ; but I do not disallow it, nor charge with error him who says thus; for I have heard the verb thus used by a chaste Arab of the desert, of the BenooAsad, and there was present a number of Arabs of the desert who did not disapprove his saying: and this is confirmed by the saying in the Kur [lxxiv. 55], هُوَ أَهْلُ التَّقْوَي وَ أَهْلُ المَغْفِرَةِ [explained below: see أَهْلُ]. (T.) = استأهل, (JK, K,) or استأهل الأَهَالَةَ, (Msb,) He took the إِهَالَةَ: (JK, K:) or he ate the اهالة: see this word below. (Msb, TA.) أَهْلٌ [The people of a house or dwelling, and of a town or village, and of a country: and the family of a man:] a man's cohabitants of one dwelling or place of abode, (Er-Rághib, Kull p. 84,) and of one town or country: (Er-Rághib:) afterwards applied to a man's fellow-members of one family or race, and of one religion, and of one craft or art or the like: (Er-Rághib, Kull:) or, as some say, relations, whether they have followers or dependents, or not; whereas آلٌ signifies relations with their followers or dependents: (Kull:) or it originally signifies relations: and sometimes is applied to followers or dependents: and signifies also the أَهْل [i. e. people, or inhabitants, or family,] of a house or tent: (Msb:) or a man's nearer, or nearest, relations by descent from the same father or ancestor; or his kinsfolk; his relations: (K:) or, accord. to [the Imám] Mohammad, a man's wife [or wives] and his children and household who are the objects of his expenditure; and thus, any brother and sister, or paternal uncle and son of a paternal uncle, or strange or distantly-related child, whom a man feeds or sustains in his abode: the most particular, or most special, dependents, or the like, of a man: on the authority of El-Ghooree: (Mgh:) [J indicates some of these meanings merely by saying that it signifies] the أَهْل of a man, and the أَهْل of a house; as also ↓ أَهْلَةٌ : (S:) [see also آلٌ; in the explanations of which, certain distinctions between it and أَهْلٌ will be found mentioned:] the pl. is أَهْلُونَ, [like أَرْضُونَ, a form sometimes used for أَرَضُونَ] (Mgh, Msb, K,) and أَهَالٍ, (S, Mgh, Msb, K,) with an additional ى [implied by the tenween, and expressed in the accus. case, and when the word is determinate, as in الأَهَالِى,] (S,) contr. to rule, (S, Mgh,) like لَيَالٍ, pl. of لَيْلٌ, (S,) [and like أَرَاض, respecting which and ليَالٍ and أَهَالٍ, see أَرْضٌ,] and آهَالٌ, (S, K,) a pl. [of pauc.] sometimes occurring in poetry, (S,) [like آرَاضٌ,] and أَهْلَاتٌ and أَهَلَاتٌ [as though pls. of أَهْلَةٌ]. (S, K.) ― - أَهْلُ البَيْتِ The [people or] inhabitants [or family] of the house or tent. (Mgh, K.) But أَوْصَى لأَهْلِ بَيْتِهِ means the same as اوصى لِجِنْسِهِ, i. e. He left by will, of his property, to the children of his father, [or his kindred by the father's side,] exclusively of all relations of the mother. (Mgh in art. جنس.) [See also أَهْلُ الرَّجُلِ, below.] ― - أَهْلَ القُرَى The [people or] inhabitants of the towns or villages. (TA.) And أَهْلُ البَلَدِ The settled, or constant, inhabitants of the country or town. (Msb.) And أَهْلُ الحَضَرِ The people of the region, or regions, of cities, towns, or villages, and of cultivated land. (A in art. حضر.) And أَهْلُ المَدَرِ وَ الوَبَرِ (S in art. مدر, &c.) [The people of the towns or villages, or] the inhabitants of the buildings, and of the tents, (Kull,) or deserts. (TA in art. وبر) ― - [أَهْلُ القُبُورِ, and المَقَابِرِ, The people of the graces, and of the places of graves; i. e., those buried therein.] ― - [أَهْلُ الجَنَّةِ The people of Paradise.] ― - [أَهْلُ النَّارِ The people of the fire, i. e., of Hell.] ― - See also أَهِلَةٌ. ― - The following is an ex. of اهل as explained above in the first sentence on the authority of the K: الأَهْلُ إِلَى الأَهْلِ أَسْرَعُ مِنَ السِّيلِ إِلَى السَّهْلِ a prov. [meaning Kinsfolk are quicker of tendency to kinsfolk than the torrent to the plain]. (TA.) So, too, a saying of a poet cited voce خَفْضٌ. (TA.) [And] أَهْلَكَ وَاللَّيْلَ a prov. meaning بَادِر أَهْلَكَ وَاحْذَرِ اللَّيْلَ وَ ظُلْمَتَهُ [Betake thyself early to thy family, and beware of the night and its darkness]. (Har p. 175.) [And] مَرْحَبًا وَأَهْلًا (S, K) a saying meaning Thou hast come to an ample, or a spacious, or roomy, place, and to [people like thine own] kinsfolk; therefore be cheerful, or sociable, not sad, or shy: (S:) or thou hast found, or met with, [an ample, or a spacious, or roomy, place, and] kinsfolk, not strangers. (K.) [And] أَهْلًا وَ سَهْلًا وَمَرْحَبًا Thou hast come to a people who are [like] kinsfolk, and to a place that is plain, even, not rugged, and that is ample, spacious, or roomy; therefore rejoice thyself, and be not sad, or shy. (Msb.) ― - أَهْلُ النَّبِىِّ The [family or] wives and daughters of the Prophet, and his son-in-law 'Alee: or his women; and (as some say, TA) the men who are his آل; (K, TA;) comprising the grandchildren (أَحْفَاد) and [other] progeny: and so أَهْلُ البَيْتِ as used in the Kur 33:33, occurring also [in a like sense] in xi. 76: (TA:) and الأَهْلُ is conventionally applied to the nearer, or nearest, kinsfolk of the Prophet. (Er-Rághib.) ― - أَهْلُ كُلِّ نَبِىٍّ also means The people to whom any prophet is sent; (K, TA;) and those who are of his religion. (TA.) ― - In the phrase آلٌ اللّٰهِ وَرَسُولِهِ, meaning The friends, or the like, (أَوْلِيَآء K, TA,) and the assistants, (TA,) of God and of his apostle, the first word is originally أَهْل. (K, TA.) ― - أَهْلُ اللّٰهِ is also an appellation which used to be applied to The readers or reciters [of the Kuran]. (TA.) ― - أَهْلُ الرَّجُلِ also signifies (tropical:) The man's wife; (Mgh, * Msb, * K;) as well as his wife and children; (TA;) [so, too, in the present day, أَهْلُ بَيْتِ الرَّجُلِ;] and so, too, ↓ أَهْلَتُهُ . (K.) Hence the phrase بَنَى عَلَي أَهْلِهِ [see art. بنىِ]: (Kull:) and دَخَلَ بِأَهْلِهِ and دَخَلَ عَلَى أَهْلِهِ [see art. دخل]. (Har p. 502; &c.) ― - أَهْلُ مَذْهَبٍ [The people of, or] those who follow, (K, TA,) and believe, (TA,) a certain persuasion, or body of tenets. (K, TA.) [Hence,] أَهْلُ السُّنَةِ [Those who conform to the institutes of Mohammad]. (TA.) [And] أَهْلُ الأَهْوَآءِ [The people of erroneous opinions;] those whose belief is not that of the class termed أَهْلُ السُّنَّةِ, but who hare the same قِبْلَة. (TA.) [And] أَهْلُ الإِسْلَامِ Those who follow the religion of El-Islám. (Mgh.) [And] أَهْلُ القُرْآنِ Those who read, or recite, the Kuran, and perform the duties enjoined thereby. (Mgh.) [And] أَهْلُ الكِتَابِ [The people of the Scripture, or Bible: and] the readers, or reciters, of the Mosaic Law, and of the Gospel. (TA.) ― - أَهْلُ العِلْمِ [The people of knowledge, or science;] those who are characterized by knowledge, or science. (Msb.) ― - أَهْلُ الأَمْرِ [The possessors of command: or] those who superintend the affairs [of others]; (K, TA;) like أُلُوالأَمرِ, q. v. (TA.) ― - أَهْلُ المَرَاتِبِ [The people of exalted stations, posts of honour, or dignities]. (TA in art. رتب.) ― - أَهْلُ الذِّمَّةِ (Mgh in art. ذم) and أَهْلُ العَهْدِ (TA in art. عهد) Those persons, (Mgh, TA,) of the unbelievers, (Mgh,) [namely, Christians, Jews, and Sabians, but no others,] who have a compact, or covenant, with the Muslims, (Mgh, TA,) paying a poll-tax, whereby they are secure of their property and blood, (Mgh,) or whereby the Muslims are responsible for their security [and freedom and toleration] as long as they act agreeably to the compact. (TA.) ― - أَهْلٌ also signifies The possessors, or owners, of property: as in the Kur iv. 61. (TA.) ― - أَهْلٌ لِكَذَا A person, (S, K,) and persons, for it is used as a sing. and as a pl., (K,) having a right, or just title, to such a thing; entitled thereto; worthy, or deserving, thereof; meet, or fit, for it: (S, K:) the vulgar say ↓ مُسْتَأْهِلٌ , which is not allowable: (S:) or this assertion of J's is of no account. (K: see 10.) You say, هُو أَهْلٌ لِإِكْرَامِ He is entitled to be, or worthy of being, treated with honour. (Msb.) And لِكُّلِ ↓ هُوَ أَهْلَةٌ خَيْر [He is entitled to, or worthy of, all that is good]. (Ibn- 'Abbád.) And وُدٍّ ↓ أَهلَةٌ He who is, or they who are, entitled to, or worthy of, love, or affection. (S, Sgh.) And hence, in the Kur [lxxiv. last verse], هُوَ أَهْلُ التَّقْوَى وَأَهْلُ المَغْفِرَةِ (TA) He is the Being entitled to be regarded with pious fear, and the Being entitled to forgive those who so regard Him. (Jel.) In the phrase أهْلَ الثَنَآءِ وَالمَجْدِ [0 Thou who art the Being entitled to praise and glory], occurring in a form of prayer, the first word is mansoob as a vocative: and it may be marfooa, as the enunciative of an inchoative suppressed; i. e. أَنْتَ أَهْلُ [Thou art the Being entitled &c.]. (Msb.) ― - [Frequently, also, أَهْلٌ signifies The author, or, more commonly, authors, of a thing; like صَاحِبٌ and أَصْحَابٌ; as in أَهْلُ البِدَعِ The author, or authors, of innovations; and أَهْلُ الظُّلْمِ The author, or authors, of wrong.] أَهِلٌ : see أَهْلِيىٌ. أَهْلَةٌ : see أَهْلٌ, in four places: = and see أَهلَةٌ. أَهِلَةٌ i. q. مَالٌ [Property; or cattle]: so in the saying إِنَّهُمْ لَأَهْلُ أَهِلَةٍ (JK, K) [app. meaning Verily they are sojourners, or settlers, possessed of property, or cattle]: ↓ أَهْلٌ here signifying حُلُولٌ [pl. of حَالٌّ]. (JK, TA.) [But] Yoo says that ↓ هُمْ أَهْلُ أَهْلَةِ and أَهِلَةٍ means They are people of the distinguished sort. (TA.) أَهْلِىٌّ A domestic beast [or bird]; a beast [or bird] that keeps to the dwelling [of its owner]; (JK, Msb, K, TA;) contr. of وَحْشِىٌّ; (TA;) as also ↓ أَهِلٌ . (K.) You say حُمُرٌ أَهْلِيَّةٌ [Domestic asses]: (JK, TA:) occurring in a trad., in which their flesh is forbidden to be eaten. (TA.) أَهْلِيَّةٌ The quality of having a right, or just title, to a thing; worthiness, or desert; meetness, or fitness; in Pers. سَزَوَارِى: (Golius, app. from a gloss. in a copy of the KL:) the state, or quality, of meetness, or fitness, [of a person,] for the bindingness of the rights which the law imposes for one or upon him. (TA.) إِهَالَةٌ أهال أهاله اهاله اهالة Grease: (S:) or melted grease: (Msb:) or fat: or melted fat: or olive-oil: and anything that is used as a seasoning or condiment: (K:) such as fresh butter, and fat, and oil of sesame: (TA:) or melted fat of a sheep's tail and the like. (JK.) Hence, سَرْعَانَ ذَا إِهَالَةٌ, a prov., mentioned in art. سرع; (K, * TA;) or, as some say, وَشْكَانَ. (TA.) آهِلٌ آهل , (JK, S, Msb, K,) [said by those unacquainted with the verb أَهَلَ in the first of the senses explained in this art. to be] a kind of rel. n., (TA,) and ↓ مَأْهُولٌ , (JK, K,) A place peopled, or inhabited: (Msb:) or a place having people: (JK:) or the former has this signification; and the latter signifies having its people in it: (ISk, K:) or the former has this last signification: (Yoo, S:) pl. of the latter مَآهِلُ, occurring in a poem of Ru-beh [app. by poetic licence for مَآهِيلُ]. (TA.) You say قَرْيَةٌ آهِلَةٌ A peopled, or inhabited, town or village. (Msb.) And أَمْسَتْ نِيرَانُهُمْ آهِلَةٌ Their fires became in the evening attended by many people. (TA.) مَأهُولٌ : see آهِلٌ. = ثَرِيدَةٌ مَأْهُولَةٌ [A mess of crumbled bread] having much إِهَالَة, q. v. (A, TA.) مُتَأَهِّلٌ Having a wife. (Har p. 571.) مُسْتَأْهِلٌ : see أَهْلٌ; latter part of the paragraph. = Also Taking, or eating, إِهَالَة, q. v. (S.) او أَوْ a conjunction, (M, Mughnee, K,) to which the later authors have ascribed meanings amounting to twelve: (Mughnee:) a particle which, when occurring in an enunciative phrase, [generally] denotes doubt, and vagueness of meaning; and when occurring in an imperative or a prohibitive phrase, [generally] denotes the giving of option, or choice, and the allowing a thing, or making it allowable. (S.) ― - First, (Mughnee,) it denotes doubt. (T, S, M, Msb, Mughnee, K.) So in the saying, رَأَيْتُ زَيْدًا أَوْ عَمْرًا [I saw Zeyd or 'Amr]. (T, * S, Msb.) And جَآنِى رَجُلٌ أَوِ امْرَأَةٌ [A man or a woman came to me]. (Mbr, T.) And لَبِئْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ [in the Kur xviii. 18 and xxiii. 115, We have remained a day or part of a day]. (Mughnee.) ― - Secondly, (Mughnee,) it denotes vagueness of meaning. (S, Msb, Mughnee, K.) S [it may be used] in the first of the .exs. given above. (Msb.) And so in the saying, وَأَنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًي أَوْ فِى ضَلَالٍ مُبِينٍ [And verily we or ye are following a right direction or in manifest error], (S, Mughnee,) in the Kur [xxxiv. 23]; (S;) the ex. being in the former او. (Mughnee.) ― - Thirdly, (Mughnee,) it denotes the giving of option, or choice. (T, S, M, Mughnee, K.) So in the saying, كُلِ السَّمَكَ أَوِ اشْرَبِ اللَّبَنَ [Eat thou the fish, or drink thou the milk]; i. e. do not thou both of these actions; (Mbr, T, S;) but choose which of them thou wilt. (Mbr, T.) And تَزَوَّجْ هِنْدًا أَوْ أُخْتَهَا [Take thou as wife Hind or her sister]. (Mughnee.) And [in like manner] it denotes the making choice. (T.) [So when you say, سَأَتَزَوَّجُ هِنْدًا أَوْ أُخْتَهَا, meaning I will take as wife Hind or her sister; whichever of them I choose.] ― - Fourthly, (Mughnee,) it denotes the allowing a thing, or making it allowable. (T, S, Msb, Mughnee, K.) So in the saying, جَالِسِ حَسَنَ أَوِ ابْنَ سِيرِينَ [Sit thou with El- Hasan or Ibn-Seereen]. (Mbr, T, S.) And قُمْ أَوِ اقْعُدْ [Stand thou or sit]: and the person to whom this is said may do [one or] both of the se actions. (Msb.) [And similar exs. are given in the Mughnee.]) But وَلَا تُطِعْ مِنْهُمْ آثِمًا أَو كَفُورًا [in the Kur lxxvi. 24, And obey not thou, of them, a sinner or a person very ungrateful to God,] means that thou shalt not obey either of such persons: (Mbr, T, Mughnee:) in which case او is more forcible than وَ; for when you say to a person, لَا تُطِعْ زَيْدًا وَعَمْرًا [Obey not thou Zeyd and 'Amr], he may obey one of them, since the command is that he shall not obey the two. (Zj, T.) ― - Fifthly, (Mughnee,) it denotes unrestricted conjunction. (Mughnee, K.) So in the saying, in the Kur [iv. 46 and v. 9], أَوْ جَآءَ أَحَدٌ مِنْكُمْ مِنَ الغَائِطِ [And if any one of you cometh from the privy]; (TA;) [where, however, it may also be rendered or, though] meaning وَجَآءَ; (T, TA;) the و in this explanation being what is termed a denotative of state. (T.) So, too, accord. to AZ, in the expression أَوْ يَزِيدُونَ [And they exceeded that number], in the Kur [xxxvii. 147]: but see below. (TA.) And so in the words, أَوْ أَنْ نَفْعَلَ فِى أَمْوَالِنَا مَا نَشَآءُ [And our doing, in respect of our possessions, what we will], in the Kur [xi. 89]. (T, TA.) ― - Sixthly, it denotes transition, (Mughnee,) used in the sense of [the adversative particle] بَلْ, (T, S, M, Mughnee, K,) in a case of amplification of speech; (S;) accord. to Sb, on two conditions; that it shall be preceded by a negation or a prohibition, and that the agent shall be mentioned a second time; as in مَا قَامَ زَيْدٌ أَوْ مَا قَامَ عَمْرٌو [Zeyd did not stand: nay, rather 'Amr did not stand]; and لَا يَقْمٌ زَيدٌ أَوْ لَا يَقُمْ عَمْرُو [Let not Zeyd stand: nay, rather let not 'Amr stand]. (Mughnee.) Accord. to Fr, (Th, M, Mughnee,) it has this meaning in أَوْ يَزِيدُونَ [Nay, rather they exceeded that number], (Th, S, M, Mughnee,) in the Kur [xxxvii. 147, cited above]: (S:) or the meaning is, or they would exceed [that number] in your estimation: or these words with those preceding them in the same verse mean, we sent him to a multitude of whom, if ye saw them, ye would say, They are a hundred thousand, or they exceed [that number]; (M, Mughnee; *) so that it denotes doubt on the part of men, not of God, for He is not subject to doubt: (M:) or we sent him to a hundred thousand in the estimation of men, or they exceeded [that number] in the estimation of men; for God does not doubt: (S:) or او is here used to denote vagueness of meaning: (IB, Mughnee:) or, it is said, to denote that a person might choose between saying, “they are a hundred thousand,“ and saying, “they are more;“ but this may not be when one of the two things is the fact: or, accord. to some of the Koofees, it has the meaning of وَ: and each of these meanings, except the last, has been assigned to او as occurring in the Kur ii. 69 and xvi. 79. (Mughnee.) ― - Seventhly, it denotes division; (Mughnee, K; *) as in the saying, الكَلِمَةُ اسْمٌ أَوْ فِعْلٌ أَوْ حَرْفٌ [The word is a noun or a verb or a particle]: so said Ibn-Málik: or, as he afterwards said, in preference, it denotes separation (التَّفرِيق) divested of the attribute of denoting doubt and vagueness of meaning and the giving of option or choice; adducing as one of his exs. of this meaning the saying, وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى [in the Kur ii. 129, And they said, “Be ye Jews” or “Christians”]; because the use of و in division is better; as when you say, الكَلِمَةُ اسْمٌ وَفِعْلٌ وَحَرْفٌ: or it denotes, accord. to some, distinction (التَّفْصِيل); and the meaning of the ex. last cited, say they, is, and the Jews said, “Be ye Jews,” and the Christians said, “Be ye Christians.” (Mughnee.) It is [said to be] used in this last sense (that of التفضيل) in the saying, كُنْتُ آكُلُ اللَّحْمَ أَوِ العَسَلَ [I used to eat flesh-meat or honey]; i. e. I used to eat flesh-meat one time and honey another time: and so in the Kur vii. 3 and x. 13. ― - Eighthly, (Mughnee,) it is used in the sense of the exceptive إِلَّا, (Mughnee, K,) or إِلَّا أَنْ (M;) and in this case the aor. after it is mansoob, because of أَنْ suppressed. (Mughnee, K.) So in the saying, لَأَقْتُلَنَّهُ أَوْ يُسْلِمَ [I will assuredly slay him or he shall become a Muslim; i. e., unless he become a Muslim]. (Mughnee. [And a similar ex. is given in the M.]) So, too, in the saying وَكُنْتُ إِذَا غَمَزْتُ قَنَاةَ قَوْمٍ كَسَرْتُ كُعُوبَهَا أَوْ تَسْتَقِيمَا [And I used, when I pinched and pressed the spear of a people, to break its knots, or joints, or its internodal portions, (the shaft being a cane,) or, i. e. unless, it became straight]: (Mughnee, K: *) a prov., of which the author is Ziyád ElAajam; meaning, when a people behaved with hardness to me, I endeavoured to soften them: (TA in art. غمز:) thus related by Sb, the verb ending it being rendered mansoob by او; and thus he heard it from some one or more of the Arabs; but in the original verses, which are but three, it is تَسْتَقِيمُ, with refa. (IB and TA in art. غمز.) [And similar to these above are the sayings,] إِنَّهُ لِفُلَانٍ أَوْمَا بِنَجْدٍ قَرظَهُ [Verily it belongs to such a one or there is not, i. e. unless there be not, in Nejd, a قَرَظَة (see art. قرظ）]: and لَآتِيَنَّكَ أَوْ مَا بِنَجْدٍ قَرَظَةٌ [I will assuredly come to thee or there is not, i. e. unless there be not, in Nejd, a قَرَظَة]; meaning I will assuredly come to thee, in truth. (T.) ― - Ninthly, (Mughnee,) it is used in the sense of إِلَى, (Mughnee, K,) or إِلَى أَنْ; (S;) in which case also the aor. after it is mansoob, because of أَنْ suppressed: (Mughnee:) and in the sense of حَتَّى [which is also syn. with إِتَى]. (Fr, T, M, K.) So in the saying, لَأَضْرِبَنَّهُ أَوْ يَتُوبَ [I will assuredly beat him until he repent]. (S. [And similar exs. of او as explained by حَتَّي are given in the T (from Fr) and in the M and in the Mughnee.]) And so in the saying of the poet لَأَسْتَسْهِلَنَّ الصَّعْبَ أَوْ أُدْرِكَ المُنَى فَمَا انْقَادَتِ الآمَالُ إِلَّا لِصَابِرِ [I will assuredly deem easy what is difficult until I attain the objects of wish; for hopes become not easy of accomplishment save to one who is patient]. (Mughnee.) ― - Tenthly, some say, (Mughnee,) it denotes nearness [of one event or thing to another]; as in the saying, مَا أَدْرِى أَسَلَّمَ أَوْ وَدَّعَ [I know not whether he saluted or bade farewell]: (Mughnee, K: [but in the CK this ex. is misplaced:]) this, however, is manifestly wrong; او being here used to denote doubt, and the denoting of nearness being only inferred from the fact of the saluting being confounded in the mind with the bidding farewell, since this is impossible or improbable when the two times are far apart. (Mughnee.) ― - Eleventhly, (Mughnee,) it occurs as a conditional, (T, Mughnee, K,) accord. to Ks alone; (T;) or rather as a conjunctive and conditional; وَإِنْ being meant to be understood in its place; though in truth the verb that precedes it indicates that the conditional particle [إِنْ] is meant to be understood [before that verb], and او retains its proper character, but forms part of that which has a conditional meaning because conjoined with a preceding conditional phrase. (Mughnee.) So in the saying, لَأَضْرِبَنَّهُ عَاشَ أَوْ مَاتَ, (Mughnee, K,) i. e., إِنْ عَاِض بَعْدَ الضَّرْبِ وَ إِنْ مَاتَ [I will assuredly beat him if he live (after the beating) or if he die]: so says Ibn-Esh-Shejeree. (Mughnee.) ― - Twelfthly, accord. to Ibn-Esh-Shejeree, on the authority of some one or more of the Koofees, (Mughnee,) it denotes division into parts, or portions; as in the saying [in the Kur ii. 129, before cited,] وَقَالُوا كُونُوا هُودًا أَو نَصَارَى, (Mughnee, K,) i. e. And they said, “Be ye, some of you, Jews, and, some of you, Christians:” (TA:) but [IHsh says,] it appears to me that the meaning here is that of التَّفْصِيل mentioned before. (Mughnee.) ― - [In the K it is said to occur also in the sense of أَنْ: but this is evidently a mistake, app. originating in one of the two principal sources of the K, namely, the M, in which the same is said, but is exemplified by a phrase in which it is explained by إِلَّا أَنْ, the eighth of the meanings of أَوْ mentioned above.] ― - See also أَوٌّ below. أَوَ in أَوَ لَمْ يَرَوْا &c. is [the conjunction] وَ with the interrogative ا prefixed to it. (Fr, T.) أَوِّ مِنْ كَذَا (T, M) and أَوَّ (M) [Alas, on account of, or for, such a thing!] an expression denoting complaint of distress, or of anxiety, or of grief or sorrow; (T;) or an expression of grief or sorrow; (M;) like ↓ آوِ and ↓ آوٍ and ↓ أَوَتَاه (K and TA in art. اوه,) or ↓ أَوَتَاهُ (CK in that art.,) or ↓ أَوَّتَاه , or ↓ آوَّتَاه , (S in that art., [the ه in one copy of which is marked as quiescent,]) and like آهِ and أَوْهِ &c. (S and Msb and K in art. اوه: see آهِ in that art.) AZ says, one says, أَوْهِ عَلَى زَيْدٍ [meaning Alas, for Zeyd!] with kesr to the ه, and عَلَيْكَ ↓ أَوَّتَا [thus without ه, meaning Alas, for thee!] with ت; an expression of regret for a thing, whether of great or mean account. (T.) أَوٌّ The word ↓ أَوْ when made a noun. (T, K.) So say the grammarians. (T.) You say, هٰذهِ أَوٌّحَسَنَةٌ [This is a good أَوْ]. (T.) And to one who uses the phrase أَفْعَلُ كَذَا أَوْ كَذَا, (T,) you say, دَعِ الأَوَّجَانِبًا [Let thou, or leave thou, the word أَوْ alone]. (T, K.) أَوَّةٌ [A moaning (see its syn. آهَةٌ in art. اوه）] is said by some to be of the measure فَعْلَةٌ, in which the ة is the sign of the fem. gender; for they say, سَمِعْتُ أَوَّتَكَ [I heard thy moaning], making it ت: and so says Lth; أَوَّةٌ is after the manner of فَعْلَةٌ: (T:) you say, أَوَّةً لَكَ [May God cause moaning to thee!], (Lth, T, and S in art. اوه,) and آهَةً لَكَ: [but accord. to J, the former of these is cognate with the latter; for he says that] the former is with the ه suppressed, and with teshdeed to the و. (S in art. اوه, where see آهَةٌ.) ― - أَوَّتَا عَلَيكَ; and أَوَّتَاه, or آوَّتَاه, or أَوَتَاه, or أَوَتَاهُ: see أَوِّ مِنْ كَذَا. أُوَّةٌ i. q. دَاهِيَةٌ [A calamity, a misfortune, &c.: or, perhaps, very cunning, applied to a man]: pl. أُوَوْ ; (AA, T, K, TA; [but in copies of the K, written أُوَوٌ;]) which is one of the strangest of the things transmitted from the Arabs; the regular form being أُوَّى, like قُوَّي, pl. of قُوَةٌ; but the word occurring as above in the saying of the Arabs, مَا هُوَ إِلَّا أُوَّةٌ مِنَ الأُوَوْ [It is no other thing than a calamity of the calamities: or, perhaps, he is no other than a very cunning man of the very cunning]. (AA, T, TA.) آوِ آو and آوٍ: see أَوِّ: and see آهِ in art. اوه. أَوَوِىٌّ and آوِىٌّ: see آيَةٌ, in art. اى. آوَّتَاه آوتاه آوتاة : see أَوِّ. اوب 1 آبَ آب , aor. يَؤُوبُ, (T, S, &c.,) inf. n. أَوْبٌ (S, M, Msb, K) and إِيَابٌ and أَوْبَةٌ (T, S, M, K) and أَيْبَةٌ, (M, K,) ى taking the place of و, (M,) and إِيبَةٌ (Lh, M, K) and مَآبٌ [like مَآلٌ], (Msb, TA,) He (an absent person, T) returned (T, S, M, A, Mgh, Msb, K) to his place, (Sh,) or to a thing, (M,) or from his journey; (Msb;) as also ↓ أوّب , (M,) inf. n. تَأْوِيبٌ and تَأْيِيبٌ; (K;) and ↓ تأوّب ; (M, K;) and ↓ ائتاب [written with the disjunctive alif اِيتَابَ]; (S;) and ↓ أَيَّبَ , [a quasi-quadriliteralradical verb, originally أَيْوَبَ,] of the measure فَيْعَلَ, (M,) inf. n. إِيَّابٌ, (M, K,) originally إِيوَابٌ, of the measure فِيعَالٌ, (M, TA,) or, accord. to Fr, إِيَّابٌ is incorrect, and the right word is إِيَابٌ: (TA:) [and if so, أَيَّبَ is perhaps changed from أَوَّبَ, like as أَيْبَةٌ is from أَوْبَةٌ; and تَأْيِيبٌ is perhaps its inf. n., changed from تَأْوِيبٌ:] or, as some say, إِيَابٌ signifies only the returning to one's family at night: (M, TA:) and أَهْلَهُ ↓ تأوّب and اهله ↓ ائتاب [as well as آبَ إِلَى أَهْلِهِ] signify he returned to his family at, or in, the night: (T, TA:) or آبَ إِلَيْهِمْ, (S,) [or آبَهُمْ, accord. to a copy of the A, where we find أُبْتُ بَنِي فُلَانٍ,] aor. as above; (TA;) and ↓ تَأَوَّبَهُمْ (S, A, K) and ↓, تَأَيَّبَهُمْ, (K,) ى taking the place of و, (TA,) inf. n. مُتَأَوَّبٌ and مُتَأَيَّبٌ, (M, * [in which the two forms of the verb are also given, but with the sing. pronoun of the third pers. instead of the pl.,] and K,) each in the form of a pass. part. n.; (TA;) he came to them at night: (S, M, * A, K:) and آبَ المَآءَ, (M,) inf. n. أَوْبٌ, (K,) signifies he came to the water, to drink, at night; as also ↓ ائتابهُ ; (M, K;) and ↓ تأوّبهُ : (M:) or, accord. to AZ, تَأَوَّبتُ signifies I came in the beginning of the night. (S.) You say also, آبَتِ الشَّمْسُ, (T, S, &c.,) aor. تَؤُوبُ, (M,) inf. n. مَآبٌ, (T,) or إِيَابٌ [in the CK اَياب] and أُيُوبٌ, (M, K,) The sun returned from its place of rising, and set: (Msb:) or the sun set; (T, S, M, A, K;) as though it returned to the place whence it commenced its course; (M;) [or] it is a dial. var. of غَابَت. (S.) And آبَ إِلَيْهِ People came to him from every direction, or quarter. (TA, from a trad.) The poet Sáideh Ibn-El-'Ajlán uses the expression, لَآبَكَ مُرْهَفٌ, meaning A thin sword would have come to thee; in which the verb may be trans. by itself, or the prep. إِلَى may be understood. (M, TA.) ― - He returned from disobedience to obedience; he repented. (TA.) And آبَ إِلَى اللّٰهِ He returned unto God from his sin, or offence, and repented. (Msb.) ― - آبَ بِهِ إِلَيْهِ He made him to return to him, or it; as also إِلَيْهِ ↓ اوّبهُ . (M.) And آبَ يَدَهُ إِلَى سَيْفِهِ, (as in a copy of the T,) or بِيَدِهِ, (as in a copy of the A, [which is probably here the more correct],) He put back his hand to his sword to draw it: (Lth, T, A:) and الى قَوْسِهِ [to his bow] to draw it: and الى سَهْمِهِ [to his arrow] to shoot it. (A.) ― - See also 2. 2 أوّب : see 1, first sentence: ― - and the same again, near the end. ― - He repeated, or echoed, the praises of God: thus in the saying [in the Kur xxxiv. 10], يَا جِبَالُ أَوِّبِى مَعَهُ 0 mountains, repeat ye, or echo ye, the praises of God with him; [i. e., with David;] (S, * M, TA;) but some read معه ↓ اُوبِى , meaning return ye with him in praising as often as he returneth therein: (M, TA:) or, accord. to the former reading, the meaning is, 0 mountains, labour ye with him in praising God all the day, until the night: (T:) for ― - أوّب, (T, A,) inf. n. تَأْوِيبٌ, (T, A, K) also signifies It (a company of men) journeyed by day: (Aboo-Málik, T:) or all the day, (T, A, K,) to the night, (T,) without alighting to rest: (TA:) تأويب being the same kind of day-journeying as إِسْآدٌ is of night-journeying: (T, M:) or he journeyed all the day, and alighted at night: (T, S:) or he journeyed by night: (Msb:) or تأويب (M, L, K) and ↓ مُؤَاوَبَةٌ (Lth, T, L, K) signify the vying, one with another, of travellingcamels, in pace, or going. (Lth, T, M, L, K.) A poet says ↓ تَجِدْهُ مِئْوَبَا ↓ وَإِنْ تُؤَاوِبْهُ [And if thou, or they, (meaning camels,) vie with him in pace, or going, thou wilt, or they will, find him to be one that overcomes therein]: so as related by Lth: but as related by others, تُؤَوِّبْهُ. (T.) 3 آوب 5 , inf. n. مُؤَاوَبَةٌ: see 2, in two places. 5 تأوّب and تأيّب : see 1, in five places. 8 ائتاب : see 1, in three places. Q. Q. 1 أَيَّبَ , originally أَيْوَبَ: see 1, first sentence. آبُ آب The name of a [Syrian] month [corresponding to August, O. S.]: an arabicized word. (IAar, M, K.) أَوْبٌ an inf. n. of 1. (S, M, Msb, K.) ― - Also The returning of the fore and hind legs of a beast in going along: (T, M, A, * K:) or quickness in the changing, or shifting, of the fore and hind legs in going along: (S:) and simply quickness, or swiftness. (M, K.) One says, مَا أَعْجَبَ أَوْبَ يَدَيْهَا How wonderful is the returning [or quick shifting] of her fore legs! (A.) And to one going at a quick pace, one says, الأَوْبَ الأَوْبَ [meaning Keep to the quick changing, or shifting, of the legs; a verb being understood: or Trot on! Trot on!]. (A.) ― - A right, or direct, way, course, or tendency; syn. قَصْدٌ and اِسْتِقَامَةٌ. (M [in which these two syns. are mentioned together] and K [in which another explanation intervenes between them, namely عادة, as though they were meant to be understood in different senses, which I do not think to be the case].) ― - A direction: as in the saying, رَمَى أَوبًا أَوْ أَوْبَيْنِ [He shot, or cast, in one direction, or in two directions]. (M, A.) ― - A course, way, mode, or manner, of acting, or conduct, or the like: (A:) custom. (Lh, M, A, K.) You say, كُنْتُ عَلَى صَوْبِ فُلَانٍ وَأَوْبِهِ I was [proceeding] in the course, way, mode, or manner, of acting, &c., of such a one. (A.) And مَا زَالَ هٰذَا أَوْبَهُ This ceased not to be his course, way, mode, or manner, &c.: (A:) or his custom. (Lh, M, A.) ― - A way, or road: (M, Msb, K:) a quarter: ('Eyn, M, A, K:) a tract, or side: ('Eyn, S:) a place: (S:) a place to which one returns [like مَآبٌ]. (A, Msb.) You say, جَاؤُوا مِنْ كُلِّ أَوْبٍ They came from every way, or road, (M, Msb,) or quarter, ('Eyn, M, A,) or tract, or side, ('Eyn, S,) and place, (S,) or place to which one returns. (A, Msb.) And أَوْبَا الوَادِى signifies The two sides of the valley. (A.) = Bees: (M, K:) a quasi-pl. n.: as though the sing. were آئِبٌ: AHn says that they are so called because of their returning to the مَبَآءَة, i. e. the place where they hive for the night. (M, TA.) See آئِبٌ. ― - The clouds. (K.) ― - The wind. (K.) أَوْبَةٌ and ↓ أَيْبَةٌ Return; (T, A, K;) as also ↓ إِيَابَةٌ , a subst. from آبَ. (Msb.) You say, لِيَهْنِئْكَ أَوْبَةُ الغَائِبِ [May the return of the absent give thee joy]. (TA.) And فُلانٌ سَرِيعُ الأَوْبَةِ and ↓ الأَيْبَةِ Such a one is quick in return. (A 'Obeyd, T, S. *) ― - Return from disobedience to obedience; repentance. (TA in art. ايب.) ― - كَلَامٌ لَا أَوْبَةَ لَهُ Speech, or language, without profit. (A.) = أَوْبَةٌ is also the sing. of أَوْبَاتٌ, which signifies The legs of a beast. (K, TA.) أَيْبَةٌ : see أَوْبَةٌ, in two places. = Also, (as in some copies of the K,) or ↓ إِيبَةٌ , (accord. to the CK,) or ↓ آئِبَةٌ , (accord. to the TK,) A noon-day draught or drink. (K.) إِيبَةٌ ايبه ايبة آيب آيبه آيبة : see what next precedes. أَوُوبٌ A she-camel quick in the changing, or shifting, of her fore and kind legs in going along. (S.) إِيَابَةٌ إِياب إِيابه ايابه ايابة : see أَوْبَةٌ. أَوَّابٌ Frequent in returning. (T.) ― - Frequent in returning unto God, from one's sins; (M, TA;) wont to repent, or frequent in repenting: (Zj, T, A, Mgh, Msb:) or turning from disobedience to obedience: or (S, L:) or a praiser of God; (Sa'eed Ibn-Jubeyr, TA;) by which is here meant, in the prayer of the period of the forenoon called الضُّحَى, when the sun is high, and the heat violent; hence termed صَلَاةُ الأَوَّابِينَ; which is performed when the young camels feel the heat of the sun from the parched ground: (TA:) or obedient: (Katádeh, TA:) or one who reflects upon his sins in solitude, and prays God to forgive them: (TA:) or one who keeps, or is mindful of, the ordinances prescribed by God, (حَفِيظٌ, [which is thus explained by Bd and Jel as occurring in the Kur l. 31,]) and does not rise from his sitting-place until he begs forgiveness of God: ('Obeyd Ibn-'Omeyr, T, TA: * [but this is evidently meant as an explanation of أَوَّابٌ together with حَفِيظٌ: see the Kur ubi suprà:]) or one who sins, and then returns to obedience, and then sins, and then returns to obedience. (TA.) آئِبٌ act. part. n. of آبَ; Returning: [&c.:] (M, Msb:) pl. أُوَّابٌ and أُيَّابٌ and ↓ أَوْبٌ [q. v.]: (M, K:) or, accord. to some, the last is a quasipl. n. (M, TA.) آئِبَةٌ The coming of camels to water, to drink, every night: whence the saying لَا تَرِدَنَّ المَآءَ إِلَّا آئِبَهْ [Do not thou come to the water, to drink, unless coming to it every night]. (IAar, M.) ― - See also أَيْبَةٌ. مَآبٌ مآب A place to which one returns: (T, S, K:) a settled, or fixed, abode, or dwelling-place: (TA:) the place to which one is translated, or removed, by death: (K, TA:) the goal to which the course of life ultimately leads one; or place to which one returns in the ultimate state, or world to come. (T, TA.) ― - The place where the sun sets. (TA.) ― - [A day-journey: pl. مَآوِبُ; as in the saying,] بَيْنَهُمَ ثَلَاثُ مَآوِبَ Between them two are three day-journeys. (K.) مِئْوَبٌ [A camel that overcomes in vying with another, or others, in pace, or going]: see an ex. voce أَوَّبَ. (T.) مَآبَةُ البِئْرِ [The place where the water flows again into the well to supply the deficiency occasioned by drawing;] the مَبَآءَة of the well; i. e. the place where the water collects in the well. (TA.) رِيحٌ مُؤَوِبَةٌ , (IB, CK,) or مُؤَوَّبَةٌ, (as in a copy of the M, and in some copies of the K,) A wind blowing throughout the whole day: (M, K:) or a wind that comes at night. (IB.) مُؤْتَابٌ : see مُتَأَوِّبٌ, in two places. مُتَأَوَّبٌ an inf. n. of 5, q. v.; as also ↓ مُتَأَيَّبٌ . (M, * K.) مُتَأَوِّبٌ Returning to one's family at, or in, the night; as also ↓ مُؤْتَابٌ : (TA:) or, as also ↓ مُتَأَيِبٌ , coming at night: or coming in the beginning of the night: (S:) [and so ↓ مُؤْتَابٌ , as in the following ex.:] “ وَمَنْ يَتَّقْ فَإِنَّ اللّٰهَ مَعْهُ وَرِزْقُ اللّٰهِ مُؤْتَابٌ وَغَادِ [And whoso feareth God, verily God is with him; and the supply of God cometh to him at night, or in the beginning of the night, and cometh early in the morning: يَتَّقْ being here put for يَتَّقِ, by a necessary poetical licence: see art. وقى]. (S.) مُتَأَيَّبٌ : see مُتَأَوَّبٌ. مُتَأَيِبٌ : see مُتَأَوِّبٌ. اود 1 أَوِدَ , aor. يَأْوَدُ, inf. n. أَوَدٌ, It (a thing, T, S, M, or an arrow, AHn, M) was, or became, of itself, crooked, curved, or bent. (T, S, M, A, * K.) [See also 5.] = آدَ, aor. يَؤُودُ, inf. n. أَوْدٌ, It (the day) receded, in the evening. (T, L.) ― - It (the evening, T, S) declined. (T, S, K.) ― - It (a thing, L) returned. (M, L, K.) ― - آدَتِ الظِّلَالِ The shadows returned, and inclined towards the east. (L.) ― - آدَ عَلَيْهِ He inclined towards him; or pitied him. (M.) = آدَهُ, (T, S, Msb,) first pers. أُدْتُهُ, (M,) or أُدتُّهُ, (K, TA, [in the CK, erroneously, اِدتُّهُ,]) aor. يَؤُودُ, inf. n. أَوْدٌ, (As, T, M, Msb,) He crooked, curved, or bent, it; (As, T, S, L, Msb, K;) i. e., a stick, (As, T, L,) or other thing; (L;) as also ↓ أوّدهُ . (L, K.) ― - آدَهُ, aor. يَؤُودُ, (T, S, M, &c.,) inf. n. أَوْدٌ (S, M, K) and أُوُودٌ, (M, K,) It (a load) oppressed him by its weight; pressed heavily upon him; burdened him. (AZ, T, S, A, Msb.) And It (a thing, or an affair,) oppressed, distressed, or afflicted, him: (M, L, K:) and [in like manner] ↓ تأوّدهُ , (L, K,) or ↓ تآودهُ , (T,) as also تآداهُ, (L, K,) the last formed by transposition (T, L) from the second, (T,) or first, (L,) said of an affair, it pressed heavily upon him; oppressed him. (T, L, K.) You say, ↓ مَا آدَكَ فَهْوَ لِى آئِدٌ What hath burdened [or distressed] thee, it (that thing) is burdening [or distressing] to me. (S.) 2 اَوَّدَ see 1. 5 تأوّد It (a stick, T, L, or some other thing, L) became, by an extraneous operation, crooked, curved, or bent; (T, S, M, A, L, K;) as also ↓ انآد . (T, S, M, L, K: [in the CK فَأْتادَ is erroneously put for فَانْآدَ.]) El-'Ajjáj says لَمْ يَكُ يَنْآدُ فَأَمْسَى انْآدَا [He used not to become bent, and he has become bent], making the pret. to be a denotative of state because قَدْ is meant to be understood, as in the saying in the Kur [iv. 92], أَوْ جَاؤُوكُمْ حَصِرَتْ صُدُورُهُمْ. (S.) You say also, تَأَوَّدَتْ فِى قِيَامِهَا She (a woman) bent in her rising, by reason of her heaviness. (T and L in art. وأد.) = : see آدَهُ. 6 تآودهُ تآوده تآودة : see آدَهُ. 7 انآد انآد : see 5, in two places. ― - Also He became oppressed, or burdened [by a load]. (Msb.) أَوِدٌ ; (T, M;) or ↓ آوَدُ ; fem. أَوْدَآءُ; (K;) Crooked, curved, or bent. (T, M, K.) آوَدُ آود ; fem. أَوْدَآءُ: see what next precedes. آئِدٌ Burdening [or distressing]. (S.) See 1, last sentence. مَؤُودٌ Oppressed, pressed heavily upon, or burdened, by a load. (S.) مَآوِدُ مآود Calamities: (IAar, M, L, K:) as also مَوَائِدُ, which is app. formed by transposition. (M, L.) Some say that مآود is pl. of مُؤْيِدٌ, and derive this word [which see in art. ايد] from آدَهُ, aor. يَؤُودٌ, meaning “ it oppressed him by its weight: ” (T, L:) or it has no sing. (IAar, M.) اوز إِوَزٌّ أوز إِوز إِوزة اوز وز (S, Msb, K) and إِوَزَّةٌ, (S,) or the latter is the n. un. of the former, [which is a coll. gen. n.,] (Msb,) i. q. بَطٌّ [The goose, or geese; and the duck, or ducks; but اوزّ is generally applied to the former of these birds; and بطّ, to the latter; agreeably with a statement in the Jm, that بَطٌّ is applied by the Arabs to the small, and إِوَزٌّ to the large]; (S, K;) as also وَزٌّ, of which the n. un. is وَزَّةٌ: (Msb:) إِوَزٌّ is of the measure فِعَلٌّ: (Msb:) [but see what follows:] the pl. is إِوَزُّونَ, (S, Msb, K,) a form which is sometimes used, (S, Msb,) and which is anomalous. (Msb.) [See also كُرْكِىٌّ.] ― - [Hence,] إِوَزٌّ also signifies (assumed tropical:) Short and thick: (K:) fleshy without being tall: (Lth, TA:) fem. with ة. (TA.) El-'Okberee asserts that the أ is augmentative, because it is followed by three radical letters: (MF, TA:) but ISd says that it is of the measure فِعَلٌّ, and may not be of the measure إِفْعَلٌ, [i. e., originally إِوْزَزٌ,] because this does not occur as the measure of an epithet. (TA.) [It seems, however, that اوزّ is in this case a subst. used tropically as an epithet, after the manner of many nicknames.] ― - Also, applied to a man, and to a horse, and to a camel, Firm in make: (AHei in the Expos. of the Tes-heel, and TA:) or, applied to a horse, compact and strong in make. (TA.) إِوَزَّي إِوزة إِوزي اوزى اوزي A manner of walking in which is a moving up and down: or leaning on one side; (K;) [the latter omitted in the CK;] at one time on the right and at another on the left [like a goose or duck]: (TA:) and the walk of a sprightly horse. (TA.) Az says that it may be of the measure إِفْعَلَى, [i. e., originally إِوْزَزَّى,] or فِعَلَّى; but Abu-l-Hasan holds the latter to be the more correct, because it is the measure of many words relating to walking; as جِيَضَّى, and دِفَقَّى. (TA.) أَضٌ مَأْوَزَةٌ A land abounding with the birds called إِوَزّ. (Sgh, K.) اوس آسٌ آس [The myrtle;] a certain kind of tree, (S, Msb, K,) well known, (S, K,) fragrant, (IDrd, M, Msb,) and evergreen, abundant in the land of the Arabs, growing in the plains and mountains, and increasing so as to become a great tree: (AHn, M, TA:) n. un. with ة: (AHn, M, Msb, K:) IDrd says, I think it an adventitious word, although used by the Arabs, and occurring in chaste poetry. (M, TA.) اوف 1 آفَتِ البِلَادُ آفت البلاد , aor. تَؤُوفُ, inf. n. أَوْفٌ and آفَةٌ (M, TA) and أُوُوفٌ, (M,) or أُؤُوفٌ, (TA,) The country, or countries, had therein what is termed آفَة [i. e. a blight or blast or the like, or a pest or plague or the like]. (M, TA.) And إِيفَ الطَّعَامُ, (Ibn Buzurj, T,) or الزَّرْعُ, (K,) or البَّشْىءُ, with the verb in the pass. form, (Msb,) like قِيلَ, (K,) The wheat, or seed-produce, or thing, became affected, or smitten, with what is termed آفَة [i. e. a blight, blast, taint, canker, or the like]. (T, K, Msb.) And آفَ القَوْمُ, (M, TA,) and أُوفُوا, (K,) thus in a correct copy of the 'Eyn, (TA,) and إِيفُوا, (Lth, T, K,) and أُفُوا, (K, TA,) [in the CK اُفِّفُوا,]) and إِفُوا, (Lth, T, K, [in the CK اُفُوا,]) the last, namely, إِفُوا, with the ا termed مُمَالَة, having a quiescent letter [i. e. ى] rendered apparent by utterance but not by writing, between it and the ف, (T, K, * [in which is a strange omission, of the words سَاكِنٌ بَيَّنَهُ اللَّفْظُ لَا الخَطُّ as in the T, or سَاكِنَةٌ يُبَيِّنُهَا الخ as in the TA,] TA,) The people became affected, or smitten, with what is termed آفَة [i. e. a pest or plague or the like]. (Lth, T, M, K.) Lth says, in this case one says إِفُوا, and in one dial. إِيفُوا: (T:) in several copies of his book, in one dial. أُفِّفُوا, with two distinct ف s, of which the former is with teshdeed: but in some copies as mentioned just before. (Sgh, TA.) آفَةٌ آفه آفة [A blight, blast, taint, canker, disease, bane, pest, plague, or the like; any evil affection; an evil; a cause of mischief or harm or injury; anything that is noxious or destructive; a calamity;] i. q. عَاهَةٌ; (S, Msb, K;) i. e. (Msb, [in the K “ or, ”]) an accident that mars, or corrupts, that which it affects, or befalls, or smites: (T, M, O, Msb, K:) pl. آفَاتٌ. (Msb, K.) [See 1.] One says, آفَهُ الظَّرْفِ الصَّلَفُ وَ آفَةُ العِلْمِ النِّسعيَانُ [The bane of elegance in manners, or the like, is the overpassing the due limits therein, and arrogating to oneself superiority therein, through pride; and the bane of science is forgetfulness]. (T.) And it is said in a trad., آفَةُ الحَدِيثِ الكَذِبُ وَ آفَةُ العِلْمِ النِّسْيَانُ [The bane of discourse is lying; and the bane of science is forgetfulness]. (TA.) And hence the saying, لِكُلِّ شَىْءٍ آفَةٌ وَ لِلْعِلْم آفَاتٌ [To everything there is a bane; and to science there are banes]. (TA.) مَؤُوفٌ , (Ks, T, S, M, Msb, K,) originally مَأْوُوفٌ, (Msb,) and ↓ مَئِيفٌ , (Ibn-Buzurj, T, K,) Affected, or smitten, with what is termed آفَة; (T, S, M, &c.;) applied to wheat, (Ks, Ibn-Buzurj, T, M,) or seed-produce, (S, K,) &c. (Msb.) مَئِيفٌ : see مَؤُوفٌ. اوق أُوقِيَّةٌ : see art. وقى. اول 1 آلَ آل , aor. يَؤُولُ, (T, S, M, &c.,) inf. n. أَوْلٌ (T, M, Mgh, Msb, K) and مَآلٌ (M, K) and إِيَالٌ, which last is used as a subst. in relation to objects of the mind, (Msb,) and أَيْلُولَةٌ [like دَيْمُومَةٌ], (TA,) He, or it, returned; syn. رَجَعَ; (T, S, M, Mgh, Msb, K;) and عَادَ; (T;) [and he resorted; (see an instance voce إِيَّلٌ;)] إِلَيْهِ to it; (M, K;) namely a thing [of any kind; the thing, or place, whence he, or it, originated, or came; his, or its, origin, or source; his, or its, original state, condition, quantity, weight, &c.; any place; and a former action, or saying, or the like: see رَجَعَ, by which, as the explanation of آلَ, may be meant to be implied some other significations, here following, which these two verbs have in common]: (M:) and آلَ عَنْهُ he (a man, M) returned, or reverted, from it. (M, K.) ― - From آلَ as syn. with رَجَعَ is the phrase, فُلَانٌ يَؤُولُ إِلَى كَرَمٍ [meaning either Such a one returns to generosity, or, as كَرَمٌ is used in the sense of كِرَامٌ, is referable to generous, or noble, ancestors]. (TA.) [And hence the phrase,] آلَ إِلَيْهِ بِنَسَبٍ [He bore a relation to him, as a member to a head, by kindred], and بِدِينٍ [by religion]. (Ibn-'Arafeh.) And the saying, in a trad., مَنْ صَامَ الدَّهْرَ فَلَا صَامَ وَ لَا آلَ, i. e. (tropical:) [He who fasts ever, or always, may he neither fast] nor return to what is good. (TA.) [In the Mgh, art. دهر, for آل I find أَفْطَرَ; and it is there said that this is an imprecation uttered by the Prophet, lest a man should believe this kind of fasting to be ordained by God; or, through impotence, should become insincere; or because, by fasting all the days of the year, he would do so on the days on which fasting is forbidden. See other readings voce أَلَا in art. الو.]) ― - Hence also the saying, آلتِ الضَّرْبَهُ إِلَى النَّفْسِ, meaning (assumed tropical:) The blow, or stroke, resulted in destroying life; in slaying, or killing. (Mgh.) ― - Hence also, آلَ الأَمْرُ إِلَى كَذَا [The affair, or case, became ultimately reduced to such a state, or condition; came to such a result; came to be thus]. (Msb.) ― - Hence also, طَبَخْتُ الشَّرَابَ فَآلَ إِلَى قَدْرِ كَذَا I cooked the wine, or beverage, and it became reduced (رَجَعَ) to such a quantity. (S.) And طَبَخَهُ حَتَّى آلَ إِلَى الثُّلُثِ أَوِالرُّبعِ He cooked it (namely نَبِيذ [i. e. must, or mead, or wort,]) until it became reduced (رَجَعَ) to the third, or to the fourth: (T:) or, said of the same, (Mgh,) or of medicine, (TA,) حَتَّى آلَ المَنَّانِ مَنَّا وَاحِدًا, (Mgh,) or إِلَى مَنٍّ وَاحِدٍ, (TA,) until twice the quantity, or weight, of a مَنّ became [reduced to] (صَارَ) one مَنّ. (Mgh.) ― - [Hence also, مَجَازُ الأَوْلِ The proleptic, or anticipative, trope; as فَصِيلٌ applied to “a young camel” before it is weaned, because it is to be weaned.] ― - [And hence also, app.,] آلَ الشَّىْءُ, inf. n. مَآلٌ, The thing [became reduced in quantity or size;] decreased; diminished; or became defective, or deficient. (M, K.) And آلَ لَحْمُ النَّاقَةِ The flesh of the she-camel went away, so that she became lean, or slender and lean, or lean and lank in the belly. (T, K.) ― - آلَ, (T, S, M, K,) inf. n. أَوْلٌ (T, M, K) and إِيَالٌ, (M, K,) is also said of tar, (T, S, M,) and of honey, (S,) and of milk, (M,) and of wine, or beverage, (TA,) and of urine, (M,) or of the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state, (T,) and of oil, (M, K,) and other things, (K,) as meaning It became thick: (T, S, M, K:) said of milk, it thickened and coagulated: (M:) said of wine, or beverage, it thickened, and became intoxicating in its utmost degree: (Az, TA:) and said of oil, it attained its full perfume, or sweetness of odour, by being well prepared or compounded. (T.) ― - مَا لَكَ تَؤُولُ إِلَى كَتِفَيْكَ [written in the TA without any vowel-signs, app. meaning (tropical:) What aileth thee that thou shruggest thy shoulders? lit., drawest thyself together to thy two shoulder-blades?] is said [to a man] إِذَا انْضَمَّ إِلَيْهِمَا وَاجْتَمَعَ [when he draws himself together to them, and contracts himself]; and is a tropical phrase: so says Z. (TA.) ― - آلَ مِنْ فُلَانٍ He escaped, or became safe or secure, from such a one: a dial. var. of وَأَلَ: (T, K:) of the dial. of the Ansár. (TA.) ― - You say also, آلَ, aor. يَؤُولُ; (T, Msb;) or أَوِلَ, aor. يَأْوَلُ; (K;) meaning He, or it, preceded; went before; was, or became, before, beforehand, first, or foremost; (T, Msb, K;) and came: (Msb:) with this, also, وَأَلَ is syn.; and from it [says Az] is most probably derived أَوَّلُ, so that its original form is أَأْوَلُ: [or, as Fei says,] hence is derived the phrase, used by the vulgar, العَشْرُ الأَوَّلُ with fet-h to the hemzeh [as meaning “the first, or preceding, ten (nights of the month),” for الأُوَلُ, pl. of الأُولَى, fem. of الأَوَّلُ; but this is generally regarded as being originally الأَوْأَلُ, from وَأَلَ]. (Msb.) = آلَهُ: see 2. ― - Accord. to Lth, (TA,) أُلْتُهُ, (M, K,) aor. أَؤُولُهُ, inf. n. أَوْلٌ, (TA,) signifies I made it (namely, milk, M, or oil &c., K) to thicken, (M, K,) and to coagulate; (M;) the verb being both intrans. and trans.: (K:) but Az says that it is not known as trans., in this sense, in the language of the Arabs [of the classical ages]. (TA.) = آلَ رَعِيّتَهُ, (S, M, Msb, K,) aor. يُؤُولُ, inf. n. أَوْلٌ (S) and إِيَالٌ, (S, M, K,) of which the simple subst. is إِيَالَةٌ, (S, * Msb,) He (a prince or commander, S, or a king, M, K) ruled, or governed, his subjects; presided over their affairs, as commander or governor; (S, M, Msb, K;) and did so well: (S:) and آلَ عَلَيْهِمْ, inf. n. أَوْلٌ and إِيَالٌ and إِيَالَةٌ, [or this last, as said above, is a simple subst.,] he presided over them; held command, or authority, over them; (M, K;) namely, a people, or company of men; (K;) or, over their affairs. (TA.) It is said in a prov., (M,) قَدْ أُلْنَا وَإِيلَ عَلَيْنَا (T, S, M) We have ruled and been ruled; (T;) we have presided and been presided over. (M.) ― - آلَ مَالهُ, (T, S, M, * Msb, K,) inf. n. إِيَالَةٌ, (T, Msb,) He put into a good, or right, state, or condition, and managed, or tended, his مال [meaning cattle]; (T, S, M, * K;) as also ↓ ائتالهُ [written with the disjunctive alif اِيتَالَهُ], (K,) inf. n. اِيتِيَالٌ: (S:) or he managed his camels, and his sheep or goats, in such a manner that they throve, or became in a good state or condition, by his management. (Msb.) Lebeed describes a female singer “ إِبْهَامُهَا ↓ بِمُوَتَّرٍتَأْتَالُهُ ” (T, S,) meaning with a stringed lute, (EM p. 169,) which her thumb adjusts; (S, EM;) from أُلْتُ, (T, S,) signifying I put into a good, right, or proper, state, or condition. (T. [But see another reading in the first paragraph of art. اوي.]) You say also, أُلْتُ الشَّىْءَ meaning I composed, or collected together, the thing, and put it into a good, right, or proper, state, or condition: and some of the Arabs say, اللّٰهُ عَلَيْكَ ↓ أَوَّلَ أَمْرَكَ, i. e. May God compose for thee thine affair: and, by way of imprecation, اللّٰهُ ↓ لَا أَوَّلَ عَلَيْهِ شَمْلَهُ [May God not compose for him his discomposed, disorganized, deranged, or unsettled, affair, or affairs]. (T.) ― - أُلْتُ الإِبلَ, inf. n. أَوْلٌ and إِيَالٌ, also signifies I drove the camels: (M:) or, accord. to the T, I bound the camels' udders with the أَصِرَّة (صَرَرْتُهَا) until the time of milking, when I loosed them. (TA.) 2 أوّلهُ إِلَيْهِ , (M, K,) inf. n. تَأْوِيلٌ, (TA,) He returned it (namely, a thing, M) to him, or it; he made it, or caused it, to return to him, or it; syn. رَجَعَهُ: (M, K: in the CK رَجَّعَهُ:) and ↓ آلَهُ also signifies the same; syn. رَدَّهُ. (TA.) You say, أَوَّلَ اللّٰهُ عَلَيْكَ ضَالَّتَكَ May God restore to thee thy stray; (T, * TA;) cause it to return to thee; (TA;) bring together thee and it. (T.) And أَوَّلْتُهُ إِلَى كَذَا I caused him, or it, to come to such a state or condition; brought, or reduced, him, or it, thereto; syn. صَيَّرْتُهُ إِلَيْهِ. (T.) ― - See also 1, near the end of the paragraph, in two places. ― - تَأْوِيلٌ also signifies The discovering, detecting, revealing, developing, or disclosing, or the explaining, expounding, or interpreting, that to which a thing is, or may be, reduced, or that which it comes, or may come, to be: (S, O, TA:) you say, أَوَّلْتُهُ, inf. n. تَأْوِيلٌ; and ↓ تَأَوَّلْتُهُ , inf. n. تَأَوُّلٌ; in one and the same sense: and hence the saying of El-Aashà: “ حُبِّهَا ↓ عَلَى أَنَّهَا كَانَتْ تَأَوُّلُ رِبْعِىِّ السِّقَابِ فَأَصْحَبَا ↓ تَأَوُّلَ ” (S:) or حُبَّها ↓ تاوَّل : (so in a copy of the T: [the former word being, accord. to this reading, a contraction of تَتَأَوَّلُ; but this does not altogether agree with what here follows:]) AO says, تَأَوُّلُ حُبِّهَا means تَفْسِيرُهُ وَمَرْجِعُهُ: [i. e., the explanation of her love, or of the (poet's) love of her, and the state, or condition, to which it eventually came, is this:] (S:) it was small in his heart, and ceased not to grow until it became great; like as the little young camel [born in the season called ربيع, or in the beginning of the breeding-time,] ceases not to grow until he becomes great like his mother, (T, * S,) and has a son accompanying him: (S:) [or] أوّلهُ and ↓ تأوّلهُ , (M, K,) inf. n. of the former as above, (K,) when said of language, signify دَبَّرَهُ وَقَدَّرَهُ وَفَسَّرَهُ [he considered its end, or what it might be to which it led or pointed, and compared one part of it with another, and then explained, or expounded, or interpreted, it]: (M, K:) hence, [if the explanation in the M and K be meant to denote three distinct meanings, which I do not think to be the case,] it would seem as though تَأْوِيلٌ and تَفْسِيرٌ were syn.; but accord. to other authorities, they differ: (TA:) [Az says,] accord. to Ahmad Ibn-Yahyà, these two words and مَعْنًى are all one: but تأويل seems to me to signify the collecting the meanings of dubious expressions by such expression as is clear, or plain, without dubiousness: or, accord. to Lth, it is the interpreting of language that has different meanings; and this cannot be rightly done but by an explanation which changes the expression; as also ↓ تأَوُّلٌ : (T:) or the turning a verse of the Kuran from its apparent meaning to a meaning which it bears, or admits, when the latter is agreeable with the Scripture and the Sunneh: for instance, in the words of the Kur [vi. 95, &c.], يُخْرِجُ الْحَىَّ مِنَ المَيِّتِ, if the meaning be [thus explained] “He produceth the bird from the egg,” this is تفسير: and if [it be explained as meaning] “He produceth the believer from the unbeliever,” or “the knowing from the ignorant,” this is تأويل: so says Ibn-El-Kemál: (TA:) [hence, although it may often be rendered by interpretation, like تفسير, it more properly signifies the rendering in a manner not according to the letter, or overt sense; explaining the covert, or virtual, meaning; interpreting in a manner not according to the obvious meaning:] or the reducing a thing to its ultimate intent, whether it be a saying or an action: (Er-Rághib, TA:) or تفسير signifies the “discovering, detecting, revealing, or disclosing, what is meant by a dubious expression;” and تأويل, the reducing one of two senses, or interpretations, which an expression bears, or admits, to that which suits the apparent meaning: (L and K in art. فسر, and TA in that and in the present art.:) or the former signifies the “expounding, explaining, or interpreting, the narratives which occur collected without discrimination in the Kuran, and making known the significations of the strange words or expressions, and explaining the occasions on which the verses were revealed;” and the latter, the explaining the meaning of that which is مُتَشَابِهِ, [or what is equivocal, or ambiguous,] i. e., what is not understood without repeated consideration. (TA: [in which are some further explanations; but these add nothing of importance.]) ― - [Hence, أوّل لَفْظًا, in grammar, He rendered a word, or an expression, or a phrase, in grammatical analysis, by another word, or expression, or phrase.] ― - And [hence likewise,] تَأْوِيلٌ signifies also The interpretation, or explanation, of a dream; the telling the final sequel, or result, thereof: (M, K:) as in the Kur xii. 101. (M.) ― - It is also used [as a simple subst.] to signify The end, issue, result, or final sequel, of a thing; syn. عَاقِبَةٌ; (Bd in iv. 62 and xvii. 37;) or ↓ مَآلٌ ; (Jel in the same places;) or مَرْجِعٌ, and مَصِيرٌ; as in the Kur [iii. 5], وَمَا يعْلَمُ تَأْوِيلَهُ إِلَّا اللّٰهُ [But none knoweth the end, &c., thereof, except God]: (A'Obeyd, T:) or this phrase means, but none knoweth when will be the resurrection, and to what the case will eventually come, (T, M,) when the hour shall arrive, (TA,) except God: (T, M:) so says Aboo-Is-hák: (T:) and in like manner, [in the Kur vii. 51,] هَلْ يَنْظُرُونَ إِلَّا تَأْوِيلَهُ means Do they wait for aught save the result to which their case will come by the resurrection? (Aboo-Is-hák, T, M:) or, the result to which it will come (Bd, Jel) in the manifestation of its truth by the appearance of the promises and threats of which it has told? (Bd:) in like manner, also, the saying, تَقْوي اللّٰهِ أَحْسَنُ تَأْوِيلًا means The fear of God is best in respect of result; syn. عَاقِبَةً. (TA.) 5 تَاَوَّلَ see 2, in the former half of the paragraph, in six places. ― - تأوّل فِيهِ الخَيْرَ He discovered in him the existence of good, or goodness, from its outward signs: and he sought, or looked for, good, or goodness, in him. (TA.) You say also, تَأَوَّلْتُ فِى فُلَانٍ الأَجْرَ I sought, or looked for, recompense in (or of or from) such a one. (T.) 8 إِاْتَوَلَ see 1, near the end of the paragraph, in two places. 10 استآل الرُّؤْيَا He sought the interpretation of the dream, by consideration. (TA in art. سوأ.) آلٌ آل A man's أَهْل [or family]; (T, S, M, Msb, K;) i. e. his relations: (Msb:) his عَشِيرَة [or kinsfolk; or nearer, or nearest, relations by descent from the same father or ancestor; &c.]; from أَوْلٌ as signifying رُجُوعٌ, because recourse is had to them in all affairs: (Har p. 578:) and his household; (S, TA;) the people of his house: (Msb:) and his followers; (S, Msb, K;) including soldiers: (S, TA:) and his أَوْلِيَآء [i. e. friends, and the like]: (K:) those who bear a relation to him, as members to a head, (مَنْ آلَ إِلَيْهِ,) by religion or persuasion or kindred; as in the Kur iii. 9 and viii. 54 and 56 &c.: (Ibn-'Arafeh:) [or in these and many other instances, it may be rendered people:] but in general it is not used save in relation to that in which is eminence, or nobility; so that one does not say, آلُ الإِسْكَافِ, like as one says أَهْلُهُ: (K:) and it is peculiarly used as a prefix to the proper names of rational beings; not to indeterminate nouns, nor to nouns of places or of times; so that one says, آلُ فُلَانٍ; but not آلُ رَجُلٍ, nor آلُ زَمَانِ كَذَا, nor آلُ مَوْضَعِ كَذَا, like as one says, [أَهْلُ رَجُلٍ, and أَهْلُ زَمَانِ كَذَا, and] أَهْلُ بَلَدِ كَذَا and مَوْضِعِ كَذَا: (TA:) Ks disallows its being prefixed to a pronoun; so that one should not say, آلُهُ, but أَهْلُهُ; but his opinion in this matter is not correct: it is originally أَوَلٌ; the و being changed into ا, (M, * Msb,) as in قَالَ [which is originally قَوَلَ]: so say some: (Msb:) or it is originally أَهْلٌ, (T, M, Msb, K,) then أَأْلٌ, and then آلٌ: (K:) so say some, arguing thus from its having أُهَيْلٌ for its dim.: (T, Msb:) but accord. to Ks, it assumes the form ↓ أُوَيْلٌ as a dim.: (T:) or each of these is its dim. (M, K.) By the آل of the Prophet are meant, accord. to some persons, His followers, whether relations or others: and his relations, whether followers or not: (Ahmad Ibn-Yahyà, T:) or, as some say, his family (أَهْلُهُ [q. v.]) and his wives: [but it seems to be indicated that what I have rendered “and his wives” is meant as an explicative adjunct to اهله:] or, as some say, the people of his religion: (Esh-Sháfi'ee, T:) being himself asked who were his آل, he answered all pious persons: (Anas, TA:) but in a trad. in which it is said that the poor-rates are prohibited to him and to his آل, by this is meant those to whom was appropriated the fifth [of the spoils] instead of the poor-rates; and these were the genuine descendants of Háshim and El-Muttalib. (Esh-Sháfi'ee, T.) ― - يَا لَزَيْدٍ and يَالَ زَيْدٍ, accord. to the Koofees, are contractions of يَا آلَ زَيْدٍ [O family of Zeyd]. (Mughnee, on the letter ل; and El-Ashmoonee on the Alfeeyeh of Ibn-Málik, section الاستغاثة. [See the letter ل.]) ― - [See also إِيلَةٌ.] = (tropical:) I. q. شَخْصٌ [meaning The body, or corporeal form or figure or substance, (of anything, as is said in the T,) which one sees from a distance; or, in this case, often, though not always, the person, or self]; (AA, T, S, M, K;) of a man: a metaphorical application, from آلٌ as signifying أَهْلٌ and عَشِيرَةٌ; because comprising the members and the senses. (Har p. 578.) ― - Sometimes, it is redundant, or pleonastic; [being only used for the sake of metre in verse, or to give more force to an expression;] as in the following instance: “ أُلَاقِى مِنْ تَذَكُّرِ آلِ لَيْلَى كَمَا يَلْقَى السَّلِيمُ مِنَ العِدَادِ [I experience, from remembrance of Leylà, or of Leylà's person or self, the like of what the person bitten or stung by a venomous reptile experiences from the paroxysm of pain occasioned by the bits or sting]. (TA.) [See also another ex., voce جَأْبٌ; and another, voce مِزْمَارٌ.] ― - [Like شَخْصٌ, it seems to be sometimes applied to Any material thing that is somewhat high, and conspicuous: and hence, perhaps, the signification next following.] ― - مَا أَشْرَفَ مِنَ البَعِيرِ [app. meaning The overtopping, or higher, part, or parts, of the camel]. (M, K.) ― - A [tent of the kind called] خَيْمَة. (M.) ― - The poles of the خَيْمَة; (M, K;) as also ↓ آلَةٌ ; of which the pl. is آلاتٌ: (K:) or ↓ آلَةٌ is the sing. of آلٌ and آلَاتٌ, [or n. un. of the former and pl. of the latter,] which signify the pieces of wood (خَشَبَات) upon which the خيمة is raised, or constructed: and hence Kutheiyir likens the legs of his she-camel to four آلات of the [wood of the tree called] طَلْح. (S.) ― - The pieces of wood (خَشَب, T, M, K) of خَيْم [or tents], (M,) stripped [of the tent-cloths]. (T, TA.) ― - Also, [app. because rising from the general surface of the ground,] The extremities and sides of a mountain. (M, K. *) = The سَرَاب [or mirage]: (As, T, M, K:) or peculiarly applied to that which is in the first part of the day, (K,) as though raising figures seen from a distance (شُخُوص), and making them to quiver: (TA:) or that which one sees in the first part of the day, and in the last part thereof, as though raising figures seen from a distance (شخوص); not the same as the سراب: (S:) or what resembles the سراب: (Msb:) or, as some say, that which is in the ضُحَى [or early part of the day when the sun is yet low], like water between the sky and the earth, [in appearance] raising figures seen from a distance (شخوص), and making them to quiver; whereas the سراب is that which is at mid-day, [apparently] cleaving to the ground, as though it were running water: Th says, the آل is in the first part of the day: (M:) As says that the آل and the سراب are one: but others say that the former is from the ضُحَى [see above] to the declining of the sun from the meridian; whereas the سراب is after the declining of the sun from the meridian to the prayer of the عَصْر; and in favour of their assertion they urge, that the former [in appearance] raises everything so that it becomes what is termed آل, i. e. شَخْص; for the آل of everything is its شخص; and that the سراب [in appearance] lowers every شخص in it so that it becomes [as though it were] cleaving to the ground, having no شخص: Yoo says, the Arabs say that the آل is from the غُدْوَة [or period between the prayer of daybreak and sunrise] to the time when the sun is very high, or near the meridian; then it is called سراب for the rest of the day: ISk says, the آل is that which [in appearance] raises figures seen from a distance (شخوص), and is in the ضُحَى [explained above]; and the سراب is that which is upon the surface of the ground, as though it were water, and is at midday: and this, I [namely Az] say, is what I have found the Arabs in the desert to say: (T:) El- Hareeree speaks of the glistening of the آل; app. using this word in the sense of سراب; for it is the latter that glistens; not the former: (Har p. 363:) the word is masc. and fem. (Msb, K.) The phrase يَرفَعُ الْآلَا, ending a verse (S, M) of En-Nábighah, (M, TA,) i. e. Edh-Dhubyánee, (TA,) or El-Jaadee, (S,) [variously cited in the S and M and TA,] is an instance of inversion; the meaning being يَرْفَعُهُ الْآلُ [The آل raising it]: (S, TA:) or the meaning is, making the آل conspicuous more than it would otherwise be; the agent of the verb being a prominent portion of a mountain, which, being itself raised [in appearance] by the آل, has the effect of doing this. (M.) = See also the next paragraph. = And see أَلَيَانٌ, in art. الي. آلَةٌ آله آلة i. q. أَدَاةٌ [i. e. An instrument; a tool; an implement; a utensil: and instruments; tools; implements; utensils; apparatus; equipments; equipage; accoutrements; furniture; gear; tackling;] (S, M, K) with which one works, for himself or for another: it is both sing. and pl.: (M, K:) or, (K,) as some say, (M,) it is a pl. having no sing. (M, K) as to the letter: (M:) [but it is very often used as a sing.:] and the pl. is آلَاتٌ. (S, K.) In the saying of 'Alee, يَسْتَعْمِلُ آلَةَ الدِّينِ فِى طَلَبِ الدُّنيَا [lit. He makes use of the instrument of religion in seeking the goods of the present world], (assumed tropical:) science, or knowledge, is meant; because thereby only is religion. (M.) ― - [A musical instrument;] a lute; a musical reed, or pipe; the [kind of mandoline called] طُنْبُور. (TA.) ― - The male organ of generation. (TA.) ― - The bier of a corpse. (Abu-l-'Omeythil, S, M, K.) Thus, accord. to some, in the following verse, (S, * M,) of Kaab Ibn-Zuheyr: “ كُلُّ ابْنِ أُنْثَى وَإِنْ طَالتْ سَلَامَتُهُ يَوْمًا عَلَى آلَةٍ حَدْبَآءَ مَحْمُولُ [Every son of a female, though his health, or safety, long continue, is one day borne upon a gibbous bier: for the bier of the Arabs of the desert was generally composed of two poles connected by a net-work of cords upon which the corpse lay depressed]: (S, M:) or, as some say, [in a distressing state, or condition; for, they say,] آلَة here signifies حَلَة. (TA.) ― - See also آلٌ, in two places, near the middle of the paragraph. = A state, or condition; i. q. حَالَةٌ [as mentioned above]: (T, S, M, K:) pl. [or rather coll. gen. n.] ↓ آلٌ . (T, S.) You say, هُوَبِآلةِ سَوْءٍ [He is in an evil state or condition]. (S.) ― - I. q. شِذَّةٌ [Straitness; difficulty; distress; &c.]. (M, K.) إِيلَةٌ أيل أيله أيلة ايله ايلة آيل آيله آيلة sometimes signifies The relations to whom one goes [or is traced] back in genealogy. (Ibn- 'Abbád.) [See also آلٌ.] ― - You say also, رَدَدْتُهُ إِلَى إِيلَتِهِ I made him to go back, or revert, to his natural disposition: or, to his [original] state or condition. (Ibn-'Abbád.) أُولُو , in the gen. and accus. أُولِى: see أُلُو, in art. أُولَى. أُولَى fem. of أَوَّلُ: see the latter in art. وأل. = أُولَى as a pl., and its var. أُولَآءِ; and أُولٰئِكَ, or أُولَآئِكَ; &c.: see أُلَى, in art. الى. أَوَالٌ A certain idol of [the tribes of] Bekr and Teghlib, (K, TA,) the two sons of Wáïl. (TA.) أوَيْلٌ dim. of آلٌ, q. v. (Ks, T, M, K.) إِيَالٌ ايال The vessel, or receptacle, of thickening, or thick, milk: (M:) [or, accord. to the K, this seems to be termed ↓ أُيَّلٌ : see آئِلٌ:] or, in which wine (شَرَاب), or expressed juice, or what is pressed, or squeezed, so that its juice is forced out, or the like thereof, is made to thicken. (TA.) = [Also an inf. n. of 1, which see throughout.] إِيَالَةٌ إِيالة اياله ايالة Rule, or government: (S, Msb:) [accord. to some, an inf. n. of آلَ as a trans. verb: accord. to others,] a simple subst. (Msb.) أَوَّلُ and its variations &c., see art. وأل: some, on account of difference of opinion from others respecting its radical letters, have mentioned this word in the present art. (TA.) أَيِّلٌ : see إِيَّلٌ: = and see also آئِلٌ, last sentence. أُيَّلٌ : see إِيَّلٌ: = and see also آئلٌِ, in four places; and إِيَالٌ. إِيَّلٌ أيل إِيل ايل آيل and ↓ أُيَّلٌ (T, S, Mgh, Msb, K, the first and third and fourth in art. ايل) and ↓ أيِّلٌ , (T, K,) the last on the authority of IAar, (TA,) but A'Obeyd says that it is إِيَّلٌ, with kesr, (T,) and this is the approved form, (TA,) The [animal called] وَعْل: (K:) or the male وَعْل; (ISh, T, S, Mgh, Msb;) i. e. the mountain-goat: (Msb:) accord. to some, (S,) what is called in Persian كَوَزْن; (S, Mgh;) by which word Sh explains the word إِيَّلٌ: ISh says, it is the animal that is very wide between the horns, and bulky, like the domestic bull: (T:) [see بَقَرُ الوَحْشِ in art. بقر:] and Lth says, it is called thus because it resorts (يَؤُولُ) to the mountains: sometimes the ى is changed into ج: the fem. is of the same three forms with ة: (TA:) and the pl. is أَيَائِلُ [like سَيَائِدُ pl. of سَيِّدٌ]. (Lth, T, Mgh, Msb.) ― - See also آئِلٌ, in two places. آئِلٌ [act. part. n. of 1 in all its senses: and thus, particularly,] Thickening, or thick; (T, S, M, TA;) applied to the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state; (T;) or to milk, (S, M, TA,) and to oil, and other things, such as tar, and honey, and wine, or beverage: (TA:) pl. ↓ أُيَّلٌ : (S, M:) which last word [in one copy of the M written إِيلٌ, but this I think a mistranscription,] signifies also the remains of thickening, or thick, milk; or, as some say, the [seminal] water in the womb: (M:) or this same word (أُيَّلٌ) has the last of these significations; and also, [as a sing. epithet,] the first of the meanings explained in this paragraph; as also آئِلٌ, applied to milk; (K;) or to milk thickening, or thick, and mixed; not excessively thick, but in a somewhat good degree, and changed in its flavour: (AHát, TA:) or it [app. أُيَّلٌ, as in the TK,] signifies the vessel, or receptacle, thereof; (K;) [a meaning assigned in the M to إِيَالٌ;] in which milk thickens: (TA:) Sh says that ↓ إِيَّلٌ signifies the milk of the أَيَائِل [pl. of إِيَّلٌ]; and so says AA: but AHeyth says that this is absurd; and that the right word is ↓ أُيَّلٌ , having the signification first explained in this paragraph, i. e. thickening, or thick, milk: En-Nadr says that ↓ إِيَّلٌ signifies thick urine of she-goats of the mountain; which, when drunk by a woman, excites her venereal faculty: (T:) or this last word is used to signify milk of an إِيَّل, which is said to strengthen in the venereal faculty, and to fatten, as Ibn-Habeeb asserts; and ↓ أُيَّلٌ , which he affirms to be wrong, is a dial. var. thereof; and it may also be a quasi-pl. n. thereof: (M:) as a pl. [of آئِلٌ], applied to milk, ↓ آُيَّلٌ is extr. in two respects; as a pl., of this form, of an epithet not applied to an animal; and as being regularly أُوَّلٌ. (IJ, M.) = إِنَّهُ لَآئِلُ مَالٍ and مَالٍ ↓ أَيِّلُ Verily he is a good manager, or tender, of cattle, or camels, or the like. (M, TA.) تَأْوِيلٌ used as a simple subst. in the sense of عَاقِبَةٌ &c.: see 2, last sentence. مَآلٌ مآل inf. n. of آلَ, in two senses pointed out above. (M, K, TA.) ― - [Hence, مَآلُهُ إِلَى كَذَا His, or its, return, or course, or transition, is to such a state or condition.] = Also, [as a noun of place &c.,] i. q. مَرْجِعٌ [as signifying A place, and a state, or condition, to which a person, or thing, returns; and, to which he, or it, ultimately, or eventually, comes]. (TA, [where this is given as a signification not mentioned in the K; so that مرجع is not here used as an inf. n.: it is, moreover, a signification well known.]) See also 2, last sentence. ― - A refuge: applied in this sense to God. (Har p. 361.) هُوَ مُؤْتَالٌ لِقَوْمِهِ مُقْتَالٌ عَلَيْهِمْ He is ruler, or governor, of his people; a possessor of dictatorship over them, or of authority over them to judge or give judgment or pass sentence or decide judicially. (A, TA.) هٰذَا مُتَأَوَّلٌ حَسَنٌ [app. This is a good discovery made from outward signs]. (TA, where it immediately follows تَأَوَّلَ فِيهِ الخَيْرَ with its explanations given above.) مُتَأَوِّلٌ : see its verb. ― - [Sometimes it signifies] Veracious: opposed to مُتَقَوِّلٌ. (Har p. 256.) اولو أُولُو , in the gen. and accus. أُولِى: see أُلُو in art. الو. أُولَى أَوَّلُ fem. of أَوَّلُ: see the latter in art. وأل. = أُولَى as a pl., and its var. أُولَآءَ; and أُولٰئِكَ, or أُولَآئِكَ; &c.: see أُلَى, in art. الى. اوم أَوَمُّ for أَأَمُّ: see art. ام. اون 1 آنَ آن , aor. يَؤُونُ, inf. n. أَوْنٌ, He was, or became, at rest, or at ease; he rested in a journey. (IAar, T.) ― - أُنْتُ, aor. and inf. n. as above, I enjoyed a life of ease and plenty; a state of freedom from trouble or inconvenience, and toil or fatigue; a state of ease, repose, or tranquillity. (AZ, T, S, M, K.) ― - I was, or became, grave, staid, steady, sedate, or calm. (S, K.) ― - I was, or became, gentle; or I acted gently: (T, S, M, Msb, K:) and I acted, or proceeded, with moderation, without haste or hurry, in pace or journeying: (M:) I went gently, softly, or in a leisurely manner: (S, K:) أَوْنٌ [the inf. n.] is formed by substitution [of أ for ه] from هَوْنٌ. (S.) You say, أُنْتُ بِالشَّىْءِ, and عَلَى الشَّىْءِ, I was gentle, or I acted gently, with the thing; (M;) and فِى الأَمْرِ in the affair. (Msb.) And أُنْ عَلَى نَفْسِكَ Act thou gently with thyself, or be thou gentle, in pace or journeying: and proceed thou with moderation, without haste or hurry: (T, S:) said in the latter sense to one who has become unsteady, or irresolute. (T.) [In like manner,] you say, عَلَى قَدْرِكَ ↓ أَوِّنْ , meaning اِتَّئِدْ عَلَى نَحْوِكَ [app. Act thou with moderation, gentleness, deliberation, or in a leisurely manner, according to thine ability, or to the measure of thine ability; for قَدْرٌ and نَحْوٌ are both syn. with مِقْدَارٌ]. (T, K.) And فِى سَيْرِكُمْ ↓ أَوِّنُوا Proceed ye with moderation in your course or pace or journeying. (ISk, T.) And فِى ↓ تَأَوَّنَ الأَمْرِ He paused, or was patient, in the affair. (M.) = أَوْنٌ also signifies The being weary, or fatigued; like أَيْنٌ. (M.) [Whether, in this sense, it have a verb, is doubtful: see its syn. here mentioned.] ― - Also The putting oneself to trouble, or inconvenience, for the sake of what one may expend upon himself and his family. (M.) And hence, accord. to one [whose name is imperfectly written in the TA], the word ↓ مَؤُونَةٌ , [as being originally مَأْوُنَةٌ,] of the measure مَفْعُلَةٌ: but others say that it is of the measure فَعُولَةٌ, from مَأَنْتُ. (TA.) = ↓ آنَ أَوْنُكَ and أَوَانُكَ [and أَيْنُكَ] signify the same. (M.) [See art. اين.] 2 اَوَّنَ see 1, in two places. 5 تَاَوَّنَ see 1. الآنَ الآن and its vars.: see art. اين. [Accord. to some, it belongs to the present art., in which it is mentioned in the Msb.] أَوْنٌ : see 1 [of which it is the inf. n.]: and see also what next follows. أَوَانٌ (T, S, M, Msb, K) and ↓ إِوَانٌ , (T, M, Msb, K,) the latter mentioned by Ks on the authority of Aboo-Jámi', but the former is the usual mode of pronouncing it, (T,) and ↓ أَوْنٌ , (M,) A time; a season: pl. آوِنَةٌ; (T, S, M, Msb, K;) but Sb says آوناتٌ; (M; [so in a copy of that work; app. آوِنَاتٌ, as though pl. of آوِنَةٌ;]) and آيِنَةٌ is syn. with آوِنَةٌ. (AA, T, K.) You say, جَآءَ أَوَانُ البَرْدِ [The time, or season, of cold came]. (T.) And فُلَانٌ يَصْنَعُ ذٰلِكَ الأَمْرَ آوِنَةً, (S, K, *) and آيِنَةً, (K, [in the CK آئِنَةً,]) Such a one does that thing sometimes, leaving it undone sometimes. (S, K. *) And أَتَيْتُهُ آينَةً بَعْدَ آيِنَةٍ I came to him times after times. (AA, T.) And آوِنَةً signifies Time after time. (TA, from a trad.) In the saying (of Aboo-Zubeyd, L) طَلَبُوا صُلْحَنَا وَلَاتَ أَوَانٍ ” (M,) or إِوَانٍ, (L,) [They sought our reconciliation with them, but it was not the time that reconciliation should be sought], accord. to Abu-l- 'Abbás, the tenween of the last word is not a sign of the genitive case, but is, as in the instance of إِذٍ, because of the suppression of a proposition to which the word should be prefixed, as when you say, جِئْتُ أَوَانَ قَامَ زَيْدٌ I came at the time that Zeyd stood. (M, L.) ― - [Hence, أَوَانَئِذٍ At that time or season; then; like حِينَئِذٍ.] إِوَانٌ أوان إِناء اوان : see أَوَانٌ: = and see also إِيَوَانٌ. آئِنٌ [part. n. of 1:] A man enjoying a life of ease and plenty; a state of freedom from trouble or inconvenience, and toil or fatigue; a state of ease, repose, or tranquillity. (AZ, T, S, K.) ― - [Hence the saying,] رِبْعٌ آئِن خَيْرٌ مِنْ غِبٍّ حَصْحَاصٍ [An easy, or a gentle, journey in which the camels are watered only on the first and fourth days is better than a laborious, or quick, journey in which they are watered only on the first and third days]. (TA.) [The fem. is آئِنَةٌ: the pl. of which is أَوَائِنُ and آئِنَاتٌ.] You say, بَيْنَنَا وَبَيْنَ مَكًّةَ ثَلَاثُ لَيَالٍ أَوَائِنُ Between us and Mekkeh are three nights of easy, or gentle, journeying: (S, K: *) and عَشْرُلَيَال آئِنَاتٌ ten nights of easy journeying. (S, M, K.) إِيوَانٌ إِيوان ايوان and ↓ إِوَانٌ (T, S, M, Msb, K) [each] a foreign word, [i. e. Persian,] (M,) A chamber, or an apartment, (T, Msb,) or a large صُفَّة [i. e. porch, or roofed vestibule, or the like], (S, K,) similar to an أَزَج [or oblong arched or vaulted structure, or a portico], (T, S, M, K,) or built in the form of an أَزَج, (Msb,) not closed in the front, or face: (T, M, Msb: *) [and a palace; often used in this sense in Arabic as well as in Persian: and in the present day, the former, and more commonly لِيوَان, which is Persian, is also applied to an estrade; a slightly-raised portion of the floor, generally extending nearly from the door to the end, or to each end, of a room:] pl. of the former, أَوَاوِينُ, (T, S, K,) because the sing. is originally إِوْوَانٌ, (S,) and إِيوَانَاتٌ; and pl. of the latter, أُونٌ. (T, S, K.) Hence, إِيوَانُ كِسْرَى [The great porch, or the palace, of Kisrà, or Chosroes, who is called صَاحِبُ الإِيوَانِ]. (T, S, Msb.) ― - Also the latter, [and app., accord. to the Msb, the former also,] Any prop, or support, of a thing: (T, Msb:) particularly, a pole of a [tent of the kind called] خِبَآء. (T.) ― - The إِيوَان of the لِجَام [is The headstall of the bridle; and] has for its pl. إِيوَانَاتٌ. (T, K.) مَؤُونَةٌ : see 1, and see art. مأن. اوه 1 اَوڤهَ and 2: see 5. 5 تأوّه ; (S, Mgh, Msb, K;) and ↓ أوّه , (S, Mgh, K,) inf. n. تَأْوِيةٌ; (S, K;) and ↓ آهَ , inf. n. أَوْهٌ; (K;) He said آهِ or أَوْهِ &c. [i. e. Ah! or alas!]; (S, Mgh, K;) he moaned; or uttered a moan, or moaning, or prolonged voice of complaint; (S, TA;) i. q. تَوَجَّعَ. (Msb.) آهِ آه آة , (Az, S, Msb, K, &c.,) as also آهٍ, (IAmb, K,) and آهًا, and ↓ آهَةً , (TA,) and ↓ أَوْهِ , (S, Msb, K,) and ↓ أَوْهَ , (ISd, K,) and ↓ أَوْهُ , (K,) and ↓ أَوِّهْ , (S,) or ↓ أَوِّهِ , (K,) and ↓ أَوَّهْ , (Hr, Mgh, Msb, K,) so in some copies of the S, but in a copy in the author's handwriting ↓ آوَّهْ , there said to be with medd, and with teshdeed and fet-h to the و, and with the ه quiescent, (TA,) [or,] accord. to Aboo- Tálib, آوَّهْ, with medd, thus pronounced by the vulgar, is wrong, (T in art. او,) and ↓ أَوَّاه , and ↓ أَوُّوه , [in both of which, and in some other forms which follow, it is doubtful whether the ه be quiescent or movent, and if movent, with what vowel,] (TA,) and ↓ آوُوهُ , (K, TA,) or ↓ أَوُوهُ , but said by ISd to be with medd, and mentioned by AHát as heard from the Arabs, (TA,) and ↓ أَوَتَاه , (K, TA,) or ↓ أَوَتَاهُ , (CK,) or ↓ أَوَّتَاه , and ↓ آوَّتَاه , (S, [in one copy of which the ه is marked as quiescent,]) and ↓ آوَيَّاه , (K, TA,) with medd, (TA,) or ↓ أَوِيَّاهُ , (CK,) and أَوِّ (S, Msb, K,) and آوِ, and آوٍ, (K, TA,) and وَاهًا, and هَاهٌ or هَاهُ, (TA,) [Ah! or alas!] a word imitative of the voice, cry, or exclamation, of the مُتَأَهِّه; (Az and TA in explanation of آهِ;) [i. e.] a word expressive of pain, grief, sorrow, lamentation, complaint, or moaning; (S, Mgh, Msb, K, TA;) denoting the prolongation of the voice with complaint: (S, TA, after أَوَّهْ or آوَّهْ:) sometimes, also, a man says آهِ from a motive of affection, or pity, or compassion, and of impatience: (Az, TA:) [and it is also said that] آهًا is a word expressive of grief or lamentation, or of most intense grief or lamentation or regret; [that] it is put in the accus. case as being used in the manner of inf. ns.; and [that] the hemzeh is originally و: but IAth says, آهًا is a word expressive of pain, grief, sorrow, lamentation, complaint, or moaning, used in relation to evil, like as وَاهًا is used in relation to good: (TA in art. اه:) and آوَّهْ and آوِ and آوٍ are cries uttered to horses, to make them return. (ISh and TA in art. اوى. See 2 in that art. in the present work.) You say, آهِ مِنْ كَذَا [Ah, or alas, on account of, or for, such a thing!]; (S, Msb;) and in like manner, أَوْهِ [&c.], followed by مِنْ, and by لِ, (S, TA,) and by عَلَى. (TA.) [See also أَوِّ in art. او.] آهَةٌ آهه آهة a subst. from تَأَوَّهَ; occurring in the saying of El-Muthakkib El-'Abdee إِذَا مَاقُمْتُ أَرْحَلُهَا بِلَيْلٍ تَأَوَّهُ آهَةَ الرَّجُلِ الحَزِينِ [When I arise to saddle her, by night, she moans with the moaning of the sorrowful man]: (S, ISd:) ISd says that, in his opinion, the subst. is here put in the place of the inf. n., i. e. تَأَوُّه: (TA:) but some recite the verse differently, saying, أَهَّةَ, from أَهَّ meaning تَوَجَّعَ: (S:) and some say, تَهَوَّهُ هَاهَةَ. (TA.) And hence the saying, in imprecating evil on a man, آهَةً لَكَ [May God cause moaning to thee!], and أَوَّةً لَكَ, with the ه suppressed, and with teshdeed to the و. (S.) [See also أَوَّةٌ in art. او.] And see آهِ above. = [Also] Measles: thus in the phrase, used in imprecating evil on a man, آهَةً وَمَاهَةً [May God cause] measles and small-pox [to befall thee]! (K, * TA,) mentioned by Lh on the authority of Aboo-Khálid. (TA.) أَوْهِ and ٰأَوْهَ and أَوْهُ and أَوِّه &c.: see آهِ. أَوَّاهٌ A man often saying Ah! or alas! or often moaning: (Mgh:) or one who says Ah! or alas! from a motive of affection, or pity, or compassion, and fear: or mourning, or sorrowing, much, or often: (TA:) or compassionate; tender-hearted: or often praying, or frequent in prayer: (K, * TA:) or one who celebrates the praises of God, or praises Him greatly, or glorifies Him: or who praises much, or often: or who abases himself, or addresses himself with earnest supplication, [to God], confident of his prayer's being answered: (TA:) or one having certain knowledge (K, TA) of his prayer's being answered: (TA:) or inviting much, or often, to what is good: (TA:) or skilled in the law: or a believer; so in the Abyssinian language: (K:) occurring in the Kur [ix. 115 and xi. 77]. (TA.) = See also آهِ. أَوُوهُ , or آوُوهُ, and أَوُّوه: see آهِ. أَوَتَاه , or أَوَتَاهُ, or أَوَّتَاه, and آوَّتَاه: see آهِ. أَوِيَّاهُ , or آوَيَّاه: see آهِ. مُتَأَوِّهٌ [Saying Ah! &c.: (see the verb:) and] abasing himself; or addressing himself with earnest supplication [to God]. (TA.) [See also أَوَّاهٌ.] اوى 1 أَوَى إِلَيْهِ , (T, S, M, Mgh, Msb, K,) and أَوَاهُ, (M, Msb, K,) aor. يَأْوِى, (T, S, Msb,) imperative اِيوِ (T,) inf. n. أُوِىُّ, (T, S, M, Mgh, Msb, K,) with damm, (K,) of the measure فُعُولٌ, [originally أُوُوىٌ,] (S,) and إِوِىٌّ, (Fr, M, K,) with kesr, (K,) and إِوَآءٌ; (S;) and اليه ↓ أوّى , (M, K,) inf. n. تَأْوِيَةٌ; (K;) and ↓ تأوّى ; (M, K;) and ↓ اأْتَوَى , (thus [more commonly ائتوى] accord. to a copy of the M,) or ↓ اتَّوَى , (K,) like اتَّخَذَ, (TK,) and ↓ اِيتَوَى , (M, K,) both of the measure افتعل; (TA;) and ↓ آوَى is used by some in the same sense, but rejected, in this sense, by several; (Msb;) the pronoun relating to a place of abode; (T, S, M, Msb, K;) He betook himself to it, or repaired to it, for lodging, covert, or refuge; (Mgh;) and [simply] he got him or got himself, betook himself, repaired, or resorted, to it; (T, Mgh;) he returned to it; (M;) he took up his abode in it; he lodged, or abode, or dwelt, in it. (Msb, K.) Hence, in the Kur [xi. 45], سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ المَآءِ [I will betake myself for refuge to a mountain that shall preserve me from the water]. (S.) الأُوِىُّ properly relates to living beings; but is used otherwise, metaphorically. (M.) In the saying of Lebeed بِصَبُوحِ صَافِيَةٍ وَجَذْبِ كَرِينَةٍ لَهُ إِبْهَامُهَا ↓ بِمُوَترٍ تَأْتَى [With a morning-potation of clear wine (خَمْرٍ being understood), and a female singer's straining of her chords, with a stringed instrument to which her thumb returns after the straining], he means تَأْتَوِى لَهُ, of the measure تَفْتَعِلُ, from أَوَيْتُ إِلَيْهِ signifying عُدْتُ; the و being changed into ا [written ى], and the ى, which is the final radical, being elided. (M. [But see another reading near the end of the first paragraph of art. اول.]) أَوَى, aor. as above, inf. n. أُوِىٌ, also signifies He turned away: and hence, [it is said,] إِذْ أَوَى الفِتْيَةُ إِلَى الكَهْفِ [When the young men turned away to the cave: though the verb may be here well rendered betook themselves for refuge]. (Har p. 246.) You say also, أَوَيْتُ إِلَى فُلَانٍ, (A'Obeyd, T,) or لَهُ, (as afterwards written in a copy of the T,) [I betook myself to such a one, or repaired to him, for lodging, covert, or refuge; or] I joined myself, got myself, betook myself, repaired, or resorted, to such a one: and accord. to AHeyth, أَوَيْتُ فُلَانًا signifies the same; but he did not know أَوَيْتُ to be syn. with آوَيْتُ as explained below. (T.) And أَوَى إِلَى اللّٰهِ He returned unto God. (TA, from a trad.) ― - أَوَى said of a wound: see 5. = See also 4, in seven places. = أَوَى لَهُ, (T, S, M, Mgh, K,) like رَوَى, (K, TA,) but it would have been more explicit if the author of the K had said like رَمَى, (TA,) [as is shown by the false reading in the CK, أوِىَ لَهُ كَرَوِىّ,] aor. يَأوِى, (T, S, Mgh,) inf. n. أَوْيَةٌ (S, K) and إِيَّةٌ, (S, Mgh, K,) with kesr, (TA,) [originally إِوْيَةٌ,] the و being changed into ى because of the kesreh before it, (S,) or because combined with ى and preceded by sukoon [a mistake for “kesreh”], (IB as cited in the TA,) [in a copy of the T written ايَّة, and in a copy of the M and in the CK اَيَّة,] and مَأْوِيَةٌ, (S, M, K,) without teshdeed, (S, TA,) [in my copy of the Mgh written with tesh-deed,] and مَأْوَاهٌ, (S, M, K,) He compassionated him; felt compassion, or pity, for him; (T, S, M, Mgh, K;) as also ↓ ائتوى , (T, K,) of the measure افتعل. (TA.) In using the imperative form, you say, اِوِ لَهُ, [unless this be a mistranscription for اِيوِ لَهُ,] meaning Be thou compassionate to him. (T, TA.) 2 اَوَّىَ see 1, first sentence: = and see 4. = أَوَّيْتُ بِالخَيْلِ (ISh, T) [I drew together the horses: this meaning seems to be indicated in the T, by the context: or] I called out to the horses آوَّهْ, in order that they should return at hearing my voice: (ISh:) and in like manner one says to them ↓ آوِ or آوٍ; (ISh, T, TA;) a well-known call of the Arabs to horses; and sometimes آى, with a long meddeh, is said to them from afar. (T, TA.) [See also 5.] 4 آواهُ آواه آواة , (T, S, M, Mgh, Msb, K,) inf. n. إِيوَآءٌ; (T, S, Mgh;) and ↓ أوّاهُ ; (K;) and ↓ أَوَاهُ ; (T, S, M, Mgh, Msb, K;) the first of which is the [most] approved; (T;) the last used by some; (T, Msb;) both given on the authority of AZ, (S,) and of A'Obeyd, accord. to whom you say, أَوَيْتُ إِلَيْهِ, with the short ا only; (T, M;) He, or it, gave him, or afforded him, lodging, covert, or refuge; harboured him; sheltered him; protected him; (Mgh;) he lodged him, or lodged him with himself; made him his guest; or gave him refuge or asylum, absolutely, or with himself; syn. أَنْزَلَهُ; (K;) or أَنْزَلَهُ. (T, S, TA.) You say also, الرَّجُلَ إِلَىَّ ↓ أَوَيْتُ and آوَيْتُهُ [I took the man to me to lodge, to be my guest, or to give him refuge or asylum]. (M.) And آوَاهُ سَقْفٌ [A roof shel-tered him]. (Mgh.) And الإِبِلَ ↓ أَوَيْتُ and آوَيْتُهَا [I lodged the camels in their nightly resting-place]; both meaning the same. (T.) And it is said in a trad., الحَمْدُ لِلّهِ الَّذِى كَفَانَا وَآوَانَا i. e. [Praise be to God who hath sufficed us and] hath brought us to a place of abode for us, and not made us to be scattered like the beasts. (TA.) AHeyth disallowed ↓ أَوَيْتُ as syn. with آوَيْتُ; but it is correct. (T.) It is said in a form of divorce, ↓ لَا يَأْوِينِى وَإِيَّاكِ بَيْتٌ [A house, or tent, shall not lodge, or comprise, me with thee]. (Mgh.) And among other instances, is the saying of the Prophet, (T,) الضَّالَّةٌ إِلَّا ضَالٌّ ↓ لَا يَأْوِى [No one will harbour the stray beast but a person straying from the right course of conduct]. (T, Mgh.) And his saying, الجَرِينُ ↓ لَا قَطْعَ فِى ثَمَرٍ حَتَّى يَأْوِيِه i. e. [There shall be no cutting off of the hand in the case of stealing fruit] unless the place where the fruit is dried contain it [at the time of the stealing thereof]. (TA.) ― - Hence, إِيوَآءُ خَشَبِ الفَحْمِ The throwing of dust, or earth, upon the wood of which charcoal is made, and covering it therewith. (Mgh.) = See also 1, first sentence. 5 تَاَوَّىَ see 1, first sentence. ― - تَأَوَّتِ الطَّيْرُ The birds collected, or flocked, together; (Lth, T, S, M, K;) as also ↓ تَآوَت : (K:) the latter is allowable. (T.) And in like manner one says of other things. (M.) [Thus,] one says, تَأَوَّتِ الخَيْلُ The horses drew, or gathered, themselves together: and تأوّى النَّاسُ The men did so. (T.) You say also, of a wound, ↓ تآوى , and ↓ أَوَى , meaning It drew together, for healing; and so تآزى, and أَزَى: so in the Nawádir el-Aaráb. (T.) = One may also say, يَتَأَوَّى, without saying it with ه, [i. e. يَتَأَوَّهُ,] meaning He says أَوْهِ. (Fr and T in art. او.) [See also 2; and see art. اوه.] 6 تَاَاْوَىَ see 5, in two places. 8 اأْتَوى , or ائتوى, or اتَّوَى, and اِيتَوَى, and تَأْتَى for تَأْتَوِى: see 1, first part of the paragraph, in four places. = See also the last sentence but one of the same paragraph. 10 اسْتَأْوَيْتُهُ I asked him, or desired him, to compassionate me, or have mercy on me; syn. اسْتَرْحَمْتُهُ. (T.) A poet (namely, Dhu-r-Rummeh, TA) says وَلَوْ أَنَّنى اسْتَأْوَيْتُهُ مَا أَوَى لِيَا [And if I had asked him, or desired him, to compassionate me, he would not have compassionated me]. (T, S.) أُوَيَّةٌ dim. of آءٌ: see the letter ا. آوِ آو or آوٍ: see 2. = آوٍ [the part. n. of 1] has for its pl. أُوِىٌّ [like one of the inf. ns. of 1]. (T, S.) The latter is applied to birds, signifying Collecting, or flocking, together; (T, S, M, * K; *) syn. ↓ مُتَأَوِّيَةٌ (Lth, T) and مُتَأَوِّيَاتٌ. (Lth, T, S, M, K.) اِبْنُ آوَى ابن آوى ابن آوي , a determinate noun, (S, M,) [The jackal; vulgarly called in the present day وَاوِى;] a certain small beast, (M, K,) called in Persian شَغَالْ, (S,) or in that language [or in Turkish] چَقَالْ: (TA:) it has been said to be the offspring of the wolf; but is well known to be not of the wolf-kind: (Msb;) آوَى is inseparable from ابن: (M:) it is imperfectly decl., (T, S, Msb,) being of the measure أَفْعَلُ, (S,) or regarded as such; (Lth, T;) or because it has the quality of a proper name and the measure of a verb : (Msb :) the pl. is بَنَاتُ آوَى, (T, S, Msb, K,) though applying to males [as well as females], like بَنَاتُ أَعْوَجَ and بَنَاتُ لَبُون. (AHeyth, T.) آوِىٌ آوى آوي and أَوَوِىٌّ, said to be rel. ns. of آيَةٌ; which see, in, art. اى. آيَةٌ آيه آية , said by some to be originally أَوَيَةٌ:see art. ا ى. مَأْوًى (S, M, Msb, K) and ↓ مَأْوٍ and ↓ مَأْوَاهٌ (M, K [but respecting these two forms see what follows]) nouns of place from the first of the verbs in this art.; (M, K;) [A place to which one betakes himself, or repairs, for lodging, covert, or refuge; a refuge; an asylum; a place of resort; (see 1;)] any place to which a thing betakes itself, &c., (يَأْوِى إِلَيْهِ,) by night or. by day; (S;) the lodging-place, or abode, of any animal; the nightly resting-place of sheep or goats; (Msb;) and of camels: (Idem in art. روح:) ↓ مَأْوٍ is used peculiarly in relation to camels: (S;) مَأْوِى الإِبِلِ being a dial. var. of مَأْوَى الإِبِلِ, but anomalous, (Fr, T, S, Msb,) and the only instance of the kind except مَأْقِى العَيْنِ: (Fr, T, M: [but see art. مأق:]) مَأْوَى and مُؤْق and مَأْق are the forms preferred: (Fr, T:) [Az also says,] I have heard the chaste in speech of the Benoo-Kiláb use, for مَأْوَى الإِبِلِ, the word ↓ مَأْوَاة . (T.) جَنَّةُ المَأْوَى, in the Kur [liii. 15], is said to mean The paradise to which repair the souls of the martyrs, (M, Bd, Jel, TA,) or the pious, (Bd, Jel,) or the angels: (Jel:) or that in which the night is passed. (TA.) مَأْوٍ : see مَأْوًى, in four places. مَأْوَاةٌ : see مَأْوًى, in four places. مَاوِيَّةٌ ماويه ماوية مائي مائية : see art. موه. مُتَأَوِّيَةٌ : see آوٍ. اى 2 أَيَّا آيَةً , [inf. n., by rule, as below,] He put, or set, a sign, token, or mark, by which a person or thing might be known. (M.) = أَيَّا بِلإِبِلِ, (inf. n. تَأْييَةٌ, Lth, T,) He chid the camels, saying to them أَيَايَا, (Lth, T, M, and K in art. أَيَا,) or أَيَايَهْ, (M,) or يَايَا, (K,) or يَايَهْ. (M, K.) 5 تأيّا , as a trans. verb: see 6. = He paused, stopped, stayed, remained, or tarried, (T, S, M, K, *) بِا لمَكَانِ in the place; (M, K; * [in the latter explained by تَلَبَّثَ عَلَيْهِ; but this seems to be a mistake, arising from the omission of part of a passage in the M, (one of the chief sources of the K,) running thus; تَأَيَّا بِا لمَكَانِ تَلَبَّثَ وَتَمَكَّثَ وَتَأَيَّا عَلَيْهِ انْصَرَفَ فِى تُؤَدَةٍ;]) and confined, restricted, limited, restrained, or withheld, himself. (T.) In the sense of its inf. n., [by rule تَأَىّ, originally تَأَيُّىٌ,] they said ↓ تَأَيَّةٌ , or تَإِيَّةٌ or تَئِيَّةٌ; [thus differently written in different places in copies of the T and S;] as in the ex. لَيْسَ مَنْزِلُكُمْ بِدَارِ تَأَيَّةٍ or تَإِيَّةٍ, (IAar, T,) or لَيْسَ مَنْزِلُكُمْ هٰذَا بِمَنْزِلِ تَأَيَّةٍ or تَإِيَّةٍ, (S,) i. e. Your abode, or this your abode, is not an abode of tarriance and confinement. (IAar, T, S.) ― - He expected, or waited for, a thing: (Lth, T:) and he acted with moderation, gently, deliberately, or leisurely; without haste; or with gravity, staidness, sedateness, or calmness; (Lth, T, K;) فِى الأَمْرِ in the affair; inf. n. تَأىٍ. (Lth, T.) تَأَيَّيْتُ عَلَيْهِ, in a verse of Lebeed, means I acted with moderation, &c., as above, and paused, stopped, stayed, remained, or tarried, upon him, i. e., upon my horse: (T:) or I remained firm upon him: (TA, as on the authority of Az:) but it is explained by Lth as meaning I turned away, or back, deliberately, or leisurely, upon him. (T: and the like is said in the M.) 6 تَآيَيْتُهُ تآييته تآييتة , (T, S, M, * K,) and ↓ تَأَيَّيْتُهُ , (S, K,) I directed my course, or aim, to, or towards, (T, S, M, * K,) his آيَة, (S, M,) i. e., (M,) his شَخْص [or body, or corporeal form or figure or substance, seen from a distance; or person]. (T, M, K.) The following is an ex., as some relate it, of the former verb; and as others relate it, of the latter: “ اَلْحُصْنُ أَوْلَى لَوْ تَآيُيْتِهِ مِنْ حَثْيِكِ التُّرْبَ عَلَى الرَّاكِبِ [Modest behaviour were more proper, if thou directedst thy course towards his person, than thy throwing dust upon the rider]: (S, TA: [in two copies of the former of which, for أَوْلَى, I find أَدْنَى:]) said by a woman to her daughter, on the latter's relating, in a couplet, that a rider, passing along, had seen her, and she had thrown dust in his face, purposely. (IB.) أَىْ a vocative particle, (S, M, Mughnee, K,) addressed to the near, (S, K,) not to the distant: (S:) or to the near, or the distant, or the intermediate; accord. to different authorities. (Mughnee.) You say, أَىْ زَيْدُ أَقْبِلْ [O Zeyd, advance: or, if it may be used in addressing one who is distant, ho there, soho, or holla: and if used in addressing one who is between near and distant, ho, or what ho]: (S:) and أَىْ رَبِّ [O my Lord]; occurring in a trad.: and sometimes it is pronounced ↓ آىْ . (Mughnee.) = Also an explicative particle. (S, M, Mughnee, K.) You say, أَىْ كَذَا in the sense of يُرِيدُ كَذَا [He means such a thing, or يَعْنِى كَذَا, which has the same signification; or أُرِيدُ, or أَعْنِى, I mean; or the like; for all of which, we may say, meaning; or that is]; (S;) as in عِنْدِى عَسْجِدٌ أَىْ ذَهَبٌ [I have عَسْجَد, that is, (I have) ذَهَبَ, or gold]. (Mughnee.) What follows it is an adjunct explicative of what precedes it, or a substitute. (Mughnee.) AA says that he asked Mbr respecting what follows it, and he answered that it may be a substitute for what precedes, and may be a word independent of what precedes it, and may be a noun in the accus. case: and that he asked Th, and he answered that it may be an explicative, or a word independent of what precedes it, or a noun governed in the accus. case by a verb suppressed: you say, جَآءَنِى أَخُوكَ أَىْ زَيْدٌ [Thy brother came to me; that is, Zeyd]; and you may say, أَىْ زَيْدًا [I mean Zeyd]: and رَأَيْتُ أَخَاكَ أَىْ زَيْدًا [I saw thy brother; I mean, or that is, Zeyd]; and you may say, أَىْ زَيْدٌ [that is, Zeyd]: and مَرَرْتُ بِأَخِيكَ أَىْ زَيْدٍ [I passed by thy brother; that is, by Zeyd]; and you may say, أَىْ زَيدًا [I mean, Zeyd]; and أَىْ زَيْدٌ [that is, Zeyd]. (T, TA.) When it occurs after تَقُولُ, in a case like the following, [i. e., when a verb following it explains a verb preceding it,] one says, تَقُولُ اِسْتَكْتَمْتُهُ الحَدِيثَ أَىْ سَأَلْتُهُ كِتْمَانَهُ [Thou sayest, استكتمته الحديث, meaning سألته كتمانه I asked of him the concealment of it, namely, the discourse, or story; and so when تَقُولُ is understood, as is often, or generally, the case in lexicons]; with damm to the ت: but if you put إِذَا in the place of أَىْ, you say, إِذَا سَأَلْتَهُ, with fet-h, because أَذا is an adverbial noun relating to تَقُولُ. (Mughnee.) = See also أَىٌّ, near the beginning of the paragraph, in three places. إِىْ اى أي إِي اي آي is a particle denoting a reply, meaning نَعَمْ [Yes, or yea]; importing acknowledgment of the truth of an enunciation; and the making a thing known, to him who asks information; and a promise, to him who seeks or demands; therefore it occurs after such sayings as “Zeyd stood” and “Did Zeyd stand.?” and “Beat thou Zeyd,” and the like; as does نَعَمْ: Ibn-El-Hájib asserts that it occurs only after an interrogation; as in the saying [in the Kur x. 54], وَيَسْتَنْبِؤُنَكَ أَحَقٌّ هُوَ قُلٌ إِ ىْ وَرَبِىّ [And they will ask thee to inform them, saying, Is it true? Say, Yea, by my Lord!]: but accord. to all, it does not occur otherwise than before an oath: and when one says, إِ ىْ وَاللّٰهِ [Yea, by God!], and then drops the و the ى may be quiescent, and with fet-h, and elided; [so that you say, إِ ىْ اللّٰهِ, and إِ ىَ اللّٰهِ, and إِ اللّٰهِ;] in the first of which cases, two quiescent letters occur together, irregularly. (Mughnee.) Lth says, إِ ىْ is an oath, as in إِ ِىْ وَرَبِّى meaning, says Zj, نَعَمْ وَرَبِّى: IAar is also related to have said the like; and this is the correct explanation. (T.) [J says,] It is a word preceding an oath, meaning بَلَى [q. v.]; as in إِ ىْ وَرَبِّى and إِ ىْ وَاللّٰه. (S.) [ISd and F say,] It is syn. with نَعَمْ, and is conjoined with an oath: and one says also هِىْ. (M, K.) أَىٌّ is a noun, used in five different manners. (Mughnee.) One of its meanings is that of an interrogative, (T, S, M, Mughnee, K,) relating to intellectual beings and to non-intellectual things; [meaning Who? which? and what?] (S, M, K;) and as such, it is a decl. noun: (S:) it is said in the K to be a particle; (MF;) and so in the M; (TA;) but this is wrong: (MF:) and it is added in the K that it is indecl.; (MF;) and it is said to be so in the M, accord. to Sb, in an instance to be explained below; (TA;) but this is only when it is a conjunct noun [like الَّذِى], or denotes the object of a vocative: (MF:) or, accord. to some, it is decl. as a conjunct noun also. (Mughnee.) You say, أَيُّهُمْ أَخُوكَ [Who, or which, of them, is thy brother?]. (S.) Another ex. is the saying [in the Kur vii. 184, and last verse of lxxvii.], فَبِأَىِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ [And in what announcement, after it, will they believe?]. (Mughnee.) Sometimes it is without teshdeed; as in the saying (of El-Farezdak, M) ↓ تَنَظَّرْتُ نَصْرًا وَالسِّمَاكَيْنِ أَيْهُمَا عَلَىَّ مِنَ الغَيْثِ اسْتَهَلَّتْ مَوَاطِرُهْ [I looked for rain, or aid from the clouds, and the two Simáks (stars so called). Of which of them two did the rains pour vehemently upon me from the clouds?]: (M, Mughnee, K: * [in the last of which, only the former hemistich is given, with نَسْرًا (meaning the star or asterism so called) instead of نَصْرًا:]) so by poetic licence: (M:) IJ says that for this reason the poet has elided the second ى, but should have restored the first ى to و, because it is originally و. (TA. [But this assertion, respecting the first ى, I regard as improbable.]) ↓ أَيْمَ , also, is a contraction of أَىُّ مَا, meaning أَىُّ شَىْءٍ: so in the saying, أَيْمَ هُوَ يَا فُلَانُ [What thing is it, O such a one?]: and أَيْمَ تَقُولُ [What thing sayest thou?]. (TA in art. ايم.) In like manner, also, ↓ أَيْشَ is used as a contraction of أَىُّ شَىْءٍ. (Ks, TA in art. جرم.) A poet speaks of his companions as being بِأَىَ وَأَيْنَمَا; making أَىّ the name of the quarter (جِهَة); so that, being determinate and of the feminine gender, it is imperfectly declinable. (M. [See أَينٌ; under which head two other readings are given; and where it is said that the verse in which this occurs is by Homeyd Ibn-Thowr.]) أَىّ is never without a noun or pronoun to which it is prefixed, except in a vocative expression and when it is made to conform with a word to which it refers, as in cases to be exemplified hereafter. (Mughnee.) Being so prefixed, it is determinate; but sometimes, [as in the latter of the cases just mentioned,] it is not so prefixed, yet has the meaning of a prefixed noun. (S.) When used as an interrogative, it is not governed, as to the letter, though it is as to the meaning, by the verb that precedes it, but by what follows it; as in the saying in the Kur [xviii. 11], لِنَعْلَمَ أَىُّ الحِزْبَيْنِ أَحْصَى [That we might know which of the two parties was able to compute]; and in the same [xxvi. last verse], وَسَيَعْلَمُ الَّذَينَ ظَلَمُوا أَىَ مُنْقَلَبٍ يَنْقَلِبُونَ [And they who have acted wrongly shall know with what a translating they shall be translated]: (Fr, * Th, Mbr, T, S: *) when it is governed by the verb before it, it has not the interrogative meaning, as will be shown hereafter. (Fr, T.) In the saying of the poet تَصِيحُ بِنَا حَنِيفَةُ إِذْ رَأَتْنَا وَأَىَّ الأَرْضِ تَذْهَبُ لِلصِّيَاحِ [Haneefeh (the tribe so named) shout to us when they see us. And to what place of the earth, or land, will they go for the shouting?], أَىّ is in the accus. case because the prep. إِلَى is suppressed before it. (S.) When they separate it [from what follows it, not prefixing it to another noun], the Arabs say أَىٌ, and in the dual أَيَّانِ, and in the pl. أَيُّونَ; and they make it fem., saying أَيَّةٌ, and [in the dual] أَيَّتَانِ, and [in the pl.] أَيَّاتٌ: but when they prefix it to a noun, properly so called, not a pronoun, they make it sing. and masc., saying أَىُ الرَّجُلَيْنِ [Who, or which, of the two men?], and أَىُ المَرْأَتَيْنِ [Who, or which, of the two women?], and أَىُّ الّرِجَالِ [Who, or which, of the men?], and أَىُّ النِّسَآءِ [Who, or which, of the women?]: and when they prefix it to a fem. pronoun, they make it masc. [as when they prefix it to a masc. pronoun] and fem., saying أَيُّهُمَا and أَيَّتُهُمَا [Who, or which, of them two?], meaning women; (Fr, T;) [the latter of which seems to be the more common; for ISd says,] sometimes they said أَيُّهُنَّ [Who, or which, of them? referring to women], meaning أَيَّتُهُنَّ. (M.) It is said in the Kur [31:34, last verse], وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرضٍ تَمُوتُ [And a person knoweth not in what land he will die]: (S:) but some read بِأَيَّةِ أَرْضٍ; and Sb compares this fem. form to كُلَّتُهُنَّ. (Bd.) When it is used as an interrogative relating to an indeterminate noun in a preceding phrase, أَىّ is made to conform with that indeterminate noun in case-ending and in gender and in number; and this is done [alike, accord. to some,] in the case of its connexion with a following word and in the case of a pause; so that, [in the case of a pause,] to him who says, جَآءَنِى رَجُلٌ [A man came to me], you say, [accord. to the authorities alluded to above,] أَىٌّ [Who?]; and to him who says, رَأَيْتُ رَجُلًا [I saw a man], أَيَّا [Whom?]; and to him who says, مَرَرْتُ بِرَجلٍ [I passed by a man], أَىٍّ [Whom?]: and in like manner, [accord. to all authorities,] in the case of its connexion with a following word; as أَىُّ يَا فَتَى [Who, O young man?], and أَيَّا يَا فَتَى [Whom, O young man?], and أَىٍ يَا فَتَى [Whom, O young man?]: and in the case of the fem. you say, أَيَّةٌ and أَيَّةً and أَيَّةٍ [in the nom. and accus. and gen. respectively]; and in the dual, أَيَّانِ and أَيَّتَانِ in the nom. case [masc. and fem. respectively], and أَيَّيْنِ and أَيَّتَيْنِ in the accus. and gen. cases [masc. and fem. respectively]; and in the pl., [with the like distinction of genders,] أَيُّونَ and أَيَّاتٌ in the nom. case, and أَيِّينَ and أَيَّاتٍ in the accus. and gen. cases. (I' Ak p. 319.) [Exs. in cases of pause, agreeing with the foregoing rules, are given in the T; and exs. in cases of connexion with following words, agreeing with the foregoing, are given in the Mughnee: but J gives rules differing from the foregoing in some respects; and IB gives rules differing in some points both from the foregoing and from those of J.] It is said in the S, أَىّ is made to conform with indeterminate nouns significant of intellectual beings and of nonintellectual things, and is used as an interrogative; and when it is thus used in reference to an indeterminate noun, you make it to have a caseending like that of the noun respecting which it demands positive information; so that when it is said to you, مَرَّبِى رَجُلٌ [A man passed by me], you say, أَىٌّ يَا فَتَى [Who, O young man?], thus giving it a case-ending [like that of رَجُلٌ] when it is in connexion with a following word; and you indicate the case-ending [by the pronunciation termed الرَّوْمُ, saying أَىُّ, with a somewhat obscure utterance of the final vowel,] in pausing; and if one says, رَأَيْتُ رَجُلًا [I saw a man], you say, أَيَّا يَافَتَى [Whom, O young man?], giving it a case-ending [like that of رَجُلًا], with tenween, when it is [thus] in connexion with a following word; and you pause upon the ا, saying أَيَّا; and when one says, مَرَرْتُ بِرَجُلٍ [I passed by a man], you say, أَىٍّ يَافَتَى [Whom, O young man? in a case of connexion with a following word; and أَىِّ in a case of pausing]: you conform with what the other has said, in the nom. and accus. and gen. cases, in the case of connexion with a following word and in that of pausing: but IB says that this is correct only in the case of connexion with a following word; for in the case of a pause, you say only أَىّْ, in the nom. and gen., with sukoon; and you imitate in both of these cases only when you use the dual form or the pl.: it is added in the S, you say in the cases of the dual and pl. and fem. like as we have said respecting مَنْ: when one says, جَآءَنِى رِجَالٌ [Men came to me], you say, أَيُّونْ [Who?], with the ن quiescent; and أَيِينْ in the accus. and gen.: but IB says, the correct mode is to say, أَيُّونَ and أَيِّنَ, with fet-h to the ن in both; [meaning that this is the only allowable mode in the case of connexion with a following word, and app. that it is the preferable mode in the case of a pause;] the quiescent ن being allowable only in the case of a pause, and with respect to مَنْ, for you say مَنُونْ and مَنِينْ with the quiescent ن only: it is then added in the S, you say, also, أَيَّهْ [Who? and whom?] in using the fem. [in a case of pause]; but in a case of connexion with a following word, [when referring to a noun in the accus.,] you say, أَيَّةً يَا هٰذَا [Whom, O thou? in the sing.], and أَيَّاتٍ [in the pl.; and in like manner, أَيَّةٌ in the nom. sing., and أَيَّةٍ in the gen. sing.; and أَيَّاتٌ in the nom. pl., and أَيَّاتٍ in the gen. pl.]: but when the interrogation refers to a determinate noun, أَىّ is in the nom. case (with refa) only. (TA.) [See also أَيَّانَ, below.] ― - [In other cases, now to be mentioned, it is used alike as sing., dual, and pl.] ― - It also denotes a condition; (T, S, M, Mughnee;) in which case, also, it is a decl. noun, applied to an intellectual being and to a non-intellectual thing. (S.) So in the saying, أَيُّهُمْ يُكْرِمْنِى أُكْرِمْهُ [Whichever of them treats me with honour, I will treat him with honour]. (S.) So, too, in the saying [in the Kur xvii. 110], أَيًّا مَا تَدْعُوا فَلَهُ الأَسْمَآءُ الحُسْنَى [Whichever ye call Him, He hath the best names]. (T, * Mughnee.) And in the saying [in the same, xxviii. 28], أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَىَّ [Whichever of the two terms I fulfil, there shall be no wrongdoing to me]. (Mughnee.) One says also, صَحِبَهُ اللّٰهُ أَيَّا مَا تَوَجَّهَ, meaning أَيْنَمَاتَوَجَّهَ [May God accompany him wherever he goeth]. (AZ, T.) And Zuheyr uses the expression أَيَّةً سَلَكُوا for أَيَّةَ وِجْهَةٍ سَلَكُوا [Whatever tract they travelled, or travel]. (T.) The saying, أَيِّى وَأَيُّكَ كَانَ شَرَّا فَأَخْزَاهُ اللّٰهُ [Whichever of me and thee be evil, may God abase him !] was explained by Kh to Sb as meaning أَيُّنَا كَانَ شَرًّا [whichever of us two be evil]; and as being like the saying, أَخْزَى اللّٰهُ الكَاذِبَ مِنِىّ وَمِنْكَ, meaning مِنَّا. (M. [And in a similar manner, the former clause of that saying, occurring in a verse, with مَا after أَيِّى, is said in the T to have been explained by Kh to Sb.]) ― - It is also a conjunct noun; (Mughnee;) [i. e.] it is sometimes used in the manner of الَّذِى, and therefore requires a complement; as in the saying, أَيُّهُمْ فِى الدَّارِ أَخُوكَ [He, of them, who is in the house is thy brother]: (S:) [i. e.] it is syn. with الَّذِى. (M, Mughnee.) So in the saying [in the Kur xix. 70], ثُمَّ لَنَنْزِعَنَّ مِنْ كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمٰنِ عُتِيَّا [Then we will assuredly draw forth, from every sect, him, of them, who is most exorbitantly rebellious against the Compassionate]: so says Sb: but the Koofees and a number of the Basrees disagree with him, holding that the conjunct noun أَىّ is always decl., like the conditional and the interrogative: Zj says, “It has not appeared to me that Sb has erred except in two instances, whereof this is one; for he has conceded that it is decl. when separate, and how can he say that it is indecl. when it is a prefixed noun?” and El-Jarmee says, “I have gone forth from El-Basrah, and have not heard, from my leaving the Khandak to Mekkeh, any one say, لَأَضْرِبَنَّ أَيُّهُمْ قَائِمٌ [as meaning I will assuredly beat him, of them, who is standing], with damm:” these assert, that it is, in the verse above, an interrogative, and that it is an inchoative, and اشد is an enunciative: but they differ as to the objective complement of the verb: Kh says that this is suppressed, and that the implied meaning is, we will assuredly draw forth those of whom it will be said, Which of them is most &c.? and Yoo says that it is the proposition [ايهّم &c.], and that the verb is suspended from governing, as in the instance in the Kur xviii. 11, cited above: and Ks and Akh say that it is كلّ شيعة, that من is redundant, and that the interrogative proposition is independent of what precedes it; this being grounded on their saying that the redundance of مِنْ is allowable in an affirmative proposition: but these [following] facts refute their sayings; viz. that the suspension of government is peculiar to verbs significant of operations of the mind; and that it is not allowable to say, لَأَضْرِبَنَّ الفَاسِقُ, with refa, as meaning by implication “I will assuredly beat him of whom it is said, He is the transgressor;” and that the redundance of مِنْ in an affirmative proposition is not correct. (Mughnee. [Some further remarks on the same subject, in that work, mentioning other opinions as erroneous, I omit. Another reading of the passage in the Kur cited above (xix. 70) will be found in what here follows.]) [ISd states that] they said, لَأَضْربَنَّ أَيُّهُمْ أَفْضَلُ [I will assuredly beat him, of them, who is most excellent], and أَىٌّ أَفْضَلُ [him who is most excel-lent]; اىّ being indecl., accord. to Sb, and therefore the verb does not govern it [save as to the meaning]. (M.) And [that] you say, اِضْرِبْ أَيُّهُمْ أَفْضَلُ [Beat thou him, of them, who is most excellent], and أَيَّهُمْ أَفْضَلُ [meaning the same, or whichever of them, &c.]; suppressing the relative هُوَ after ايّهم. (M in a later part of the same art.) Fr says that when أَىّ is governed by the verb before it, it has not the interrogative meaning; and you may say, لَأَضْرِبَنَّ أَيَّهُمْ يَقُولُ ذٰلِكَ [I will assuredly beat him, of them, or whichever of them, says that]: and he says that he who reads أَيَّهُمْ, in the accus. case, in the passage of the Kur cited above (xix. 70) makes it to be governed by لَنَنْرِعَنَّ. (T.) Ks says, you say, لَأَضْرِبَنَّ أَيَّهُمْ فِى الدَّارِ [I will assuredly beat him, of them, or whichever of them, is in the house]; but you may not say, ضَرَبْتُ أَيَّهُمْ فِى الدَّارِ: thus he distinguishes between the actual occurrence and that which is expected. (S.) Akh says, also, that it may be indeterminate and qualified by an epithet; as when one says, مَرَرْتُ بِأَىٍّ مُعْجِبٍ لَكَ, like as one says, بِمَنْ مُعْجِبٍ لَكَ [I passed by one pleasing to thee]: but this has not been heard [from the Arabs]. (Mughnee.) ― - It also denotes perfection, or consummateness: and in this case it is an epithet applying to an indeterminate noun; as in زَيْدٌ رَجُلٌ أَىُّ رَجُلٍ (tropical:) [Zeyd is a man; what a man!], meaning that he is complete, or consummate, in the qualities of men: and it is a denotative of state relating to a determinate noun; as in مَرَرْتُ بِعَبْدِ اللّٰهِ أَىَّ رَجُلٍ (tropical:) [I passed by 'Abd-Allah; what a man was he!]: (Mughnee:) and used in this sense, it is tropical. (Har p. 534.) [J says,] it is sometimes an epithet applying to an indeterminate noun: you say, مَرَرْتُ بِرَجُلٍ أَىِّ رَجُلٍ and أَيِّمَارَجُلٍ (assumed tropical:) [I passed by a man; what a man!]; and مَرَرْتُ بِامْرَأَةٍ أَيَّةِ امْرَأَةٍ (assumed tropical:) [I passed by a woman; what a woman!], and بِامْرَأَتَيْنِ أَيَّتِمَا امْرَأَتَيْنِ [by two women; what two women!]; and هٰذِهِ امْرَأَةٌ أَيَّةُ امْرَأَةٍ (assumed tropical:) [This is a woman; what a woman!]: and أَيَّتُمَا امْرَأَ أَيَّةُ امْرَأَةٍ (assumed tropical:) [What two women!]; ما being redundant: and in the case of a determinate noun, you say, هٰذَا زَيْدٌ أَيَّمَا رَجُلٍ (assumed tropical:) [This is Zeyd; what a man is he!]; putting it in the accus. case as a denotative of state; and هٰذِهِ أَمَةُ اللّٰهِ أَيَّتَمَا جَارِيّةٍ (assumed tropical:) [This is the handmaid of God; what a girl, or young woman, is she!]: you say, also, [in using an indeterminate noun,] أَىُّ امْرَأَةٍ جَآءَتْكَ and جَآءَكَ, and أَيَّةُ امْرَأَةٍ جَآءَتْكَ (assumed tropical:) [What a woman came to thee!]; and مَرَرْتُ بِجَارِيَةٍ أَىِّ جَارِيَةٍ (assumed tropical:) [I passed by a girl, or young woman; what a girl, or young woman!]; and جِئْتُكَ بِمُلَآءَةٍ أَىِّ مُلَآءَةٍ and أَيَّةِ مُلَآءِةٍ (assumed tropical:) [I brought thee a body-wrapper; what a body-wrapper!]: all are allowable. (S.) [In all these it evidently denotes admiration, or wonder, at some good or extraordinary quality in the person or thing to which it relates; notwithstanding that J says afterwards,] and sometimes it is used to denote wonder; as in the saying of Jemeel بُثَيْنَ الْزَمِى لَا إِنَّ لَا إِنْ لَزِمْتِهِ عَلَى كَثْرَةِ الوَاشِينَ أَىُّ مَعُونِ ” (assumed tropical:) [O Butheyneh, (بُثَيْنَ being a curtailed form of بُثَيْنَة, a woman's name,) adhere thou to “No:” verily “No,” if thou adhere to it, notwithstanding the numbers of the slanderers, what a help will it be!]: (S:) i. e., an excellent help will be thy saying “No” in repelling, or rebutting, the slanderers, though they be many. (TA in art. عون.) Fr gives as exs. of its use to denote wonder the sayings, أَىُّ رَجُلٍ زَيْدٌ [What a man is Zeyd!], and أَىُّ جَارِيَهٍ زَيْنَبُ [What a girl, or young woman, is Zeyneb!]. (T.) It denotes wonder at the sufficiency, and great degree of competence, of the person [or thing] to whom [or to which] it relates. (M.) El-Kattál El-Kilábee says وَلَمَّا رَأَيْتُ أَنَّنِى قَدْ قَتَلْتُهُ نَدِمْتُ عَلَيْهِ أَىَّ سَاعَةِ مَنْدَمِ [And when I saw that I had slain him, I repented of it; in what an hour, or time, of repentance!]: i. e., when I slew him, I repented of it, in a time when repentance did not profit: اىّ being here in the accus. case as an adv. n.; for, as it denotes the part of a whole, its predicament is made to be the same as that of the affixed noun, of whatever kind this may be. (Ham p. 95.) ― - It also has ك prefixed to it; and thus it becomes changed in signification so as to denote numerousness, being syn. with the enunciative كَمْ [How many!]; (S, K;) or syn. with رُبَّ [as meaning many]: (Sb, M:) [and sometimes it is syn. with the interrogative كَمْ, meaning how many? or how much? as will be shown below:] thus it is written كَأَىٍّ, (M,) or كَأَيِّنْ, (S, M, K,) its tenween being written ن; (S, K;) and كَآءٍ, (M,) or [more commonly] كَائِنْ, (S, M, K, [in some copies of the S and K كَايِنْ,]) like كَاعِنْ, (S,) said by IJ, on the authority of Aboo-'Alee, to be formed from كَأَيِّنْ, by putting the double ى before the ', after the manner of the transposition in قِسِىٌّ and a number of other words, so that it becomes كَيَّأٍ [or كَيَّئِنْ], then suppressing the second ى, as is done in مَيِّتٌ and هَيِّنٌ and لَيِّنٌ, so that it becomes كَىْءٍ [or كَىْءِنْ], and then changing the [remaining] ى into ا, as in [طَيْئِىٌّ, which becomes] طَادِىٌّ, and in [حِيرِىٌّ, which becomes] حَارِىٌّ, so that it becomes كَآءٍ [or كَائِنْ]; (M;) and it has other dial. vars.; namely كَيْئِنٌ [one of the intermediate forms between كَأَيِّنْ and كَائِنْ mentioned above]; (K; [in one copy of the K written كَيَيِّنْ, and so accord. to the TK;]) and كَأْىٍ, (M, K,) of the measure of رَمْىٍ, and most probably formed by transposition from كَىْءٍ, mentioned above; (M;) and كَأ, of the measure of عَمٍ, (M, TA,) incorrectly written in the copies of the K كَاءٍ, i. e. like كَاعٍ, (TA,) formed by the suppression of ى in كَىْءٍ; a change not greater than that from أَيْمُنُ اللّٰهِ to مُ اللّٰهِ and مِ اللّٰهِ. (M.) You say, كَأَيِّنْ رَجُلًا لَقِيتُ [How many a man have I met! or many a man &c.], (S, K, *) putting the noun following كأيّن in the accus. case as a specificative; (S;) and كَأَيِّنْ مِنْ رَجُلٍ لَقِيتُ; (S, K; *) and the introduction of مِنْ after كَأيّن is more common, and better. (S. [And Sb, as cited in the M, says the like.]) You say also, كَأَيِّنْ قَدْ أَتَانِى رَجُلًا [How many a man has come to me! or many a man &c.]. (Sb, M.) And بِكَأَيِّنْ تَبِيعُ هٰذَا الثَّوْبَ, i. e. بِكَمْ تبيع [For how much wilt thou sell this garment, or piece of cloth?]. (S.) Kh says that if any one of the Arabs made it to govern the gen. case, perhaps he did so by making مِنْ to be implied, as is allowable with كَمْ: (M:) [so that you may say, بِكَأَيِّنْ دِرْهَمٍ اشْتَرَيْتَ هٰذَا For how many a dirhem didst thou buy this? for] it is allowable to make the noun that follows كَمْ to be governed in the gen. case by منْ implied, when كم immediately follows a preposition; as in بِكضمْ دِرْهَمٍ اشْتَرَيْتَ هٰذَا; but when it is not thus preceded by a preposition, the noun after it must be in the accus. case. (I 'Ak p. 317.) It always holds the first place in a proposition, like كَمْ. (Idem, next p.) ― - It is also a connective of the vocative يَا with the noun signifying the person or persons or thing called, when this noun has the article ال prefixed to it; (S, M, Mughnee, K;) and with a noun of indication, as ذَا; and with a conjunct noun having ال prefixed to it, as الذِّى: (I 'Ak p. 268:) it is a noun formed for serving as such a connective; (M, K;) and has هَا affixed to it. (S, M, &c.) You say, يَا أَيُّهَا الرَّجُلُ [which seems to be best rendered O thou man; more agreeably with the original, O thou, the man; or, accord. to Akh, O thou who art the man; lit., O he who is the man; often written يَأَيُّهَا]; (T, S, M, Mughnee, K;) and يَاأَيُّهَا الرَّجُلَانِ [O ye two men]; and يَاأَيُّهَا الرِّجَالُ [O ye men]; (M;) and يَاأَيَّتُهَاالمَرْأَةُ [O thou woman]; (S, M;) and يَا أَيَّتُهَا المَرْأَتَانِ [O ye two women]; and أَيَّتُهَا النّسْوَةُ [O ye women]; and يَاأَيُّهَا المَرْأَةُ, and المَرْأَتَانِ, and النِّسْوَةُ; (M;) and يَاأَيُّهَا ذَا [O thou, this person or thing]; and يَا أَيُّهَا الَّذِى فَعَلَ كَذَا [O thou who didst, or hast done, thus]. (I 'Ak p. 267.) In the first of the exs. here given, أَىّ is a noun of vague signification, (Zj, T, S,) denoting the person called, (Zj, T,) of the sing. number, (Zj, T, S,) rendered determinate by the vocative [يا], (S,) indecl., with damm for its termination; (Zj, T, S;) and هَا is a particle employed to rouse attention, or to give notice, a substitute for the noun to which أَىّ is in other cases prefixed; and الرَّجُلُ is a qualificative to أَىّ, (Zj, T, S,) wherefore it is in the nom. case. (S.) Akh asserts, [as we have indicated above,] that أَىّ is here the conjunct noun, and that the first member of its complement, namely the relative هُوَ, is suppressed; the meaning being, يَا مَنْ هُوَ الرَّجُلُ: but this assertion is refuted by the fact that there is no relative pronoun that must be suppressed, nor any conjunct noun that necessarily requires that its complement should be a nominal proposition: though he might reply to these two objections by arguing that ما in the saying لَا سِيَّمَا زَيْدٌ is in like manner [virtually] in the nom. case [as a conjunct noun syn. with الَّذِى, and that the first member of its complement, namely هُوَ, an inchoative of which زَيْدٌ is the enunciative, is suppressed]. (Mughnee.) The putting of the qualificative of أَىّ in the accus. case, as in the saying يَا أَيُّهَا الرَّجُلَ أَقْبِلْ [O thou man, advance], is allowed (M, K) by El-Mázinee; but it is not known [as heard from the Arabs]. (M.) أَيُّهَا and أَيَّتُهَا are also used for the purpose of particularizing; [in which case they are not preceded by يا;] as when one says, أَمَّا أَنَا فَأَفْعَلُ كَذَا أَيُّهَا الرَّجُلُ [As for me, I will do thus, or such a thing, thou man], meaning himself; and as in the saying of Kaab Ibn-Málik, related in a trad., فَتَخَلَّفْنَا أَيَّتُهَا الثَّلَاثَهُ [And we remained behind, or held back, ye three], meaning, by the three, those particularized as remaining behind [with him], or holding back. (TA.) أَيَا : see art. ايا. = أَيًا: see the next paragraph. إِيَا الشَّمْسِ , [the former word, when alone and indeterminate, perhaps (as when determinate) without tenween, for it is-explained (with its dial. vars.) in the S and K in باب الالف الليّنة, though it is also explained in some copies of the S in the present art.,] and الشمس ↓ أَيَاةُ , (T, S, M, Mgh, K,) and الشمس ↓ أَيَاةُ , (S, M, K,) and ↓ أَيَآءُ الشمس, (T, M, Mgh, K, and in a copy of the S,) with fet-h and medd, (T, Mgh, K, and so in a copy of the S,) The light of the sun, (S, M, Mgh, K,) and its beauty: (M, K:) or its rays, and its light: (T:) or, as some say, الشمس ↓ اياة signifies the halo of the sun; that, with respect to the sun, which is like the هَالَة with respect to the moon; i. e. the دَارَة around the sun: (S:) the pl. [of أَيَاةٌ] is ↓ أَيًا and إِيَآءٌ; [or rather the former is a coll. gen. n.;] like أَكَمٌ and إِكَامٌ in relation to أَكَمَةٌ. (M.) Tarafeh says, (T, S, Mgh,) describing the fore teeth (ثَغْر) of his beloved, (EM p. 62,) “ الشَّمْسِ إِلَّا لِثَاتِهِ ↓ سَقَتْهُ إِيَاةُ [The light of the sun has shed its lustre upon them, except their gums]. (T, S, Mgh.) ― - And hence, by way of comparison, (M,) إِيَا النَّبَاتِ, and ↓ أَيَاؤُهُ , (M, K,) and ↓ إِيَاتُهُ , and ↓ أَيَاتُهُ , (K,) (tropical:) The beauty of herbage, (M, K,) and its blossoms, (M,) and brightness, (K, TA,) in its verdure and growth. (TA.) = أَيَا إِيَاهُ أَقْبِلْ: see أَيَا, in art. ايا. أَيَآء : see the next preceding paragraph, throughout. أَيَاةٌ : se the next preceding paragraph, throughout. إِيَاةٌ إِيا إِياه اياه اياة : see the next preceding paragraph, throughout. أُيَيَّةٌ dim. of آءٌ: see the letter ا. إِيَيَّةٌ اييه ايية dim. of آيَةٌ, q. v. (T.) أَيَّا : see إِيَّا, in art. ايا. إِيَّا أي أيا ايا آيا : see art. ايا. [Az says,] I have not heard any derivation of إِيَّا; but I think, without being certain, that it is from تَآيَيْتُهُ as explained above; as though it were a noun from that verb, of the measure فِعْلَى, like ذِكْرَى from ذَكَرْتُ; so that the meaning of إِيَّاكَ is I direct myself, or my aim, to, or towards, thee, and thy person. (T.) أَيِّىٌّ [a rel. n. of أَىٌّ]. When you ask a man respecting his كُورَة [i. e. district, or city, or town], you say, اَلْأَيِّىُّ [The person of what district, &c., art thou?]; like as you say, in asking him respecting his قَبِيلَة [or tribe], اَلْمَنِىُّ [from مَنْ]: and you say also, أَيِّىٌّ أَنْتَ [A person of what district, &c., art thou?]; and مَنىٌّ (T.) [See also مَنِىٌّ, in art. من.] أَيَّانَ : see art. اين. Lth says that it is used in the manner of مَتَى; [signifying When?]; and that some say its ن is radical; others, that it is augmentative: (T:) IJ says, it must be from أَىٌّ, not from أَيْنَ, for two reasons: first, because أَيْنَ denotes place; and أَيَّانَ, time: and secondly, because nouns of the measure فَعَّال are few; and those of the measure فَعْلَان, many: so that if you name a man أَيَّان, it is imperfectly decl.: and he adds, that أَىٌّ means a part of a whole; so that it applies as properly to times as it does to other things: (TA:) Fr says that it is originally أَىَّ أَوَانٍ [at what time?]. (T.) One says, of a stupid, or foolish, person, لَا يَعْرَفُ أَيَّانَ [He knows not when]. (IB.) آىْ آى آي : see أَىْ: = and see also 2 in art. اوى. = ىٌ: see what next follows, in two places. آيَةٌ آيه آية A sign, token, or mark, by which a person or thing is known; syn. عَلَامَةٌ (IAar, T, S, M, Msb, K) and أَمَارَةٌ: (M, K:) it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself, when the two things are of one predicament; and this is apparent in the object of sense and in that of the intellect: (Er-Rághib, TA:) it is of the measure فَعْلَةٌ, (M, K,) originally أَيَّةٌ; the [former] ى being changed to ا because the letter before it is with fet-h, though this is an extraordinary change: (M:) this is related as on the authority of Sb: (TA:) or it is of the measure فَعَلَةٌ, (M, K,) accord. to Kh; (M;) originally أَوَيَةٌ; (S;) [for, accord. to J and Fei,] Sb said that its medial radical letter is و, and that the final is ى, because words of this class are more common than those of which the medial and final radical letters are both ى; (S, Msb;) and the rel. n. is أَوَوِىُّ: (S:) but IB says, Sb did not state that the medial radical letter of آيَةٌ is و, as J states; but he said that it is originally أَيَةٌ, and that the quiescent و is changed into ا; and he relates of Kh, that he allowed the rel. n. of آيَةٌ to be ↓ آئِىٌّ and ↓ آيِىٌّ and آوِىٌّ; but as to أَوَوِىٌّ, he says, I know not any one who has said it except J: (TA:) or it is of the measure فَاعِلَةٌ, (S, Msb, K,) originally آيَيَةٌ, contracted by the suppression of its final radical letter [with the preceding kesreh]: so accord. to Fr: [but see what follows (after the pls.), where this is said to be the opinion of Ks, and disallowed by Fr:] (S, Msb:) the pl. is آيَاتٌ and ↓ آىٌ , (S, M, Msb, K,) [or the latter is rather a coll. gen. n.,] and pl. pl. آيَآءٌ: (M, K:) J says that one of its pls. is آيَاىٌ; [and we find the same also in some copies of the K;] but this is a mistake for آيَآءٌ, which is pl. of آىٌ, not of آيَةٌ: (IB, TA:) and this pl., being of the measure أَفْعَالٌ, has been adduced as evidence that the medial radical letter is ى, not و: (TA:) the dim. is ↓ إِيَيَّةٌ , [of the measure فُعَيلَةٌ changed to فعَيْلَةٌ because of the medial radical ى,] which, accord. to Fr, shows the opinion of Ks, that آيَةٌ is of the measure فَاعِلَةٌ rendered defective by the suppression of its final radical letter, to be incorrect, because [Fr holds, in opposition to some others, that] a noun of this measure has not its dim. formed on the measure فُعَيْلَةٌ unless it is a proper name. (T.) They said, اِفْعَلْهُ بِآيَةِ كَذَا [Do thou it at the sign of such a thing]; like as you say, بِعَلَامَةِ كَذَا and بِأَمَارَةِ. (M.) And [in this sense, as is indicated by the context in the M,] it is one of the nouns that are prefixed to verbs [as virtually governing the gen. case], (M, K, *) because of the nearness of its meaning to the meaning of time: (K:) as in the saying [of a poet] بِآيَةِ تُقْدِمُونَ الخَيْلَ شُعْثًا [At the sign of your urging forward the horses, unsmoothed in their coats, or not curried; which means nearly the same as “at the time of your urging” &c.]. (M.) ― - A sign as meaning an indication, an evidence, or a proof. (TA.) ― - A sign as meaning a miracle; [and a wonder; for] آيَاتُ اللّٰهِ means the wonders of God. (TA.) ― - An example, or a warning; (Fr, T, M, Msb, K;) as, for instance, the case of Joseph and his brethren, related in the Kur: (Fr, T:) pl. ↓ آىٌ (M, K) and آيَاتٌ. (Fr, T.) ― - A message, or communication sent from one person or party to another; syn. رِسَالَةٌ. (TA.) ― - The body, or corporeal form or figure or substance, (S, M, K,) of a man, (S,) which one sees from a distance; [as being a kind of sign;] or a person, or an individual; syn. شَخْصٌ. (S, M, K.) ― - A whole company of people: as in the saying, خَرَجَ القَوْمُ بِآيَتِهِمْ The people, or party, went forth with their whole company, not leaving behind them anything. (AA, S, M.) ― - [Hence, accord. to some, A verse of the Kuran; as being] a collection of words of the Book of God: (S:) or a connected form of words of the Kuran continued to its breaking off; (K, TA;) accord. to Aboo-Bekr, so called because it is a sign of the breaking off: (TA:) or a portion of the Kuran after which a suspension of speech is approvable: (Msb:) or a portion of the Kuran denoting any statute, or ordinance, of God, whether it be [what is generally termed] an آيَة, [i. e. a verse,] or a chapter (سُورَة), or an aggregate [and distinct] portion of the latter. (Er-Rághib, Kull, TA. *) [الآيَةَ, written after a quotation of a part of a verse of the Kuran, means اِقْرَأِ الآيَةض Read thou the verse.] آيَا آيا : see أَيَا, in art. ايا. آئِىٌّ and آيِىٌّ, accord. to Kh, rel. ns. of آيَةٌ, q. v. (IB.) تَأَيَّةٌ , or تَإِيَّةٌ or تَئِيَّةٌ: see 5. ايا أَيَا a vocative particle, (S, M, K,) used in calling him who is near and him who is distant: [in the former case, like O: in the latter, like ho there, or soho, or holla:] you say, أَيَا زَيْدُ أَقْبِلْ [O Zeyd, advance: or ho there, or soho, or holla, &c.]: (S:) or J is in error in saying this: it is used in calling to him who is distant: (Mughnee, K:) so say Ibn-El-Hájib, in the Káfiyeh, and ElFakhr El-Járabardee; and the latter adds, or to him who is in a predicament like that of him who is distant, being sleeping or inadvertent; the person who calls thereby being eager for the person called to advance to him: (TA:) or not used in calling to him who is near: (K:) and ه is substituted for its hemzeh; (M, K;) so that one says, هَيَا. (M.) AZ says, I have heard them say, أَيَا إِيَاهُ أَقْبِلْ. (T in بَابُ الأَلِفَاتِ.) [Accord. to the TA, (art. ا,) one says also آيَا.] إِيَا الشَّمْسِ , and النَّبَاتِ; and إِيَاة, and أَيَاة, and أَيَّا: see art. اى. إِيَّا أي أيا ايا آيا (S, M, K, &c.) and أَيَّا, (M, K,) the latter form used by some, as related on the authority of Ktr; (M;) accord. to some, (M,) a noun of vague signification, (S, M, K,) used metonymically for a noun in the accus. case, (M,) with which are connected all the affixed pronouns that denote the accus. case: you say إِيَّانا [Thee] and إِيَّاهُ [him] and إِيَّاىَ [me] (S, K) and إِيَّانَا [us, &c.]: (S:) and the hemzeh is changed into و, so that you say وِيَّاكَ (S, M, K *) and وَيَّاكَ; (Ktr, IJ, M, K; *) and sometimes into و, so that you say وِيَّاكَ [and app. وَيَّاكَ also; both of which are used by some of the Arabs in the present day, very commonly in Egypt, for وَإِيَّاكَ as meaning مَعَكَ; like as one says وَزَيْدًا, meaning مَعَ زَيْدٍ]: (K:) the ك and ه and ى [&c.] are put to show the object meant, in order that the person addressed may be known from the absent [&c.]; and have no place in the analysis of a sentence, like the ك in ذٰلِكَ and أَرَأَيْتَكَ: (S, M: in the former of which is added, and like the ا and ن in أَنْتَ:) and this is identical with the opinion of Akh: (M, TA:) thus ايّا is the noun, and what follows it is to denote allocution, [&c.,] and the two become as one thing; for nouns of vague signification are not prefixed to other nouns to govern them in the gen. case, nor are any of the pronouns, being themselves determinate. (S.) Ibn-Keysán says, (S, M,) some of the grammarians say that إِيَّاكَ, altogether, is a noun; and he adds, but some say (M) that the ك and ه &c. are the nouns, and that ايّا is a support thereto, because they cannot stand by themselves, (S, M,) like the ك &c. which occupy the latter place in يَضْرِبُكَ &c.; so when the ك &c. are put first, [as in إِيَّاكَ ضَرَبْتُ Thee I beat, or struck,] they are supported by ايا, and the whole becomes as one thing: (S:) and you may also say, ضَرَبْتُ إِيَّاىَ [I beat, or struck, me]; because it is not allowable to say, ضَرَبْتُنِى: (S as corrected by IB:) but you may not say, ضَرَبْتُ إِيَّاكَ [I beat, or struck, thee]; because you only require ايّاك when you cannot use the ك [alone]; though you may say, ضَرَبْتُكَ إِيّاكَ [I beat, or struck, thee, thee]; because the ك is made to be syntactically dependent upon the verb, so when you repeat it you require ايّا. (S.) In the saying of the poet, (S,) Dhu-l-Isba' El-'Adwánee, (TA,) “ كَأَنَّايَوْمَ قُرَّى إِنَّمَا نَقْتُلُ إِيَّانَا [As though we, on the day of Kurrà, only killed ourselves], he has separated it from the verb only because the Arabs do not make the action of the agent to fall upon the agent itself by the adjunction of the pronoun: they do not say, قَتَلْتُنِى, but only قَتَلْتُ نَفْسِى: so the poet has used ايّانا in the same manner as أَنْفُسَنَا. (S, TA.) Some of the grammarians say that إِيَّا is prefixed to what follows it, governing it in the gen. case; and adduce as an evidence thereof a saying which see below, commencing with إِذَا بَلَغَ الرَّجُلُ. (S.) Zj says that it is an explicit noun, [not a pronoun,] which is prefixed to all the pronouns, governing them in the gen. case; but only to pronouns; so that if one said, إِيَّا زَيْدٍ حَدَّثْتُ, it would be bad. (M.) Kh holds that it is a pronoun prefixed to the ك [&c.], governing it in the gen. case; (M, K;) and the like is related to have been the opinion of El-Mázinee: and Sb relates of Kh that he said, if any one were to say إِيَّاكَ نَفْسَكَ [Thee, thyself], I would not severely blame him, for this ك is [virtually] governed in the gen. case. (M.) But accord. to Akh, it is a simple, or uncompounded, pronoun, the ending of which becomes altered, as the endings of pronouns are wont to become, because of the varying of the numbers of the persons using them; (M, K; [in both of which the last of the word thus rendered is المضمرين; accord. to a copy of the M, المضمرين, i. e. المُضْمِرينَ; in a copy of the K, without any syll. signs; and in the CK, المُضْمَرَيْنِ; of which readings, I have followed that found in the M; supposing the meaning to be, that ايّا has different endings according as it is used by one speaking to another, or by one speaking of another, or by one speaking of himself, or to, or of, two or more, and the like;]) and the ك of ايَّاك is like the ك of ذٰلِكَ, inasmuch as it is an indication of allocution only, divested of the idea of its being a sign of the pronoun. (M.) Of all these varying opinions, IJ says that he has found none to be correct when investigated, except that of Akh; with whose opinion, that stated in the begining of this art. is identical [except as to the affix, which is there said to be a pronoun, not merely a particle of allocution]. (M, TA.) Zj, being asked to explain the meaning of the phrase إِيَّاكَ نَعْبُدُ, [in the Kur i. 4,] answered, حَقِيتَتَكَ نَعْبُدُ [Thine essence we worship]; and said that it is derived from آيَةٌ, meaning “a sign by which a thing is known:” but IJ does not approve of this. (M.) [Respecting the phrase, فَإِذَا هُوَ إِيَّاهَا, in which ايّاها is used in the place of a noun in the nom. case, and which is therefore disallowed by Sb, see إِذَا.] ― - It is also used for the purpose of cautioning, or putting one on his guard. (T, S.) You say, إِيَّاكَ وَالأَسَدَ [Beware thou of, or avoid thou, or remove thyself far from, the lion]: it is a substitute for a verb; as thou you said, بَاعِدْ: and you say also, هِيَّاكَ; like as you say أَرَاقَ and هَرَاقَ: (S:) [or ايّاك in this case is governed by a verb understood: for] Ibn-Keysán says, when you say, إِيَّاكَ وَزَيْدًا [Beware thou of, or avoid thou, or remove thyself far from, Zeyd], you caution him whom you address against Zeyd, and the verb governing the accus. case is not apparent: the meaning is, أُحَذِّرُكَ زَيْدًا [I caution thee against Zeyd]; as though you said, أُحَذِّرُكَ إِيَّاكَ وَزَيْدًا [I caution thee, thee with Zeyd]; or as though you said, بَاعِدْ نَفْسَكَ عَنْ زَيْدٍ وَبَاعِد زَيْدًا عَنْكَ [Remove thyself far from Zeyd, and remove Zeyd far from thee]; so that the verb governs the word signifying the person cautioned and that signifying him against whom that person is cautioned: (TA:) [and Az says,] when you say, إِيَّاكَ وَرُكُوبَ الفَاحِشَةِ, the verb is suppressed: it is as though you said, أُحَذِّرُكَ رُكُوبَ الفَاحِشَةِ [I caution thee against the committing of that which exceeds the bounds of rectitude]. (T.) Kh is related to have heard an Arab of the desert say, (T, * M, the latter on the authority of Sb.,) إِذَابَلَغَ الرَّجُلُ السِّتِّينَ فَإِيَّاهُ وَإِيَّا الشَّوابّ [When the man attains to sixty years, I caution him against, or let him avoid, the young women]; (T, S, M;) prefixing ايّا to الشوابّ, and putting the latter in the gen. case: (S:) but accord. to Akh, it is not allowable to say [thus, or] إِيَّاكَ وَإِيَّا زَيْدٍ. (M.) Sometimes the و is suppressed, as in the saying of the poet فَإِيَّاكَ إِيَّاكَ المِرَآءَ فَإِنَّهُ إِلَى الشَّرِّ دَعَّآءٌ وَلِلشَّرِّ جَالِبُ [Then avoid thou, avoid thou obstinate disputation, for it is wont to invite to evil, and an attracter of evil]; meaning, إِيَّاكَ وَالمِرَآءَ: i. e., إِيَّاكَ وَأَنْ تُمَارِيَ. (TA.) You say [properly], إِيَّاكَ وَأَنْ تَفْعَلَ كَذَا [Beware thou of, or avoid thou, doing such a thing]: but [in strict propriety] you should not say, إِيَّاكَ أَنْ تَفْعَلَ كَذَا, without و. (S.) See also art. اي. أَيَايَا (Lth, T, S, M, K) and أَيَايَهْ, (M,) or يَايَا, (K,) and يَايَهْ, (M, K,) A cry by which camels are chidden. (Lth, T, S, M, K.) [See 2 in art. اي.] ايب For words which might be supposed to be properly mentioned under this head, see art. اوّب. ايد 1 آدَ آد , aor. يَئِيدُ, inf. n. أَيْدٌ, He, (a man, AZ, T, &c.,) or it, (a thing, L,) was, or became, strong: (AZ, T, S, M, K, &c.:) and ↓ آيد , inf. n. إِيَادٌ, he became possessed of strength. (AHeyth, T, L.) ― - آدَتٌ ضِيَافَتُهُ (tropical:) His coming as a guest was, or became, frequent. (A.) [See أَيِّدٌ.] 2 أيّد , inf. n. تَأْيِيدٌ; (T, S, M, &c.;) and ↓ آيد , (T, S, K,) of the measure فَاعَلَ, (S,) inf. n. مُؤَايَدَةٌ; (K;) or He strengthened: (S, M, L, Msb, K:) he aided, or rendered victorious. (L.) You say, أيّدهُ عَلَى الأَمْرِ He strengthened him to accomplish the affair. (M, L.) 3 اَاْيَدَ see 2. 4 آيَدَ see 1. 5 تأيّد He, or it, (a thing, S,) became strengthened. (T, S, K.) آدٌ آد Strength; syn. صُلْبٌ, (M, L, K,) and قُوَّةٌ [which is one of the significations of صُلْبٌ, and that which is here meant]; as also ↓ أَيْدٌ [which is an inf. n.: see 1]. (S, M, K.) أَيْدٌ : see آدٌ. أَيِّدٌ Strong: (S, A, Mgh, Msb, K:) an epithet applied [to God, and] to a man. (S.) A poet says رَمَى فَأَصَابَ الكُلَى وَالذُّرَى إِذَا القَوْسُ وَتَّرَهَا أَيِّدٌ [lit. When a strong one strings the bow, he shoots, and hits the kidneys, and the tops of the humps of the camels]; meaning, when God strings [or stretches] the bow that is in the clouds, He casts fat into the kidneys and humps of the camels, by means of the herbage that is produced by the rain. (S.) ― - إِنَّهُ لَأَيِّدُ الغَدَآءِ وَالعَشَآءِ means (tropical:) Verily he is often present at the morning and evening meals. (A.) إِيَادٌ أياد إِياد اياد يد Anything by which a person or thing is strengthened, (M, L, K,) or guarded, defended, or protected: (T, L:) a thing by which one is protected, or veiled, or concealed: the side; shade, or shadow; or protection: a place of refuge: (M, L, K:) either side of anything, that strengthens it: (Lth, T:) anything that is in the vicinity of a thing: (T:) each wing of an army: (S, M, L, K:) earth that is put round a watering-trough or tank, or round a tent, (S, M, L, K,) to strengthen it, or to keep away from it the rain-water: (S, L:) any fortification: a fortified mountain: (M, L, K:) a mountain that is inaccessible, or difficult of access. (IAar, T.) [In the place of one signification, Golius gives “ cortex; ” having found لحاه in the place of لَجَأ.] ― - An elevated tract, or a heap, of sand. (M, K.) ― - Abundance of camels [because they strengthen their owner]. (K.) ― - The air; syn. هَوَآء. (K.) مُؤْيَدٌ : see مُؤَيَّدٌ: = and see what next follows. مُؤْيِدٌ , of the same measure as مُؤْمِنٌ, A great, mighty, or severe, thing; (S, L, K;) a calamity: (T, S, M, L, K:) or, accord. to As, it is ↓ مُؤْيَدٌ , with fet-h to the ى, and signifies anything rendered strong, or hard, or severe. (L.) [See مَآوِدُ, in art. اود.) مُؤَيَّدٌ and ↓ مُؤْيَدٌ (the latter irreg., by rule being مُؤَايَدٌ, TK,) Strengthened: (S, L, K:) aided; or rendered victorious: (L:) and the former, strong, applied to a building. (M.) مُؤَيِّدٌ Strengthening: (S, L:) aiding; or rendering victorious. (L.) The dim. also has this form. (S.) اير 1 آرَهَا آرها , aor. يَئِيرُ, (T, S, and K in art. اور,) inf. n. أَيْرٌ; (T, TA;) or آرَهَا, aor. يَؤُورُ; (ISk, T;) or both; (K ubi suprà;) Inivit eam; he compressed her. (ISk, T, S, K.) أَيْرٌ The membrum virile; penis; veretrum: (TA:) pl. [of pauc.] آيُرٌ and آيَارٌ (S, M, K) and [of mult.] أُيُورٌ (S, K) and أُيُرٌ. (L.) ― - كَانَ أَيْرُهُ طَويلًا is a phrase meaning (tropical:) He had many male children. (T, TA.) أُيَارِىٌّ Having a large membrum virile, or penis; (T, S, M, K;) like أُنَافِىٌّ signifying “ having a large nose. ” (T.) أَيَّارُ The [Syrian] month [corresponding to May, O. S.;] preceding حَزِيرَانُ, or (as written by Saadee Efendee, TA) حُزَيْرَانُ. (So in different copies of the K.) آئِرٌ Iniens. (T, S, TA.) مَئِيرٌ pass. part. n. of 1, (T, S, TA,) of the same measure as مَصِيرٌ; i. q. مَنْيُوكٌ. (TA.) مِئْيَرٌ (K, TA, [in the CK مَئِير, and in Gol. Lex. مِئْيَرٌ,]) Qui multum coit. (K.) ايس 1 أَيِسَ مِنْهُ , (S, M, Mgh, Msb, K,) aor. يَأْيَسُ (S, Msb, K) and يَأْيِسُ, (Msb,) inf. n. أَيَسٌ, (Msb,) or إِيَاسٌ, (K,) or it has the same inf. n. as يَئِسَ, namely يَأْسٌ, (S,) with which ↓ إِيَاسٌ is syn., (Mgh,) but this last is a contraction of إِيآسٌ, of the measure إِيعَاسٌ, as determined by Az, and is not an inf. n. of أَيِسَ as some think it to be, (Mgh, art. يئِس,) He despaired of it; syn. قنِط: (K:) a dial. var. of يَئِسَ: (ISk, S, TA:) or it is not so, but is formed by transposition from يَئِسَ, because it has no [proper] inf. n.; and إِيَاسٌ, the proper name of a man, is not to be adduced in evidence, for it is of the measure فِعَالٌ from الأَوْسُ the act of giving: ” (Preface to the M, quoted in the TA:) if it were a dial. var. of يَئِسَ, they would say إِسْتُ for أَيِسْتُ: (M, TA:) and أُيِسَ, incorrectly written أُويسَ, also signifies the same. (Mgh.) = أَيْسَ: see لَيْسَ. 2 اَيَّسَ see 4. 4 آيَسَهُ آيسه آيسة He made him to despair; (K;) like أَيْأَسَهُ; (S, Mgh;) and so ↓ أيّسهُ , (S * K,) inf. n. تَأْيِيسٌ. (S.) أَيِسٌ and ↓ آيِسٌ [Despairing]; part. ns. of أَيِسَ. (Msb.) ― - [Hence,] آيِسَةٌ [and accord. to Golius ↓ أَيْسَآءُ , both properly meaning Despairing of the recurrence of the menstrual flux;] who has not menstruated in a period of five and fifty years. (KT.) أَيْسَآؤُ : see أَيِسٌ. إِيَاسٌ إِياس اياس : see 1. آيِسٌ آيس : see أَيِسٌ. ايش أَيْشَ , for أَىُّ شَىْءٍ: see أَىٌّ, in art. اى. ايض 1 آضَ آض , aor. يَئِيضُ, inf. n. أَيْضٌ, i. q. عَادَ; (ISk, S, M, Msb, * K;) as in the phrase آضَ إِلَى الشَّىْءِ [He returned to the thing, i. e. to the doing of the thing; he did the thing again, or a second time]. (K.) ― - And i. q. رَجَعَ; (S, M, Msb, K;) as in the phrase آضَ إِلَى أَهْلِهِ [He returned to his family]. (S, M.) ― - In the phrase فَعَلْتُ كَذَا ↓ أَيْضًا , the last word is the inf. n. of آضَ in the sense of عَادَ, (ISK, IDrd, S, M, Msb, *) and in the sense of رَجَعَ: (IDrd, M:) and the meaning is, [I did such a thing again, or a second time;] I returned to the doing of such a thing: (IDrd, M:) or I did such a thing returning to what had preceded. (Msb, K. *) [It also, and more commonly, signifies I did such a thing also.] When one says, ↓ فَعَلْتُ ذٰلِكَ أَيْضًا [I did that again, &c.], you say, ↓ قَدْ أَكْيَرْتَ مِنْ أَيْضٍ [Thou hast made much use of the expression أَيْضًا], and ↓ دَعْنِى مِنْ أَيْضٍ [Let me alone and cease from using the expression أَيْضًا]. (ISk, S.) ― - أَيْضٌ also signifies (tropical:) A thing's becoming another, or a different, thing; and being changed from its state or condition [to another and a different state or condition]: (Lth, K: *) so says Kh. (Ham p. 356.) And آضَ كَذَا (tropical:) He, or it, became such a thing. (Lth, S, M, * K.) You say, آضَ سَوَادُ شَعَرِهِ بَيَاضًا (A, TA) (tropical:) The blackness of his hair became whiteness. (TA.) And Zuheyr says, speaking of a land which he traversed قَطَعْتُ إِذَامَاالآلُ آضَ كَأَنَّهُ سُيُوفٌ تُنَحَّى سَاعَةً ثُمَّ تَلْتَقِى [I traversed, when the mirage, or the mirage of the morning, became as though it were swords which were removed a while, then met]. (S.) أَيْضٌ and أَيْضًا: see above, in four places. ايك 1 أَيِكَ الأَرَاكُ , aor. اَيَكَ , The [trees called] اراك became what is termed أَيْكَة [n. un. of أَيْكٌ, q. v.]; as also ↓ استأيك . (K.) The former occurs in poetry contracted into أَيْكَ. (ISd, Sgh.) 10 إِسْتَاْيَكَ see 1. أَيْكٌ Numerous, luxuriant or tangled or dense, trees: (S, K:) or a place where water collects and sinks into the ground (غَيْضَةٌ) producing [trees of the kinds called] سِدْر and أَرَاك (Lth, K) and similar soft trees: (Lth:) or a collection of any trees; even, of palm-trees: (K:) or, as some say, a place where [trees of the kind called] أَثْل grow, and where is a collection of them: or, accord. to AHn, an abundant collection of أَرَاك in one place: (TA:) or trees; said to be of the [kind called] أَرَاك: (Msb:) n. un. with ة: (S, Msb, K, &c.:) IAar says, [you say,] أَيْكَةٌ أَثْلٍ and رَهْطٌ, and قَصِيمَةٌ. (Sh.) أَصْحَابُ الْأَيْكَةِ occurs in the Kur in four chapters: [xv. 78 and xxvi. 176 and xxxviii. 12 and 1.13:] (Sgh:) he who reads thus means, by the latter word, الغَيْضَة [explained above, and also signifying the thicket, or collection of tangled trees, &c.]; (S, K;) or the tangled, or luxuriant, or abundant and dense, trees: (TA:) another reading is لَيْكَةَ; accord. to which, this is the name of the town [in which the people here mentioned dwelt]: (S, K:) or, as some say, the two words are [applied to the same place,] like بَكَّةُ and مَكَّةُ: (S:) but Zj says that another reading is allowable, and very good; i. e. أَصْحَابُ لَيْكَةِ, as being originally الأيْكَةِ; for the Arabs say, اَلَحْمَرُ قَدْ جَآءَنِى and لَحْمَرُ جَآإِنِى for الأَحْمَرُ; so that لَيْكَة is like لَحْمَر. (TA.) أَيْكٌ أَيِكٌ , (K, TA,) like كَتِفْ, (TA, [agreeably with the verb, but in the CK اٰيِكٌ,]) is a phrase in which the latter word signifies مُثْمِرٌ [Putting forth fruit; &c.]: (K, TA:) or, as some say, it is an intensive epithet [signifying very abundant or luxuriant or tangled &c.]. (M, TA.) ايل إِيلُ أيل إِيل ايل آيل a name of God; (Lth, T, S, M, K;) a Hebrew word; (Lth, S;) or Syriac: (S:) it is a dial. var. of إِلُّ [q. v.]: or the latter may be an arabicized form of the former: (Az, TA:) Ibn-El-Kelbee says that جَبْرَئِيلُ and مِيكَائِيلُ and the like are similar to عَبْدُ اللّٰهِ and عَبْدَ الرَّحْمَانِ; (M;) [and J says,] they are like عَبْدُ اللّٰهِ and تَيْمُ اللّٰهِ: (S:) so that جَبْر signifies “ servant, ” and is prefixed to ايل, governing it in the gen. case: (M:) but this is not a valid assertion; for were it so, such names would be perfectly decl.: (M in art. ال:) Suh says, in the R, that جِبرئيل is Syriac, and means عَبْدُ الرَّحْمَانِ, or عَبْدُ العزِيزِ, as is related on the anthority of I'Ab: that most persons hold ايل in this case to be a name of God: but that some hold names of this kind to be constructed inversely, after the manner of the language of the 'Ajam; ايل meaning servant. (TA. [See what is said of إِلُّ.]) إِيلَةٌ أيل أيله أيلة ايله ايلة آيل آيله آيلة : see art. اول. أَيْلُولُ [written by some إِيلُولُ] One of the Greek [or Syrian] months; (T, * M, Kzw;) the last thereof [corresponding with September, O. S.]. (Kzw.) إِيَالٌ ايال : see art. إِيَالَةٌ. ايم 1 آمَتْ آمت , (T, M, Mgh, K,) aor. تَئِيمُ, (T, K,) inf. n. أَيْمَةٌ, (T, M, Mgh, K,) or this is a simple subst., (Msb,) and إِيمَةٌ and أَيْمٌ and أُيُومٌ, (M, K,) She had no husband; said of a virgin and of one who is not a virgin; (IAar, T, M, Mgh, K;) as also ↓ تأيّمت (Lth, T, M) and ↓ ائتامت : (M:) or, as some say, ↓ تأيّمت signifies she lost her husband by his death, she being still fit for husbands, having in her a remaining force of youth: (T:) and you say, آمَتْ مِنْ زَوْجِهَا, aor. تَئِيمُ, inf. n. أَيْمَةٌ and أَيْمٌ and أُيُومٌ, (S, TA, [accord. to the former app. signifying the same as آمَتْ alone as explained above: or]) meaning she became bereft of her husband by his death, or by his being slain, and remained without marrying. (TA.) And آمَ, (T, S, Msb,) aor. يَئِيمُ, (T, Msb,) inf. n. أَيْمَةٌ, (T,) He had no wife: (T, Msb:) or he lost his wife by her death: (S, * K, * and Ham p. 650:) and he did not marry; as also ↓ تأيّم . (Ham ubi suprà.) It is said of the Prophet, in a trad., كَانَ يَتَعَوَّذُ مِنَ الأَيْمَةِ (T, S) He used to pray for preservation from remaining long without a wife. (T.) And Yezeed Ibn-El-Hakam Eth-Thakafee says كُلُّ امْرِىءٍ سَتَئِيمُ مِنْهُ العِرْسُ أَوْمِنْهَا يَئِيمُ ” (S) i. e. Every man, the wife will be bereft of him by his death, or he will be bereft of her by her death. (Ham p. 531.) One says also, مَا لَهُ آمَ وَعَامَ, meaning [What aileth him?] May his wife and his cattle die, or perish, so that he shall have no wife (حَتَّى يَئيِمَ) and be vehemently desirous of milk (يَعِيمَ). (S, K: [in the CK, erroneously, امٌ و عامٌ; and in a MS. copy of the K آمٌ ولاعامٌ.]) 2 أَيَّمَهُ اللّٰهُ inf. n. تَأْيِيمٌ, God made him to have no wife. (K, * TK.) And أَيَّمْتُ المَرْأَةَ, inf. n. as above; (Ham p. 11, and TA; *) or ↓ أَأَ مْتُهَا , like أَعَمْتُهَا; (T, S;) I made the woman to be a widow, by slaying her husband. (T, * S, and Ham ubi suprà.) Taäbata-sharrà says فَأَيَّمْتُ نِسْوَانًا وَأَيْتَمْتُ إِلْدَةً [And I have made women widows, by slaying their husbands; and children fatherless]. (TA.) 4 أَأَمْتُ المَرْأَةَ : see 2. 5 تَأَيَّمَتْ and تأيّم : see 1, in three places. The former is also explained as signifying She became forlorn (تَحَوَّشَتْ) of her husband. (K in art. حوش.) And also, (TA,) or تَأَيَّمَتْ زَمَانًا, (ISk, T, S,) She remained some time without marrying. (ISk, T, S, TA.) And تأيّم, (Msb, K,) or تأيّم زَمَانًا, (ISk, T, S,) He remained some time without marrying. (ISk, T, S Msb, K.) 8 ائْتَامَتْ , written with the disjunctive alif اِيتَامَتْ: see 1. = ائْتَمْتُهَا, (M, K,) like اعْتَمْتُهَا, (TA,) I took her as my wife, she being what is termed أَيِّم [without a husband]. (M, K.) أَيْمَ is a contraction of أَىُّ مَا, meaning أَىُّ شَىْءٍ: it is thus in the saying, أَيْمَ هُوَيَا فُلَانُ [What thing is it, O such a one?]: and أَيْمَ تَقُولُ [What thing sayest thou?]. (TA.) = اَيْمُ اللّٰهِ [for اَيْمُنُ اللّٰهِ]: see in art. يمن. (K.) أَيَمُّ , for أَأَمُّ: see art. ام. أَيْمَا : see أَمَّا: = and إِمَّا. إِيمَا أيم أيما ايما : see إِمَّا. أَيْمَانُ A man whose wife has died: and أَيْمَى A woman whose husband has died: pl. أَيَامَى, of both; like as سَكَارَي is pl. of سَكْرَانُ: accord. to ISk, أَيَامَى is originally أَيَائِمُ. (Msb.) [See also أَيِّمٌ.] أَيْمَانُ عَيْمَانُ are epithets applied to a man, (M, K, TA,) meaning Whose wife [and cattle] have died or perished [so that he has no wife and is vehemently desirous of milk; as shown above; see 1, last signification]: (TA:) the former relates to wives; and the latter, to milk: (S, K, TA:) fem. أَيْمَى عَيْمَى, applied to a woman. (M, K.) أَيِّمٌ A woman having no husband; (Lth, T, S, M, Mgh, Msb, K;) whether she be a virgin or not; (IAar, T, S, M, Mgh, K;) or whether she have married before or not; (Sgh, Msb;) as also أَيِّمَةٌ; (Msb;) [said to be] applied to one who has not married: (IAar, T:) or if not a virgin; accord. to [the Imám] Mohammad; agreeably with a reading of a trad. by which the أَيِّم is distinguished from the virgin: (Mgh:) also, the former, a man having no wife; (S, M, Mgh, Msb, K;) whether he have married before or not: (S, Sgh, K:) or who has not married: (IAar, T:) pl. أَيَامَى (S, M, K) and أَيَائِمُ; (M, K;) the latter of which is the original form: (S, M:) [or both, accord. to the Msb, are pls. of أَيْمَانُ, q. v.:] and أَيِّمُونَ is a pl. applied to men, and أَيِّمَاتٌ applied to women: and آمَةٌ, also, signifying men having no wives, is pl. of ↓ آئِمٌ for أَيِّمٌ. (TA.) ― - Also A free woman: (K:) pl., in this sense also, أَيَامَى, used in this sense in the Kur xxiv. 32, (T, TA,) accord. to some. (TA.) ― - And A female relation; (K;) in which sense also أَيَامَى is pl.; (T, TA;) meaning such as the daughter and the sister and the maternal aunt. (T, K.) آئِمٌ : see أَيِّمٌ. الحَرْبُ مَأْيَمَةٌ (T, S, M, Msb, K) لِلنِّسآءَ (M, K) War is a cause of widowing to women; it slays the men, and leaves the wives without husbands. (T, S, M, Msb.) مُؤْيَمَةٌ A rich, or wealthy, woman, or one possessing competence or sufficiency, having no husband. (Sgh, K.) مَآئِمُ : see آمَّةٌ, in art. ام. اين 1 آنَ آن , [aor. يَئِينُ,] inf. n. أَيْنٌ, [in a copy of the Msb, أَيِنَ, aor. يَاءَنُ, inf. n. أَيَنٌ, but as this is at variance with all other authorities known to me, I regard it as a mistranscription,] He was, or became, fatigued, or tired: (T, M:) so says IAar: (T:) and As says the like: (TA, from a marginal note in a copy of the S:) [see also what I have cited from the Mughnee voce إِنَّ, last sentence:] in proof of this, IAar cites the following ex., from a poet: “ إِنَّا وَرَبِّ القُلُصِ الضَّوَامِرِ [We were, or have become, fatigued, by the Lord of the lean and lank-bellied youthful she-camels]: but Lth says that there is no verb derived from أَيْنٌ, in this sense, except in poetry: (T:) Aboo-Mohammad says that the only instance is that cited above: (TA:) [it is not disputed that] أَيْنٌ signifies fatigue, or the being fatigued or tired: (S, K:) AZ says that it has no verb formed from it; but on this point he has been contradicted: (S:) A 'Obeyd also says that it has no verb. (M.) = آنَ, aor. يَئِينُ, inf. n. أَيْنٌ, (S, M, Msb, K, &c., [but see what follows,]) also signifies Its time came; (أَتَى وَقْتُهُ;) as also أَنَى: (Bd lvii. 15:) it was, or became, present: it came, or attained, to its time; to its full, or final, time, or state; to maturity: it was, or became, or drew, near: syn. أَنَى: (M:) and أَدْرَكَ; like أَنَى: (Ham p. 455:) and حَانَ: (S, M, Msb, K:) and قَرُبَ. (Mughnee voce إِنَّ.) You say, آنَ لَكَ أَنْ تَفْعَلَ كَذَا, aor. and inf. n. as above, (AZ, S,) i. e. حَانَ [The time has come, or has drawn near, for thee to do, or that thou shouldst do, such a thing]; like أَنَى: and it is formed from it by transposition: (S:) [i. e.] أَنَى is formed by transposition from آنَ: (Msb:) or آنَ is a dial. var. of أَنَى; not formed from it by transposition, [nor is the reverse the case,] because of the existence of the inf. n. [of each]: (M:) or آنَ is formed by transposition from أَنَى, because the latter has an inf. n. and the former has not: so says As: for أَيْنٌ does not belong to this; its meaning being only إِعْيَآءٌ and تَعَبٌ: or, accord. to AZ, آنَ has an inf. n., namely أَيْنٌ; and if the case be so, the two [verbs] are equal; neither being the original of the other: (IJ in the Khasáïs:) Suh, in the R, asserts that آنَ is formed by transposition from أَنَى: (TA:) the assertion of El-Bekree, that آنَ is originally with و [for its medial radical letter], and that it is of the class of وَلِىَ, aor. يَلِى, requires consideration, and involves what is contrary to rule. (MF.) You say also, آنَ أَيْنُكَ, (S, M, K,) and إِينُكَ, (M, K,) and آنُكَ, (S, K,) i. e. حَانَ حِينُكَ [Thy time, or season, came, or hath come: or drew near, or hath drawn near]. (S, M, K.) آنٌ آن : see أَيْنٌ. ― - الْآنَ is a noun denoting the present time; (S, M, Msb, K;) [signifying At the present time; now; for] it is an adverbial noun; (S, Msb, K;) one which, in a place where it is fitting to be used as such, may not be used otherwise; occurring in a determinate sense; (S, K;) the ال being inseparable from it; (IJ, M, Msb;) not prefixed to it for the purpose of rendering it determinate, because it has not that which participates in its meaning: (S, Msb, K:) as Ibn-Es-Sarráj says, there is not one آن and another آن: (Msb:) [accord. to ISd, who quotes a long disquisition by IJ on this word,] the ال which is expressed in this case is redundant, because the noun is determinate without it, but it is rendered so by another ال, which is understood, as in the case of أَمْسِ: so says IJ, following Aboo-'Alee; and his is the correct opinion: (M:) Fr says that it is a particle, compounded with ال, which is inseparable from it; and that it is originally أَوَانَ [or الْأَوَانَ]: or that it may have originated from the phrase آنَ لَكَ أَنْ تَفْعَلَ [explained above], and is therefore mansoob, like قِيلَ and قَالَ when used as nouns: but Zj disallows its originating from آنَ; and says that the right opinion is that of Kh, that الْآنَ is indecl. with fet-h for its termination, and that the ال is prefixed because the meaning is هٰذَا الوَقْت; and this is the opinion of Sb. (T.) You say, أَنَا الْآنَ أَفْعَلُ كَذَا [I, at the present time, or now, do, or will do, thus, or such a thing]. (M.) And كُنْتُ الْآنَ عِنْدَهُ, meaning I was, in this time, of which part is present and some portions have passed, with him, or in his presence. (IJ, M.) And when you mean the kind of expression which is used in this saying, you say, اَلْآنُ حَدُّ الزَّمَانَيْنِ [The term “ now ” is the limit of the two times; namely the past and the future]; thus pronounced, marfooa: so says IJ: but in the Book of Sb we read, الآنَ حَدُّ الزَّمَانَيْنِ, with nasb: and in like manner, in the same, الآنَ آنُكَ [Now is thy time]; the former with nasb and the latter with refa. (M.) You say also, هٰذَا أَوَانُ الْآنَ [This is the present time]: and مَا جِئْتُ إِلَّا أَوَانَ الْآنَ, meaning I came not save at the present time, or now: with the last word mansoob in both instances. (ISh, T.) [And إِلَى الْآنَ and حَتَّى الْآنَ To the present time and until the present time; i. e. hitherto. And مِنَ الْآنَ From the present time; henceforward.] Sometimes the hemzeh [after the ل] is suppressed, and its vowel is transferred to the ل; so that you say الَانَ. (Bd ii. 66.) And sometimes also the ل is pronounced with fet-h and both the hemzehs are suppressed; so that you say لَانَ. (S, K.) And sometimes تَ is prefixed to it, like as it is to حِينَ; so that you say تَلَانَ, like as you say تَحِينَ. (El-Umawee, A 'Obeyd. [See art. تلن.]) أَيْنٌ Fatigue. (S, K, &c.) [Whether it be a simple subst., or an inf. n., and, if the latter, whether it be an inf. n. of آنَ only in the former of the two senses assigned to that verb above, or in both these senses, is doubted: see 1, throughout.] = A time; a season; syn. حِينٌ; (S, M, K;) as also ↓ إِينٌ (M, K) and ↓ آنٌ . (S, K.) [See 1, last sentence.] أَيْنَ is an adverbial noun, (Msb,) an interrogative respecting a place: (S, M, Msb, K:) [signifying Where? in what place?]: Zj says that it is an interrogative particle, like كَيْفَ: (T:) [ISd says,] it is a noun, because you say, مِنْ أَيْنَ [meaning From what place? whence?]: (M:) [and you say also, إِلَى أَيْنَ To what place? whither?]: it is always mansoob, unless you prefix the article to it, saying الأَيْنُ [which means The place where]: (Lth, T:) it is fem.; but may be made masc. (Lh, M.) You say, أَيْنَ زَيْدٌ Where, or in what place, is Zeyd? (S, Msb.) And أَيْنَ بَيْتُكَ [Where is thy house, or tent?]. (M.) And أَيْنَ يُذْهَبُ بِكَ, which may mean Where, or whither, wilt thou be taken away, and what will be done with thee and made to come to pass with thee, if this be thine intellect? or, accord. to Mtr, it is a saying of the people of Baghdád, addressed to him whom they charge with foolish judgment or opinion, as meaning أَيْنَ يُذْهَبُ بِعَقْلِكَ [Where, or whither, is thine intellect taken away?]. (Har p. 574.) [And أَيْنَ هٰذَا مِنْ ذَاكَ and عَنْ ذَاكَ and وَ ذَاكَ What place does this hold in relation to that, or in comparison with that? what is this in relation to that, or in comparison with that? what has this to do with that? what has this in common with that?] ― - It also denotes a condition: when you say, أَيْنَ تَجْلِسْ أَجْلِسْ [Where thou sittest, I will sit], the sitting must be in one place: and مَا is added to it; so that you say, أَيْنَمَا تَقُمْ أَقُمْ [Wherever thou standest, I will stand]. (Msb.) ― - It also occurs used as a proper name of a particular place: thus the poet Homeyd Ibn-Thowr speaks of his companions as being بِأَيْنَ وَ أَيْنَمَا [app. meaning In certain places: where and wherever those places were, there were my companions]: in which case it is divested of the meaning of an interrogative, and is imperfectly decl. because determinate and of the fem. gender. (M, L. [In one copy of the former, بِأَنَّى وَ أَيْنَمَا, which may mean the same; and voce أَىٌّ, q. v., بِأَىَّ وَ أَيْنَمَا.]) إِينٌ أين أينن اين : see أَيْنٌ. أَيَّانَ , (T, S, M, &c.,) of the measure فَعَّال, or it may be of the measure فَعْلَان, (Msb,) also pronounced ↓ إِيَّانَ , (T, S, M, K,) the latter of the dial. of Suleym, mentioned by Fr, (T, S,) and by Zj, (M,) is an interrogative respecting a time, (T, S, Msb,) but only respecting a time not come: (T:) signifying When? (S, M, Msb;) at what time? (Msb, K:) it is fem.; but may be made masc.: (Lh, M:) and it may be pronounced with imáleh, though not belonging to a class of words regularly subject to imáleh. (TA.) It is said in the Kur [xvi. 22 and xxvii. 67], accord. to different readings, أَيَّانَ يُبْعَثُونَ or ↓ إِيَّانِ [When they shall be raised to life]; (T, S, M;) i. e. when shall be the resurrection. (Aboo-Is-hák, T.) But you may not say, أَيَّانَ فَعَلْتَ ذَاكَ as meaning When didst thou that? (T.) ― - IJ says that, were it syn. with مَتَى, it would be conditional; whereas it was not mentioned by his colleagues among the adverbs used conditionally, as مَتَى and أَيْنَ &c.: but sometimes it has a conditional meaning, though that meaning be not explicit. (M.) A poet says أَيَّانَ نُؤْمِنْكَ تَأْمَنْ غَيْرَنَا وَ إِذَا لَمْ تُدْرِكِ الأَمْنَ مِنَّا لَمْ تَزَلْ حَذِرَا [When we grant thee security, thou wilt be secure from others than us; and when thou obtainest not security from us, thou wilt not cease to be in a state of fear]. (I 'Ak p. 300.) إِيَّانَ أيان إِيان ايان : see أَيَّانَ, in two places. آئِنٌ part. n. of آنَ in both its senses. آيِنَةٌ: see أَوَانٌ. ايه 2 ايّه بِهَا ايه بها , (S, TA,) and, accord. to some, بِهِمْ (TA,) and بِهِ, (K, * TA,) inf. n. تَأْيِيهٌ, (S, K,) He cried out to, or shouted to, and called, (S, K, TA,) them, namely, camels, (S, TA,) and, accord. to some, horses, and men, (TA,) and him, (K, TA,) namely, a camel: (TA:) or ايّه به signifies he said to him, namely, a man, and a horse, يَا وَيْهَاهْ [Ho! On!]: (A 'Obeyd:) and he said to him, namely, a man, يَا أَيُّهَا الرَّجُلُ [O thou man]: (K:) or he called him, يا ايّها الرجل: (IAth:) and he cried out to him, or at him; or drove him away with crying or a cry; namely, an object of the chase. (TA.) [ أَيْهَ would seem to be a dial. var. of وَيْهَ; for it is said that] أَيْهَكَ is syn. with وَيْهَكَ. (K: [but see وَيْهَ.]) = أَيْهًا: see أَيْهَاتَ. إِيهْ أي أيه أية إِيه ايه اية آية , with the ه quiescent, is a word used in chiding, or checking; meaning حَسْبُكَ [Sufficient for thee is such a thing; &c.]. (ISd, K.) ― - إِيهًا signifies, (S, K,) as also ايهَ, (K,) a command to be silent, (S, K,) and to abstain; (S, TA;) i. e. Be silent; and abstain, or desist: (TA:) both are used in chiding, or checking: and هِيهَ is used in the place of إِيهَ. (Lth, TA.) You say [also,] إِيهًا عَنَّا Be silent, and abstain from [troubling] us. (S, TA.) And إِيهَا عَنِّى الْآنَ Abstain thou from [Troubling] me now. (AZ, TA.) ― - إِيهًا also occurs as meaning I hold that to be true, and approve it. (IAth, TA.) = إِيهِ, as also إِيهَ and إِيهٍ, is a word denoting a desire, or demand, for one to add, or to give, or do, more; (Lth, K;) and a desire for one to speak: (K:) it (i. e. إِيهِ) is an imperative verbal noun, (S,) indecl., with kesr for its termination: (K:) you say to a man, when you desire, or demand, his telling or saying more of a [certain] story or subject of discourse, or his doing more of a [certain] deed, إِيهِ, with kesr. to the ه; (S;) [i. e. Tell me, or say, more of this; say on; go on, or proceed, with this; or do more of this;] and افْعَلْ إِيهِ [Go on, or proceed, with this; do it]; (AZ;) and for إِيهِ, you say, هِيهِ: (Lth:) but when you make no interruption after it, you pronounce it with tenween, (ISk, S, K,) and say إِيهٍ, (ISk, S,) which means حَدِّثْنَا [i. e. Tell us, or relate to us, something]; (Ks, Lh, (ISk, * S; *) and for this one says هِيهٍ, by substitution of one letter for another: (Ks, Lh:) or it means زِدْ [i. e. tell, or say, or do, something more]; and هَاتِ [i. e. give, or relate, something]; (Har p. 592;) and تَكَلَّمَ [i. e. speak]. (Idem p. 419.) In the following saying of Dhu-r-Rummeh وَقَفْنَا وَ قُلْنَا إِيهِ عَنْ أُمِّ سَالِمٍ وَ مَا بَالُ تَكْلِيمِ الدِّيَارِ البَلَاقِعِ [We stopped, and we said, Tell us some tidings: inform us (أَخْبِرِينَا being app. understood) respecting Umm-Sálim: but what is the case (meaning what is the use) of speaking to the vacant dwellings?], he has used the word without tenween, though making no interruption after it, because he intended a pause. (ISk, S.) Ibn-Es-Seree says, When you say, إِيهِ يَا رَجُلُ, you only command him to tell you more of the subject of discourse known to you and him, as though you said, هَاتِ الحَدِيثَ [Give, or relate, the story, or narrative, O man]: but if you say, إِيهٍ, with tenween, it is as though you said, هَاتِ حَدِيثًا مَّا [Give, or relate, some story or narrative], because the tenween renders indeterminate: and Dhu-rRummeh meant the tenween, but omitted it through necessity. (S.) As says that Dhu-rRummeh has committed a mistake; the expression of the Arabs being only إِيهٍ [in a case of this kind]: ISd says, the truth is, that it is without tenween when determinate, and with tenween when indeterminate; and that Dhu-r-Rummeh asks the ruins to tell him more of a known story, as though he said, Relate to us the story, or tell us the tidings: (TA:) Aboo-Bekr Ibn-Es-Sarráj says, citing this verse, that ايه is not known in a case of this kind without tenween in any of the dialects; meaning that it is never conjoined with a following word unless it be with tenween. (IB, TA.) أَيْهَا : see what next follows. أَيْهَاتَ i. q. هَيْهَاتَ [Far, or far from being believed or from the truth, is such a thing: or remoteness, or remoteness from being believed or from the truth, is to be attributed to such a thing.]: as also ↓ أَيْهَانِ , (S, K,) and ↓ أَيْهَانَ , (K, TA, in the CK اَيْهَانُ,) [and several other dial. vars., for which see هَيْهَاتَ,] and ↓ أَيْهَا , (TA; and so in some copies of the S and K; in other copies of these, ↓ أَيْهًا ; [but the former is app. the right;]) with the ن [or the ت] suppressed, (TA,) which is said in pronouncing [a thing] to be remote [whether in a proper or a tropical sense]: (S, TA:) Th explains ↓ أَيْهَانِ as meaning بَعِيدٌ ذٰلِكَ AA explains it as meaning بَعُدَ ذٰلِكَ, making it a verbal noun; and this is the correct explanation: (TA:) or the meaning is البُعْدُ, [as I have indicated above,] (K in art. هيه,) but this is only when لِ is prefixed to what follows it, as Sb says. (TA. [See هَيْهَاتَ.]) أَيْهَانَ and أَيْهَانِ: see أَيْهَاتَ, in three places. أَيِّهٌ Having a strong, or loud, voice; and vigilant, or wary. (Ham p. 675.) أَيُّهَا : see أَىٌّ; last portion of the paragraph. -------------------------------------------- ب The second letter of the alphabet: called بَآءٌ and بَا; (TA in باب الالف الليّنة;) the latter of which forms is used in spelling; like as are its analogues, as تا [and ثا] and حا [and خا and را] and طا [and ظا and فا and ها] and يا; because in this case they are not generally regarded as nouns, but as mere sounds: (Sb, M:) [these are generally pronounced with imáleh, i. e. bé, té, &c., with the exception of حا, خا, طا, and ظا; and when they are regarded as nouns, their duals are بَيَانِ, تَيَانِ, &c.:] the pl. of بَآءٌ is بَآءَاتٌ; and that of بَا is أَبْوَآءٌ (TA ubi suprà.) It is one of the letters termed مَجْهُورَه [or vocal, i. e. pronounced with the voice, and not with the breath only]; and of those termed شَفَهِيَّة [or labial]; and of those termed ذُلْق [or pronounced with the extremity of the tongue or the lips]: Kh says that the letters of the second and third classes above mentioned [the latter of which comprises the former] are those composing the words رُبَّ مَنْ لَفَّ; and on account of their easiness of utterance, they abound in the composition of words, so that no perfect quinqueliteral-radical word is without one or more of them, unless it is of the class termed مُوَلَّد, not of the classical language of the Arabs. (TA at the commencement of باب البآء.) ― - In the dial. of Mázin, it is changed into م; (TA ubi suprà;) as in بَكَّةُ, which thus becomes مَكَّةُ [the town of Mekkeh]. (TA in باب الالف الليّنة.) = بِ is a preposition, or particle governing the gen. case; (S, Mughnee, K;) having kesr for its invariable termination because it is impossible to begin with a letter after which one makes a pause; (S;) or, correctly speaking, having a vowel for its invariable termination because it is impossible to begin with a quiescent letter; and having kesr, not fet-h, to make it accord with its government [of the gen. case], and to distinguish between it and that which is both a noun and a particle. (IB.) It is used to denote adhesion (Sb, T, S, M, Mughnee, K) of the verb to its objective complement, (S,) or of a noun or verb to that to which it is itself prefixed; (TA;) and adjunction, or association: (Sb, T:) and some say that its meaning of denoting adhesion is inseparable from it; and therefore Sb restricted himself to the mention of this meaning: (Mughnee:) or Sb says that its primary meaning is that of denoting adhesion and mixture. (Ibn-Es-Sáïgh, quoted in a marginal note in a copy of the Mughnee.) It denotes adhesion [&c.] in the proper sense; (Mughnee, K;) as in أَمْسَكْتُ بِزَيْدٍ, (M, Mughnee, K,) meaning I laid hold upon, or seized, [Zeyd, or] somewhat of the body of Zeyd, or what might detain him, as an arm or a hand, or a garment, and the like; whereas أَمْسَكْتُهُ may mean I withheld him, or restrained him, from acting according to his own free will: (Mughnee:) and it denotes the same in a tropical sense; (Mughnee, K;) as in مَرَرْتُ بِزَيْدٍ [I passed by Zeyd]; (S, Mughnee, K;) as though meaning I made my passing to adhere to Zeyd; (S;) or I made my passing to adhere to a place near to Zeyd: accord. to Akh, it is for مَرَرْتُ عَلَىِ زَيْدٍ; but مَرَرْتُ بِهِ is more common than مَرَرْتُ عَلَيْهِ, and is therefore more properly regarded as the original form of expression: (Mughnee:) accord. to F, the vowel of this preposition is kesr [when it is prefixed to a noun or a pronoun]; or, as some say, it is fet-h when it is with a noun properly so called; as in مَرَّ بَزَيْدٍ: so in the K; this being the reverse of what they have prescribed in the case of [the preposition] ل: but in the case of ب, no vowel but kesr is known. (MF.) It denotes the same in the saying بِهِ دَآءٌ [In him is a disease; i. e. a disease is cleaving to him]: and so [accord. to some] in أَقْسَمْتُ باللّٰهِ [I swore, or, emphatically, I swear, by God; and similar phrases, respecting which see a later division of this paragraph]. (L.) So, too, in أَشْرَكَ باللّٰهِ, because meaning He associated another with God: and in وَكَّلْتُ بِفُلَانٍ, meaning I associated a وَكِيل [or factor &c.] with such a one. (T.) [And so in other phrases here following.] عَلَيْكَ بِزَيْدٍ Keep thou to Zeyd: or take thou Zeyd. (TA voce عَلَى.) عَلَيْكَ بِكَذَا Keep thou to such a thing: (El-Munáwee:) or take thou such a thing. (Ham p. 216.) فَبَهَا وَنَعْمَتْ Keep thou to it, فبها meaning فَعَلَيْكَ بِهَا, (Mgh in art. نعم,) [or let him keep to it, i. e. فَعَلَيْهِ بِهَا,] or thou hast taken to, or adopted and followed, or adhered to, the established way, or the way established by the Prophet, i. e. فَبِالسُّنَّةِ أَخَذَتَ, (Mgh,) or he hath taken to, &c., i. e. فَبِالسُّنَّةِ أَخَذَ, (IAth, TA in art. نعم,) or by this practice, or action, is excellence attained, or he will attain excellence, i. e. فَبِهٰذِهِ الخَصْلَةِ أَوِ الفَعْلَةِ يُنَالُ الفَضْلُ, or يَنَالُ الفَضْلَ; (IAth ubi suprà;) and excellent is the practise, the established way, or the way established by the Prophet, ونعمت meaning وَنِعْمَتِ الخَصْلَةُ السُّنَّةُ, (Mgh,) or and excellent is the practice, or the action, i. e. وَنِعْمَتِ الخَصْلَةُ, (S and K in art. نعم,) or وَنِعْمَتِ الخَصْلَةُ أُوِ الفَعْلَةُ: (IAth ubi suprà:) and it also occurs in a trad., where the meaning is [He who hath done such a thing hath adhered to the ordinance of indulgence; and excellent is the practice, or action, &c.: for here فبها is meant to imply] فَبِالرَّخْصَةِ أَخَذَ. (TA in the present art. See also art. نعم.) ― - It is also used to render a verb transitive; (Mughnee, K;) having the same effect as hemzeh [prefixed], in causing [what would otherwise be] the agent to become an objective complement; as in ذَهَبْتُ بِزَيْدٍ syn. with أَذْهَبْتُهُ [I made Zeyd to go away; or I took him away]; (Mughnee;) and hence, [in the Kur ii. 16,] ذَهَبَ اللّٰهُ بِنُورِهِمْ [God taketh away their light]; (Mughnee, K;) which refutes the assertion of Mbr and Suh, that ذَهَبْتُ بِزَيْدٍ means [I went away with Zeyd; i. e.] I accompanied Zeyd in going away. (Mughnee.) J says that any verb that is not trans. you may render so by means of بِ and ا [prefixed] and reduplication [of the medial radical letter]: you say, طَارَ بِهِ and أَطَارَهُ and طَيَّرَهُ [as meaning He made him to fly, or to fly away]: but IB says that this is not correct as of common application; for some verbs are rendered trans. by means of hemzeh, but not by reduplication; and some by reduplication, but not by hemzeh; and some by ب, but not by hemzeh nor by reduplication: you say, دَفَعْتُ زَيْدًا بِعَمْرٍو [as meaning I made ' Amr to repel Zeyd, lit. I repelled Zeyd by ' Amr], but not أَدْفَعْتُهُ nor دَفَّعْتُهُ. (TA.) ― - It also denotes the employing a thing as an aid or instrument; (S, M, * Mughnee, K; *) as in كَتَبْتُ بِالقَلَمِ [I wrote with the reed-pen]; (S, Mughnee, K;) and نَجَرْتُ بِالقَدُومِ [I worked as a carpenter with the adz]; (Mughnee, K;) and ضَرَبْتُ بالسَّيْفِ [I struck with the sword]. (M.) And hence the بِ in بِسْمِ اللّٰهِ, (Mughnee, K,) accord. to some, because the action [before which it is pronounced] is not practicable in the most perfect manner but by means of it: (Mughnee:) but others disallow this, because the name of God should not be regarded as an instrument: (MF, TA:) and some say that the ب here is to denote beginning, as though one said, أَبْتَدَأُ بِسْمِ اللّٰهِ [I begin with the name of God]. (TA.) ― - It also denotes a cause; as in إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ [Verily ye have wronged yourselves by, i. e. because of, your taking to yourselves the calf as a god (Kur ii. 51)]; and in فَكُلًّا أَخَذْنَا بِذَنْبِهِ [And every one of these we have punished for, i. e. because of, his sin (Kur xxix. 39)]; (Mughnee, K) and in لَنْ يَدْخُلَ أَحَدَكُمُ الجَنَّةَ بِعَمَلِهِ [Not any of you shall enter Paradise by, or for, or because of, his works]. (TA from a trad.) And so in لَقَيتُ بِزَيْدٍ الأَسَدَ I met, or found, by reason of my meeting, or finding, Zeyd, the lion: (Mughnee:) or the ب in this instance denotes comparison; [i. e. I met, or found, in Zeyd the like of the lion;] as also in رَأَيْتُ بِفُلَانٍ القَمَرَ [I saw in such a one the like of the moon]. (TA.) Another ex. of the same usage is the saying [of a poet] قَدْ سُقِيَتْ آبَالُهُمْ بِالنَّارِ وَالنَّارُ قَدْ تَشْفِى مِنَ الأُوَارِ [Their camels had been watered because of the brand that they bore: for fire, or the brand, sometimes cures of the heat of thirst]; i. e., because of their being branded with the names [or marks] of their owners, they had free access left them to the water. (Mughnee. See also another reading of this verse voce نَارٌ.) [In like manner] it is used in the sense of مِنْ أَجْلِ [which means بِسَبَبِ (Msb in art. اجل）] in the saying of Lebeed غُلْبٌ تَشَذَّرَ بِالذُّحُولِ كَأَنَّهَا جِنُّ البَدِىِّ رَوَاسِياً أَقْدَامُهَا ” (S) Thick-necked men, like lions, who threatened one another because of rancorous feelings, as though they were the Jinn of the valley El-Bedee, [or of the desert, (TA in art. بدو,)] their feet standing firm in contention and obstinate altercation. (EM pp. 174 and 175.) It is also used to denote a cause when prefixed to أَنَّ and to مَا as in ذٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللّٰهِ [That was because they used to disbelieve in the signs of God]; and in ذٰلِكَ بِمَا عَصَوْا [That was because they disobeyed]: both instances in the Kur ii. 58. (Bd.) ― - It is also used to denote concomitance, as syn. with مَعَ; (Mughnee, K;) as in اِشْتَرَيْتُ الفَرَسَ بِلِجَامِهِ وَسَرْجِهِ [I bought the horse with his bit and bridle and his saddle]; (TA;) and in لَمَّا رَآنِى بِالسَّلَاحِ هَرَبَ, i. e. When he saw me advancing with the weapon, [he fled;] or when he saw me possessor of a weapon; (Sh, T;) and in اِهْبِطْ بِسَلَامٍ [Descend thou with security, or with greeting (Kur xi. 50)]; and in وَقَدْ دَخَلُوا بِالْكُفْرِ [They having entered with unbelief (Kur v. 66)]; (Mughnee, K;) بالكفر being a denotative of state. (Bd.) Authors differ respecting the ب in the saying, فَسَبِّحْ بِحَمْدِ رَبِّكَ, in the Kur [xv. 98 and ex. 3]; some saying that it denotes concomitance, and that حمد is prefixed to the objective complement, so that the meaning is, سَبِّحْهٌ حَامِدًا لَهُ [Declare thou his (thy Lord's) freedom from everything derogatory from his glory, praising Him], i. e. declare thou his freedom from that which is not suitable to Him, and ascribe to Him that which is suitable to Him; but others say that it denotes the employing a thing as an aid or instrument, and that حمد is prefixed to the agent, so that the meaning is, سَبِّحْهُ بِمَا حَمِدَ بِهِ نَفْسَهُ [declare thou his (thy Lord's) freedom from everything derogatory from his glory by means of ascribing to Him that wherewith He hath praised himself]: and so, too, respecting the saying, سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ; some asserting that it is one proposition, the, being redundant; but others saying, it is two propositions, the و being a conjunction, and the verb upon which the ب is dependent being suppressed, so that the meaning is, [I declare thy freedom from everything derogatory from thy glory, 0 God,] وَبِحَمْدِكَ سَبَّحْتُكَ [and with the praising of Thee, or by means of the praise that belongeth to Thee, I declare thy freedom &c.]. (Mughnee. [Other explanations of these two phrases have been proposed; but those given above are the most approved.]) You also say, عَلَىَّ بِهِ, meaning Bring thou him, [i. e.] come with him, to me. (Har p. 109.) ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ, in the Kur ix. 119, means بِرُحْبِهَا [i. e. The earth became strait to them, with, meaning notwithstanding, its amplitude, or spaciousness]. (Bd.) Sometimes the negative لا intervenes between بِ [denoting concomitance] and the noun governed by it in the gen. case; [so that بِلَا signifies Without;] as in جِئْتُ بِلَا زَادٍ [I came without travelling-provision]. (Mughnee and K in art. لا.) ― - It is also syn. with فِى before a noun signifying a place or a time; (Mughnee, * K, * TA;) as in جَلَسْتُ بِالمَسْجِدِ [I sat in the mosque]; (TA;) and وَلَقَدْ نَصَرَكُمُ اللّٰهُ بِبَدْرٍ [And verily God aided you against your enemies at Bedr (Kur iii. 119)]; and نَجَّيْنَاهُمْ بِسَحَرٍ [We saved them a little before daybreak (Kur liv. 34)]: (Mughnee, K, TA:) and so in بِأَيِّكُمُ الْمَفْتُونُ (T, K,) in the Kur [lxviii. 6], (TA,) accord. to some, (T, Mughnee,) i. e. In which of you is madness; or in which of the two parties of you is the mad: (Bd:) or the ب is here redundant; (Sb, Bd, Mughnee;) the meaning being which of you is he who is afflicted with madness. (Bd. [See also a later division of this paragraph.]) ― - It also denotes substitution; [meaning Instead of, or in place of;] as in the saying [of the Hamásee (Mughnee)] فَلَيْتَ لِى بِهِمُ قَوْمًا إِذَا رَكِبُوا شَنَّوا الإِغَارَةَ فُرْسَانًا وَرُكْبَانَا [Then would that I had, instead of them, a people who, when they mounted their beasts, poured the sudden attack, they being horsemen and camel-riders]; (Ham p. 8, Mughnee, K;) i. e., بَدَلًا بِهِمْ (TA:) but some read شَدُّوا الإِغَارَةَ, [and so it is in some, app., the most correct, of the copies of the Mughnee,] for شَدُّوا لِلْإِغَارِةِ [hastened for the making a sudden attack]. (Ham, Mughnee.) So, too, in the saying, اِعْتَضْتُ بِهٰذِا الثَّوْبِ خَيْرًا مِنْهُ [I received, in the place of this garment, or piece of cloth, one better than it]; and لَقِيتُ بِزَيْدٍ بَحْرًا [I found, in the place of Zeyd, a man of abundant generosity or beneficence]; and هٰذَا بِذَاكِ [This is instead, or in the place, of that; but see another explanation of this last phrase in what follows]. (The Lubáb, TA.) ― - It also denotes requital; or the giving, or doing, in return; (Mughnee, K;) and in this case is prefixed to the word signifying the substitute, or thing given or done in exchange [or return; or to the word signifying that for which a substitute is given, or for which a thing is given or done in exchange or return]; (Mughnee;) as in the saying, اِشْتَرَيْتُهُ بِأَلْفِ دِرْهَمٍ [I purchased it for a thousand dirhems]; (Mughnee, K; *) [and in the saying in the Kur ix. 112, إِنَّ اللّٰهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ Verily God hath purchased of the believers their souls and their possessions for the price of their having Paradise;] and كَافَأْتُ إِحْسَانَهُ بِضِعْفٍ [I requited his beneficence with a like beneficence, or with double, or more], (Mughnee,) or كَافأْتُهُ بِضِعْفِ إِحْسَانِهِ [I requited him with the like, or with double the amount, or with more than double the amount, of his beneficence], (K,) but the former is preferable; (TA;) [and خَدَمَ بِطَعَامِ بِطْنِهِ (S and A &c. in art. وغد) He served for, meaning in return for, the food of his belly;] and “ هٰذَا بِذَاكَ وَلَا عَتْبٌ عَلَى الزَّمَنِ [This is in return for that, (an explanation somewhat differing from one in the next preceding division of this paragraph,) and no blame is imputable to fortune]: and hence, اُدْخُلُوا الجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ [Enter ye Paradise in return for that which ye wrought (Kur xvi. 34)]; for the ب here is not that which denotes a cause, as the Moatezileh assert it to be, and as all [of the Sunnees] hold it to be in the saying of the Prophet, لَنْ يَدْخُلَ أَحَدُكُمُ الجَنَّةَ بِعَمَلِهِ [before cited and explained]; because what is given instead of something is sometimes given gratuitously; and it is evident that there is no mutual opposition between the trad. and the verse of the Kuran. (Mughnee.) ― - It is also syn. with عَنْ; and is said to be peculiar to interrogation; as in فَاسْأَلْ بِهِ خَبِيرًا [And ask thou respecting Him, or it, one possessing knowledge (Kur xxv. 60)]; (Mughnee, K;) and accord. to IAar in the Kur lxx. 1; (T;) and in the saying of ' Alkameh فَإِنْ تَسْأَلُونِى بِالنِّسَآءِ فَإِنَّنِي بَصِيرٌ بِأَدْوَآءِ النِّسَآءِ خَبِيرُ [And if ye ask me respecting the diseases of women, verily I am knowing in the diseases of women, skilful]: (A' Obeyd, TA:) or it is not peculiar to interrogation; as in وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَامِ [And the day when the heavens shall be rent asunder from the clouds (Kur xxv. 27)]; (Mughnee, K) and مَا غَرَّكَ بِرَبِّكَ (K) i. e. What hath beguiled thee from thy Lord, and from believing in him? in the Kur lxxxii. 6; and so in the same, lvii. 13: (TA: [but see art. غر:]) or, accord. to Z, the ب in بالغمام means by, as by an instrument; (Mughnee;) or it means because of, or by means of, the rising of the clouds therefrom: (Bd:) and in like manner the Basrees explain it as occurring in فَاسْأَلْ بِهِ خَبِيرًا, as denoting the cause; and they assert that it is never syn. with عَنْ; but their explanation is improbable. (Mughnee.) ― - It is also syn. with عَلَىِ; as in إِنْ تِأْمَنْهُ بِقِنْطَارٍ (Mughnee, K *) or بِدِينَارٍ (S) [If thou give him charge over a hundredweight or over a deenár (Kur iii. 68)]; like as عَلَى is sometimes put in the place of بِ as after the verb رَضِىَ: (S, TA:) and so in لَوْ تُسَوَّى بِهِمُ الْأَرْضُ [That the ground were made even over them], in the Kur [iv. 45], (TA,) i. e. that they were buried; (Bd) and in مَرَرْتُ بِزَيْدٍ [I passed by Zeyd], accord. to Akh, as before mentioned; (Mughnee, in the first division of the art. on this preposition;) and in زَيْدٌ بِالسَّطْحِ [Zeyd is on the roof]; (TA;) and in a verse cited in this Lex. voce ثَعْلَبٌ. (Mughnee.) ― - It also denotes part of a whole; (Msb in art. بعض Mughnee, K;) so accord. to As and AAF and others; (Msb, Mughnee;) as syn. with مِنْ (Msb, TA:) IKt says; the Arabs say, شَرِبْتُ بِمَآءِ كَذَا, meaning مِنْهُ [I drank of such a water]; and AZ mentions, as a saying of the Arabs, سَقَاكَ اللّٰهُ مِنْ مَآءِ كَذَا, meaning بِهِ [May God give thee to drink of such a water], thus making the two prepositions syn.: (Msb: [in which five similar instances are cited from poets; and two of these are cited also in the Mughnee:]) and thus it signifies in عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللّٰهِ [A fountain from which the servants of God shall drink, in the Kur lxxvi. 6; and the like occurs in l33:28]; (Msb, Mughnee, K;) accord. to the authorities mentioned above; (Mughnee;) or the meaning is, with which the servants of God shall satisfy their thirst (يَرْوَى بِهَا); (T, Mughnee;) or, accord. to Z, with which the servants of God shall drink wine: (Mughnee:) if the ب were redundant, [as some assert it to be, (Bd,)] the meaning would be, that they shall drink the whole of it; which is not right: (Msb:) thus, also, it is used in وَامْسَحُوا بِرُؤُسِكُمْ [in the Kur v. 8], (Msb, Mughnee, K,) accord. to some; (Mughnee;) i. e. [And wipe ye] a part of your heads; and this explanation has been given as on the authority of EshSháfi'ee; but he is said to have disapproved it, and to have held that the ب here denotes adhesion: (TA:) this latter is its apparent meaning in this and the other instances: or, as some say, in this last instance it is used to denote the employing a thing as an aid or instrument, and there is an ellipsis in the phrase, and an inversion; the meaning being, اِمْسَحُوا رُؤُسَكُمْ بِالمَآءِ [wipe ye your heads with water]. (Mughnee.) ― - It is also used to denote swearing; (Mughnee, K;) and is the primary one of the particles used for this purpose; therefore it is peculiarly distinguished by its being allowable to mention the verb with it, (Mughnee,) as أُقْسِمُ بِاللّٰهِ لَأَفْعَلَنَّ [I swear by God I will assuredly do such a thing]; (Mughnee, K) and by its being prefixed to a pronoun, as in بِكَ لَأَفْعَلَنَّ [By thee I will assuredly do such a thing]; and by its being used in adjuring, or conjuring, for the purpose of inducing one to incline to that which is desired of him, as in باللّٰهِ هَلْ قَامَ زَيْدٌ, meaning I adjure thee, or conjure thee, by God, to tell me, did Zeyd stand? (Mughnee.) [See also the first explanation of this particle, where it is said, on the authority of the L, that, when thus used, it denotes adhesion.] ― - It is also syn. with إِلَي as denoting the end of an extent or interval; as in أَحْسَنَ بِى, meaning He did good, or acted well, to me: (Mughnee, K:) but some say that the verb here imports the meaning of لَطَفَ [which is trans. by means of ب, i. e. he acted graciously, or courteously, with me]. (Mughnee.) ― - It is also redundant, (S, Mughnee, K,) to denote corroboration: (Mughnee, K:) and is prefixed to the agent: (Mughnee:) first, necessarily; as in أَحْسِنْ بِزَيْدٍ; (Mughnee, K;) accord. to general opinion (Mughnee) originally أَحْسَنَ زَيْدٌ, i. e. صَارَ ذَا حُسْنٍ [Zeyd became possessed of goodness, or goodliness, or beauty]; (Mughnee, K; *) or the correct meaning is حَسُنَ زَيْدٌ [Good, or goodly, or beautiful, or very good &c., is Zeyd! or how good, or goodly, or beautiful, is Zeyd!], as in the B: (TA:) secondly, in most instances; and this is in the case of the agent of كَفَى; as in كَفَى بِاللّٰهِ شَهِيدًا [God sufficeth, being witness, or as a witness (Kur xiii., last verse; &c.)]; (Mughnee, K [and a similar ex. is given in the S, from the Kur xxv. 33;]) the ب here denoting emphatic praise; but you may drop it, saying, كَفَى اللّٰهُ شَهِيدًا: (Fr, TA:) thirdly, in a case of necessity, by poetic licence; as in the saying أَلَمْ يَأْتِيكَ وَالأَنْبَآءُ تَنْمِى بِمَا لَاقَتْ لَبُونُ بَنِى زِيَادِ [Did not what the milch camel of the sons of Ziyád experienced come to thee (يَأْتِيكَ being in like manner put for يَأْتِكَ) when the tidings were increasing?]. (Mughnee, K.) It is also redundantly prefixed to the objective complement of a verb; as in وَلَا تُلْقُوا بِأَيْديكُمْ إِلَى التَّهْلُكَةِ [And cast ye not yourselves (بأيديكم meaning بِأَنْفُسِكُمْ) to perdition (Kur ii. 191)]; and in وَهُزِّى إِلَيْكِ بِجِذْعِ النَّخْلَةِ [And shake thou towards thee the trunk of the palm-tree (Kur xix. 25)]: but some say that the former means and cast ye not yourselves (أَنْفُسَكُمْ being understood) with your hands to perdition; or that the meaning is, by means, or because, of your hands: (Mughnee:) and ISd says that هُزِّى, in the latter, is made trans. by means of ب because it is used in the sense of جُزِّى: (TA in art هز:) so, too, in the saying نَضْرِبُ بِالسَّيْفِ وَ نَرجُو بِالفَرَجْ [We smite with the sword, and we hope for the removal of grief]: (S, Mughnee:) and in the trad., كَفَي بِالمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ [It suffices the man in respect of lying that he relate all that he has heard]. (Mughnee.) It is also redundantly prefixed to the inchoative; as in بِحَسْبِكَ [when you say, بِحَسْبِكَ دِرْهَمٌ, meaning A thing sufficing thee is a dirhem; a phrase which may be used in two ways; as predicating of what is sufficient, that it is a dirhem; and as predicating of a dirhem, that it is sufficient; in which latter case, بحسبك is an enunciative put before its inchoative, so that the meaning is, a dirhem is a thing sufficing thee, i. e. a dirhem is sufficient for thee; as is shown in a marginal note in my copy of the Mughnee: in the latter way is used the saying, mentioned in the S, بِحَسْبِكَ قَوْلُ السَّوْءِ A thing sufficing thee is the saying what is evil: and so, app., each of the following sayings, mentioned in the TA on the authority of Fr; حَسْبُكَ بِصَدِيقِنَا A person sufficing thee is our friend; and نَاهِيكَ بِأَخِينَا A person sufficing thee is our brother: the ب is added, as Fr says, to denote emphatic praise]: so too in خَرَجْتُ فَإِذِا بِزَيْدٍ [I went forth, and lo, there, or then, was Zeyd]; and in كَيْفَ بِكَ إِذَا كَانَ كَذَا [How art thou, or how wilt thou be, when it is thus, or when such a thing is the case?]; and so, accord. to Sb, in بِأيِّكُمُ الْمَفْتُونُ [mentioned before, in explanation of بِ as syn. with فِى]; but Abu-l-Hasan says that بأيّكم is dependent upon اِسْتِقْرَار suppressed, denoting the predicate of اَلمفتون; and some say that this is an inf. n. in the sense of فِنْنَةٌ; [so that the meaning may be, بأَيِّكُمُ المَفْتُونُ مُسْتَقِرٌّ In which of you is madness residing?]; or, as some say, بِ is here syn. with فِى [as I have before mentioned], (Mughnee.) A strange case is that of its being added before that which is originally an inchoative, namely, the noun, or subject, of لَيْسَ, on the condition of its being transferred to the later place which is properly that of the enunciative; as in the reading of some, وُجُوهَكُمْ] لَيْسَ البِرَّ بِأَنْ تُوَلُّوا [قَبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ [Your turning your faces towards the east and the west is not obedience (Kur ii. 172)]; with البرّ in the accus. case. (Mughnee.) It is also redundantly prefixed to the enunciative; and this is in two kinds of cases: first, when the phrase is not affirmative; and cases of this kind may be followed as exs.; as لَيْسَ زَيْدٌ بِقَائِمٍ [Zeyd is not standing]; and وَمَا اللّٰهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ [And God is not heedless of that which ye do (Kur ii. 69, &c.)]: secondly, when the phrase is affirmative; and in cases of this kind, one limits himself to what has been heard [from the Arabs]: so say Akh and his followers; and they hold to be an instance of this kind the phrase, جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا [The recompense of an evil action is the like thereof (Kur x. 28)]; and the saying of the Hamásee وَمَنْعُكَهَا بِشَىْءٍ يُسْتَطَاعُ [And the preventing thee from having her (referring to a mare) is a thing that is possible]: but it is more proper to make بمثلها dependent upon اِسْتِقْرَار suppressed, as the enunciative; [the meaning being, جَزَآءُ سَيَّئَةٍ مُسْتَقِرٌّ بِمِثْلِهَا, or يَسْتَقِرُّ بِمِثْلِهَا, i. e. the recompense of an evil action is a thing consisting in the like thereof]; and to make بشىء dependent upon منعكها; the meaning being, وَ مَنْعُكَهَا بِشَىْءٍ مَّا يُسْتَطَاعُ [i. e. and the preventing thee from having her, by something, is possible: see Ham p. 102 ]: Ibn-Málik also [holds, like Akh and his followers, that بِ may be redundant when prefixed to the enunciative in an affirmative proposition; for he] says, respecting بِحَسْبِكَ زَيْدٌ, that زيد is an inchoative placed after its enunciative, [so that the meaning is, Zeyd is a person sufficing thee,] because زَيْدٌ is determinate and حَسْبُكَ is indeterminate. (Mughnee. [See also what has been said above respecting the phrase بِحَسْبِكَ دِرْهَمٌ, in treating of بِ as added before the inchoative.]) It is also redundantly prefixed to the denotative of state of which the governing word is made negative; as in “ فَمَا رَجَعَتْ بِخَائِبَةٍ رِكَابٌ حَكِيمُ بْنُ المُسَيَّبِ مُنْتَهَاهَا [And travelling-camels (meaning their riders) returned not disappointed, whose goal, or ultimate object, was Hakeem the son of El-Museiyab]; and in “ فَمَا انْبَعَثْتَ بِمَزْؤُدٍ وَ لَا وَكَلِ [And thou didst not, being sent, or roused, go away frightened, nor impotent, committing thine affair to another]: so says Ibn-Málik: but AHei disagrees with him, explaining these two exs. as elliptical; the meaning implied in the former being, بِحَاجَةٍ خَائِبَةٍ [with an object of want disappointed, or frustrated]; and in the second, بِشَخْصٍ مَزْؤُودٍ, i. e. مَذْعُورٍ [with a person frightened]; the poet meaning, by the مزؤود, himself, after the manner of the saying, رَأَيْتُ مِنْهُ أَسَدًا; and this is plain with respect to the former ex., but not with respect to the second; for the negation of attributes of dispraise denoted as intensive in degree does not involve the negation of what is simply essential in those attributes; and one does not say, لَقِيتُ مِنْهُ أَسَدًا, or بَحْرًا, [or رَأَيْتُ مِنْهُ أَسَدًا, as above, or بَحْرًا,] but when meaning to express an intensive degree of boldness, or of generosity. (Mughnee.) It is also redundantly prefixed to the corroborative نَفْسٌ and عَيْنٌ: and some hold it to be so in يَتَرَبَّنَ بِأَنْفُسِهِنَّ [as meaning Shall themselves wait (Kur ii. 228 and 234)]: but this presents matter for consideration; because the affixed pronoun in the nom. case, [whether expressed, as in this instance, in which it is the final syllable نَ, or implied in the verb,] when corroborated by نَفْس, should properly be corroborated first by the separate [pronoun], as in قُمْتُمْ أَنْتُمْ أَنْفُسُكُمْ [Ye stood, ye, yourselves]; and because the corroboration in this instance is lost, since it cannot be imagined that any others are here meant than those who are commanded to wait: [the preferable rendering is, shall wait to see what may take place with themselves:] بأنفسهنّ is added only for rousing them the more to wait, by making known that their minds should not be directed towards the men. (Mughnee.) Accord. to some, it is also redundantly prefixed to a noun governed in the gen. case [by another preposition]; as in “ فأَصْبَحْنَ لَا يَسْأَلْنَهُ عَنْ بِأَبِهِ ” And they became in a condition in which they asked him not respecting his father; which may perhaps be regarded by some as similar to the saying يَضْحَكْنَ عَنْ كَالبَرَدِ المُنْهَمِّ ” but in this instance, كَ is generally held to be a noun, syn. with مِثْل]. (The Lubáb, TA.) ― - Sometimes it is understood; as in اللّٰه لافعلنّ [i. e. اللّٰهِ لَأَفْعَلَنَّ and اللّٰهَ لَأَفْعَلَنَّ By God, I will assuredly do such a thing; in the latter as well as the former, for a noun is often put in the accus. case because of a preposition understood; or, accord. to Bd, in ii. 1, a verb significant of swearing is understood]: and in خَيْرٍ [for بِخَيْرٍ In a good state], addressed to him who says, كَيْفَ أَصْبَحْتَ [How hast thou entered upon the time of morning? or How hast thou become?]. (TA.) ― - [It occurs also in several elliptical phrases; one of which (فَبِهَا وَ نِعْمَتْ) has been mentioned among the exs. of its primary meaning: some are mentioned in other arts.; as بِأَبِى and بِنَفْسِى, in arts. ابو and نفس: and there are many others, of which exs. here follow.] Mohammad is related, in a trad., to have said, after hitting a butt with an arrow, أَنَا بهَا أَنَا بهَا, meaning أَنَا صَاحِبُهَا [I am the doer of it! I am the doer of it!]. (Sh, T.) And in another trad., Mohammad is related to have said to one who told him of a man's having committed an unlawful action, لَعَلَّكَ بِذٰلِكِ, meaning لَعَلَّكَ صَاحِبُ الأَمْرِ [May-be thou art the doer of that thing]. (T.) And in another, he is related to have said to a woman brought to him for having committed adultery or fornication, مَنْ بِكِ, meaning مَنْ صَاحِبُكِ [Who was thine accomplice?]: (T:) or مَنِ الفَاعِلُ بِكِ [Who was the agent with thee?]. (TA.) أَنَا بِكَ وَلَكَ, occurring in a form of prayer, means I seek, or take, refuge in Thee; or by thy right disposal and facilitation I worship; and to Thee, not to any other, I humble myself. (Mgh in art. بوا.) One says also, مَنْ لِى بِكَذَا, meaning Who will be responsible, answerable, amenable, or surety, to me for such a thing? (Har p. 126: and the like is said in p. 191.) And similar to this is the saying, كَأَنِّى بِكَ, meaning كَأَنِّي أَبْصُرُ بِكَ [It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be to-morrow; so that it is as though I saw thee in that condition. (Idem p. 126.) [You also say, كَأَنَّكَ بِهِ, meaning Thou art so near to him that it is as though thou sawest him: or it is as though thou wert with him: i. e. thou art almost in his presence.] ― - The Basrees hold that prepositions do not supply the places of other prepositions regularly; but are imagined to do so when they admit of being differently rendered; or it is because a word is sometimes used in the sense of another word, as in شَرِبْنَ بِمَآءِ البَحْرِ meaning رَوِينَ, and in أَحْسَنَ بِى meaning لَطَفَ; or else because they do so anomalously. (Mughnee.) = [As a numeral, ب denotes Two.] با بَا با and بَآءٌ: see the letter ب, and arts. بوأ and بى بأ R. Q. 1 بَأْبَأَهُ , (Lth, T, S, M, K,) and بأبأ بِهِ, (Fr, M, K,) inf. n. بَأْبَآَةُ (Lth, T, M) and بَئْبَآءٌ; (Fr, M;) [as also بأَبِى; see art. بِأَبِى أَنْتَ;] He said to him, بِأَبِي, (Fr, M,) or بأَبَا, (M,) or بِأَبِى أَنْتَ, (Lth, T, K,) [all meaning With my father mayest thou be ransomed! or] meaning أَفْدِيكَ بِأَبِى [I will ransom thee with my father]; (Lth, T;) or he said to him, بِأَبِى أَنْتَ وَأُمِّى [With my father mayest thou be ransomed, and with my mother! or I will ransom thee &c.; see art. ابو]; (S;) the current phrase of the Arabs being that which includes both parents: (TA:) i. e., a man said so to another man, (Lth, T, M,) or to a child; (Fr, S, M;) and in like manner to his horse, for having saved him from some accident: (IAar, T:) the verb is derived from بِأَبِى. (Lth, T, M.) Hence البِأَبْ, in an ex. cited voce أَبٌ, in art. ابو, q. v.; (M;) or البِئَبْ; (TA in art. ابو;) or البِيَبْ. (S in that art.) ― - And [hence,] بَأبَؤُوهُ They made a show of treating him with graciousness, courtesy, or blandishment; as also عَلَيْهِ ↓ تَبَأْبَؤُوا . (M.) ― - [Hence also,] ↓ بَأْبَآءٌ , with medd, [used as an inf. n.,] A woman's dandling, or dancing, of her child. (AA, T.) = بَأْبَأَ also signifies He (a child) said ↓ بَأْبَأْ (M, K) [in some copies of the K written بَابَا, both meaning Papa, or Father,] to his father. (M.) [Accord. to the TA, the verb is trans. in this sense, as in the senses before explained; but I think that بَأْبَأَهُ has been there erroneously put for بَأْبَأَ.] ― - And He (a stallion [meaning a stallion-camel]) reiterated the sound of the letter ب [or b] in his braying. (M.) ― - [And hence, perhaps,] ↓ بَأْبَأٌ [or, more probably, ↓ بَأْبَآءٌ , with medd, agreeably with analogy, used as an inf. n.,] The chiding of the cat, or act of chiding the cat; (AA, T, Sgh;) also termed غَسٌّ. (AA, T.) = Also He hastened, made haste, or sped: and ↓ تَبَأْبَأْنَا we hastened, &c.: (marginal note in a copy of the S:) or ↓ تَبَأْبَأَ signifies he ran. (ElUmawee, T, K.) R. Q. 2 see above, in three places. بَأْبأْ and بَأْبَأٌ: see R. Q. 1, in two places. بُؤْبُؤٌ The source, origin, race, root, or stock, syn. أَصْلٌ, (AA, Sh, T, S, M, K,) of a man, (Sh, T,) whether noble or base. (AA, T.) You say, هُوَ كَرِيمُ البُؤْبُؤِ He is of generous, or noble, origin; lit., generous, or noble, of origin. (TK.) And فُلَانٌ فِىبُؤْبُؤِ الكَرَمِ Such a one is of [a race] the source (أَصْل) of generosity, or nobleness. (S. [In the PS, من is here put in the place of فى: but فى is often used in phrases of the same kind and meaning as that above, in the sense of مِنْ.]) IKh cites from Jereer فِى يُؤْبُؤِ المَجْدِ وَبُحْبُوحِ الكَرَمْ [Of a race the source of glory, and the very heart of generosity, or nobleness]: but Aboo-'Alee El- Kálee quotes the words thus; “ فِى ضِئْضِئِ المَجْدِ وَ بُؤْبُوْءِ الكَرَمْ [which may be rendered, of a race the source of glory, and the very root of generosity]; whence it appears that بُؤْبُوءٌ is a dial. var. of بُؤْبُؤٌ in the sense here given. (TA.) ― - The middle of a thing; (K;) [and app. the heart, or very heart, thereof; the middle as being the best part of a thing;] like بُحْبُوحٌ. (TA.) ― - [Hence, perhaps,] The pupil, or apple, or the image that is seen reflected in the black, (عَيْر AA, T, or إِنْسَان K,) of the eye. (AA, T, K.) Whence the saying, هُوَ أَعَزُّ عَلَىِّ مِنْ بُؤْبُؤِ عَيْنِى [He is dearer to me than the apple of my eye; a saying common in the present day, with the substitution of إِنْسَان for بُؤْبُؤ]. (TA.) ― - A generous, or noble, (ISk, T,) or a clever, an ingenious, or an accomplished, or a well-bred, or an elegant, (M, K,) and a light, an active, or a sprightly, (M,) lord, master, chief, or personage: (ISk, T, M, K:) fem. with ة. (IKh, TA.) ― - Also, (AA, T, S, * [but I find it only in one of three copies of the S,]) or ↓ بُؤْبُؤْءٌ , and ↓ بَأْبَآءٌ , (K,) the last from the M, (TA, [but it is not in the M as transcribed in the TT,]) A learned man (AA, T, S, K) who teaches; (AA, T;) but the teaching of others is not a condition required in the application of the epithet; (TA;) like سَرْسُورٌ. (S [in which this last word is evidently given as a syn.: but in the K it is given to show the form, only, of بُؤْبُوْءٌ].) ― - Also The body of a locust, (K,) without the head and legs. (TA.) ― - And, accord. to the K, The head, or uppermost part, of a vessel in which [the collyrium called] كُحْل is kept: but it will appear, in art. يأ, that this is [perhaps] a mistranscription for يُؤْيُؤٌ. (TA.) بَأْبَآءٌ : see R. Q. 1, in two places: = and see بُؤْبُؤٌ. بُؤْبُوءٌ : see بُؤْبُؤٌ, in two places. بأب البِئَبْ : see أَبٌ, in art. ابو. بابل بَابِلِىٌّ إِبل إِبلي بإِبلي بابل بابلى بابلي Of, or belonging to, or relating to, بَابِل [i. e. Babel], a place [well known] in El-'Irák: it is an epithet applied to enchantment, [which is said to have been there taught by two fallen angels, Hároot and Mároot, (see the Kur ii. 96,)] and to wine. (S, K, TA.) ― - And hence, (TA,) Poison: [and, accord to the CK, wine;] as also ↓ بَابِلِيَّةٌ . (K, TA.) ― - In the original language of the place above mentioned, البَابِلِىُّ is a name of المُشْتَرِى [The planet Jupiter]. (TA.) بَابِليَّةٌ إِبلي بإِبليه بإِبلية بابلي بابليه بابلية : see above. بابونج بَابُونَجٌ بابونج [from the Persian بَابُونَهْ Chamomile; or chamomile-flowers: both called by these names in the present day]: a certain herb, of several different colours; yellow-flowered, and whiteflowered, and purple-flowered: (Avicenna [Ibn-Seenà] i. 139:) i. q. أُقْحُوَانٌ: (S, Msb, K, all in art قحو:) i. e. the اقحوان is the بابونج with the Persians: (Msb in that art.:) or the flower of the اقحوان: (S in art. قرص:) or of the yellow اقحوان, (TA in art. قرص,) when it has become dry: (S, TA, both in art. قرص:) a well-known flower, of great utility, (K, TA,) or of which the oil is of great utility: (CK:) commonly known in El-Yemen by the name of مونس [app. مُؤْنِسٌ, because of its pleasant odour, or its medical properties]. (TA.) باج بَأْجٌ , also pronounced بَاجٌ, without ', (IAar, S, Msb, K,) but the former alone is mentioned by Th in the Fs, and is the chaste word, (TA,) arabicized, from the Persian بَاهَا, (S,) A sort, or species, (S, K,) of food, or viands. (S.) Hence the saying, اِجْعَلِ البَأْجَات بَإِْجاً وَاحِدًا [Make thou the sorts, or species, of food, or viands, to be one sort, or species]: (S, K:) occurring in a trad., in which it is without ' in each case, accord. to IDrst: several different sorts of food being brought to 'Omar, he asked respecting them, and it was said, [They are] سِكْبَاج and زِرْبَاج and إِسْفِيدْبَاج; whereupon he ordered that the bowls should be brought, and their contents were emptied into one; he saying the words above. (Marginal note in a copy of the S.) IKh says that a man would bring various sorts [of food], and one would say, اِجْعَلْهَا بأْجاً وَاحدِا [Make thou them to be one sort]. (TA.) The pl. is [بَأْجَاتٌ, as shown above, as though the sing. were بَأْجَةٌ, and] أَبْوَاجٌ. (Msb, TA.) لَأَجْعَلَنَّ النَّاسَ كُلَّهُمْ بَأْجًا وَاحِدًا is [likewise] a saying of 'Omar, (Msb, TA,) meaning [I will assuredly make the people, all of them, to be] one body or assemblage; بَأْجٌ signifying a state of assembling, or collecting together: (Kz, TA:) or [of] one uniform way or mode or manner, (Msb, TA,) as El-Fihree says in the Expos. of the Fs, on the authority of ISd in the book entitled El-'Awees; (TA;) i. e., in respect of gifts, or allowances: (Msb:) accord. to IAar, it is from بَأْجٌ or بَاجٌ signifying a uniform line of road. (TA.) You say also, النَّاسُ بَأْجٌ وَاحِدٌ The people are [as] one thing. (TA.) And هُمْ فِى أَمْرٍ بَأْجٍ They are [in one and the same, or] in an equal, or a uniform, case. (K.) And جَعَلَ الكَلَامَ بَأْجاً وَاخِدًا He made the speech, or language, to be [uniform, or] of one mode, or manner. (TA.) And اِجْعَلْ هٰذا الشَّىْءَ بَأْجًا وَاحِدًا Make thou this thing to be [uniform, or] of one way, or mode, or manner. (ISk.) And اِجْعَلِ الأَمْرَ بَأْجًا وَاحِدًا Make thou the affair, or case, [uniform, or] one uniform thing. (Fr.) باذنجان بَاذَنْجَانٌ , [or بَاذِنْجَانٌ, commonly pronounced in the present day بَادنْجَان and بَيْدِنْجَان and بِيدِنْجَان, from the Persian بَادِنْكَانْ,] a word of well-known meaning, often mentioned by the author of the K, [in explaining the words أَنَبٌ and حَدَقٌ and مَغْدٌ and وَغْدٌ,] but not in its proper place in the lexicon. (TA.) [It signifies The solanum melongena, mad-apple, or egg-plant; both the black, distinguished by the epithet أَسْوَدُ, and the white, distinguished by the epithet أَبْيَضُ. And the solanum lycopersicum, or solanum Aethiopicum; also called love-apple, and so by the Arabs, تُفَّاحٌ الحُبٌِّ; and golden apple, تُفَّاحٌ ذَهَبِىٌّ; and tomato; and distinguished from the former species by the epithet أَحْمَرُ, and by the appellation باذنجان قُوطَة.] ― - [بَاذَنْجَانٌ تِرْيَاقِىٌّ Xanthium.] بأر 1 بَأَرَ , (S, M, K,) aor. بَاَ^َ , (M, K,) He sunk, or dug, (S, M, K,) a well; (S, M;) as also ↓ ابتأر . (M, K.) ― - Also, aor. as above, inf. n. بَأْرٌ, He dug a [hollow such as is termed] بُؤْرَة, (AZ, S, M,) in which to cook. (AZ, S.) ― - Also, (T, S, M, K,) aor. as above, (M, K,) and so the inf. n.; (M;) and ↓ ابتأر ; (T, S, M, K;) He hid, or concealed, a thing: (T, M, K:) and he stored it, or laid it up, for a time of need. (T, S, K.) Hence a hollow dug in the ground is termed بُؤْرَةٌ. (T.) ― - You say also, خَيْرًا ↓ ابتأر , (T, M, K,) and بَأَرَهُ, (M, K,) He did good beforehand: (T, M, K:) or, accord. to some, he, as it were, did good beforehand for himself, having laid it up, or concealed it, for himself: (T, TA:) so says El-Umawee: or he laid up for himself in store concealed good: (TA:) or he did good concealedly: (M, K:) and ائتبر signifies the same. (T, TA.) 4 ابأر فُلَانًا He made, or he assigned, or appointed, (جَعَلَ,) for such a one, a well. (K.) 8 إِبْتَاَ^َ see 1, in three places. بِئْرٌ (T, S, M, &c.) and بِيرٌ, (Msb,) of the fem. gender, (S, M, Msb, K,) and ↓ بِئْرَةٌ , (M,) A well: (M, TA:) pl. (of pauc., S, Msb) أَبْؤُرٌ (S, M, Msb, K) and (by transposition, Fr, Msb) آبُرٌ (Fr, Msb, K) and أَبْآرٌ and (by transposition, Yaakoob, T, S, M) آبَارٌ and (of mult., S, Msb) بِئَارٌ; (T, S, M, Msb, K;) and pl. of pauc. [of بِيرٌ] أَبْيَارٌ. (Msb.) The dim. is ↓ بُؤَيْرَةٌ . (Msb.) بُؤْرَةٌ A hollow, or hole, dug in the ground, (AZ, S, M, K,) in which to cook; also called إِرَةٌ: (AZ, S:) or (M) a place in which fire is lighted. (M, K.) [See 1.] = See also بَئِيرَةٌ. بِئْرةٌ : see بئْرٌ: = and see بَئِيرَةٌ. بُؤَيْرَةٌ : see بِئْرٌ. بَئِيرَةٌ (T, S, M, K) and ↓ بِئْرَةٌ and ↓ بُؤْرَةٌ (M, K) A thing stored, or laid up, for a time of need. (T, S, M, K.) بَأّرٌ , (T, TA, and so in some copies of the K,) or أَبَّارٌ, (as in other copies of the K and so in the CK,) the latter formed by transposition, and the former [said to have been] not heard, (M,) A well-sinker, or well-digger. (T, M, K.) بأز بَأْزٌ i. q. بَازٍ [which see in art. بزو; and بَازٌ]: pl. [of pauc.] أَبْؤُزٌ, and [of mult.] بُؤُوزٌ and بِئْزَانٌ. (K.) IJ holds that the أ is substituted for ا, and that it remains in ابؤز and بئزان like as is the case in أَعْيَادٌ [in which the ى is substituted for و and remains in the pl. because it is substituted for و in the sing. عِيدٌ]. (TA.) بأس 1 بَؤُسَ , aor. يَبْؤُسُ, (S, M, Msb, K,) inf. n. بَأْسٌ, (S, Msb, K,) or بَأْسَةٌ; (M; [so I find in a copy of the M, but perhaps it is a mistranscription for بَآسَةٌ;]) and بَئِسَ, [aor. يَبْأَسُ,] inf. n. بَأْسٌ; (M;) He was, or became, mighty, or strong, in war or fight; (K;) courageous, or valiant: (M, Msb, K:) or very mighty or strong in war or fight. (AZ, S.) = بَئْسُ, (S, M, Msb, K,) aor. يَبْأَسُ (S, M, K) and يَبْئِسُ, the latter extr., like يَنْعِمُ aor. of نَعِمَ, (M,) [and some other instances, (see حَسِبَ,)] inf. n. بُؤْسٌ (S, Msb, * K) and بُؤُوسٌ and بُؤْسَى (K) and بَأْسٌ (TA) and بَئيسٌ, (S, K,) [in measure] like أَمِيرٌ, (TA,) [accord. to the CK بِئْسٌ, which is a mistake,] and بَئِيسَى, (TS, TA,) incorrectly written in the copies of the K بِئْسَي; (TA;) or بَؤُسَ; (A;) or both these forms; (M;) He was, or became, in a state of distress; straitened in his means of subsistence, or in the conveniences of life; (M, Msb;) in a state of poverty: (M, A, Msb, * TA:) or in a state of pressing want: (S, K, TA:) and بَؤُسَ, inf. n. بَآسَةٌ and بَئِيسٌ, whence the subst. بَؤْسَى, he was, or became, in a state of trial, or affliction: (M:) and [in like manner,] ↓ أَبْأَسَ , (inf. n. إِبْآسٌ,S,) distress, or poverty, or misfortune, or calamity, (البَأْسَآءُ,) befell him. (IAar, S, * M, TA.) = بِئْسَ, also written بَئِسَ and بِئِسَ and بَأْسَ, (S, K,) is a word of dispraise or blame, (S,) implying all kinds of dispraise or blame, (TA,) [or superlative dispraise or blame; signifying, Very evil or bad is he, or it: or superlatively evil or bad is he, or it:] contr. of نِعمَ: (S, M, TA:) a pret. verb, imperfectly inflected, (S, K,) like نِعْمَ, (S,) [having only one variation of form, namely, the fem. بِئْسَتْ, though the masc. is more commonly used even when the agent is fem. or pl.,] because it is translated from its original application, (S, K,) i. e. from بَئِسَ فُلَانٌ signifying أَصَابَ بُؤْسًا [he found, met with, or experienced, distress, &c.], to signify dispraise or blame. (S, TA.) When it is accompanied by a gen. n. without the article ال, this is always in the accus. case: but when the n. has the article ال, it is always in the nom. case: (TA:) you say, بِئْسَ رَجُلًا زَيْدً [Very evil or bad, or superlatively evil or bad, as a man, is Zeyd; رجلا being a specificative]: (K:) and بِئْسَ الرَّجُلُ زَيْدٌ [Very evil, &c., is the man, Zeyd]; and بِئْسَتِ المَرْأَةُ هِنْدٌ [or more commonly بِئْسَ العَيْرُ in this case also, Very evil, &c., is the woman, Hind]. (S.) Some argue that it is a noun, from the saying, نِعْمَ السَّيْرُ عَلَى بِئْسَ العَيْرُ, because it has a prep.; but this is explained as elliptical, and meaning, نِعَمَ السَّيْرُ عَلَى عَيْرٍ مَقُولٍ فِيهِ بِئْسَ العيْرُ [Excellent is the journeying upon an ass of which it is said Very evil, &c., is the ass]. (I 'Ak p. 232.) Zj says that when it is followed by مَا, then مَا, with it, is regarded as occupying the place of an indeterminate noun; [namely, شَيْئًا, as a specificative; as in the Kur ii. 84,بِئْسَ مَا اشْتَرَوا بِهِ أَنْفُسَهُمْ, or بِئْسَمَا, &c., Very evil, &c., as a thing, is that for which they have sold, or exchanged, themselves:] (TA:) but some say that it is the agent, and is a determinate noun; and this is the opinion of Ibn-Kharoof, which he ascribes to Sb. (I 'Ak ubi suprà.) [For further illustration, see نِعْمَ.] 4 أَبْاَ^َ see بَئِسَ 5 تَبَاَّ^َ see 6. 6 تَبَآءَسَ تبآءس He feigned the lowliness, or submissiveness, of poverty, humbling, or abasing, himself, (K,* TA,) with men; and ↓ تَبَأَّسَ is allowable in the same sense. (TA.) 8 ابتأس بِهِ , (M, A,) and مِنْهُ, (S, TA,) He was distressed by it, or at it; it does not signify dislike: (IB, TA:) or he grieved at it, (S, M, A,) and humbled and abased himself: so in the Kur xi. 38 and xii. 69. (M, A, TA.) It is said of a man when a thing that he dislikes becomes known to him. (AZ, TA.) بَأْسٌ Might, or strength, (S, A, Msb, K,) in war or fight: (S, A, K:) courage; valour, or valiantness; prowess. (M, K.) ― - War, or fight; (M, Msb;) as also ↓ بَئِيْسٌ (M) and ↓ بَأْسَآءُ : (TA:) pl. of the first,أَبْؤَسٌ. (Msb.) ― - Hence, (M,) (assumed tropical:) Fear, (M, TA,) in the saying, لَا بأْسَ عَلَيْكَ, (M, TA, *) and بِكَ, (M,) [(assumed tropical:) There is no fear for thee: lit., there is no war against thee, or with thee]: the saying of which to an enemy implies the granting him security, or protection: and in the same sense it is used in a trad., in the phrase اِشْتَدَّ البَأْسُ [(assumed tropical:) Fear became vehement]. (TA.) ― - I. q. ضَرَرٌ (assumed tropical:) [Harm, injury, &c.]: so in the phrase لَا بَأْسَ [There is, or will be, no harm, &c.; and لَا بَأْسَ بِكَذَا, and فِى كَذَا, (assumed tropical:) There is, or will be, no harm in such a thing]. (Har p. 311.) It is said in a trad., لَا بَأْسَ بِالْغِنَي لِمَنِ اتَّقَي [There is no harm in wealth to him who is pious]. (El-Jámi' es-Sagheer of Es-Suyootee.) بَاس also occurs for بَأْس; the being suppressed, agreeably with analogy; not altered by permutation. (M, TA.) ― - Punishment: (S, A, K:) or severe punishment; (TA;) as also ↓ بَئِسٌ , in measure like كَتِفٌ. (IAar, TA.) ― - See also بُؤْسٌ, in two places. بُؤْسٌ (also written بُوسٌ, with the suppressed, Msb) Distress; straitness of the means of subsistence, or of the conveniences of life; poverty: (M, Msb,* TA:*) or a state of pressing want: (S, K:) or misfortune; calamity: (A:) and ↓ بُؤُوسٌ and ↓ بُؤْسَى (K, TA) and ↓ بَأْسَآءُ (M, A) and ↓ بَأْسٌ (TA) and ↓ بَئِيسٌ (S, K) and ↓ بَئِيسَى (TA) and ↓ مَبْأَسَةٌ (M, TA) [all of which, except ↓ بَأْسَآءُ and ↓ مَبْأَسَةٌ , are said to be inf. ns. (see بَئِسَ）] signify the same as بُؤْسٌ: (S, M, A, K, TA:) ↓ بُؤْسَى and ↓ بَأْسَآءُ are both from بُؤْسٌ [with which they are syn. accord. to authorities indicated above]; (Zj, IDrd, TA;) the former is contr. of نُعْمَى, (S, TA,) and in like manner the latter is contr. of نَعْمَآءُ: (TA:) the latter is of the measure فَعْلَآءُ without any أَفْعَلُ, because it is a subst.; like as أَفْعَلُ occurs among substs. without any فَعَلَآءُ, as in the instance of أَحْمَدُ: (Akh, S:) or ↓ بُؤْسَى signifies a state of trial or affliction, and is a subst.; and ↓ بَئِيسٌ and ↓ بَآسَةٌ signify the same, but are inf. ns.: (M:) and ↓ بَأْسَآءُ is syn. with شِدَّةٌ [like بُؤْسٌ in the first of the senses explained above]; (S, TA;) and مَشَقَّةٌ [meaning distress, or difficulty]: (TA:) or it signifies misfortune, or calamity, (A, K,) like بُؤْسٌ; (A;) and so أَبْؤُسٌ: (S, K:) or rather this last signifies misfortunes, or calamities; for it is pl. of ↓ بَأْسٌ , i. e., a pl. of pauc.; not of بُؤْسٌ, as J asserts it to be; for the pl. of pauc. of بُؤْسٌ is أَبْآسٌ: (IB, TA:) but أَبْؤُسٌ may be used as pl. of ↓ بَأْسَآءُ . (Fr, in S, voce ضَرَّآءُ, q. v.) [See exs. of these two pls. in what follows.] You say يَوْمُ بُؤْسٍ وَيَوْمُ نُعْمٍ [A day of distress, or poverty, &c., and a day of ease and plenty]. (S, TA.) And بُؤْسًا لَهُ [May distress, or poverty, &c., befall him]: a form of imprecation. (Sb, M, TA.) And بُؤْسَ ابْنِ سُمَيَّةَ, app. an expression of pity [meaning Alas for the distress, &c., of Ibn-Sumeiyeh!]. (TA, from a trad.) And عَسَىَ الغُوَيْرُ أَبْؤُسًا Perhaps the little cave [may be attended with] calamities; not calamity, as in the S [and K]: (IB:) a prov.; (S;) originating from a cave's having collapsed upon some men in it; or from an enemy's having come to some men in a cave, and slain them; wherefore it is applied to anything whence evil is feared: (As, S, K, in art. غور:) or it is applied to him who is suspected of a thing: (IAar, TA:) or الغُوَيْرُ was the name of a certain water, which belonged to the tribe of Kelb, and the words of this prov. were said by Ez-Zebbà, when Kaseer turned aside from the plain road, and took the way to الغُوَيْرُ: (Ibn-El-Kelbee, S, K, in art. غور:)ابؤسا is in the accus. case by reason of يَكُونُ understood. (Mughnee.) [See Freytag's Arab. Prov. ii. 94.] ElKumeyt also says قَالُوا أَسَآءَ بَنُو كُرْزٍ فَقُلْتُ لَهُمْ عَسَى الغُوَيْرُ بِأَبْآسٍ وَأغْوَارِ [They said, Benoo-Kurz have done evil: and I said to them, Perhaps the little cave may be attended with calamities and connected with other caves]: أَبْآس is here pl. of بُؤْس. (IB, TA.) [In the S, the last words are written بِإِبْآسٍ وَإِعْوَارٍ, in one copy: in another, وإِغْوَارِ: both of which are app. wrong.] ― - See also بَائِسٌ. بِئْسٌ and بِيْسٌ and بَيْسٌ and بَيِّسٌ: see بَئِيسٌ. ― - بَنَاتُ بِئْسٍ Calamities; misfortunes. (K.) بَئِسٌ : see بَأْسٌ, last signification: = and see بَئِيسٌ. بُؤْسَى : see بُؤْسٌ, in three places. بَأْسَآءُ : see بَأْسٌ: and بُؤْسٌ: the latter, in five places. ― - Zj explains it as signifying, in the Kur vi. 42, Hunger. (M, TA. *) ― - Also The act of beating, or striking. (Lth, TA.) بَؤُوسٌ One in whom بُؤْس [i. e. distress &c.] is apparent, or manifest. (M, TA.) بُؤُوسٌ : see بُؤْسٌ بَئيسٌ : see بَأْسٌ: and بُؤْسٌ: the latter, in two places. = Mighty, or strong, in war or fight; (A;) courageous, or valiant. (S, M, Msb, K.) ― - عَذَابٌ بئِيسٌ, (S, M, K,) and ↓ بِئِيسٌ , agreeably with a general rule applying to words of this description, (M,) and ↓ بِئْسٌ , (M, K,) and ↓ بَئِسٌ , (M,) and ↓ بَيْئَسٌ , (M, K,) and ↓ بَئْئَسٌ , (M,) and ↓ بَيِّسٌ , and ↓ بَيْسٌ , which last, however, is of no authority, (M,) or ↓ بِيسٌ , and بَيِيسٌ, with the changed into ى, (TA,) A vehement punishment: (S, M, K:) so in the Kur vii. 165. (TA.) بِئِيسٌ : see بَئيسٌ. بَآسَةٌ بآسه بآسة : see بُؤْسٌ. بَئِيسَي : see بُؤْسٌ. بَائِسٌ Distressed; straitened in his means of subsistence, or in the conveniences of life; (Msb;) or poor: (A, Msb: *) or one who is in want, and an object of pity for what he suffers: (TA:) or in a state of pressing want: (S:) or in a state of trial, or affliction: (M, TA:) or one who is crippled, or deprived of the power of motion, by disease, or who suffers from a protracted disease, and is in need: (Mgh:) an epithet denoting pity, (Sb, M, TA,) or grief: (Mgh:) ↓ بُؤْسٌ occurs as its pl.; (M, TA;) or is for ذَوُوبُؤْسٍ. (M.) بَيْئَسٌ and بَيْئِسٌ: see بَئِيسٌ. ― - The former also signifies Strong. (K, TA.) ― - And hence, (TA,) البَيْئَسُ The lion. (K, TA.) الإِبَآأُ الأَبْأَسُ The most vehement refusal. (Th, M.) مَبْأَسَةٌ : see بُؤْسٌ, in two places. مُبْتَئِسٌ Disliking, or hating: (S, M, K:) and grieving: (S, K:) or rather, distressed, by, or at, a thing; not disliking, or hating: (IB, TA:) or grieving, and humbling and abasing himself. (Zj, M, TA.) بأه مَا بَأَهْتُ لَهُ : see بَهَأَ. ببر بَبْرٌ ببر بر A certain beast of prey, (M, K,) well known; (K;) a certain animal, (Msb,) namely, the فُرَانِق [or lion's provider], (S,) that emulates, or vies with, the lion in running, or that is hostile to the lion: [so may be rendered the words يُعَادِى الأَسَدَ; and in the uncertainty that exists respecting the animal in question, the meaning of this expression is doubtful: an animal may be called (as the jackal is) the lion's provider merely because the lion follows it and deprives it of its prey:] (S, Msb:) or a certain Indian animal, stronger than the lion, between which and the lion and leopard, or panther, (نَمِر,) exists hostility (مُعَادَاةٌ); when it attacks the leopard, or panther, (نمر,), the lion aids the latter; but the scorpion is on friendly terms with it, and sometimes makes its abode in its hair: (Kzw:) the word is foreign, or Persian, (أَعْجَمِىٌّ,) [app. the Persian بَبَرْ, which is said to be applied to the tiger, leopard, and lion,] arabicized: (M, K:) Az thinks it to be a foreign word introduced into the Arabic language: (Msb:) pl. بُبُورٌ. (S, Msb, K.) ببغ بَبْغَآءُ ببغآء (Msb, K) and بَبَّغَآءُ (K, Kzw) [in modern vulgar Arabic بَبَغَان, The parrot;] a certain well-known bird; (Msb;) a certain green bird, (Sgh, K, TA,) well known; (TA;) the bird called in Persian طُوطِي, beautiful in colour and form, mostly green, but in some instances red, and yellow, and white; having a thick bill and tongue: it hears the speech of men and repeats it, without knowing its meaning; and utters letters rightly: when they desire to teach it, they put a mirror in its cage, so that it sees therein its own form, and they speak to it from behind the mirror, and when it hears, it repeats, desiring to do as its like; and thus it learns quickly: one of the wonders relating to it is [said to be this], that it never drinks water; for if it drank, it would die: (Kzw:) the affix renders fem. the word, but not the thing named thereby, like the ة in حَمَامَةٌ and نَعَامَةٌ; for the word applies to the male and the female, so that one says, بَبْغَآءُ ذَكَرٌ [a male parrot] and بَبْغَآءُ أُنْثَى [a female parrot]: and the pl. is بَبْغَاوَاتٌ [or بَبَّغَاوَاتٌ], like as صَحْرَاوَتٌ is pl. of صَحْرَآءُ. (Msb.) بت 1 بَتَّهُ بات بت بته بتة بتته , (Lth, T, S, M, &c.,) aor. بَتُ3َ and بَتِ3َ , (S, M, Msb,) the latter anomalous, because a reduplicative verb [of this kind] having the aor. with kesr is not trans., except in certain instances, of which this is one; the other instances being عَلَّهُ, in relation to drinking, aor. بَتُ3َ and بَتِ3َ , and نَمَّ الحَدِيثَ, aor. بَتُ3َ and بَتِ3َ , and شَدَّهُ, aor. بَتُ3َ and بَتِ3َ , and حَبَّهُ, aor. بَتِ3َ ; the last having but one form [of aor.]; (S;) inf. n. بَتٌّ: (Lth, T, S, M, A, &c.:) and ↓ ابتّهُ , (M,) inf. n. إِبْتَاتٌ: (Mgh, K:) He cut it off, severed it, separated it, or disunited it, (Lth, T, S, M, A, * Mgh, * Msb, K, *) entirely, or utterly; (Lth, T, M;) namely, a thing; (M;) a rope, or cord; (Lth, T;) and a tie, or bond, of union between two persons. (M.) ― - [بَتَّهُ and ↓ ابتّهُ , accord. to the TA, app. signify also He, or it, caused him (a man) to become unable to proceed in his journey, his camel that bore him breaking down, or stopping from fatigue, or perishing: for انبتّ as signifying “he became so” is there said to be quasi-pass. of those two verbs when it has this sense. Hence,] بَتَّهُ السَّفَرُ [The journey caused him to become cut off, &c.]. (A.) And سَاقَ دَابَّتَهُ حَتَّي بَتَّهَا [He urged on his beast so that, or until, he caused it to become cut off, &c.]: (A:) and بَعِيرَهُ ↓ أَبَتَّ He caused his camel to become cut off, &c., (قَطَعَةُ,) by travel: (M, TA:) this is not said but of a man who has forced on his camel at a hard pace, or by laborious journeying. (TA.) ― - بَتَّ طَلَاقَ امْرَأَتِهِ, (T, Msb, TA,) or طَلَاقَ المَرْأَةِ, (Mgh,) and ↓ أَبَتَّهُ , (Lth, T, Mgh, Msb,) He made the divorce of his wife, or of the woman, to be absolutely separating, (Lth, T, Mgh, Msb, TA,) so as to cut her off from return. (Msb.) Lth, with whom AZ agrees, has erred in asserting that بَتَّ is intrans. and ↓ أَبَتّ trans.: (T, TA:) both are trans. and intrans., (T, Msb, TA,) as En-Nawawee asserts in the Tahdheeb el-Asmà wa-1-Loghát. (TA.) You say, الطَّلْقَةُ الوَاحِدَةُ تَبُتُّ, and ↓ تُبِتُّ , i. e. The single divorce cuts the matrimonial tie, or bond, of the woman, (تَقْطَعُ عِصْمَةَ النِّكَاحِ, T, Mgh, *) when the period during which she must wait before contracting a new marriage has ended. (T.) [See also بَتٌّ.] ― - بَتَّ عَلَيْهِ القَضَآءَ, (T, S, M, A,) inf. n. بَتٌّ; (M;) and ↓ أَبَتَّهُ ; (T, S, M;) He (the judge, T) decided the judgment, or sentence, against him. (T, S, * M.) ― - بَتَّ عَلَيْهِ الشَّهَادَةَ, and ↓ أَبَتَّهَا , He decided against him by the testimony, [or pronounced the testimony decisive against him,] and compelled, or constrained, him to admit it. (M.) ― - بَتَّ شَهَادَتَهُ, and ↓ أَبَتَّهَا , He gave his testimony decisively. (Msb.) ― - أَبُتُّ أَنَّهُ قَالَ I know, or declare, decidedly, not [merely] thinking it, that he said thus. (Saheeh of Muslim.) ― - بَتَّ النِّيَّةَ He made the intention decided; or fixed it decidedly. (A.) It is said in a trad., لَا صِيَامَ لِمَنْ الصّيَامِ مِنَ اللَّيْلِ ↓ لَمْ يُبِتَّ , (T, S, Mgh,) or لَمْ يَبُتَّ, accord. to different recitals, (Mgh,) i. e. There is no fasting to him [meaning his fasting is null] who does not decisively impose it upon himself, by intention, from the night: (S, * Mgh:) or, who does not form the intention of fasting before daybreak, and thus cut it off from the time in which there is no fasting, namely, the night: the intention is termed بَتٌّ [and إِبْتَاتٌ] because it makes a division between non-fasting and fasting: (T, TA:) لَمْ يُبِت, from الإِبَاتَةُ, is a mistake; but لم يُبَيِّت, from التَّبْيِيتُ, [see بَيَّتَ,] is correct. (Mgh.) And it is said in another trad., نِكَاحَ هٰذِهِ النِّسَآءِ ↓ أَبِتُّوا , i. e. Decide ye the affair respecting the marriage of these women, and confirm it by its [proper] conditions: an oblique prohibition of the kind of marriage termed نِكَاحُ المُتْعَةِ, because it is a marriage not [absolutely or lawfully] decided, [being] made definite as to duration. (TA.) ― - بَتَّ also signifies He made to have, or take, effect; he executed, or performed; (Har p. 210;) and so ↓ ابتّ , as in the phrase, ابتّ يَمِينَهُ He made his oath to have, or take, effect; he executed, or performed, it. (M.) ― - سَكْرِانُ مَا يَبُتُّ كَلَامًا, (Ks, T, M,) and ما يَبِتُّ, (M,) and ↓ ما يُبِتُّ , (Ks, T, M,) One who is drunk, who does not speak plainly, or distinctly; lit., who does not make speech plain, or distinct; (Ks, T;) or who does not articulate speech; syn. مَا يَقْطَعُهُ: (M:) or, as As says, (T,) سَكْرَانُ مَا يَبُتُّ, (T, A,) or لَا يَبُتُّ, (S, K,) and لا يَبِتُّ, and ↓ لا يُبَتُّ , (K,) which last form of the verb is disallowed by As, but both are correct accord. to Fr, (T, S,) meaning one who is drunk, who does not, or will not, [i. e. cannot,] decide an affair. (As, T, S, K.) [See also بَاتٌّ.] = See also 7. ― - [Hence,] بَتّتْ يَمِينُهُ, (M, Msb,) aor. بَتِ3َ only, inf. n. بُتُوتٌ, (Msb,) His oath bad, or took, effect; was executed, or performed; syn. وَجَبَتْ: (M:) it was, or proved, true: (Msb:) a phrase mentioned by AZ, and, if correct, not needing any explanation. (M.) [See ابتّ يَمِينَهُ, above.] = بَتَّ, aor. بَتِ3َ , inf. n. بُتُوتٌ, He was, or became, lean, or meagre. (M, K.) [See بَاتٌّ.] = بَتٌّ [inf. n. of بَتَّ] also signifies The selling, and the weaving, a [garment of the kind called] طَيْلَسَان [or بَتّ, q. v.]. (KL.) 2 بتّتهُ بت بتة بتت بتته بتتة بتتته , inf. n. تَبْتِيتٌ, He cut it off, or severed it, [entirely, or utterly, and] much, or with extraordinary energy or effectiveness; the teshdeed denoting intensiveness of signification. (S.) = بَتَّتُوهُ They furnished him with [بَتَات, or] travel-ling-provisions. (M, K.) = بَتِّتْهُمْ Give thou to them [garments called] بُتُوت [pl. of بَتُّ, q. v.]. (TA, from a trad.) 4 أَبْتَ3َ see 1, passim: = and see 7. 5 تبتّت بت بتت تبتت He became furnished with [بَتَات, or] travelling provisions: and he became provided with [بَتَات, or] utensils and furniture of the house or tent; or household goods. (M, K, TA.) 7 انبتّ أناب أنب أنبت أنبتت انبت نبت ٱنبت It was, or became, cut off, severed, separated, or disunited, (Lth, T, S, M, Msb, K,) entirely, or utterly; (Lth, T, M;) namely, a thing; (M;) a rope, or cord; (Lth, T;) and a tie, or bond, of union between two persons: (T, M: *) as also ↓ بَتَّ , (Lth, AZ, T, M, Msb,) aor. بَتِ3َ and بَتُ3َ , (M, [so accord. to a copy of that work, but it seems to be indicated in the Msb (see 1, near the close of the paragraph,) that it is بَتِ3َ only, in this case,]) inf. n. بَتٌّ; (Lth, AZ, T, M, K;) and ↓ ابتّ , (T, Msb, TA,) inf. n. إِبْتَاتٌ; (T, TA;) the last said by Lth and AZ to be trans. only; (T, TA;) but it is both trans. and intrans., like the second: (T, Msb, TA:) so says En-Nawawee, as mentioned above: see 1. (TA.) You say, اِنْقَطَعَ فُلَانٍ فَانْبَتَّ حَبْلُهُ عَنْهُ [Such a one broke off, or disunited himself, from such a one, and his tie, or bond, of union became severed from him]. (T, TA, [but in a copy of the former, for عن فلان, is put عَنْ مَالِهِ from his property.]) ― - He became unable to proceed in his journey, his camel that bore him breaking down, or stopping from fatigue, or perishing: (A, * Mgh, * TA:) quasi-pass. of بَتَّهُ and أَبَتَّهُ. (TA.) You say, سَارَ حَتَّى انْبَتَّ He journeyed until he was unable to proceed &c. (A, Mgh, TA.) [See also مُنْبَتٌّ.] ― - His مَآء, (A,) the مآء of his back, (Ks, T, K,) [i. e. his seminal fluid,] became cut off, or stopped, or ceased, (Ks, T, A, K,) by reason of age: (A:) said of a man. (Ks, T, A.) بَتٌّ بات بت بتت inf. n. of 1, q. v. (Lth, T, S, M, &c.) [It is sometimes used as an inf. n.; as also ↓ بَتّةٌ and ↓ بَتَاتٌ , explained in the M as syn. with قَطْعٌ: and sometimes, as is often the case with inf. ns., in the sense of the act. part. n. of its verb, namely ↓ بَاتٌّ , trans. and intrans.; as also ↓ بَتَاتٌ ; both of which are masc. and fem., because originally inf. ns.; but بَتٌّ has also بَتَّةٌ for its fem. The following are exs.] ― - أَعْطَيْتُهُ هٰذِهِ العَطِيَّةَ بَتَّا بَتْلًا [I gave him this gift, cutting it off from my property so as to make it irrevocable; or, it being cut off &c.]. (Lth, T.) And تَصَدَّقَ ↓ فُلَانٌ صَدَقَةً بَتَاتًا , and صَدَقَةً بَتَّةً بَتْلَةُ, (T, S,) Such a one bestowed an alms, or a gift for the sake of God, cut off from his property; (T, TA;) and therefore, (TA,) parted from himself. (S, TA.) Such a gift is termed صَدَقَةٌ بَتَّةٌ, (A, * Nh,) and صدقة بَتَّةٌ بَتْلَةٌ. (M.) ― - طَلَّقَهَا, (Mgh, K,) and ↓ بَتَاتًا , (K,) and البَتَّةَ, (T,) and طَلْقَةً بَتَّةً, (Msb,) and ↓ طَلَاقًا بَاتَّا , (Lth, T, Msb, * TA, [in one copy of the T simply بَاتَّا,]) He divorced her by a separating divorce; (K;) by a divorce cutting her off from returning: and such a divorce is also termed ↓ طلاق مُبِتٌّ : (Msb:) or the first of these phrases signifies he divorced her by a divorce either cut off, [meaning decided and irrevocable,] or cutting off. (Mgh.) And طَلَّقَهَا ثَلَاثًا بَتَّةً, (As, T, S, M, Msb,) and ↓ بَتَاتًا , (M,) He divorced her by three divorces so as to cut her off from returning: (M, Msb:) or by three divorces cut off from himself [so as to be irrevocable]: (S:) or by three divorces cutting off [from returning]. (TA.) ― - حَلَفَ بَتَّا, and بَتَّةً, and ↓ بَتَاتًا , [may mean He swore decidedly, or decisively; or irrevocably: or] he swore with effect, or execution, or performance; [see 1, near the end of the paragraph;] from the signification of “ cutting ,” or “ cutting off, ” &c.: (M:) [or, as also] حَلَفَ يَمِينًا بَتًّا, and بَتَّةً, (Msb, TA,) and ↓ بَاتَّةً , (Mgh, * Msb,) and ↓ بَتَاتًا , (TA,) he swore an oath that was, or proved, true. (Msb.) ― - طَحَنَ بِالرَّحَى بَتًّا He ground with the mill, turning it, (AZ, T,) or beginning the turning, (S,) from his left: (AZ, T, S:) [i. e., making it to turn in the contrary way of the hands of a watch: the last word is app. an inf. n.; as though meaning effectually; for this is the general and easier or more powerful way of turning the handmill:] the contrary way is termed شَزْرًا: (AZ, T, S: *) or طَحَنَ بَتَّا signifies he began in the turning [of the mill] with the left [hand]. (K: [but بِاليَسَارِ is here evidently put by mistake for عَنِ اليَسَارِ.]) = A kind of طَيْلَسَان [q. v.] called سَاج, (Lth, T,) or a [garment of the kind called] كِسَآء, (M, Mgh,) square, or four-sided, (Lth, T, M,) thick, (Lth, T, M, Mgh,) loose, or uncompact, in texture, (M,) and green [or rather of a dingy ash-colour, or dark dust-colour, for such is the general meaning of أَخْضَرُ, the term here used, when applied to a garment of this kind]; (Lth, T, M;) or, as some say, (M,) of [the soft hair termed] وَبَر, and of wool; (M, Mgh;) and thus described in the Kifáyet el-Mutahaffidh: (TA:) or a طيلسان of [the material termed] خَزّ, (S Mgh, K,) and the like: (S, K:) pl. بُتُوتٌ, (Lth, T, S, Mgh,) or بِتَاتٌ, (M,) but the former occurs in trads. [&c.], (TA,) and [pl. of pauc.] أَبُتٌّ. (M.) بَتَّةٌ بات بت بته بتة بتته : see بَتٌّ. ― - لَا أَفْعَلُهُ الْبَتَّةَ, (S, M, K,) as also بَتَّةً, (S, K,) the latter mentioned by IF, (Msb,) but IB says that Sb and his companions allow only the former, and that only Fr allows the latter, (TA,) and some say that the former has been heard pronounced with the disjunctive. [اَلْبَتَّةَ], (MF,) and thus it is written in a copy of the K, (TA,) but others greatly disapprove of this, (MF,) [meaning I will not do it, decidedly, or absolutely,] is said of anything in respect of which there is no returning, or revoking; (S, IF, M, Msb, K;) الَبتَّةَ being said of a thing to be done, or performed, irrevocably, and from which there is no abstaining by reason of sluggishness; (T;) as though the speaker cut off the doing of the thing: (M:) the last word is in the accus. case as an inf. n.: (S:) Sb says, it is a corroborative inf. n., and is not used without ال. (M.) It is said in a trad., أَحْسِبُهُ قَالَ جُوَيْرِيَة أَوِ الْبَةَ قَالَ [I think he said Juweyriyeh, or decidedly he said so]; as though the speaker doubted of the female's name, and said I think it was Juweyriyeh; ” then corrected, and said or I know, ” or “ declare, ” “ decidedly, (أَبُتُّ, i. e. أَقْطَعُ,) that he said Juweyriyeh: I do not [merely] think. ” (Saheeh of Muslim.) بَتَاتٌ بتات بتة بتية : see بَتٌّ, in seven places. ― - A man is said to be عَلَى بَتَاتِ أَمْرٍ, meaning On the point of [accomplishing, or deciding,] an affair. (S, A, K.) A rájiz says وَحَاجَةٍ كُنْتُ عَلَى بَتَاتِهَا [Many a needful affair I was on the point of accomplishing]. (S.) = Travelling provisions: (S, M, A, K:) and requisites, equipments, or furniture; syn. جَهَازٌ: (S, K:) pl. أَبِتَّةٌ. (S.) A verse of Tarafeh cited voce بَاعَ exhibits an ex. of the former signification. (TA.) ― - Also The utensils and furniture of the house or tent; or household goods: (S, M, K:) pl. as above. (K.) It is said in a trad., لَا يُؤْخَذُ مِنْكُمْ عُشْرُ البَتَاتِ [The tithe of the utensils &c. of the house or tent shall not be taken from you]: (S:) i. e., no poor-rate shall be levied upon such utensils &c. that are not for traffic. (A 'Obeyd.) بَتَّىٌّ بت بتى بتي : see what next follows. بَتَّاتٌ بتات بتة بتية (S, Mgh, K) and ↓ بَتِّىٌّ (S, K) A maker, (S,) or seller, of the kind of garment called بَتّ. (S, Mgh, K.) بَاتٌّ بات بآت آتي : see بَتٌّ, in three places. ― - Cut off from [the possession of] reason, or intellect, by drunkenness: (AHn, M:) or drunken: (K:) and stupid, or foolish: (S, K:) and أَحْمَقُ بَاتٌّ signifies very stupid or foolish, (T, M,) accord. to Lth; but [Az adds,] what we remember to have heard from those deserving of confidence is تَابٌّ, from التَّبَابُ, meaning الخَسَارُ; like as one says, أَحْمَقُ خَاسِرٌ دَابِرٌ دَامِرٌ [explained in art. خسر]. (T.) [See also 1, near the end of the paragraph.] ― - Also Lean, or meagre, (S, M, K,) and unable to rise, or stand. (TA.) طَلَاقٌ مُبِتٌّ طلاق مبت : see بَتٌّ. مَبْتُوتَةٌ مبتوت مبتوته مبتوتة A woman absolutely separated by divorce, so as to be cut off from return: originally مَبْتُوتٌ طَلَاقُهَا. (Mgh, Msb.) مُنْبَتٌّ منبت A man unable to proceed in his journey, his camel that bore him having broken down, or stopped from fatigue, or perished; (T, M, * TA;) syn. مُنْقَطَعٌ بِهِ: (S, Mgh, TA:) or who remains on his road unable to attain the place to which he is directing his course, the beast or camel that bore him (ظَهْرُهُ) having broken down, or stopped from fatigue, or perished. (TA.) بتر 1 بَتَرَ أبتر بتر , (T, S, M, &c.,) aor بَتُرَ , (M, Mgh, Msb,) inf. n. بَتْرٌ; (T, S, M, &c.;) and ↓ ابتر ; (T;) He cut, or cut off, a thing before it was complete: (S, A, L, Msb:) or he cut, or cut off, (M, Mgh, K,) in any manner: (M:) or he cut off (a tail or the like, T) entirely, or utterly. (Aboo-Is-hák, T, M, K.) ― - بَتَرَهُ, (K,) aor. and inf. n. as above; (TA;) or ↓ ابترهُ ; (M, L;) He cut off his tail: (K:) or he cut, or amputated, his tail in any place. (M, L.) ― - بَتَرَ رَحِمَهُ, (M,) aor. as above, (M, K,) and so the inf. n., (M,) (assumed tropical:) He cut, or severed, the ties, or bonds, of his relationship; he disunited himself from his relations. (M, K. *) = بَتِرَ, aor. بَتَرَ , (S, Msb, K,) inf. n. بَتَرٌ, (S, Msb,) He (any beast, M) had his tail cut off: (S, Msb, K:) or [had either the whole or a part of his tail cut off;] had his tail cut, or amputated, in any place. (M.) 4 أَبْتَرَ see 1, in two places. ― - [Hence,] ابترهُ said of God, He made him to be. or become, أَبْتَر, (S, K,) i. e., without offspring, or progeny. (TA.) 5 تَبَتَّرَ see 7. 7 انبتر أنبتر انبتر ٱنبتر It (a tail or the like, T) became cut, or cut off, (T, S, M, K, TA,) in any place, (M,) or entirely; (T, M;) and ↓ تبتّر signifies the same. (TA.) بُتَارٌ بتار : see بَاتِرٌ بَتُورٌ بتور : see بَاتِرٌ بُتَيْرَآءُ بتيرآء : see أَبْتَرُ. بتّارٌَ بتار : see بَاتِرٌ بَاتِرٌ باتر A cutting, or sharp, sword; (T, S, M, K;) as also ↓ بَتَّارٌ (T, M, K) and ↓ بَتُورٌ (M) and ↓ بَتَارٌ . (K.) [But all of these except the first are app. intensive epithets, signifying very sharp.] ― - See also أُبَاتِرٌ. أَبْتَرُ A tail cut off entirely. (T, L.) ― - Any beast (M) having the tail cut off: (T, S, A, Msb, K:) or [having either the whole or a part of the tail cut off;] having the tail cut, or amputated, in any place: (M:) fem. بَتْرَآءُ; with which ↓ مَبْتُورَةٌ is syn.: (Mgh, Msb:) pl. بُتْرٌ. (A, Msb.) ― - (assumed tropical:) A certain malignant, or noxious, serpent: (K:) or a short-tailed serpent: (Mgh; and EdDurr en-Netheer, an abridgment of the Nh of IAth, by El-Jelál:) or a certain species of blue serpent, having its tail [as it were] cut off, which none in a state of pregnancy sees without casting her burden: (ISh:) or the kind of serpent called شَيْطَان, having a short tail: no one sees it without fleeing from it, and no one in a state of pregnancy beholds it without casting her young: it is thus called only because of the shortness of its tail, as thought its tail were cut off. (M.) ― - (assumed tropical:) A leathern water-bag, and a bucket, having no loop. (M, K.) ― - (assumed tropical:) Defective, deficient, incomplete, or imperfect. (Mgh.) ― - (assumed tropical:) In want, or poor. (M, K.) ― - (assumed tropical:) Suffering loss; syn. خَاسِرٌ. (M, K.) ― - (assumed tropical:) One from whom all good, or prosperity, is cut off. (M.) ― - (assumed tropical:) Having no offspring, or progeny; (Aboo-Is-hák, T, S, M, IAth, K;) as also ↓ أُبَاتِرٌ (M, K) and ↓ مُنْبَتِرٌ . (IAth.) [The dim., ↓ أُبَيْتِرُ , occurs in a trad., in this sense, or in some other sense implying contempt.] ― - (assumed tropical:) Anything cut off, (K,) or anything of which the effect is cut off, (S,) from good, or prosperity. (S, K.) [See an ex. in a trad. cited voce بَالٌ.] ― - خُطْبَةٌ بَتْرَآءُ (assumed tropical:) A خطبة [q. v.] in which the speaker does not praise God nor bless the Prophet: (S, A, K:) particularly applied to a certain خطبة of Ziyád. (S, A.) ― - رَكْعَةٌ بَتْرَآءُ, (TA,) and [its dim.] ↓ بُتَيْرَآءُ , (S, TA,) (assumed tropical:) A single ركعة [q. v.] performed instead of the complete performance of the prayer called الوِتْر: or a ركعة cut short, or cut off, after the completion of one ركعة, when both were to have been performed. (TA.) ― - الأَبْتَرَانِ (assumed tropical:) The ass (العَيْرُ) and the slave: (ISK, S, A, K:) so called because of the little good that is in them: (ISk, S:) each is called الأَبْتَرُ. (K.) أُبَاتِرٌ (assumed tropical:) Short; (M, K;) as though cut off from completion. (M.) ― - See also أَبْتَرُ. ― - Also (assumed tropical:) A man who cuts, or severs, the ties, or bonds, of his relationship; who disunites himself from his relations; (S, M, K;) as also ↓ بَاتِرٌ ; (A:) or quick to cut, or sever, the ties, or bonds, between him and his friend. (IAar.) أُبَيْتِرُ : see أَبْتَرُ. مَبْتُورَةٌ مبتور مبتوره مبتورة : see أَبْتَرُ. مُنْبَتِرٌ منبتر : see أَبْتَرُ. بتع 1 بَتِعَ بتع , (S, K,) aor. بَتَعَ , (K,) inf. n. بَتَعٌ, (ISh, S, K,) He (a horse, K) was, or became, long in the neck, and at the same time strong in its base: (S, K:) or thick and fleshy in the neck: or strong in the neck. (ISh.) ― - It, (the body,) and he, (a man,) was, or became, strong in the joints. (K, TA.) = بَتَعَ, aor. بَتِعَ , He prepared, and made, the beverage called نَبِيذ. (Ibn-'Abbád, K.) [See بِتْعٌ.] بَتْعٌ بتع , with fet-h, [perhaps a mistake for بَتَعٌ, (see 1,)] Strength. (TA.) بِتْعٌ بتع (S, Mgh, K) and ↓ بِتْعٌ (S, K) [Hydromel, or] نَبِيذ of honey, (S, K,) that has become strong; (K;) نبيذ made of honey, as though it were wine in strength, the drinking of which is disapproved; (El-'Eyn;) an intoxicating beverage made of honey, in El-Y emen: (Mgh:) or wine made of fresh dates: (Ibn-El-Beytár, cited by Golius:) or the pure juice of grapes; (Ibn-' Abbád, K;) said by some to be so called by reason of the strength therein, from بَتَعٌ, [inf. n. of بَتِعَ,] meaning “ strength of the neck: ” (TA:) or the former signifies wine: (K:) or wine made of honey: (AHn:) a word of the dial. of El-Yemen: (TA:) the wine of El-Medeeneh is from unripe dates, and from ripe dates; that of the Persians, from grapes; that of the people of El-Yemen is بِتْع, and is from honey; and that of the Abyssinians is سُكُرْكَة. (Aboo-Moosà El-Ash'aree.) [See مِزْرٌ.] = See also بَتعٌ. بَتِعٌ بتع A horse long in the neck, and at the same time strong in its base: fem. with ة: (As, S, K:) or long in the neck. (IAar.) You say also عُنُقٌ بَتِعٌ (ISh, TA) and بَتِعَةٌ (TA) A strong neck: or an excessively long neck: (TA:) or a thick and fleshy neck: (ISh:) and ↓ أَبْتَعُ [in like manner] signifies full, applied to a رُسْغ, [app. here meaning a pastern], (K,) accord. to Lth, who cites, from Ru-beh, the phrase رُسْغًا أَبْتَعَ: but IB thinks that the right reading is جِيدًا أَبْتَعَ [a full neck]. (TA.) ― - Also A tall man: (L, TA:) in this sense, accord. to the K, ↓ بِتْعٌ , which is a mistake: (TA:) fem. with ة. (L, TA.) ― - And Strong in the joints, applied to a body, (Lth, K,) and to a man; as also ↓ أَبْتَعُ : (K:) fem. of the former with ة: (TA:) and of ↓ the latter, بَتْعَآءُ: and pl. of the latter, بُتْعٌ. (K.) بُتَعُ بتع pl. of بَتْعَآءُ, fem. of أَبْتَعُ, q. v. بِتَعٌ بتع : see بِتْعٌ. بَتَّاعٌ بتاع A vintner, in the dial. of El-Yemen. (TA.) [See بِتعٌ.] بَاتِعٌ باتع : Strong. (TA.) أَبْتَعُ : see بَتِعٌ, in three places. = It is also a word used as a corroborative: you say, جَاؤُوا أَجْمَعُونَ أَكْتَعُونَ أَبْتَعُونَ [They came, all of them, or all together]: (S:) and جَآءَ القَوْمُ أَكْتَعُونَ أَبْتَعُونَ أَبْصَعُونَ [the people, or company of men, came, all of them, or all together]: (AHeyth:) and جَاؤُوا كُلُّهُمْ أَجْمَعُونَ أَكْتَعُونَ أَبْتَعُونَ [they came, all of them, all together]: these words which follow اجمعون being imitative sequents to it, not occurring save after it [in the order above]: (O, K:) or one may begin with whichsoever of them he will, after it. (Ibn-Keysán, K.) And [the fem. is بَتْعَآءُ:] you say القَبِيلَةُ كُلُّهَا جَمْعَآءُ كَتْعَآءُ بَصْعَآءُ بَتْعَآءُ [The tribe, all of it, all together: in the CK, erroneously, كُثْعآءُ (with damm and ث) and بُصْعاءُ and بُتْعاءُ]. (K.) And [the pl. of بَتْعَآءُ is ↓ بُتَعُ , originally بَتْعَاوَاتٌ:] you say النِّسَآءُ كُلُّهُنَّ جُمَعُ كُتَعُ بُصَعُ بُتَعُ [The women, all of them, all together: in the CK, erroneously, جُمَعٌ كُتَعٌ بُصَعٌ بُتَعٌ, though it is well known that each of these is determinate, and imperfectly declinable]. (K.) It is only necessary that he who mentions all these words should mention first كُلّ, and follow it with the word formed from ج م ع, then add the rest in whatsoever order he will; but the more approved way is to put the word formed from ك ت ع before the rest. (TA.) Fr mentions the phrases أَعْجَبنِى القَصْرُ أَجْمَعَ [The palace pleased me, all of it, or altogether], and الدَّارُ جَمْعَآءَ [the house, all of it, or altogether], with the accus. case, as denotative of state; but does not allow أَجْمَعُونَ nor جُمَعُ to be used otherwise than as corroboratives: IDrst, however, allows أَجْمَعِينَ to be used as a denotative of state; and this is correct; and accord. to both these ways is related the trad., فَصَلُّوا جُلُوسًا أَجْمَعِينَ and أَجْمَعُونَ [And pray ye sitting, all of you, or all together]; though some make اجمعين [here] to be a corroborative of a pronoun understood in the accus. case, as though the speaker said, أَعْنِيكُمْ أَجْمَعِينَ [I mean you, all of you, or all together]. (K.) [But see أَجْمعُ.] بتك 1 بَتَكَهُ بتك بتكه بتكة تكة , aor. بَتِكَ and بَتُكَ , (S, K,) inf. n. بَتْكٌ, (S,) He cut it; or severed it, or cut it off, (S, K,) entirely, or from its root; (TA;) and in like manner, ↓ بتّكهُ , (K,) inf. n. تَبْتِيكٌ; (TA;) but بتَك is with teshdeed to denote muchness, or frequency, of the action, or its application to many objects. (S, TA.) آذَانَ الأَنْعَامِ, in the Kur [iv. 118], accord. to Abu-l-'Abbás, (TA,) means And they shall assuredly cut, or cut off, the ears of the cattle: (S, * TA:) or, as Az thinks, slit the ears of the cattle, as they did in the time of ignorance. (TA.) ― - Also He plucked it out; he laid hold upon it and pulled it towards him so that it became severed from its root and plucked out; (Lth, S, * TA;) namely, a hair, or feather, or the like. (Lth, TA.) 2 بَتَّكَ see 1, in two places. 5 تَبَتَّكَ see 7. 7 انبتك أناب أنب أنبة أنبت أنبتك أنبتتك انبتك نبت It became cut; or became severed, or cut off, (S, * K,) entirely, or from its root; (TA;) and in like manner, ↓ تبتّك . (K.) ― - Also It became plucked out. (Lth, TA.) بِتْكَةٌ بتك بتكه بتكة تكة (S, K) and بَتْكَةٌ (K) A piece, or portion, of a thing, cut off, or severed: pl. بِتَكٌ. (S, K.) Hence the saying of the poet, (S,) namely, Zuheyr, (TA,) “ حَتَّى إِذَا مَا هَوَتع كَفُّ الغُلَامِ لَهَا طَارَتْ وَفِي كَفِّهِ مِنْ رِيشِهَا بِتَكُ [Until, when the hand of the boy descends to her, she flies, while portions of her feathers, plucked out, are in his hand]. (S, TA.) ― - And [hence,] i. q. جُهْمَةٌ مِنَ اللَّيْلِ [i. e. A portion at the commencement of the latter parts of the night, accord. to the S and K in art. جهم; or a remaining portion of darkness in the latter part of the night, accord. to the K in that art.]: (S, K:) as though it were a division [or portion cut off] of the night. (TA.) بَتُوكٌ بت بتوك تو : see what next follows. بَاتِكٌ بات باتك (applied to a sword, S) Sharp, or cutting; (S, K;) as also ↓ بَتُوكٌ : (K:) [but the latter is an intensive epithet, signifying very sharp; or cutting much, or keenly]: the pl. [of the former] is بَوَاتِكُ. (TA.) بتل 1 بَتَلَهُ بتل بتله بتلة تل تلة , (T, S, M, &c.,) aor. بَتِلَ , (S,) or بَتُلَ , (Msb,) or both, (M, K,) inf. n. بَتْلٌ, (Lth, T, S, &c.,) He cut it off, or severed it; (M, Msb, K;) as also ↓ بتّلهُ , (M, K,) inf. n. تَبْتِيلٌ: (TA:) he separated it (Lth, T, S, M, Msb, K) from another thing. (Lth, T, S, M, K.) ― - [Hence,] بَتَلَ العُمْرَةَ He made the performance of the عمرة [or minor pilgrimage] to be obligatory, by itself. (A, TA.) And العُمْرَى ↓ بتّل He made the عمرى to be obligatory [upon himself]; i. e., the saying, I have assigned to thee my house that thou mayest inhabit it to the end of my life. (TA.) = بَتِلَ, aor. بَتَلَ , inf. n. بَتْلٌ, [but accord. to analogy, this should rather be بَتلٌ,] He (a man) was, or became, wide between the shoulders. (T.) 2 بَتَّلَ see 1, in two places: = and see also 5: = and مُبَتَّلٌ. 5 تبتّلا بتل تبتل تبتلا ٱبتل : see 7, in two places. ― - [Hence,] He was, or became, alone. (TA.) ― - Also, (S,) or تبتّلا إِلَى اللّٰهِ, (M, K,) and ↓ بتّل , (S, * K,) inf. n. تَبْتِيلٌ, (S,) He detached himself from worldly things, and devoted himself to God: (S:) or he devoted himself to God exclusively, and was sincere, or without hypocrisy, towards Him: (M, K:) he forsook every other thing, and applied himself to the service of God: (Fr, T:) he devoted himself exclusively to the service of God: (Aboo-Is-hák, T:) or he abstained from sexual intercourse: (K:) or تبتّل [alone] has this signification; (M, TA;) or he separated himself from women, and abstained from sexual intercourse: and hence, is metaphorically employed to denote exclusive devotion to God. (TA.) Hence, in the Kur [lxxiii. 8], وَتَبَتَّلْ إِلَيْةِ تَبْتِيلًا, (T, S, M,) for تبتّل اليه تَبَتُّلًا. (T.) You say also, تبتّلا إِلَى العِبَادَةِ He applied himself exclusively to the service of God. (Msb.) ― - تَبَتّلَتْ, said of a woman, She adorned and beautified herself. (TA.) 7 انبتل أنبتل انبتل ٱنبتل It was, or became, cut off, or severed; (S, M, K;) as also ↓ تبتّل . (M, K.) You say, انبتلت الفسِيلَةُ, (K, [in a copy of the M ↓ ابتتلت , probably a mistranscription,]) The shoot, or offset, of the palm-tree was cut off, or severed, مِنْ أُمِّهَا [from its mother-tree]; as also ↓ تبتّلت and ↓ استبتلت . (M, K.) ― - انبتل فِى سَيْرِهِ He strove, laboured, or exerted himself, and made much progress, in his journeying, or pace. (TA.) 8 إِبْتَتَلَ see 7. 10 إِسْتَبْتَلَ see 7. عَطَآءٌ بَتْلٌ عطآء بتل A gift that is [as it were] cut off; i. e., of which there is not the like; or after which another is not given. (M, K.) And صَدَقَةٌ بَتْلَةٌ, (M, K,) and صدقة بَتَّةٌ بَتْلَةٌ, (TA,) An alms, or a gift for the sake of God, cut off from its giver: (M, K:) or cut off from all the property [irrevocably], to be devoted to the cause of God. (O, TA. [See also art. بت.]) You say also, أَعْطَيْتُهُ هٰذِهِ العَطِيَّةَ بَتَّا بَتْلًا: see art. بت. And طَلَّقَهَا بَتَّةً بَتْلَةً; (S;) or طلّقها طَلْقَةً بَتَّةً بَتْلَةً; (Msb;) [He divorced her by a separating divorce; or by a decided and irrevocable divorce; (see art. بت;)] the last word being a corroborative of that next preceding it. (TA.) And حَلَفَ يَمِينًا بَتْلَةً He swore a decided [or an irrevocable] oath. (M, TA. [See also a similar phrase voce بَتُّ.]) ― - Also Truth; or true: whence بَتْلًا in truth; or truly. (TA.) بَتُولٌ بتول تولي A shoot, or an offset, of a palm-tree, cut off from its mother-tree, and independent thereof; as also ↓ بَتِيلَةٌ , (As, T, S, M, K,) and ↓ بَتِيلٌ . (M, K.) ― - A virgin, that is cut off from husbands: (S:) a woman that withholds herself from men, (T,) or that is cut off from men, (M, K,) having no desire for them, (T, M, TA,) nor need of them; (T;) and, with the art. ال, applied to the Virgin Mary; (M, K;) as also ↓ بَتِيلٌ : (M, K:) with the art. ال, it is applied also to Fátimeh, the daughter of Mohammad, because she was separated from the [other] women of her age and nation by chasteness and excel-lence and religion and [other] grounds of pretension to respect: (Ahmad Ibn-Yahyà, T, K: *) or it signifies, (S,) or signifies also, (K,) a woman detached from worldly things, and devoted to God; (S, K;) as also ↓ بَتِيلٌ and ↓ بَتِيلَةٌ . (Ibn- 'Abbád, K.) بَتِيلٌ بتيل : see بَتُولٌ, in three places. ― - Also Slender; (Ham p. 589;) applied to a waist; (Ham, TA;) as also ↓ مُبَتَّلٌ . (TA.) ― - A tree having its racemes pendulous. (K. [See also مُبْتِلٌ.]) ― - A watercourse (Ibn-'Abbád, M, K) in the lower part of a valley: pl. بُتُلٌ. (M, K.) بَتِيلَةٌ بتيله بتيلة : see بَتُولٌ, in two places. ― - Also Any limb, or member, (Lth, T, S, M, K,) with its flesh, (Lth, T, S,) separate from others, (M, K,) or by itself: (Lth, T:) pl. بَتَائِلُ. (Lth, T, S, &c.) ― - In one dial., (M,) The posteriors; (M, K;) because divided [or distinct] from the back. (M.) ― - مَرَّ عَلَى بَتِيلَةٍ مِنْ رَأْيِهِ, and من رأيه ↓ بَتْلَآءِ , [He proceeded according to] an irrevocable determination or resolution. (Ibn-'Abbád, K.) أَبْتَلُ ; fem. بَتْلَآءُ: for the latter, see what next precedes. ― - عُمْرَةٌ بَتْلَآءُ [A minor pilgrimage] not conjoined with another. (K.) ― - And أَبْتَلُ, applied to a man, Wide between the shoulders. (T.) مُبْتِلٌ مبتل مبتلي , (As, T, S,) or مُبْتِلَةٌ, (M, K, TA, [in the CK, erroneously, مُبْتَلَة,]) the first being [in the opinion of ISd] pl. [or rather coll. gen. n.] of the second, like as تَمْرٌ is of تَمرَةٌ, (M,) A palmtree (نَخْلَةٌ) having a shoot, or an offset, cut off from it and independent of it; (As, T, S, M, K;) and used in like manner as a pl. ; i. e., the first is also used as a pl.: (S:) or the first signifies solitary, or isolated: (Ibn-Habeeb, TA:) or of which the racemes are pendulous. (TA. [See also بَتِييلٌ.]) مُبَتَّلٌ مبتل مبتلي : see بَتيِلٌ. ― - مُبَتَّلَةٌ, applied to a woman, Beautiful, elegant, or pretty; (K;) as though her beauty were divided into portions (↓ بُتِّلَ , i. e. قُطِّعَ,) [and distributed in due proportions] upon her limbs: (M, * K:) or perfect in make, (S,) whose flesh is not accumulated, one portion upon another, (S, M, K,) but distinctly disposed; this latter being said by some to be the meaning: (M:) or, accord. to Lh, (M, TA,) having a lankness, or looseness, in her limbs; (M, K, TA;) not having them compressed, one upon another; (M:) or as though the flesh were cut off from them: (TA:) and in like manner, مُبَتَّلٌ applied to a camel: (M, K:) not applied as an epithet to a man: (S, M, K:) or مُبَتَّلَةُ الخَلْقِ signifies distinct in make from the generality of women; excelling them [therein]: (Aboo-Sa'eed, T, TA:) or perfect in make: or having every part beautiful in itself; not dependent [for its beauty] upon another part: (T:) or beautiful in make; not with one part falling short of another [in beauty]; not being beautiful in the eye and ugly in the nose, nor beautiful in the nose and ugly in the eye; but perfect. (IAar, TA.) مُنْبَتِلٌ منبتل Cut off, or severed. (S.) ― - [And hence,] عَزِيمَةٌ مُنْبَتِلَةٌ An irrevocable determination or resolution. (TA.) بث 1 بَثَّهُ بث بثه بثة , (Lth, T, S, M, A, K,) aor. بَثُ3َ (Lth, T, M, L, K) and بَثِ3َ , (M, L, K,) the latter [anomalous, and therefore] thought by MF to be a mistake, arising from confounding بَثَّ with بَتَّ, he not knowing any authority for it except the K, (TA,) inf. n. بَثٌ; (Lth, T, M, L;) and ↓ ابثّهُ , (S, M, K,) inf. n. إِبْثَاثٌ; (TA;) and ↓ بثّثهُ , (K,) or this has an intensive signification; (S;) and ↓ بَثْبَثَهُ , (S, K,) inf. n. بَثْبَثَةٌ; (S;) He spread it; (S, A, K;) he dispersed it, scattered it, or disseminated it; (Lth, T, S, * M, A, K;) namely, a thing; (Lth, T, M, A, * L;) or (tropical:) news, tidings, or information. (S, A, L, K.) You say, بَثُّوا الخَيْلَ فِى الغَارَةِ They spread, or dispersed, the horses, or horseme in the hostile incursion. (T, M, * A, L.) And بَثَّ الجُنْدَ فِي البِلَادِ He (the Sultán) spread, or dispersed, the army in the provinces. (Msb.) And بَثَّ كِلَابَهُ He (the hunter, A, L) spread, or dispersed, his dogs (T, A, L) عَلَ الصَّيْدِ [against the chase, or game]. (A.) And بَثَّ اللّٰهُ الخَلْقَ, (aor. بَثُ3َ , inf. n. بَثٌّ, Msb,) God spread, or dispersed, mankind, or the beings whom He created, فِي الأَرْضِ [in the earth]: (T, A:) or God created them. (Msb.) وَبَثٌّ مِنْهُمَا رِحَالًا كثيرًا وَنِسَآءٌ, in the Kur [iv. 1.], means And spread, or dispersed, and multiplied, from them two, many men, and women. (T.) You say also, بُثَّتِ البُسُطُ The carpets were spread. (T.) And بَثَّ المَتَاعَ بِنَوَاحِى البَيْتِ He spread out the furniture, or utensils, in the sides of the tent, or house, or chamber. (A.) And بَثَّ الغُبَارَ, (K,) and ↓ بَثْبَثَهُ , (S, K,) He, or it, raised the dust. (S, K.) And التَُّرَابَ ↓ بَثْبَثَ He, or it, raised the dust, or earth, and removed it from that which was beneath it. (M.) And ↓ بَثْبَثُوهُ They uncovered him. (Hr, M, L, from a trad. respecting a dying Jew.) And بَثَّ الحَدِيثَ (assumed tropical:) He spread, published, or revealed, the discourse, narration, or information. (Msb.) And, accord. to IF, بَثَّ السِّرَّ and ↓ ابثّهُ (assumed tropical:) [He spread, published, or revealed, the secret]. (Msb.) And بَثَثْتُهُ مَا فِي نَفْسِى, aor. بَثُ3َ ; and إِيَّاهُ ↓ أَبْثَثَتُهُ ; (tropical:) I revealed, or showed, to him what was in my mind. (A.) And سِرِىّ ↓ أَبْثَثْتُكَ , (S,) or السِّرَّ; (K;) and بَثَثْتُكَ السِّرَّ, (K,) inf. n. بَثٌّ; (TA;) (assumed tropical:) I revealed, or showed, to him my secret, or the secret: (S, K:) or سِرِّى ↓ أَبْثَثْتُهُ (T) and سِرِّى ↓ بَاثَثْتُهُ (A) (tropical:) I acquainted him with my secret: (T, A:) and الحَدِيثَ ↓ ابثّهُ (assumed tropical:) he acquainted him with the discourse, narration, or information. (M.) And بَثَّهُ شُقُورَهُ (assumed tropical:) He complained to him of his state, or condition. (M, in art. شقر.) 2 بثّث الخَبَرَ بثث الخبر He spread, or disseminated, the news, tidings, or information, much: (S:) or i. q. بَثَّهُ, q. v. (K.) 3 بَاثَثَتُهُ سِرِّى باثثته سرى باثثته سري : see 1; last sentence but one. ― - بَيْنَهُمَا مُبَاثَّةٌ (tropical:) [Between them two is a mutual revealing of secrets: see 6]. (A.) 4 أَبْثَ3َ see 1, in six places. ― - أَبْثَثْتُكَ [without a second objective complement,] (assumed tropical:) I revealed, or showed, or have revealed or shown, to thee my بَثّ, (S, TA,) whence the verb in this sense is derived; (TA;) i. e., my state, (S,) or my grief, or sorrow. (S, TA.) 6 تَبَاثُّوا تباثوا (assumed tropical:) [They revealed secrets, one to another: see 3]. (K, in art. نجث.) 7 انبثّ أنبث انبث ٱنبث It spread; (S, A, K;) it became dispersed, scattered, or disseminated; (S, * M, A, K;) namely, a thing; (M, L;) or (tropical:) news, tidings, or information. (S, A, L, K.) You say, انبثّت الخَيْلُ The horses, or horsemen, spread, or became dispersed, or dispersed themselves, (M, L,) in a hostile incursion. (L.) And انبثّ الجَرَادُ فِى الأَرْضِ The locusts spread, or became dispersed, or dispersed themselves, in the land. (M, A, L.) 10 استبثّهُ إِيَّاهُ استبثه اياه استبثه اياة (assumed tropical:) He asked him, or petitioned him, to reveal it to him. (M, L, K.) R. Q. 1 بَثْبَثَ بثبث , inf. n. بَثْبَثَةٌ: see 1, in four places. ― - بَثْبَثَ الأَمْرَ (assumed tropical:) He inquired respecting the affair or event, scrutinized it, and sought information respecting it. (T, L.) بَثٌ بث (As, S, M, A, K) and ↓ مُنْبَثٌّ , (A, TA,) both applied to dates, (تَمْرٌ, As, S, &c.,) Scattered, strewn, dispersed, and separate, (As, S, K,) one from another: (As, S:) or separate, or disunited, not being packed, or not campact: (A:) or not well packed, (S, M,) so that they are separated, or disunited: (M:) or scattered; not in the bag or other receptacle; like فَثٌّ: (M:) تَمْرٌ بَثٌ being a phrase [in which the latter word is an inf. n. used in the sense of a pass. part. n.,] like مَآءٌ غَوْرٌ. (S.) = A state, or condition. (S, K.) ― - Grief, or sorrow, (T, S, M,) which one makes known to his companion or friend: (T:) or violent, or intense, grief or sorrow; and violent, or severe, disease or sickness; as though, in consequence of its violence, one made it known to his companion or friend: (T, TA:) or the most violent or intense grief or sorrow. (K.) حَضَرَنِى بَثِّى, occurring in a trad., means My grief, or sorrow, became violent, or intense. (TA.) زَرِابِىُّ مَبْثُوثَةٌ زرابي مبثوثه زرابي مبثوثة [in the Kur lxxxviii. 16] means Goodly carpets, or the like, (Bd,) spread: (A, Bd:) or, accord. to Fr, many in number. (T.) مُنْبَثٌّ منبث : see بَثٌ. ― - Scattered dust: so in the Kur [lvi. 6]. (T.) ― - (assumed tropical:) Swooning (K) from grief, or sorrow. (TA.) بَثِرَ 1 Bُ B , (S, M, A, Msb, K,) aor. بَثْرٌ, (Msb,) inf. n. بُثُورٌ; (M, Msb, K;) and بَثُرَ, (S, M, Msb, K,) aor. بََُثَ , (S, M, Msb,) inf. n. بَثْرٌ (M, Msb, K) and بُثُورٌ; (M, K;) and بَثُرٌ, aor. بََُثَ ; (S, Msb, K;) It (a man's face, S, M, K, or the skin, M, A, Msb) broke out with pimples, or small pustules; (S, M, A, Msb, K;) as also ↓ تبثّر : (M, A, and some copies of the K:) or this last signifies it (a man's skin) became blistered, or vesicated. (S, Msb.) 2 بثّر بثر ثر It (tar) [made a camel to break out with small pustules; or] excoriated a camel, and made him to bleed. (Ibn-'Abbád, TA in art. حرش.) 5 تَبَََّثَ see 1. بَثْرٌ بثر ثر (S, M, Msb, K) and ↓ بَثَرٌ , (M, Msb, K,) coll. gen. ns., (Msb, * MF,) originally inf. ns., (Msb,) Pimples, or small pustules; (S, M, Msb, K;) accord. to some, specially upon the face; (M, TA;) as also بُثُورٌ; (S, Msb;) which is the pl. of بَثْرً: (Msb:) ns. un. بَثَرَاتٌ (S, M, Msb) and بَثَرَةٌ: (M, Msb:) and pl. of this last بَثَرَاتٌ: (Msb:) or بُثُورٌ, pl. of بَثْرٌ, signifies purulent pustules like the small-pox, upon the face and other parts of the person of a man. (T.) You say, خَرَجَتْ بِهِ بَثْرَةٌ فَعَصَرَهَا [A pimple, or small pustule, or purulent pustule, came forth on him, and he squeezed it]. (A.) And بِجِلْدِهِ بَثْرٌ شَتَّى [In his skin are scattered, or sundry, pimples, &c.]. (A.) بَثَرٌ بثر ثر : see بَثْرٌ. بثق 1 بَثَقَ المَآءَ بثق المآء , (Mgh, Msb,) aor. بَثِقَ and بَثُقَ , (Msb,) inf. n. بَثْقٌ, (Mgh, Msb,) He made an opening for the water by breaking through the bank, or the dam that confined it. (Mgh, Msb. *) And بَثَقَ النَّهْرَ, inf. n. بَثْقٌ (Lth, K) and بِثْقٌ, (K, TA,) in some of the copies of the S [and in the CK] بَثَقٌ, but this is wrong, though Ru-beh has used it by poetic license, (TA,) and تَبْثَاقٌ, (K,) He broke [through] the bank of the river, or rivulet, in order that the water might pour out, or flow forth; (Lth, K, TA;) as also ↓ بثُق , (K,) inf. n. تَبْثِيقٌ; the latter not commonly mentioned. (TA.) And بَثَقَ السَّيْلُ مَوْضِعَ كَذَا, aor. بَثُقَ , inf. n. بَثْقٌ and بِثْقٌ, on the authority of Yaakoob, The torrent broke through, and clave, such a place. (S.) = See also 7. ― - بَثَقَت العَيْنُ, (K,) aor. بَثُقَ , inf. n. بَثْقٌ and تَبْثَاقٌ, (TA,) The eye shed tears quickly. (AA, K.) ― - بَثَقَتِ الرَّكِيَّةُ, (AZ, K,) aor. بَثُقَ , (AZ, TA,) inf. n. بُثُوقٌ The well became full, and abundant in water. (AZ, K.) = بَثِقَ, aor. بَثَقَ , [inf. n., by rule, بَثَقٌ,] It (seed-produce) became affected with the disease termed بَثْقٌ. (TA.) 2 بَثَّقَ see 1. 7 انبثق أنبثق انبثق ٱنبثق It (water) had vent; or it poured out, or flowed forth: (S, Msb, * K:) or it ran, or flowed, of itself, without the breaking through of a dam or the like. (Mgh.) [For اِنْفَجَرَ, in the S, Golius appears to have found اِنْفَرَجَ, which is a mistake. ― - The Christians, as Golius has observed, use this verb to denote the procession of the Holy Spirit.] ― - انبثق السَّيْلُ عَلَيْهِمْ (tropical:) The torrent came upon them without their expecting it, or thinking it. (K, * TA.) And المَآءُ عَلَيْهِمْ ↓ بَثَقَ (assumed tropical:) The water came upon them. (TA.) ― - انبثق عَلَيْهِمْ بِالكِلَامِ (tropical:) He came upon them with speech without their expecting it. (K, * TA.) ― - انبثقت الأَرْضُ (tropical:) The land became abundant in herbage, or fruitful. (TA.) بَثْقٌ بثق and ↓ بِثْقٌ An opening made for water by breaking through the bank, or the dam that confined it: (Mgh, Msb: *) or the place where the bank of a river, or rivulet, is broken [through] in order that the water may pour out, or flow forth: a place where water has vent, or pours out, or flows forth: (K:) or the latter signifies a place furrowed, or hollowed out, by water: (JK:) pl. بُثُوقٌ. (JK, K.) = Also the former, A disease that affects seed-produce, occasioned by rain. (TA.) بِثْقٌ بثق : see بَثْقٌ. بَاثِقٌ باثق [act. part. n. of 1]. ― - رَكِيَّةٌ بَاثِقَةٌ A well full, and abundant in water. (K.) And مِيَاهٌ بُثَّقٌ [pl. of بَاثِقٌ], like رُكَّعٌ [pl. of رَاكِعٌ, app. Waters flowing forth abundantly]. (TA.) ― - [Hence,] هُوَ بَاثِقُ الكَرَمِ (assumed tropical:) He is abundant in generosity. (K.) بجح 1 يَجِحَ أجاح جاح يجح , [aor. and inf. n. as below,] He rejoiced; or was joyful, glad, or happy; (S, A;) as also ↓ تبجّح : (S, Mgh, K:) and ↓ the latter signifies also he magnified himself; and gloried, or boasted: (Mgh:) or, accord. to Lh, this verb signifies he gloried, or boasted; and vied with others, or contended with them for superiority, in beauty, or goodliness, in respect of something; as also تمجِح: or, as some say, he magnified himself: and بَجِعَ is said to signify he was, or became, great in his own estimation. (TA.) You say also, بَجِعَ بِهِ, (S, Msb, K,) aor. بَجَحَ , (Msb, K,) inf. n. بَجَحٌ; (S, K, TA;) and بَجَحَ, (S, Msb, K,) aor. بَجَحَ ; (Msb, K;) but the latter is of weak authority; (S, K;) He rejoiced in it, or at it; (S, K;) namely, a thing; (S;) as also ↓ تبجّح and ↓ ابتجح : (TA:) or he gloried in it, or boasted of it; and so ↓ تبجّح . (Msb.) And عَلَيْنَا ↓ فُلَانٌ يَتَبَجَّحُ , and يَتَمَجَّحُ علينا, Such a one talks foolishly, or irrationally, [to us, assuming superiority over us,] by reason of self-conceitedness: and so one says in speaking of a person in jest. (TA.) = See also 2. 2 بجّحُه بجح بجحه بجحة It (a thing, or an affair, TA) rejoiced him; made him joyful, glad, or happy; (A, TA;) as also ↓ ابجحّحُ . (TA.) And بَجَّحْتُهُ, (inf. n. تَبْجِيعٌ, S, K,) I rejoiced him; made him joyful, &c.: (S, Mgh, K:) or, as some say, magnified him: (TA:) and ↓ بَجَحْتُهُ , aor. بَجِحَ , I magnified it; namely, a thing. (Msb.) 4 أَبْجَحَ see 2. 5 تَبَجَّحَ see 1, in five places. 6 النِّسَآءُ يَتَبَاجَحْنَ النسآء يتباجحن Women, or the women, vie, or contend for superiority, one with another, in beauty, or goodliness, and in glorying, or boasting. (A, TA.) 8 إِبْتَجَحَ see 1. بَجِحٌ بجح Rejoicing, glad, or happy; as in the phrase, إِنَا بَجَعٌ بِمَكَانِ كَذَا [I am rejoicing in such a place]; and so بِهِ ↓ مُتَبَجِّحٌ . (A.) بَجَّاحٌ بجاح Joyful; [an intensive epithet] applied to a man. (TA.) بَاجِحٌ باجح Great in estimation; applied to a man: pl. بُجَّعٌ and بُجْحٌ. (TA.) مَبَاجِحُ مباجح [a pl. of which the sing. is app. مَبْجَحَةٌ, meaning, accord. to analogy, A cause of joy or gladness or happiness]. You say, لَقِيتُ مِنْهُ المَنَاجِحَ والمَبَاجِحَ [app. I experienced from it, or him, the causes of success, and the causes of joy &c.]. (A, TA.) مُتَبَجِّحٌ متبجح : see بَجِعٌ. بجد 1 بَجَدَ بِالمَكَانِ بجد بالمكان , (S, A, L, K, *) aor. بَجُدَ , (L,) inf. n. بُجُودٌ (S, L, K) and تَبْجِيدٌ; (Kr;) and ↓ بجّد , inf. n. تَبْجِيدٌ; (L, K;) He remained, stayed, abode, or dwelt, (S, A, L, K,) in the place; (S, A, L;) settled, or remained fixed, in it; not quitting it. (A.) ― - بَجَدَتِ الإِبَلُ, (L, K,) inf. n. بُجُودٌ; and ↓ بجّدت ; (L;) The camels kept to the place of pasturing. (L, K.) 2 بَجَّدَ see 1, in two places. بَجَدٌ بجد جد A company, or an assembly, of men: and a hundred, and more, of horses: (L, K:) on the authority of El-Hejeree: (TA:) pl. بُجُودٌ. (L.) بَجْدَةٌ بجده بجدة جد جدة i. q. أَصْلٌ [The root, basis, or foundation; or the origin, or source; or the most essential part, or very essence; of a thing]. (K.) ― - And [hence, app.,] The inward, or intrinsic, state or circumstances of a case or an affair; as also ↓ بُجْدَةٌ and ↓ بُجُدَةٌ : (S, L, K:) or the true, or real, state or circumstances thereof; the positive, or established, truth thereof; from بَجَدَ بَالمَكَانِ. (A.) You say, هُوَ عَالِمٌ بِبَجْدَةِ أَمْرِكَ, (S, A, L,) and ↓ بِبُجْدَتِهِ , and ↓ بِبُجُدَتِهِ , (S, L,) He is acquainted with the inward, or intrinsic, state or circumstances of thy case or affair: (S, L:) or, with the true, or real, state or circumstances thereof; with the positive, or established, truth thereof. (A.) And عِنْدِهُ بَجْدَةُ ذٰلِكَ, (S, K,) with fet-h, (S,) He possesses the knowledge of that. (S, K.) And hence, (S,) هَوَ ابْنُ بَجْدَتِهَا, (S, K,) contr. of هو ابن نجْدَتِهَا, (A in art, نجد,) or, as in the books of proverbs, أَنَا ابْنُ بَجْدَتِهَا, the [affixed] pronoun referring to الأَرْض [understood], as is said by Meyd and Z, (TA,) applied to [signify He is, or I am,] the person acquainted with the thing; (S, L, K;) possessing, or exercising, the skill requisite for it; (S, L;) the discriminator, or discerner, thereof; (L;) and one says likewise, هُوَ ابْنُ مَدِينَتِهَا وَابْنُ بَجْدَتِهَا: (TA:) it is also applied to [signify he is, or I am,] the skilful guide of the way [thereof]: (L, K:) and hence, [accord. to some,] it is proverbially applied to any one acquainted with an affair; skilful therein: (TA:) and to [signify he is, or I am,] the person who will not quit, or depart from, his place; from the saying بَجَدَ بَالمَكَانِ: (L:) or the person who will not depart from his saying: (K: [there explained by the words لِمَنْ لَا يَبْرَحُ مِنْ قَوْلِهِ: but the TA supplies some apparent omissions in this explanation, making it to agree with that which here immediately precedes it, taken from the L; and adds that, in some copies of the K, عن قوله is erroneously put for من قوله: also, that he who remains in a place knows that place:]) or, accord. to some, بَجْدَةٌ signifies dust, or earth; so that أَنَا ابْنُ بَجْدَتَهَا is as though it meant I am created of its dust, or earth. (TA.) ― - Also A [desert, such as is termed] صَحْرِآء. (K.) Kaab Ibn-Zuheyr uses the phrase اِبْنُ بَجْدَتَهَا as meaning Its male chameleon; the pronoun referring to a desert (فَلَاة) which he is describing. (TA.) And you say of a land covered with black locusts, أَصْبَحَتِ الأَرْضُ بَجْدَهً وَاحِدَةً [The land became, or has become, one desert, destitute of vegetable produce]. (L.) بُجْدَهٌ بجده بجدة جد جدة and بُجُدَةٌ: see بَجْدَةٌ; each in two places. بِجَادٌ بجاد جاد A striped garment of the kind called كِسَآء, (S, A, L, K,) being one of the kinds of كَسآء worn by the Arabs of the desert: (S, L:) or, of which the wool has been spun, or twisted, in the manner termed يَسْرَةً [app. a mistranscription for يَسْرًا (see فَتْلٌ يَسْرٌ in art. يسر）], and woven with the instrument called صِيصَة: pl. بُجُدٌ: a single oblong piece thereof is called فَلِيجٌ, of which the pl. is فُلُجٌ. (L, TA.) ― - Also A kind of tent, of [the soft hair called] وَبَر. (Ibn-ElKelbee, TA voce بَيْتٌ, q. v.) بَاجِدٌ أجد بأجد باجد Remaining, staying, abiding, or dwelling, in a place; (L;) settled, or remaining fixed, in a land. (A.) بجر 1 يَجِرَ أجار أجر أجرى جار جر جرى يجر , aor. بَجَرَ , (M, K,) inf. n. بَجَرٌ, (S, M,) He (a man, S) had his navel, or the part remaining of the navel-string after it had been cut, protruding, (S, K,) elevated, and hard, (TA,) and thick at the base, (S, M,) and fleshy at the neck, or slender part, with wind remaining in the enlarged part. (M.) ― - He was, or became, large in the belly. (K.) ― - His (a man's, TA) belly became full of milk, (K,) or pure milk, (TA,) and of water, and he was not satiated; (K;) as also مَجِرَ: (TA:) or he drank much milk, or water, and was hardly, or not at all, satiated. (Lh, TA.) بَجْرٌ بجر جر : see بُجْرٌ, in three places. بُجْرٌ بجر جر A swelling, or inflation, of the belly; as also ↓ بَجَرٌ : (Fr, TA:) or prominence in the belly. (Har p. 639.) = Evil; mischief: a great, terrible, or momentous, thing or case; (AZ, S, K;) as also ↓ بَجْرٌ and ↓ بُجْرِىٌّ : (TA:) a wonderful thing: (K:) a calamity, or misfortune; (S;) as also ↓ بَجْرٌ (TA) and ↓ بُجْرِىٌّ (S, K) and ↓ بُجْرِيَّةٌ : (K:) pl. of بُجْرٌ [or pl. pl., being app. pl. of the pl. of pauc. أَبْجُرٌ,] أَبَاجِرُ; and pl. pl. (as though pl. of the pl. أَبْجَارٌ, T) أَبَاجِيرُ: (K:) and pl. of ↓ بُجْرِىٌّ (S, K) and of ↓ بُجْرِيَّةٌ (K) بَجَارِىٌّ. (S, K.) You say أَمْرٌ بُجْرٌ A great, terrible, or momentous, thing or case. (TA.) And قَالَ هُجْرًا وَبُجْرًا [He said a foul and] a wonderful thing. (TA.) And إِنَّهُ لَيَجِىْءُ بِالأَبَاجِرِ Verily he brings to pass calamities, or misfortunes. (A.) And لَقِيتُ مِنْهُ البَجَارِىَّ I experienced from him calamities, or misfortunes. (AZ, S.) And إِنَّمَا هُوَ ↓ الفَجْرُ أَوِالبَجْرُ or البُجْرُ [It is only the daybreak or misfortune]: a saying of Aboo-Bekr; meaning, if thou wait until the daybreak shine, thou wilt see the way; but if thou journey without a guide in the darkness, it will lead thee to evil: but the saying is recited differently; with البحر in the place of البجر. (L. [See بَحْرٌ.]) ― - [See also بُجْلٌ.] بَجَرٌ بجر جر inf. n. of 1 [q. v.]. (M.) ― - See also بُجْرٌ. بَجَرٌ بجر جر A man (TA) having his belly full of milk, (K,) or pure milk, (TA,) and of water, without being satiated: (K:) or drinking much milk, or water, and being hardly, or not at all, satiated. (Lh, TA.) بَجْرَهٌ بجره بجرة جر جرة Prominence, or protrusion, in the navel: (Mgh:) or largeness of the belly: pl. بَجَرَاتٌ. (Yákoot, TA.) [See what next follows.] بُجْرَةٌ بجره بجرة جر جرة A tumour, or swelling, or an inflation, in the navel; the like of which in the back is termed عُجْرَهٌ: (IAar, IAth:) or the part of the navel-string which remains after it has been cut, when it is thick at the base, and fleshy at the neck, or slender part, with wind remaining in the enlarged part; as also ↓ بَجَرَةٌ : (ISd, L:) or the navel, (L, K,) of a man and of a camel, (L,) whether large or not: (L, K:) and a knot in the belly: (L, K:) or a knotted vein in the belly; the like of which in the back is termed عُجْرَةً: (L:) and (as some say, L) a knot in the face, and in the neck: (L, K:) pl. بُجَرٌ. (L.) [See also عُجْرَةٌ.] ― - [Hence,] ذَكَرَ عُجَرَهُ وَبُجَرَهُ (tropical:) He mentioned his vices, or faults, and his whole state or case: (K:) or all his affairs; those which were apparent and those which were hidden: or his secrets: or his vices, or faults. (TA.) And أَفَضَيْتُ إِلَيْكَ بِعُجَرِى وَبُجَرِى (tropical:) I have revealed to thee my vices, or faults; meaning, my whole state or case. (S.) And أَخْبَرْتُهُ بِعُجَرِى وَبُجَرِى (tropical:) I acquainted him with my vices, or faults, which I conceal from others, by reason of my confidence in him. (As.) And أَشْكُو إِلَى اللّٰهِ عُجَرِى وَبُجَرِى, said by 'Alee, (tropical:) I complain unto God of my sorrows and my griefs; (IAar, IAth;) meaning, all my affairs or circumstances; those which are apparent and those which are hidden. (IAth.) [See, again, عُجْرَةٌ.] ― - It is said in a prov., ↓ عَيَّرَ بُجَيْرٌ بُجَرَةْ نَسِىَ بُجَيْرٌ خَبَرَهْ, meaning (assumed tropical:) [Bujeyr cast reproach upon] his vices, or faults: [Bujeyr forgot his own state or condition:] or, as some say, they were two men: [so that the meaning is, Bujeyr reproached Bujarah: &c.:] (S:) accord. to El-Mufaddal, Bujeyr and Bujarah were two brothers, in an ancient age: but accord. to the lexicologists, the meaning is, that one affected with what is termed a بُجْرَة in his navel reproached another for that which was in him. (Az, TA.) بَجَرَةٌ بجره بجرة جر جرة : see بُجْرَةٌ. بُجْرِىٌّ بجرى بجري جر جري : see بُجْرٌ, in three places. بُجْرِيَّةٌ بجريه بجرية جري : see بُجْرٌ, in two places. بَجِيرٌ بجير جير is an imitative sequent to كَثِيرٌ. (Fr, S, K.) Accord. to AA, it signifies Abundant, or much, wealth: [or rather this seems to be the meaning of the phrase مَالٌ بَجِيرٌ: for it is added,] and in like manner [it is used in the phrase], مَكَانٌ عَمِيرٌ بَجِيرٌ [A place inhabited, peopled, well stocked with people and the like, or in a flourishing state, and large, or ample]. (TA.) بُجَيْرٌ بجير جير : see بُجْرَةٌ. بَاجِرٌ أجر أجرة بأجر باجر : see what follows. أَبْجَرُ A man (S) having his navel, or the part remaining of the navel-string after its having been cut, protruding, (S, Mgh, K,) and elevated, and hard, (TA,) and thick at the base, (S, M,) and fleshy at the neck, or slender part, with wind remaining in the enlarged part: (M:) fem. بَجْرَآءُ: (S:) pl. بُجْرٌ (S, K) and بُجْرَانٌ. (K.) ― - Large in the belly: pl. as above: and ↓ بَاجِرٌ signifies the same: (TA:) or this latter, having a swollen, or an inflated, belly: (IAar, K:) or having a large belly and a protruding navel: and its pl. is بَجَرَةٌ, occurring in a trad., in which the tribe of Kureysh are described as أَشِحَّةٌ بَجَرَةٌ: or بجرة may here mean (tropical:) hoarders and acquirers of wealth. (L.) ― - One says also حَقِيبَةٌ بَجْرَآءُ (assumed tropical:) A full [receptacle of the kind called] حقيبة; and صُرَرٌ بُجْرٌ (assumed tropical:) full purses; and كِيسٌ أَعْجَزُ [or أَعْجَرُ?]: but they did not say, حَقِيبَةٌ عَجْزَآءُ [or عَجْرَآءُ?]; nor كِيسٌ أَبْجَرُ; though analogy does not disagree to it: it is from بُجْرٌ signifying “prominence in the belly.” (Har p. 639.) ― - And أَرْضٌ بَجْرَآءُ (assumed tropical:) Ground, or land, that is elevated, (K, * TA,) and hard. (TA.) ― - أَبْجَرُ also signifies (assumed tropical:) The rope of a ship; (K;) because of its greatness in relation to ropes in general. (TA.) بجس 1 بَجَسَ المَآءَ بجس المآء , (S, A, Msb, K,) aor. بَجُسَ (S, Msb, K) and بَجِسَ , (A, K,) inf. n. بَجْسٌ, (Msb, TA,) He opened a way, passage, vent, or channel, for the water to flow forth; gave vent to it; made it to flow; syn. فَجَرَهُ, (S,) or فَتَحَهُ, (Msb,) or شَقَّهُ: (A, K:) [all of which, in this case, signify the same:] and in like manner one says of a wound; (A, K;) but in this case, the phrase is tropical: (TA:) and الَمآءِ ↓ بجّس , inf. n. تَبْجِيسٌ, He (namely, God, TA) made the water to flow forth, or to flow forth copiously, syn. فَجَّرَهُ, (K, TA,) from the cloud or clouds, and from the spring. (TA.) = See also 7, in two places. 2 بَجَّسَ see 1. 5 تَبَجَّسَ see 7, in three places. 7 انبجس أنبجس انبجس ٱنبجس It (water) had a way, passage, vent, or channel, opened for it to flow forth; it had vent; it poured forth; (S, A, Msb, K;) [it burst forth;] from a cloud or clouds, and from a spring; (A;) and from a rock; (Kur vii. 160;) as also ↓ بَجَسَ , aor. بَجُسَ ; (S, TA;) and ↓ تبجّس : (S, K:) syn. of the first, (S, A, K, * TA,) and last, (S,) اِنْفَجَرَ: (S, A, TA:) or of the last, تَفَجَّرَ [properly signifying it poured forth copiously]: (A, TA:) اِنْبِجَاسٌ signifies particularly the welling forth [of water] from a spring: or it has a general application: (K:) and ↓ بَجْسٌ signifies cracking in a water-skin, or stone, or earth, so that water issues from it. (TA.) You say, السَّحَابُ يَنْبَجِسُ بِالمَطَرِ [The clouds pour with rain]. (TA.) And أَتَانَا بِثَرِيدٍ ↓ يَتَبَجَّسُ , (A,) or أُدْمًا ↓ يَتَبَجَّسُ , (TA,) [He brought us crumbled bread moistened with broth, which streamed with seasoning,] meaning, by reason of the abundance of grease [in it]. (A, TA.) مَآءٌ بَجْسٌ مآء بجس Water having a way, passage, vent, or channel, opened for it to flow forth; having a vent; or pouring forth: (K:) and in like manner, سَحَابٌ بَجْسٌ [clouds pouring forth rain]; (TA;) and [so] سَحَائِبُ بُجَّسٌ [pl. of ↓ بَاجِسٌ and بَاجِسَةٌ]: (S:) and ↓ مَآءٌ بَجِيسٌ flowing water: (Kr, TA:) and ↓ عَيْنٌ بَجِيسٌ a copious spring. (K, * TA.) بَجيسٌ بجيس : see بَجْسٌ, in two places. بَاجِسٌ باجس ; pl. بُجَّسٌ: see بَجْسٌ. بجل 1 بَجُلَ بجل جل , aor. بَجُلَ , inf. n. بَجَالَةٌ and بُجُولٌ, He (a man) was, or became, such as is termed بَجَال and بَجِيل [i. e. magnified, honoured, &c.]. f[g(K.) = بَجَلَ, aor. بَجَلَ ; and بَجَلَ, aor. بَجُلَ ; inf. n. بَجْلٌ and بُجُولٌ; He was, or became, in a good state or condition; having abundance of herbage, or of the goods or conveniences or comforts of life. (K.) ― - And He was, or became, joyful, glad, or happy. (K.) = [بَجَلَهُ He bled him (namely, a horse, or a camel,) by opening the vein called الأَبْجَل: so accord. to analogy; like وَدَجَهُ, meaning “he bled him by opening the vein called الوَدَج,” &c.] لَمْ يُبْجَلْ means He had not been bled in the أَبْجَل. (TA.) 2 بجّلهُ بجل بجله بجلة جل جلة , (Msb, K,) inf. n. تَبْجِيلٌ, He magnified, honoured, revered, venerated, or respected, him: (S, Msb, K:) or he said to him بَجَلٌ, meaning Sufficient for thee (جَسْبُكَ) is the place [or condition or rank] which thou hast attained. (K.) 4 ابجلهُ أبجله ابجله ابجلة بجل It sufficed, or contented, him. (S, K.) ― - It rejoiced him. (TA.) بُجْلٌ بجل جل : see بَجَلٌ. بَجَلْ بجل جل is a noun (Mughnee) syn. with حَسْبُ: (S, Mughnee, K: *) and is also a verbal noun syn. with يَكْفِى. (Mughnee, K. *) You say بَجَلِى (S, Mughnee, K) and بَجْلِى, (S, K,) meaning حَسْبِى [My sufficiency, or a thing sufficing me, i. e. sufficient for me, is such a thing]: (S, Mughnee, K:) [it is said in the Ham, p. 145, as on the authority of Akh, that they do not say بَجْلى; but this is a mistranscription for بَجَلْنِى, as will be seen from what follows:] and, using it as a verbal noun, (Mughnee, K,) but this is rare, (Mughnee,) you say بَجَلْنِى, meaning يَكْفِينِى [It suffices me, or will suffice me]; (Mughnee, K;) and بَجَلْكَ, meaning يَكْفِيكَ [It suffices thee, or will suffice thee]: (K:) or, accord. to Akh, they say بَجَلْكَ, like as they say, قَطْكَ; but not بَجَلْنِى, like قَطْنِى: (S:) or the ن in بَجَلْنِى is absolutely necessary accord. to him who says that بَجَلٌ is a verbal noun; and accord. to him who says that this word is syn. with حَسْبُ, the ن is allowable. (MF.) [See, under the words قَدْ and قَطْ, what is said respecting قَدْنِى and قَطْنِى.] In the saying of Jábir Ibn-Ra-lán Es-Simbisee لَمَّا رَأَتْ مَعْشَرًا قَلَّتْ حَمُولَتُهُمْ قَالَتْ سُعَادُ أَهٰذَا مَالُكُمْ بَجَلَا [When she saw a company whose beasts of burden were few, So'ád said, Is this your property, sufficing you?] meaning, when she saw the fewness of our camels: the last word occupies the place of a denotative of state, and is made to end thus by poetic license: Abu-l-'Alà says that this word may be put in the accus. case as meaning not exceeding what I see; or it may be for بَجَلِى, after the manner of some of the Arabs who are related, by Akh and others, to have said غُلَامَا for غُلَامِى. (Ham pp. 299 and 300.) [See also 2: and see بَجَلٌ.] = It is also a particle, (Mughnee,) meaning نَعَمْ [Yes; yea; or even so]. (Mughnee, K.) بَجَلٌ بجل جل Calumny, slander, or false accusation: or this is with damm; (K;) i. e. ↓ بُجْلٌ ; (T, TA;) meaning a great calumny &c.; (K, * TA;) and Az thinks that this may be a dial. var. of بُجْرٌ, with which it is syn.; because ل and ر are interchanged in many instances. (TA.) ― - A wonderful thing; syn. عَجَبٌ. (K.) ― - ذُو البَحَلِ denotes dispraise; meaning Content with mean things; not desirous of the means of acquiring eminence: (K:) or content that another should manage affairs in his stead, and that he should be a burden upon others, saying, Sufficient for me (حَسْبِى [or بَجَلِى]) is that [state or condition] wherein I am: (O, TA:) from a saying of Luk- mán Ibn-'Ád; (O, K;) as is also ذُو البَجْلَةِ, which denotes praise. (O, TA.) بَجْلَةٌ بجل بجله بجلة جل جلة A goodly, or beautiful, from or appearance, figure, person, mien, or external state or condition: (Sh, K:) a pleasing aspect; goodliness, or beauty; grounds of pretension to respect; and excellence; or sharpness, or quickness, of intellect. (TA.) You say, إِنَّهُ لَذُو بَجْلَةٍ [Verily he has a goodly, or beautiful, form &c.]. (Sh, TA.) [See the end of the next preceding paragraph.] ― - A small tree: pl. بَجَلَاتٌ. (K.) بَجَالٌ بجال and ↓ بَجِيلٌ , applied to a man, i. q. ↓ مُبَجَّلٌ [Magnified, honoured, revered, venerated, or respected]: (Sh, K:) or bulky, or corpulent; (As, S;) applied to a man; (As, TA;) or to an old man: (S:) or the former signifies an old, or aged, lord or chief: (AA, S:) or a bulky, or corpulent, old man: or, as some say, one beyond the middle age, in whom one sees goodliness of form or appearance, and advancement in years: (Mgh:) or both signify an old man, who is a great lord or chief, endowed with goodliness, and with excel-lence, or sharpness of intellect: (K:) not applied to a woman; (TA;) i. e., a woman is not termed بَجَالَةٌ. (Mgh.) بَجِيلٌ بجيل جيل : see بَجَالٌ. ― - Also Gross, big, thick, coarse, or rough; applied to anything. (K.) ― - أَمْرٌ بَجِيلٌ An affair, an event, or a case, deemed strange, or evil, and great, or formidable. (TA.) خَيْرٌ بَجِيلٌ Ample, abundant, good or wealth or prosperity. (TA.) بَاجِلٌ أجل بأجل باجل بآجل آجل Being in a good state or condition; having abundance of herbage, or of the goods or conveniences or comforts of life; (K;) applied to a man and to a camel: (TA:) or, as Yaakoob says, on the authority of Abu-l-Ghamr El-'Okeylee, having much fat; applied to a man and a she-camel and a he-camel. (S.) ― - Also Joyful, glad, or happy. (K.) أَبْجَلُ A certain vein, (S,) a thick vein, (K, Ham p. 417,) of the horse and of the camel, (S, TA,) in the thigh and the shank, (Ham ubi suprà,) or in the kind leg or the fore leg, (TA,) corresponding to the أَكْمَل (S, K) of man: (S:) pl. أَبَاجِلُ. (Ham ubi suprà, TA.) You say, فَصَدَ أَبْجَلَهُ [He opened his ابجل]; i. e., the horse's or the camel's. (TA.) And one says of a swift horse, هُوَ وَاهِى الأَبَاجِلِ [He is lax in the اباجل]. (Ham ubi suprà.) مُبّجَّلٌ مبجل : see بَجَالٌ. بح 1 بَحَّ بح , (L,) first pers. بَحِحْتُ, aor. يَبَحُّ, (ISk, S, L, K,) and ISd says, I see, or think, that Lh has mentioned يَبْحَحُ, which is extr. with respect to rule, (TA,) inf. n. بَحَحٌ; (ISk, S, L, K;) and first pers. بَحَحْتُ, (AO, T, S, K,) but the former is the more chaste, (T, TA,) aor. يَبَعُّ (AO, S, K) and يَبِعُّ and يَبُعُّ, [which last is contr. to analogy,] (L,) inf. n. بَعُّ (AO, S, K) and بَحَحٌ and بَحَاحٌ and بُحُوحٌ and بَحَاحَةٌ and بُحُوحَةٌ; (K;) He had a hoarse, rough, harsh, or gruff, voice; (L;) he was taken with a hoarseness, harshness, roughness, or gruffness, of the voice. (K.) ― - It is tropically used in speaking of inanimate things; as in بَعَّ العُودُ, meaning (tropical:) [The lute] was rough [in sound: see أَبَعُّ]. (A.) 4 ابحّهُ أباح أبح أبحه ابحه ابحة باح It (crying out, or vociferating,) rendered him hoarse, rough, harsh, or gruff, in voice. (S, * K.) 8 هُمْ فِى ابْتِحَاحٍ They are in a state of amplitude, and of plenty, or of abundance of herbage or of the goods or conveniences or comforts of life. (K.) R. Q. 1 بَحْبَعَ بحبع : see R. Q. 2, in two places. R. Q. 2 تَبَحْبَعَ الدَّارَ تبحبع الدار , (K,) and ↓ بَحْبَعَهَا , (TA,) (assumed tropical:) He was, or became, [established] in the middle, or midst, [which is the best part,] of the دار [i. e. abode, or district, or country, &c.], (K, TA,) and became possessed of mastery, dominion, or authority, and power, over it. (TA.) Fr, however, makes تَبَحْبُحٌ to be from ٰالبَاحَةُ [q. v.], not from a reduplicative root. (TA.) ― - تبحبح also signifies (assumed tropical:) He was, or became, settled, or established, in authority and power, (syn. تَمَكَّنَ,) in alighting, and taking up his abode, or sojourning; (S, K, TA;) and was, or became, [established] in the middle, or midst, [or best part,] of the place of abode; (TA;) and so ↓ بحبح . (K, TA.) ― - Also (tropical:) He took a wide, an ample, or a large, range. (A.) ― - [Hence,] تبحبح الحَيَا (assumed tropical:) The rain became of wide extent, and had influence upon the land. (TA, from a trad.) ― - And تَبَحْبَحَتِ العَرَبُ فِى لُغَاتِهَا (tropical:) The Arabs were copious, or took a wide range, in their dialects. (A.) ― - And تبحبح فِى المَجْدِ (assumed tropical:) He became in an ample state of glory, honour, or dignity. (TA.) ― - An Arab of the desert said, of a woman in labour, تَرَكْتُهَا تَبَحْبَحُ عَلَى أَيْدِى القَوَابِلِ [app. (assumed tropical:) I left her obtaining delivery by the hands of the midwives]. (AZ, TA.) بُحَّةٌ بحه بحة : see أَبَحُّ. بُحَّةٌ بحه بحة (S, A, L, K) and ↓ بُحَاحٌ (L) Hoarseness, roughness, harshness, or gruffness, of the voice; (E, K;) which is sometimes natural: or the former is applied absolutely, and the latter to that which arises from disease. (L.) You say, فِى صَوْتِهِ بُحَّةٌ [In his voice is hoarseness, &c.]. (S, A.) بُحَاحٌ بحاح بحة : see بُحَّةٌ. بَحْبَحِىٌّ بحبحى بحبحي (assumed tropical:) Ample in expenditure: and having an ample place of abode. (Fr, K.) بُحْبُوحٌ بحبوح : see what next follows. بُحْبُوحَةٌ بحبوح بحبوحه بحبوحة (assumed tropical:) The middle, or midst, [or best part,] syn. وَسَطٌ, (A'Obeyd, S, A, K,) of an abode, or a district, or country, (S, A,) or a place, (K,) and of a place where one alights and abides, (TA,) and of Paradise, and of anything, and the best part thereof; (A'Obeyd, TA;) [like وَسَطٌ, by which it is explained; because what is between the two extremes is generally the best: it may be well rendered the heart, or very heart, of a thing;] and ↓ بُحْبُوحٌ , also, has the former of these significations [and by implication the other likewise]. (TA, voce بُؤْبُؤٌ, where see an ex.) Jereer says قَوْمِى تَمِيمٌ هُمُ القَوْمُ الذَّينَ هُمُ يَنْفُونَ تَغْلِبَ عَنْ بُحْبُوحَةِ الدَّارِ [My people are Temeem: they are the people who drive away Teghlib from the middle, or best part, of the country]. (S.) [It is said in the A, that this word, as syn. with وَسَطٌ, in relation to an abode or the like (دار), is tropical; but I see no reason for this, unless by وسط be meant the “best part.”] أَبَحٌّ , applied to a man, (S, L, K,) or أَبَحٌّ الصَّوْتِ, (A,) Having a hoarse, rough, harsh, or gruff, voice: (L, K:) fem. بَحَّآءُ; with which ↓ بَحَّةٌ is syn.: (S, K:) pl. بُحٌّ. (S.) بَاحٌّ is not allowable. (S.) ― - And أَبَحُّ applied to a lute (عُودٌ), (tropical:) Rough (K, TA) in sound. (TA.) ― - Also (tropical:) The base, or thick, chord of a lute; syn. بَمُّ; because of its rough sound. (TA.) ― - (tropical:) A [gold coin of the kind called] دِينَار; (K, TA;) because of its harsh sound [when one rings it]. (TA.) = (tropical:) A قِدْح [or gaming-arrow] (S, K, TA) by means of which lots, or portions, are divided: (S, TA:) pl. بُحٌّ: (S, K:) or such an arrow that has no sound. (TA.) Khufáf Ibn-Nudbeh says قَرَوْا أَضْيَافَهُمْ رَبَحًا بِبُحٍّ يَعِيشُ بِفَضْلِهِنَّ الحَىُّ سُمْرِ [They entertained their guests with young weaned she-camels, on the superabundant remains of which the tribe lived, by means of tawny-coloured gaming-arrows whereby the lots that determined who should afford the entertainment were divided: or, accord. to the TA, ربحا here signifies fat, as a subst.; but this is inconsistent with the affixed pronoun relating to it]. (S.) ― - (assumed tropical:) Fat, as an epithet, not a subst. (K.) ― - كِسْرٌ أَبَحُّ (assumed tropical:) [A portion of a limb, &c.,] having much fat. (TA.) بحت 1 بَحُتَ باح بح بحت , aor. بَحُتَ , (S, Msb, K,) inf. n. بُحُوتَةٌ, (K,) or بَحْتٌ, (Msb,) It (a thing) was, or became, unmixed, free from admixture, or pure: (S, K:) [and] he was unmixed, or pure, in race, lineage, or parentage. (Msb.) 3 باحت المَآءَ باحت المآء , (A,) inf. n. مُبَاحَتَةٌ, (TA,) He drank water, or the water, not upon ثُفْل [i. e. without having eaten anything such as flesh-meat or bread or dates or grain]: (A:) or he drank water, or the water, not mixed with honey or any other thing. (TA.) And باحت الشَّرَابَ He drank the wine, or beverage, pure, without any mixture. (A.) And باحت الرِّمْثَ [He (a camel) ate of the shrub called رمث without any other pasture]. (T in art. طلح.) And باحت دَابَّتَهُ بِالضَّرِيعِ He fed his beast with ضريع, (i. e. dry herbage, TA,) and the like, unmixed [with other pasture]. (K.) ― - باحتهُ الوُدَّ He regarded him, or acted towards him, with reciprocal purity, or sincerity, of love, or affection: (S, A, K:) or he was pure, or sincere, to him in love, or affection. (M.) And باحت القِتَالَ He fought with earnestness and energy, unmixed with lenity. (A, * TA.) And باحت فُلَانًا (inf. n. as above, TA) He acted openly, or undisguisedly, with, or towards, such a one. (K, TA.) بَحْتٌ باح بح بحت Unmixed, free from admixture, or pure; (S, A, Mgh, K;) applied to anything: (A, K:) anything that is eaten alone, without seasoning or condiment or any savoury food: and in like manner, seasoning, or condiment, or any savoury food, without bread: (Ahmad Ibn-Yahyà:) unmixed, or pure, in race, lineage, or parentage; (S, A, Msb;) applied [for instance] to an Arab, (S, A,) and to an Arab of the desert: (TA:) originally an inf. n.; (Msb;) [and therefore] the same as masc. and fem. and dual and pl.: but if you will, you may use بَحْتَةٌ as a fem. epithet, applied [for instance] to an Arab woman; and may use the dual and pl. forms: (S:) or the fem. is [properly] with ة; or, as some say, the word has no dual nor pl. nor dim. form. (K.) You say شَرَابٌ بَحْتٌ Unmixed wine or beverage: (S:) and خَمْرٌ بَحْتٌ and بَحْتَةٌ and خُمُورٌ بَحْتَةٌ [unmixed wine and wines]. (TA.) And خُبْزٌ بَحْتٌ Bread without anything else [to season it]. (S.) And أَكَلَ الخُبْزَ بَحْتًا, and اللَّحْمَ بَحْتًا, He ate the bread without any seasoning or condiment or savoury food, and the flesh-meat without bread. (TA.) And قَدَّمَ إِلَيْهِ قَفَارًا بَحْتًا He presented to him food without any seasoning or condiment. (A.) And ادَّهَنَ بِدُهْنٍ بَحْتٌ He anointed himself with ointment unmixed with any perfume. (Mgh.) And مِسْكٌ بَحْنٌ (A, Msb) [Unmixed, or unadulterated, and therefore] strong [-scented,] musk. (Msb.) And بَرْدٌ بَحْتٌ لَحْتٌ Vehement, or intense, cold; (TA;) [as though unmixed with any degree of warmth;] syn. صَادِقٌ: (K in art. لحت:) the last word is an imitative sequent. (TA in that art.) بحث 1 بَحَثَهُ حث بحث بحثه بحثة , aor. بَحَثَ , inf. n. بَحْثٌ, He scraped it up; [as one who seeks to find a thing therein;] namely, the dust, or earth: (L:) and he searched, or sought, for it, or after it, (namely, a thing,) in the dust, or earth; as also ↓ ابتحثهُ : (L, TA:) thus each is made trans. by itself: and authors often say, بَحَثَ فِيهِ [meaning he searched, or inquired, into it; investigated, scrutinized, or examined, it]: (TA:) one says, بَحَثَ فِى الأَرْضِ he dug up the earth; and thus it is used in the Kur v. 34: (Msb:) but accord. to the usage commonly known and obtaining, (TA,) you say, بَحَثَ عَنْهُ, (S, A, L, Msb, K,) aor. as above, (L, Msb, K,) and so the inf. n.; (L, Msb;) as well as بَحَثَهُ; (L;) and عنه ↓ ابتحث ; (T, S, L, K;) [in some copies of the K انبحث, which is said in the TA to be a mistake; and ↓ ابتحثهُ ; (see above;)] and عنه ↓ تبحّث ; (T, L, K;) and عنه ↓ استبحث ; (L, K;) and ↓ استبحثهُ ; (L;) [he scraped up the dust, or earth, from over it: and hence,] he searched, or sought, for it, after it, or respecting it; he inquired, and sought for information, respecting it; he searched, or inquired, into it; investigated, scrutinized, or examined, it; he inquired respecting it, and searched to the utmost after it; (S, * A, * L, Msb, * K; *) namely, a thing, (S, L,) or an affair, or event. (Msb.) You say also, أَخَاهُ عَنْ سِرِهِّ ↓ استبحث He examined his brother respecting his secret. (A in art. نبث.) 3 بَاْحَثَ [باحثهُ عَنْ أَمْرٍ, inf. n. مُبَاحَثَةٌ, He searched, or inquired, with him into a thing; or investigated, scrutinized, or examined, with him a thing, or an affair: and particularly, in the way of disputation.] ― - عَادَتُهُ أَنْ يُبَاحِثَ وَيُبَاهِتَ [His custom is to engage with another in mutual scrutiny of secrets, or faults, or the like, and in mutual calumniation, &c.: see 6]. (A in art. بهت.) 5 تَبَحَّثَ see 1. 6 تَبَاحَثُوا عَنِ الأَسْرَارِ They searched, or inquired, into each other's secrets. (A in art. نبث.) 8 إِبْتَحَثَ see 1, in three places. ― - ابتحث also signifies He played with the dust, or earth, termed بحاثة; or at the game called البحثة. (K.) In a copy of the K, the verb is here incorrectly written انبحث. (TA.) 10 إِسْتَبْحَثَ see 1, in three places. بَحْثٌ حث بحث , (so in the K,) or ↓ بحِيثٌ , (so in the L,) accord. to Sh, (L,) A mine (L, K) in which one searches for gold and silver. (L.) = Also the former, A great serpent; (K;) because it scrapes up the dust or earth. (TA.) البُحْثَةُ البحثه البحثة , (as written in the L,) or البَحْثَةُ, (as in the K,) accord. to Sh, (L,) and ↓ البُحّيّثَى , (L, K,) accord. to ISh, (L,) A certain game with ↓ بُحَاثَة , i. e, dust, or earth. (L, K.) You say, لَعِبَ البُحْثَةَ He played the game thus called. (L.) إِبِلٌ بَحُوثٌ ابل بحوث Camels that scrape up the dust, or earth, with their fore feet, backwards, (AA, T, L, K,) in going; i. e., throwing it behind them; or, as some say, with their feet. (TA.) ― - البَحُوثُ, (K,) or سُوَرةُ البَحُوثِ, (L,) thus written in the Fáïk, and if so, بَحُوثٌ is an intensive epithet, applying alike to a masc. and a fem. noun, like صَبُورٌ; (TA;) or, accord. to some, سُورَةُ البُحُوثِ, (L,) pl. of بَحْثِ; (TA;) a name of The chapter of the Kuran called سُورَةُ التَّوْبَةِ, (L, K,) and البَرَآءَةِ; (L;) [chap. ix.;] given to it because it inquires respecting the hypocrites and their secrets. (L.) بَحِيثٌ حيث بحيث : see بَحْثٌ. ― - A secret: whence the prov., بَدَا بَحِيثُهُمْ [Their secret became apparent, or revealed]. (TA. [But in the S, in art. نجث, q. v., we find بَدَا نَجِيثُ القَوْمِ; and so in Freytag's Arab. Prov. i. 159.]) بُحَاثَةٌ باحث بحاث بحاثه بحاثة Dust, or earth, (Az, K,) which is scraped up from what is searched for therein. (Az, TA.) See البُحْثَةُ. البُحَيْثَى البحيثى البحيثي : see البُحْثَةُ. بَاحِثٌ باحث [act. part. n. of 1; Scraping up dust or earth: &c.]. كَالبَاحِثِ عَنِ الشَّفْرَةِ [Like him who is scraping up the dust, or earth, from over the great knife with which he is to be slaughtered,] is a prov.: (S, L:) and so كَبَاحِثَةٍ عَنْ حَتْفِهَا بِظِلْفِهَا [Like one searching for her death with her hoof]: originating from the fact of a ewe's digging up a knife in the dust, or earth, and then being slaughtered with it. (L.) بَاحِثَآءُ باحثآء Dust, or earth, (L, K,) of the burrow of the Jerboa, (L,) resembling the [hole termed] قَاصِعَآء; (L, K;) but it is not this: pl. بَاحِثَاوَاتٌ. (L.) مَبْحَثٌ مبحث A place, and a time, of scraping up or digging; of searching, inquiring, investigating, scrutinizing, or examining: pl. مَبَاحِثُ. (KL.) You say, تَرَكْتُهُ بِمَبَاحِثِ البَقَرِ (S, K*) [I left him in the places where the wild oxen scrape up the ground]; meaning, in a desert place, destitute of herbage, or of human beings; (S, K;) in an unknown place; (K;) i. e., so that it was not known where he was. (S.) بحثر Q. 1 بَحْثَرَ بحثر , [inf. n. بَحْثَرَةٌ,] He took, drew, or pulled, a thing out, or forth; and uncovered it, laid it open, or exposed it; (Abu-l-Jarráh, S, K;) as also بَعْثَرَ. (Abu-l-Jarráh, S.) It is said in the Kur [c. 9], accord. to one reading, بُعْثِرَ بُحْثِرَ مَا فِى القُبُورِ, [instead of بُعْثِرَ,] meaning [When that which is in the graves is taken forth and uncovered; i. e.,] when the dead are raised to life; syn. بُعِثَ; and it is not improbable that بَحْثَرَ may be composed of بَحَثَ and أَثَرَ [app. a mistranscription for أَثَارَ], accord. to the opinion of those who hold that quadriliteral and quinqueliteral words are composed of two. (TA.) ― - He searched, or sought, for, or after, a thing in the dust or earth, or the like; syn. بَحَثَ [which Ibr D thinks may be a mistake for بَعَثَ: but see بَعْثَرَ]. (L, K, and Bd in c. 9.) ― - He separated, disunited, scattered, dispersed, or dissipated, (S, K,) a thing. (S.) He scattered, or dispersed, his household goods, or his commodities, and turned them over, one upon another; as also بَعْثَرَ. (Fr, S.) = It (milk) curdled, or coagulated, and formed little clots of curd; syn. تَقَطَّعَ وَ تَحَبَّبَ. (S, K.) Q. 2 تَبَحْثَرَ بحثر تبحثر It (a thing, S) became separated, disunited, scattered, dispersed, or dissipated. (S, K.) لَبَنٌ مُبَحْثِرٌ لبن مبحثر Milk curdling, or coagulating, and forming little clots of curd. (K. [See Q. 1.]) When the upper portion is thick and the lower thin, it is termed هَادِرٌ. (TA.) بحر 1 بَحَرَ حر بحر , (TA,) [aor. بَحَرَ ,] inf. n. بَحْرٌ, (K,) He slit; cut, or divided, lengthwise; split; or clave; (K, TA;) and enlarged, or made wide. (TA.) Hence the term بَحْرٌ [as meaning “ a sea ” or “ great river ”] is said to be derived, because what is so called is cleft, or trenched, in the earth, and the trench is made the bed of its water. (TA.) ― - بَحَرَهَا, (M,) or بَحَرَ أُذُنَهَا, (S, A, Msb,) aor. بَحَرَ , (M, Msb,) inf. n. بَحْرٌ, (S, M, Msb, K,) He slit her (a camel's, S, M, A, Msb, and a sheep's or goat's, M) ear, (S, M, A, Msb, K,) in halves, or in halves lengthwise, (M, TA,) widely; (B;) and in like manner, بَحَرَهُ he slit his (a camel's) ear widely: (B:) and ↓ بحّر آذَانَ الأَنْعَامِ, inf. n. تَبْحِيرٌ, He slit [&c.] the ears of the cattle. (Az, TA in art. بتك.) = [بَحُرَ, aor. بَحُرَ , inf. n. بَحَارَةٌ, It was, or became, wide, or spacious. The inf. n. is mentioned in the A: see بَحْرٌ: and see also 10.] 2 بَحَّرَ see 1. 4 ابحر أبحر ابحر بحر He embarked [or voyaged] upon the sea or a great river. (Yaakoob, S, M, K.) [Opposed to أَبَرَّ.] ― - (tropical:) It (water, K, sweet water S, A) was, or became, salt. (S, A, * K.) ― - أَبْحَرَتِ الأَرْضُ The land abounded with places where water stagnated. (T, K. * [In the latter, مَنَافِعُهَا is put by mistake for مَنَاقِعُهَا. See بَحْرَةٌ.]) = (assumed tropical:) He found water to be salt; not easy, or pleasant, to be drunk. (K, TA. [In some copies of the K, for لَمْ يَسُغْ, we find لَمْ يَمْتَنِعْ, which is evidently a mistake.]) = He met, or met with, a man unintentionally: (M, K:) from the phrase, لَقِيتُهُ صَحْرَةَ بَحْرَةَ. (TA.) 5 تبحّر أبحر بحر تبحر : see 10. ― - Also (assumed tropical:) He (a pastor) took a wide range in abundant pasturage. (TA.) ― - تبحّر فِى المَالِ (tropical:) He enlarged himself, or he became, or made himself, ample, or abundant, in wealth, or camels, or the like; (K, * TA;) as also فيه↓استبحر. (TA.) ― - تبحّر فِى العِلْمِ (tropical:) He went deep into science, or knowledge, and enlarged himself, or took a wide range, therein, (S, A, K,) wide as the sea; (TA;) and in like manner one says with respect to other things: (S:) and so فيه ↓استبحر. (A, TA.) 10 استبحر أستبحر استبحر ٱستبحر (tropical:) It (a place) became wide, or spacious, like the sea: (A:) it spread wide; became expanded; (K;) as also ↓ تبحّر . (TA.) [See also بَحُرَ.] ― - (tropical:) He (a poet, A, K, and a خَطِيب, [i. e. a speaker, an orator, or the like,] A) expatiated in speech; was, or became, diffuse therein. (M, A, K.) ― - See also 5, in two places. بَحْرٌ حر بحر [A sea: and a great river:] a spacious place comprising a large quantity of water; (B;) a large quantity of water, (K, TA,) whether salt or sweet; (TA;) contr. of بَرٌّ; (S, A;) so called because of its depth (S, TA) and large extent; (S, Msb, TA;) from البَحَارَةُ; (A;) or because its bed is trenched in the earth; see 1: (TA:) or a large quantity of salt water, only; (K;) and so called because of its saltness: (El-Umawee, TA: [but accord. to the A, this word as an epithet meaning “ salt ” is tropical:]) or rather this is its general meaning: (TA:) for it signifies also any great river; (S, M, TA;) any river of which the water does not cease to flow; (Zj, T, TA;) such as the Euphrates, for instance; (S;) or such as the Tigris, and the Nile, and other similar great rivers of sweet water; of which the great salt بَحْر is the place of confluence; so called because trenched in the earth: (T, TA:) pl. [of pauc.] أَبْحُرٌ and [of mult.] بِحَارٌ and بُحُورٌ. (S, Msb, K.) The dim. is ↓أُبَيْحِرٌ, (K,) which is anomalous; and ↓بُحَيْرٌ, which is the regular form: accord. to the K, the latter is not used; but this is untrue; for it is sometimes used, though rare. (MF.) ― - Hence its application in the saying of the Arabs, يَا هَادِىَ اللَّيْلِ جُرْتَ إِنَّمَا هُوَ البَحْرُ أَوِ الفَجْرُ, which Th explains by saying that the meaning is, (tropical:) [O guide of the night, thou hast deviated from the right way:] it is only destruction or thou wilt see the daybreak: the night is here likened to the sea [and with the night is associated the idea of destruction]: but accord. to one recital, it is البَجْرُ, instead of البَحْرُ. (TA. [See art. بجر.]) ― - Also (tropical:) Salt; as an epithet, applied to water. (S, A.) ― - (tropical:) A fleet, or swift, and excellent, horse; (As, K;) that runs much; (As, TA;) that takes a wide range in his running; (S, A, Msb, B;) that runs like the sea, or a great river; or like the sea, or a great river, when it rolls wave over wave. (Niftaweyh;, TA.) ― - (tropical:) A generous man; (K, TA;) one who takes a wide range in his beneficence, bounty, or kindness; who abounds therein. (TA.) You say, لَقِيتُ بِزَيْدٍ بَحْرًا (tropical:) [I found, in the place of Zeyd, a man of abundant generosity or beneficence]: ب here denoting substitution. (The Lubáb cited in the TA voce بِ.) And لَقِيتُ مِنْهُ بَحْرًا (tropical:) [I found him to be a man of exceeding generosity]; a phrase expressing an intensive degree of generosity: and رَأَيْتُ مِنْهُ بَحْرًا [signifies the same]. (Mughnee in art. بِ.) ― - (tropical:) A man of extensive knowledge or science; one who takes a wide range in his knowledge or science. (B.) ― - (tropical:) Any person, or thing, that takes a wide range in a thing. (B.) ― - (assumed tropical:) Land of seed-produce and fruitfulness; or a tract, or region, in which are green herbs or leguminous plants, and waters; or the part of a country near to water; syn. رِيفٌ: (Aboo-' Alee, K:) and the dim. ↓ بُحَيْرٌ is used in the same sense; or, by poetic licence, for ↓ بُحَيْرَةٌ . (TA.) So in the Kur [xxx. 40], ظَهَرَ الفَسَادُ فِى البَرِّ وَ البَحْرِ (assumed tropical:) [Corruption hath appeared in the desert, or deserts, and in the land of seed-produce and fruitfulness; &c.]: (Aboo-'Alee, TA:) or the meaning here is, [in the desert, or deserts, and in the towns, or villages, in which is water: (see بَرٌّ:) or in the open country and] in the cities [or towns] upon the rivers; by sterility in the former, and scarcity in the latter: (Zj, TA, and T in art. بر:) or in the land and the sea; i. e., the land has become sterile, or unfruitful, and the supply of the sea has become cut off. (Az, TA.) See also بَحْرَةٌ. ― - Also, البَحْرُ, (S, K,) or بَحْرُ الرَّحِمِ, (A, Mgh,) (assumed tropical:) The bottom (عُمْق, S, A, Mgh, K, or قَعْر, IAth, TA) of the womb; fundus uteri: (S, A, Mgh, K:) whence blood of a pure red colour, (S,) or intensely red, (Mgh,) is termed بَحْرَانِىٌّ (S, Mgh) and بَاحِرٌ. (S.) بَحْرَةٌ حر حرة بحر بحره بحرة A wide tract of land: so accord. to Aboo-Nasr: but in one place he says, a small valley in rugged land: pl. بِحَارٌ. (TA.) ― - A land, country, or territory, belonging to, or inhabited by, a people; syn. بَلْدَةٌ. (S, K.) One says, هٰذِهِ بَحْرَتُنَا This is our land, &c.; syn. أَرْضُنَا. (S.) It occurs also in the dim. form [↓ بُحَيْرَةٌ ], as in the Towsheeh of El-Jelál. (TA.) ― - Any town, or village, that has a running river and wholesome water: (K:) and [absolutely] any town, or village: of such the Arabs say, هٰذِهِ بَحْرَتُنَا This is our town, or village: and the pl. بِحَارٌ they apply to cities, as well as towns, or villages. (TA.) ― - Low, or depressed, land: (IAar, K:) occurring also in the dim. form [↓ بُحَيْرَةٌ ]. (TA.) ― - A meadow; or a garden; syn. رَوْضَةٌ: (T, TA:) or one that is large, (K,) and wide. (TA.) ― - A place where water stagnates. (Sh, K.) ― - The pl. is ↓ بَحْرٌ , (as in some copies of the K, [or this is a coll. gen. n. of which بَحْرَةٌ is the n. un.,]) or بِحَرٌ, (as in other copies of the K and in the TA,) or بُحْرٌ, (as in the CK,) and بِحَارٌ. (K.) = لَقِيتُهُ صَحْرَةَ بَحْرَةَ, (S, K,) and ↓ صُحْرَةَ بُحْرَةَ , as in the Expositions of the Tesheel, &c., (MF,) and صَحْرَةً بَحْرَةً, (K,) and ↓ صُحْرَةً بُحْرَةً , (MF,) I met him out, with nothing intervening between me and him; (S, L;) both of us being exposed to open view; (TA;) without anything concealing, or intervening. (K, TA.) صحرةَ بحرةَ, without tenween, is a compound denotative of state; not, as some say, consisting of two inf. ns.: and sometimes نَحْرَةً is added; in which case each of the three words is with tenween, decl.; and they do not form a compound. (MF. [But see صَحْرَة.)] صُحْرَةَ بُحْرَةَ صحرة بحره صحرة بحرة and صُحْرَةً بُحْرَةً: see بَحْرَةٌ. بَحْرِىٌّ حر حران حري بحر بحرى بحري بحريي Of, or relating to, or belonging to, the sea, or a great river; rel. n. of بَحْرٌ. (S, K.) ― - A seaman; a sailor; (TA;) as also ↓ بَحَّارٌ : (K:) and [↓ بَحْرِيَّةٌ and] ↓ بَحَّارَةٌ seamen; sailors. (K, TA.) ― - [In the dial. of Egypt, North; northern; because the Mediterranean Sea lies on the north of that country: like as, in Hebrew, יָם signifies “ west; ” because that sea lies on the west of Palestine.] بَحْرِيَّةٌ حر حري حرية بحر بحري بحريه بحرية : see بَحْرِىٌّ. بُحْرَانٌ حران بحر بحران , a post-classical word, (S, K,) used by the physicians, signifying The crisis of a disease; the sudden change which happens to a sick person, (S, TA,) and the commencement of convalescence, (TA,) in acute diseases; (S, TA;) at a time fixed by some motion in the heavenly bodies, mostly by a motion of the moon; being a change to health or to the contrary: a word [said to be] of Greek origin. (The Nuzheh of the sheykh Dáwood El-Antákee, cited in the TA.) [Pl. بَحَارِينُ.] They say, هٰذَا يَوْمُ بُحْرَانٍ and يَوْمٌ ↓ بَاحُورِىٌّ [This is the day of a crisis of a disease]: باحورىّ being anomalous: (S, K:) [perhaps from البَاحُورُ signifying “ the moon, ” because the crisis of a disease is thought to be mostly fixed by a motion of the moon: or] as though it were a rel. n. of بَاحُورٌ and بَاحُورَآءُ meaning the “ vehemence of heat in [the month of] تَمُّوز. ” (S.) دَمٌ بَحْرَانِىٌّ دم بحرانى دم بحراني (assumed tropical:) Blood of the menses; accord. to El-Kutabee: or (assumed tropical:) intensely red blood: (Mgh:) or (assumed tropical:) intensely red, and thick, and abundant, menstrual blood: (IAth:) or (tropical:) black blood: (A:) or, as also ↓ دَمٌ بَاحِرٌ , (S, M, Msb, K,) (assumed tropical:) blood of the womb: (K:) or (assumed tropical:) blood of a pure red colour: (S, M, K:) or (assumed tropical:) such blood from the belly: (M:) or (assumed tropical:) pure blood of an intensely red colour: (Msb:) both from البَحْرُ signifying “ the bottom of the womb: ”: (S:) the former is a rel. n. therefrom, (A, IAth, Msb,) in which the ا and ن are added to give intensiveness to the signification, (IAth,) or to distinguish it from the rel. n. of البَحْرُ [in its most common sense]: (Msb:) or it is a rel. n. of البَحْرُ [in its most common sense], because of its abundance. (IAth.) ― - أَحْمَرُ بَحْرَانِىٌّ, and ↓ بَاحِرٌ , (TA,) and ↓ بَاحِرِىٌّ , (IAar, TA,) (assumed tropical:) Intense red. (TA.) بُحَيْرٌ حير بحير dim. of بَحْرٌ, which see, in two places. بَحِيرَةٌ حير حيرة بحيره بحيرة A she-camel having her ear slit: (S, * A, Msb, K *:) [and, as a subst., or an epithet in which the quality of a subst. is predominant,] a she-camel of which the mother was a سَائِبَة; (Fr, S, Mgh, Msb, K;) i. e., of which the mother had brought forth ten females consecutively before her, and of which the ear was slit; (Mgh;) or of which the mother had brought forth five, of which five the last, if a male, was slaughtered and eaten, but if a female, her ear was slit and she was left with her mother; (Mgh, * Msb;) the predicament of which was the same as that of her mother; (Fr, S, K;) i. e., what was unlawful with respect to her mother was unlawful with respect to herself: (TA:) or a she-camel, or ewe, or she-goat, that had brought forth five young ones, and of which the fifth, if a male, was slaughtered, and its flesh was eaten by the men and women; but if a female, her ear was slit, and it was unlawful to the Arabs to eat her flesh and to drink her milk and to ride her; but when she died, her flesh was lawful to the women: (K:) so says Az, on the authority of Ibn-'Arafeh: (TA: [but it appears from the explanation in the Msb, quoted above, that it was the slit-eared young she-camel here mentioned, not the mother, that was thus termed:]) or a she-camel, or ewe, or she-goat, which, having brought forth ten young ones, had her ear slit, (K,) and no use was made of her milk nor of her back, (TA,) and she was left at liberty to pasture, (K,) and to go to water, (TA,) and her flesh, when she died, was made unlawful to the women of the Arabs, but was eaten by the men: (K:) or one that was left at liberty, without a pastor: (K:) or, as some say, syn. with سَائِبَةٌ; i. e., say they, a she-camel which, having brought forth seven young ones, had her ear slit, and was not ridden, nor used for carrying: (Msb:) or a she-camel that had brought forth five young ones, the last of which was a male, in which case her ear was slit, and she was exempted from being ridden and from carrying and from being slaughtered, and not prevented from taking of any water to which she came, nor from any pasturage, nor even ridden by a weary man who, having become unable to proceed in his journey, his means having failed him, or his camel that bore him stopping with him from fatigue or breaking down or perishing, might chance to find her: (Aboo-Is- hák the Grammarian, TA: [and the like, but less fully, is said in the Mgh:]) or, applied specially to a ewe, or she-goat, one that, having brought forth five young ones, had her ear slit: (L, K, TA: [in the CK, for بُحِرَت is put نُحِرَت:]) it also signifies a she-camel (L) abounding in milk: (L, K:) the pl. is بَحَائِرُ and بُحُرٌ; (L, K;) the latter a strange form of pl. of a fem. sing. such as بحيرة; and said to be the only instance of the kind except صُرُمٌ pl. of صَرِيمَةٌ, meaning “ having her ear cut off. ” (TA.) It is said in a trad., that the person who instituted the practices relative to the بحيرة and the حَامِى, and the first who altered the religion of Ishmael, was 'Amr the son of Loheí the son of Kama'ah the son of Jundab; and these practices are forbidden in the Kur v. 102. (TA.) بُحَيْرَةٌ حير حيرة بحيره بحيرة A small sea; a lake: as though they imagined the word بَحْرَةٌ [as syn. with بَحْرٌ]: otherwise there is no reason for the ة. (M, TA.) ― - See also بَحْرٌ: and see بَحْرَةٌ, in two places. بَحَّارٌ حار بحار بحر : see بَحْرِىٌّ. بَحَّارَةٌ حار حارة بحار بحاره بحارة بحر : see بَحْرِىٌّ. بَاحِرٌ أحر باحر بأحر : see بَحْرَانِىٌّ, in three places. بَاحِرِىٌّ أحر أحرى باحرى باحري بأحرى بأحري بأحريي : see بَحْرَانِىٌّ, in three places. بَاحُورٌ أحور باحور بأحور and ↓بَاحُورَآءُ The vehemence of heat in [the Syrian month of] تَمُّوز or تَمُوز [corresponding to July, O. S.]: (S, K:) [pl. of the former بَوَاحِيرُ:] both are [said to be] post-classical words: (S:) but they are [classical words,] arabicized; for they occur in verses of the kind called رَجَز of some of the [early] Arabs. (MF.) = البَاحُورُ The moon. (Aboo-' Alee, K.) بَاحُورَآءُ باحورآء : see بَاحُورٌ. بَاحُورِىٌّ أحور باحورى باحوري بأحوري بأحوريي : see بُحْرَانٌ. أُبَيْحِرٌ : dim. of بَحْرٌ, q. v. (K.) بخ R. Q. 1 بَخْبَخَ بخبخ , (S, K,) inf. n. بَخْبَخَةٌ and بِخْبَاخٌ, (TA,) [a verb imitative of the sound which it signifies,] He (a camel [in a state of excitement]) brayed, (S, K,) so that his شِقْشِقَة [or faucial bag] filled his mouth: (S:) or, as some say, began to bray. (TA.) ― - [Hence, perhaps,] He (a man) said [بَخْ] or بَخْ بَخْ [&c.]. (TA, and Har p. 556.) ― - And [hence,] بَخْبَخَ بِصُحْبَتِى He rejoiced in my company. (Har ubi suprà.) ― - And بَخْبَخَ الرَّجُلَ He said بَخْ or بَخْ بَخْ &c. to the man. (S.) بَخْ بخ , (S, A, K, &c.,) [in some copies of the K written بَخَّ, which is wrong, for it is] like بَلْ, (A,) [i. e.] like قَدْ, (TA,) [perhaps, as I have suggested above, from the sound made by a hecamel in a state of excitement,] a word used on the occasion of praising; (S, A;) on praising one from whom has proceeded a good and wonderful action; (Har p. 142;) on approving a thing; (T, S, Msb, K;) on being pleased with it, or having one's admiration excited by it; (A, K;) or on the occasion of glorying and of praising; (K;) in pronouncing a thing great in estimation, (IAmb,) or excellent; (AHeyth;) in deeming a thing great in estimation, (AHei,) or good; (Mgh;) or it means wonder, or admiration; (R;) and sometimes it is used [ironically] to denote disapproval; also, as an exhortation to gentleness with a thing, and to taking extraordinary pains; (TA;) and in a case of expertness, or skilfulness: (AHei:) it means نِعْمَ الرَّجُلُ and نِعْمَ الفِعْلُ [Excellent, or most excellent, is the man! and, the deed!]; (Har p. 142;) [or simply, excellent! or most excellent! how good! how goodly! well done! bravo! and the like;] or عَظُمَ الأَمْرُ and فَخُمَ [great in estimation is the thing, or affair, or event, or case!]: (K:) MF observes, [probably from finding بَخَّ in the place of بَخْ in his copy or copies of the K,] that this explanation is like an express assertion that it is a verb in the pret. tense, which requires consideration. (TA.) It is used alone; and in this case you say, بَخْ, (K,) and بَخِ, (Msb, K,) with kesr for its invariable termination, (Msb,) and بَخٍ, and بَخٌ; (K, TA; [but in the CK, in the place of بَخٍ and بَخٌ, we find بُخٌ;]) without tesh-deed, (T, Msb,) in most cases; (Msb;) but also with teshdeed, (T, S, A,) like a noun; so that one says, بَخٍ لَكَ and بَخٍّ [&c., meaning I say excel-lent! &c., to thee]: (S:). and one repeats it, (S, A, K, &c.,) for the sake of emphasis; (S, A;) saying, بَخْ بَخْ, (IAmb, S, A, K, &c.,) with the خ quiescent like the ل in هَلْ and بَلْ, (IAmb,) and بَخٍ بَخٍ, (S, A, R, K,) pronounced in the latter manner, with tenween, when in connexion with a following word, [and in this case only, whereas it is pronounced in the former manner in any case,] (S, A,) and بَخٍّ بَخٍّ, (S, * A, * R, K,) and بَخٍ بَخْ, (K,) and بَخِّ بَخِّ. (R.) جَمَلٌ بَخْبَاخُ الهَدِيرِ جمل بخباخ الهدير A camel that fills his mouth with his شِقْشِقَة [or faucial bag] when he brays. (S.) إِبِلٌ مُبْخْبَخَةٌ ابل مبخبخه ابل مبخبخة Camels to which one says بَخْ بَخْ; being pleased with them: (ISd, TA:) or largebellied camels; (K;) as also مُخَبْخَبَةٌ, which is formed from the former by transposition; from بَخْ بَخْ, or بَخٍ بَخْ, which is said by the Arabs in praising a thing; as though, by reason of their greatness, the people, seeing them, said, How goodly are they! (TA.) بخت 1 بَخَتَهُ باخ بخ بخا بخت بخته بختة He beat, struck, or smote, him; (JK, K;) namely, a man. (JK.) [See also بَكَتَهُ.] 2 تَبْخِيتٌ تبخيت [inf. n. of بَخَّتَهُ] The overcoming another with an argument or the like; or reducing him to silence, through inability to reply; i. q. تَبْكِيتٌ: and the addressing an adversary in a dispute or litigation with speech so as to put a stop to his plea, or allegation: from the author of the Tekmileh. (Mgh.) ― - Also, as a term of the theologians, The believing at first view, without consideration of a thing: so in صَلَّى عَلَى التَّبْخِيتِ [he prayed according to the belief which he formed at first view, without consideration]; said of a person when the kibleh is doubtful, and he cannot work out a solution of the difficulty. (Mgh.) Q. Q. 2 تَبَخْتَى تبختى تبختي : see تَبَخْتَرَ. بَخْتٌ باخ بخ بخا بخت Fortune; or particularly good fortune; syn. جَدٌّ, (S, A, K,) and حَظٌّ: (Msb, TA:) a foreign, or Persian, word, (Msb,) arabicized: (S, K:) or post-classical: accord. to the 'Ináyeh, not a chaste Arabic word: but in the Shifá el-Ghaleel said to have been used by the Arabs in ancient times; and the like is said in the L: Az says I know not if it be Arabic or not. ” (TA.) بُخْتُ باخ بخ بخا بخت [a coll. gen. n.] A species of camels; (S, * Msb;) the Khurásánee [or Bactrian] camels; (K;) begot between an Arabian she-camel and a فَالِج [which is a large two-humped camel brought from Es-Sind for the purpose of covering]; (TA;) long-necked; (Nh;) [large and strong, accord. to Ibn-Maaroof; and two-humped, accord. to Leo Africanus: the Mauritanian Arabs call thus all camels promiscuously; but accord. to the more common use of the word are to be understood hairy camels, fit for winter-work; generally of Turhumán or Bactrian breed; distinct from the Arabian, which are accustomed to bear bardens in winter and summer: (Golius:)] they are also called ↓ بُخْتِيَّةٌ : (K:) n. un. ↓ بُخْتِىٌّ ; (S, Msb;) fem. ↓ بُخْتِيَّةٌ : (S:) pl. بَخَاتِىُّ, (S, Msb, K,) imperfectly decl., (S,) and بَخَاتَى (K, TA [in the CK بَخَاتِى]) and بَخَاتٍ, (K,) and you may say [with the article] البَخَاتِى, without tenween: (S, Msb:) it is a foreign, or Persian, word, (TA,) arabicized: but some say, it is Arabic: (S, TA:) some hesitate as to its being Arabic because بَخْتٌ, meaning خَظٌّ, is not. (Msb.) بُخْتِىٌّ بخت بختى بختي and بُخْتِيَّةٌ: see بُخْتٌ; for the latter, in two places. بَخِيتٌ بخيت , not thought by IDrd to be a chaste word, (TA,) Fortunate; possessed of good fortune; (A, K, TA;) as also ↓مَبْخُوتٌ. (S, A, K.) بَخَّاتٌ بخات One who acquires, as his permanent property, camels such as are termed بُخْت: (K:) and one who makes use of such camels. (TA.) مَبْخُوتٌ مبخوت : see بَخِيتٌ. بختر Q. 1 بَخْتَرَ بختر ختر : see what next follows. Q. 2 تَبَخْتَرَ بختر تبختر , (L,) inf. n. تَبَخْتُرٌ; (JK, S, L, K;) and ↓ بَخْتَرَ , (L,) inf. n. بَخْتَرَةٌ; (L, K;) He walked in a certain manner; (S;) with an elegant gait; (JK, K;) with an elegant and a proud and self-conceited gait, (L, TA, TK,) with an affected inclining of the body from side to side; (TK;) or with a twisting of the back, (Fr, in TA, voce تَمَطَّطَ, and Bd in lxxv. 33,) and with extended steps. (Bd ibid.) You say also, فُلَانٌ يَتَبَخْتَرُ فِى مِشْيَتِهِ and يَتَبَخْتَى [Such a one carries himself in an elegant and a proud and self-conceited manner, with an affected inclining of his body from side to side, in his gait; or with a twisting of his back, and with extended steps]. (L.) بَخْتَرِىٌّ بخترى بختري ختر and ↓ بِخْتِيرٌ Elegant, or beautiful, in gait and in body; (L, K: in [some of] the copies of the K, instead of وَالجِسْمِ, is erroneously put وَالجَسِيمُ: TA:) applied to a man: (L:) or (so accord. to the L and TA, but in the K “ and ”) proud and self-conceited: (L, K:) or who walks in the manner termed تَبَخْتُرٌ [see Q. 2.]: (JK, L:) the former epithet is also applied to a camel: (L:) the fem. of the former is with ة. (JK, L.) بُخْتُرِىٌّ بخترى بختري ختر a subst. signifying The gait denoted by التَّبَخْتُرُ [inf. n. of Q. 2]: (JK:) [and so ↓ بَخْتَرِيَّةٌ : whence the phrase] فُلَانٌ يَمْشِى البَخْتَرِيَّةٌ Such a one walks in the manner termed تَبَخْتُرٌ. (S, L.) بَخْتَرِيَّةٌ بختريه بخترية : see what next precedes. بِخْتِيرٌ بختير : see بَخْتَرِىٌّ. بخر 1 بَخَرَتِ القِدْرُ بخرت القدر , (Msb, K,) aor. بَخُرَ , (Msb,) or بَخَرَ , (K,) inf. n. بَخْرٌ (Msb, K) and بُخَارٌ, (TA,) The cooking-pot sent up fume, vapour, steam, or an exhalation. (Msb, K. *) = بَخِرَ, (S, K,) aor. بَخَرَ , (K,) inf. n. بَخَرٌ, (TA,) He had a stinking mouth [or breath; he exhaled a stinking, or fetid, odour from his mouth]. (S, L, K.) You say, بَخِرَتٌ عَلَيْنَا She exhaled a stinking, or fetid, odour upon us from her mouth. (A. [But in my copy of that work, and in the TA, it is erroneously written بَخَرَتْ.]) And بَخِرَ الفَمُ, aor. and inf. n. as above, The mouth stank; exhaled a stinking, or fetid, odour. (Msb.) [See بَخَرٌ, below.] 2 بخّرت بخر بخرت خرت She perfumed [or rather fumigated her own or another's person or clothes &c. with بَخُور]. (A.) 4 ابخرهُ أبخر أبخره أبخرة ابخره ابخرة بخار بخر It (a thing) caused him to have a stinking mouth [or breath]. (K, * TA.) 5 تبخّر بخر تبخر (S, K, &c.) He fumigated himself with perfume or the like; (TA;) with بَخُور. (S, A, K.) One says, فُلَانٌ يَتَبَخَّرُ وَ يَبَخْتَرُ [Such a one fumigates himself with perfume, and walks with an elegant and a proud and self-conceited gait, with an affected inclining of his body from side to side]. (A.) بَخَرٌ بخر خر Stench, or fetor, of the mouth [or breath] (S, A, K) &c.: (AHn, K:) and any odour that rises and diffuses itself, (K, TA,) whether stinking or not; as also ↓ بُخَارٌ . (TA.) بُخَارٌ بخار [Fume, vapour, steam, or exhalation;] what rises from water, like smoke; (S;) any fume (K, TA) that rises and diffuses itself (TA) from what is hot, (K, TA,) or from hot water; (TA;) anything that rises and diffuses itself from hot water or from damp earth: pl. أَبْخِرَةٌ and بُخَارَاتٌ. (Msb.) ― - Also The stench of a noiseless emission of wind from the anus. (TA.) ― - See also بَخَرٌ. بَخُورٌ بخور خور Incense, or a substance for fumigation; syn. دُخْنَةٌ; (Msb;) that with which one fumigates himself: (S, A, Msb, K:) aloes-wood used for that purpose. (TA in art. قتر.) ― - بَخُورُ مَرْيَمَ [Arthanita, or sow-bread; the common cyclamen; also called الوَلْفُ; the latter name, accord. to Golius, on the authority of Zeyn El-'Attár, given to it by the Syrians;] a certain plant, (K,) originally called عَرْطَنِيثَا; hot; dry; (TA;) having the property of clearing the complexion, or skin; aperient; diuretic; (K;) laxative; (TA;) and very useful: (K:) it is a laxative when used in the form of a suppository, or applied as a liniment below the navel. (TA.) أَبْخَرُ Having a stinking mouth [or breath]: (S, Msb, K:) fem. بَخْرَآءُ: and pl. بُخْرٌ. (Msb.) مَبْخَرَةٌ مبخره مبخرة A thing that occasions one's knowing, or inferring, or suspecting, stench, or fetor, of the mouth [or breath; a cause of stench, or fetor, of the mouth or breath]: such is said to be the sleeping between daybreak and sunrise, or in the first part of the day. (TA.) مِبْخَرَةٌ مبخره مبخرة A vessel for fumigation; a censer; syn. مِجْمَرَةٌ [q. v.: pl. مَبَاخِرُ]. (Msb in art. جمر.) مُبَخَّرٌ مبخر A garment perfumed [or rather fumigated with perfume]. (A.) مَبْخُورٌ مبخور [Affected by the fumes of wine &c.; or] affected with pain and headache occasioned by wine, or with the remains of intoxication. (IAar, K.) بخس 1 بَخَسَهُ بخس بخسه بخسة خس خسة , aor. بَخَسَ , inf. n. بَخْسٌ, He diminished it; lessened it; made it deficient, or defective: (S, A, Msb, K:) or he made it faulty. (Msb.) You say, بَخَسَ الكَيَّالُ [for بَخَسَ الكَيَّالُ الكَيْلَ The measurer made defective measure]. (A.) And of a just sale, لَا بَخْسَ فِيهِ وَ لَا شَطَطَ, (S,) or وَلَا شُطُوطَ, (T, TA,) [There is no deficiency in it nor excess.] And it is said in the Kur [lxxii. 13], فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا He shall not fear diminution of the reward of his actions, nor wrong, or injustice. (TA.) And in this sense, [as also in the next,] the verb is doubly trans. (Msb.) You say, بَخَسَهُ حَقَّهُ He diminished to him his right, or due; deprived him, or defrauded him, of a part of it. (S, A.) And it is said in the Kur [vii. 83 and xi. 86 and xxvi. 183], وَلَا تَبْخَسُوا النَّاسَ أَشْيَآءَهُمْ [And ye shall not diminish unto men their things]: (Msb:) or the verb in this instance has the signification next following. (TA.) ― - He wronged him; acted wrongfully, or unjustly, towards him. (A, K.) = بَخَسَ عَيْنَهُ: see بَخَصَ. 6 تباخسوا تباخسوا They defrauded one another in a sale. (K.) بَخْسٌ بخس خس Deficient; defective. (S.) It is said in the Kur [xii. 20], وَشَرَوْهُ بِثَمَنٍ بَخْسٍ And they sold him for a deficient, or defective, price: (S, * Msb, * TA:) or for a price less than was incumbent: or for an insufficient price: or for an unjust price; accord. to Zj; because the sale of a man that has been found is unlawful. (TA.) = Land that produces herbage without being [artificially] watered: (JK, S, K:) or land which is watered by the rain; because it has deficient watering: (Mgh:) pl. بُخُوسٌ. (JK, TA.) ― - Also, (TA, as from Ibn-Málik,) or ↓ بَخْسِىٌّ , [which is more probably the correct form,] a rel. n. from بَخْسٌ in the sense immediately preceding, explained in the T as signifying, (Mgh,) Seed-produce that is not irrigated with water from a spring or well or the like, but only by the rain. (Mgh, and TA from Ibn-Málik.) بَخْسِىٌّ بخس بخسى بخسي خس : see بَخْسٌ. بَاخِسٌ باخس Any one who acts wrongfully, or unjustly. (TA.) It is said in a prov., تَحْسِبُهَا حَمْقَآءَ وَ هِىَ بَاخِسٌ; (S, A, K;) so runs the prov.; but accord. to Th, (S,) you may also say بَاخِسَةٌ; (S, K;) i. e., [Thou thinkest her stupid,] but she is wrongful, or unjust: applied to him who feigns himself to be of weak understanding when he is crafty and cunning. (K, TA.) The origin of the prov. was this: a man of the Benu-l-' Ambar, of Temeem, mixed his property with that of a woman, coveting the possession of it, and thinking that she was stupid, and that she did not take care of her property nor know it: then he made a division with her, after he had mixed; but she was not content with the division until she took her property: she complained of him to those in authority, so that he released himself from her by giving her what she desired of the property: and the man was reproved for his conduct; it being said to him Thou cheatest a woman: is not this wrongful conduct (بَخْس)? ” whereupon he replied in the words above, which became a proverb. (Th, K, * TA.) بخص 1 بَخَصَ عَيْنَهُ بخص عينه بخص عينة , (S, A, Mgh, Msb, K, &c.,) aor. بَخَصَ , (S, Mgh, K,) inf. n. بَخْصٌ, (S, Mgh,) He put out his eye; syn. فَقَأَهَا, (Mgh,) and عَوَّرَهَا: (A, Mgh:) or he pulled out his eye [altogether, i. e.,] with its bulb: (S, K: [in the former, مَعض شَحْمَتِهَا: in the latter, not so well, بِشَحْمِهَا:]) or he put his finger into his eye: (Msb:) Yaakoob says that you should not say بَخَسَ; (S;) and so says ISk: (TA in art. بخس:) but accord. to As, as related by Aboo-Turáb, you say بَخَصَ عَيْنَهُ and بَخَزَهَا and بَخَسَهَا, all as meaning he put out his eye; syn. فَقَأَهَا: (TA:) and IAar says that بَخَسَهَا and بَخَصَهَا signify alike: (Msb:) the former of these two is a dial. var. of the latter; (TA in art. بخس;) and signifies he put it out (فَقَأَهَا) with his finger or some other thing: (Lth, As, and K in art. بخس:) but بَخَصَ is the better word. (Lh, IAar, Msb.) بخع 1 بَخَعَ الذَّبِيحَةَ , (Z, in the Fáïk,) or الشَّاةَ, (Z, in the A,) or بِالشَّاةِ, (O, K,) [aor. بَخَعَ , inf. n. بَخْعٌ,] He slaughtered the beast for slaughter, or the sheep or goat, with much, or extraordinary, effectiveness, or energy, (Z, K,) so that he reached the back of the neck, (Z, in the A,) or so that he reached the بِخَاع, (K, TA, [in the CK نُخَاع,]) cutting the bone of the neck. (TA.) This is the primary signification; and hence the verb is used to denote the doing anything to a great extent, in a great degree, egregiously, or with much or extraordinary effectiveness or energy or the like. (Z, K.) ― - [Hence you say,] بَخَعَ نَفْسَهُ, (S, Msb, K,) aor. بَخَعَ , (Msb, K,) inf. n. بَخْعٌ (S, Msb) and بُخُوعٌ, (TA,) (tropical:) He killed himself with grief, (S, Msb, K, TA,) or with wrath, or rage. (Msb, TA.) ― - And بَالَغُوا فِى بَخْعِ أَنْفُسِهِمْ (tropical:) They exceeded the ordinary bounds in subduing and abasing themselves by obedience. (TA.) ― - And بَخَعْتُ لَكَ نَفْسِى وَ نُصْحِى, aor. بَخَعَ , inf. n. بُخُوعٌ, (tropical:) I exerted for thee myself and my good advice, or counsel, laboriously, earnestly, or with energy: (TA:) and بَخَعَ لَهُ نُصْحَهُ, (K, TA,) inf. n. بَخْعٌ, (TA,) (tropical:) He acted sincerely towards him, and took extraordinary pains, in giving him good advice, or counsel. (K, TA.) ― - And بَخَعَ لَهُ, بِالحَقِّ, (S, * K, * TA,) inf. n. بُخُوعٌ; and بَخِعَ, inf. n. بُخُوعٌ and بَخَاعَةٌ; (tropical:) He confessed, or acknowledged, to him the right, or due, and humbled himself to him: (S, K, TA:) or you say, بَخَعَنِى بِالحَقِّ, inf. n. بُخُوعٌ, meaning (assumed tropical:) he submitted himself to me, and gave the right, or due, freely: (Msb:) and بَخَعْتُ لَهُ (assumed tropical:) I became submissive and obedient, and made confession, or acknowledgment, to him: or, accord. to the A, بَخَعَ signifies (tropical:) he made confession, or acknowledgment, with the utmost submissiveness. (TA.) ― - And بَخَعَ فُلَانًا خَبَرَهُ (tropical:) He related his information, or news, truly to such a one. (K.) ― - Also, بَخَعَ الرَّكِيَّةَ, aor. بَخَعَ , inf. n. بَخْعٌ, (assumed tropical:) He dug the well until its water appeared. (Ks, K.) ― - And hence the saying of 'Áïsheh, speaking of 'Omar, بَخَعَ الأَرْضَ فَقَآءَتْ أُكْلَهَا, meaning (assumed tropical:) He subdued and abased the people of the earth, [so that it disclosed] and he drew forth the treasures that it contained, and the possessions of the kings. (TA.) And بَخَعَ الأَرْضَ بِالزِّرَاعَةِ, (K,) inf. n. بَخْعٌ, (TA,) (tropical:) He exhausted the strength of the land by sowing, tilling it continuously, and not giving it rest for a year. (K, TA.) البِخَاعُ البخاع A certain vein, or nerve, (عِرْق,) in the صُلْب [or back-bone], (Z in the Fáïk and Ksh, and K,) lying within the قَفَا [or back of the neck]; (Z in the Ksh, and TA;) Bd says, lying within the فَقَار [or vertebræ]; but it is said that this is a mistranscription, and that the right reading is the قفا, as in the Ksh; and it is said in the K to be running into the bone [or, as in the CK, bones,] of the neck; but this is a mistake: (TA:) accord. to an assertion of Z, (K,) in his Fáïk and Ksh, (TA,) it is different from the نُخَاع, with ن, which is the white cord in the interior of the bone of the neck, extending to the back-bone: but IA th says, I have searched long in lexicons, and in books of medicine and anatomy, but have not found البخاع, with ب, mentioned in any of them. (TA.) فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ فلعلك باخع نفسك , in the Kur [xviii. 5], (S,) means (tropical:) And may-be thou wilt hill thyself (S, K) with grief, (S,) being beyond measure eager for their becoming Muslims. (K, TA.) These words imply an incitement to abstain from regret. (B.) أَبْخَعُ [More, and most, effectual to kill, and destroy]. (K voce أَخْنَعُ, q. v.) ― - هُمْ أَبْخَعُ طَاعَةً (tropical:) They are more sincere and more energetic in obedience than others; as though they exceeded the ordinary bounds in subduing and abasing themselves by obedience. (TA, from a trad.) بخق 1 بَخِقَ بخق , aor. بَخَقَ ; and بَخَقَ, aor. بَخُقَ ; He had that affection of an eye which is termed بَخَقُ, explained below. (K.) [And,] accord. to ISd, بَخَقَتْ عَيْنُهُ, and بَخِقَتْ, His eye went away; or perished: and i. q. عَارَتْ [his eye became blind; or became wanting; or sank in its socket]: the more approved form is [بَخَقَتْ,] with fet-h [to the medial radical]: and it is also explained as meaning فُقِئَتْ [it was put out; or was blinded; &c.]: (TA:) or, accord. to the Mj, بَخِقَتِ العَيْنُ signifies the flesh [app. meaning the bulb, which is also termed the شَحْمَة,] of the eye disappeared: and the epithet applied to the eye in this case is ↓ بَخْقَآءُ . (Mgh.) = بَخَقَ عَيْنَهُ, aor. بَخَقَ , (S, K,) inf. n. بَخْقٌ, (S,) i. q. عَوَّرَهَا [He put out his eye; or made it to sink in its socket]; (Lth, S, K;) as also ↓ أَبْخَقَهَا : (TA:) or the former, (Mgh,) and ↓ the latter, (AA, K, TA,) i. q. فَقَأَهَا [he put it out; or blinded it; &c.]. (AA, Mgh, K.) 4 أَبْخَقَ see 1, in two places: = and see also 7. 7 اِنْبَخَقَتِ العَيْنُ انبخقت العين , so in the Moheet; accord. to the K, ↓ أَبْخَقَت , but this is wrong; i. q. نَدَرَت [The eye fell out from its place; or became displaced]; as in the K. (TA.) بَخَقٌ بخق [app. inf. n. of بَخِقَ: and, as a simple subst.,] The worst, or most unseemly, kind of عَوَر [or blindness of one eye, or loss thereof, &c.], and that in which there is most [of the foul matter termed] غَمَص: [in the CK, for أَكْثَرُهُ غَمَصًا, is erroneously put اَكْثَرُهُ غَمْضًا; and so I find in the JK:] or the state in which the edge of one's eyelid (شُفْرُ عَيْنِهِ [in the CK شُفْرُ عَيْنَيْهِ]) will not meet the black, or part surrounded by the white: (Lth, K:) or blindness of one eye (عَوَرٌ) by the disappearance, in the head, of the black, or part surrounded by the white: (S:) or the disappearance of that part of the eye, in the head, after blindness of the eye: (Sh, TA:) or the having the sight gone, but the eye remaining open, blind, or white and blind, but still whole. (IAar, TA.) بَخِيقٌ بخيق , and with ة: see أَبْخَقُ, in three places. بَاخِقُ العَيْنُ باخق العين : and عَيْنٌ بَاخِقَةٌ: see أَبْخَقُ, in two places. رَجُلٌ أَبْخَقُ , and ↓ بَخِيقٌ and العَيْنِ ↓ بَاخِقُ and العَيْنِ ↓ مَبْخُوقُ all signify the same; (K;) i. e. A man blind of one eye; or wanting one eye; or having one of his eyes sunk in its socket; or having one of his eyes dried up; syn. أَعْوَرُ: (TA:) [or having that affection of an eye which is termed بَخَقٌ:] and in like manner بَخْقَآءُ applied to a sheep or goat for sacrifice on the occasion of the pilgrimage signifies عَوْرَآءُ [blind of one eye; &c.]; (Mgh, TA;) or, as some say, having an eye of which the black, or part surrounded by the white, has disappeared in the head. (Mgh.) And عَيْنٌ بَخْقَآءُ and ↓ بَاخِقَةٌ and ↓ بَخِيقٌ and ↓ بَخِيقَةٌ i. q. عَوْرَآءُ [An eye that is blind; &c.]: (K:) see also 1. مَبْخُوقُ العَيْنِ مبخوق العين : see أَبْخَقُ. بخل 1 بَخِلَ بخل خل , (JK, S, Msb, K,) aor. بَخَلَ , inf. n. بَخَلٌ; (JK, Msb, K;) and بَخُلَ, aor. بَخُلَ , inf. n. بُخْلٌ; (Msb, K;) He was, or became, niggardly, tenacious, stingy, penurious, or avaricious: see بُخْلٌ, below. (K, TA.) You say, بَخِلَ بِكَذَا, (S, TA,) and بَخُلَ بِهِ, He was, or became, niggardly, &c., of such a thing. (TA.) And بَخِلَ عَنْهُ [He withheld, with niggardliness, from him]: and بَخِلَ عَلَيْهِ [he was niggardly to him]. (Bd and Jel in xlvii. last verse.) 2 بخّلهُ بخل بخله بخلة خل خلة , (S, K,) inf. n. تَبْخِيلٌ, (K,) He attributed, or imputed, to him بُخْل [or niggardliness, &c.]: (S:) or he accused him thereof: (K:) or he called him بَخِيل [or niggardly, &c.]. (TA.) 4 ابخلهُ ابخله ابخلة He found him to be بَخِيل [or niggardly, &c.]. (S, Msb, K.) بَخْلٌ بخل خل : see what next follows. بُخْلٌ بخل خل and ↓ بَخَلٌ , [both of which are properly inf. ns.,] (JK, S, K,) and ↓ بَخْلٌ , (Ks, S, Msb, K,) which is a simple subst., (Msb,) and ↓ بُخُلٌ (K) and ↓ بَخِلٌ and ↓ بِخْلٌ (TA) and ↓ بُخُولٌ , (K,) of all which, the first is that which commonly obtains, (TA,) are syn., (JK, S,) signifying Niggardliness, tenaciousness, stinginess, penuriousness, or avarice; contr. of كَرَمٌ (K, TA) and جُودٌ; and its definition is the withholding of acquired articles of property from that wherefrom it is not lawful to withhold them: (TA:) or the debarring the asker, or beggar, from what one has that is superabundant: (Msb:) and in the law, the refusal of what is incumbent, or obligatory. (Msb, TA.) بِخْلٌ بخل خل : see what next precedes. بَخَلٌ بخل خل : see بُخْلٌ: ― - and see also بَخِيلٌ. بَخِلٌ بخل خل : see بُخْلٌ. بُخُلٌ بخل خل : see بُخْلٌ. بَخْلَةٌ بخل بخله بخلة خل خلة A single act, or instance, of بُخْل [or niggardliness &c.]. (JK, TA.) بَخَالٌ بخال خال خالي : see what next follows. بَخِيلٌ أخيل بخيل خيل (JK, S, Msb, K) and ↓ بَاخِلٌ (S, Msb, K) Niggardly, tenacious, stingy, penurious, or avaricious; (K;) i. e. ذُو بُخْلٍ; (Msb;) epithets from 1: (S, Msb: *) or one from whom niggardliness is experienced much or often: (TA: [appin explanation of the former:]) and so ↓ بَخَلٌ , in inf. n. used as an epithet [and therefore implying more than the possession of the simple attribute of niggardliness &c., being a kind of personification]; (Abu-l-'Omeythil El-Aarábee, K;) and ↓ بَخَّالٌ (S, K) and ↓ بَخَالٌ (K) and ↓ مُبَخَّلٌ (JK, K) i. e. شَدِيدُ البُخْلِ [very, or vehemently, niggardly &c.]: (S, TA:) pl. of the first, بُخَلَآءُ; (Msb, K;) and of the second, بُخَّلٌ (K) and بُخَّالٌ. (TA.) بُخُولٌ بخول خول : see بُخْلٌ. بَخَّالٌ بخال خال خالي : see بَخِيلٌ. بَاخِلٌ باخل : see بَخِيلٌ. مَبْخَلَةٌ مبخله مبخلة A cause of, or a thing that incites to, بُخْل [or niggardliness &c.]: (K:) a word of the same class as مَجْبَنَةٌ and مَهْلَكَةٌ and مَعْطَشَةٌ and مَفَازَةٌ &c. (TA.) So explained as occurring in the trad., (TA,) الوَلَدُ مَبْخَلَةٌ مَجْبَنَةٌ [Children are a cause of niggardliness and a cause of cowardice]; (S, TA;) because on account of them one loves property, and continuance of life. (S in art. جبن.) مُبَخَّلٌ مبخل : see بَخِيلٌ. بد 1 بَدَّ بد , aor. بَدُ3َ , inf. n. بَدٌّ: see 2. ― - بَدَّ رِجْلَيْهِ He parted his legs, or straddled, (S, M, K,) in the stocks, or otherwise. (M.) ― - بَدَّهُ, (M, K,) aor. and inf. n. as above, (M,) He removed with it, withdrew with it, drew away with it, [or drew it away, from its place,] (M, K,) namely, a thing. (M.) ― - He made him (namely, his companion, M) to retire, or withdraw, far away; and to refrain, forbear, or abstain; (M, K;) عَنِ الشَّىْءِ from the thing. (M.) ― - أَنَا أَبُدُّ بِكَ عَنْ ذٰلِكَ الأَمْرِ I will defend thee from that thing, or event, by repelling it, or averting it, from thee. (M, L.) ― - بُدَّ عَنْ دَبَرِ الدَّابَّةِ It (a felt cloth) was cut, or slit, so as to be clear of the galls, or sores, on the back of the beast. (M, TA.) = بَدَّ, (M,) second pers. بَدِدْتَ, (S, K,) aor. يَبَدُّ, (M,) inf. n. بَدَدٌ, (T, S, M, K,) He (a man) was, or became, wide between the thighs, (ISk, T, S, M, K,) by reason of abundance of flesh: (ISk, S, M:) or wide between the arms; (K;) having the arms far from the sides: (M:) or wide between the shoulder-joints: (M:) or large in make, having one part far from another. (M, K.) ― - Also He (a quadruped, ISk, T, S, or a horse, M) had his fore legs far apart: (ISk, T, S, M:) or he (a horse) had his fore legs far from his sides: (Lth, T:) and he (a camel) had his elbows far from his sides. (T.) = بَدَّ قَتَبَهُ, aor. بَدُ3َ , He furnished his camel's saddle with what are called بِدَادَانِ and بَدِيدَانِ (S.) [See بِدَادٌ] 2 بدّد بدد , inf. n. تَبْدِيدٌ, He separated, disunited, dispersed, or dissipated; (S, M, A, Mgh, L, K;) as also ↓ بَدَّ , aor. بَدُ3َ , inf. n. بَدٌّ: (S, L:) or the latter has this meaning, and the former signifies he separated, disunited, dispersed, or dissipated, much. (Msb.) ― - He (a man) gave his equal share of the expenses for a journey. (IAar, T.) [See also 3.] = He (a man) was, or became, weary, tired, or fatigued: (IAar, T, M, K:) or he drowsed, or slumbered, while sitting, without sleeping. (K.) 3 بادّ القَوْمُ باد القوم , (T, K,) inf. n. مُبَادَّةٌ (M, K) and بِدَادٌ, (T, M, K,) with which the subst. ↓ بَدَادٌ is syn., (M, and mentioned also in a MS. copy of the K, and in the CK, and in the TA, but not as from the K,) as also ↓ بِدَادَةٌ , (TA, as from the K, but not in the CK nor in my MS. copy of the K,) The people, or company of men, contributed what was necessary to be expended (in a journey, T, M, L), each man giving something, and then collected the sum, and expended it among themselves. (T, M, L, K.) In a copy of the K, for يُنْفِقُونَهُ, is erroneously put يُبْقُونَهُ. (TA. [In the CK, يَبْقُونَهُ.]) Accord. to IAar, بِدَادٌ signifies The contributing equally for the purchasing of corn, or food, to eat: and also a people's having money, or property, divided into lots, or portions, and distributed in shares among them: (L:) [and] accord. to the same, the dividing property among a people in shares. (T. [See also 4.]) ― - Also, بادّهُ, (M, A, K,) or بادّهُ فى البَيْعِ, (S,) inf. n. مُبَادَّةٌ, (S, A, K,) or مُبَادَدَة, (TA,) and بِدَادٌ; (S, M, A, K;) and so ↓ بَايَعَهُ بَدَدًا , (S M, K,) or مُبَادَّةً; (A;) He bartered, or exchanged commodities, with him; syn. عَارَضَهُ بِالبَيْعِ, (M, A, * L,) and بَاعَهُ مُعَارَضَهً: (S, K:) from the saying, ٰهٰذَا بِذُّهُ, and بِدُّهُ this is the like of it: ” (L:) from IAar. (M.) ― - [See also بُدٌّ.] 4 ابدّ فِيهِمُ العَطَآء ابد فيهم العطآء , (As, T,) and ابدّ بَيْنَهُمْ العَطَآءَ, (S, M, L, K,) and أَبَدَّهُمْ العَطَآءَ, (M, A, Mgh,) He divided among them the gift, giving to each of them his lot, or share, or portion, (S, M, A, Mgh, L, K,) singly, not giving a portion to be shared by two: (As, T, M, * Mgh, L:) said with respect to food and property and any other thing. (M.) You say, أَبْدَدْتُهُمْ المَالَ وَ الطَّعَامَ I divided among them, in shares, the property and the food. (IAar, T.) [Hence,] أَبِدِّيهِمْ تَمْرَةً تَمْرَةً (T, S, A, Mgh, from a trad.) [Give thou to each of them a date; or] distribute thou among them to each a date: (T:) said by Umm-Selemeh, (T, A, Mgh,) to a slave-girl, when beggars had become numerous. (A.) إِبْدَادٌ in relation to a gift signifies The giving [persons] one by one; and قِرَانٌ, the “ giving two by two. ” (A 'Obeyd, T.) [See also 3.] ― - يُبِدُّهُمْ is used by a poet, referring to a saying, and is explained by IAar as meaning It (the saying) shall be distributed among them (يُفَّرقُ فِيهِمْ); opposed to يَجْمَعُ [i. e. يَجْمَعُهُمْ; which shows that the former means it shall be addressed to them one by one, or separately]. (M, TA. [The author of the former adds I know not, in discourse, أَبْدَدْتُهُ as meaning فَرَّقْتُهُ: ” but this is not what I Aar means.]) ― - أَبِدَّهُمَا نَعْجَتَيْنَ Allot thou to them (namely, two lambs,) two ewes, to each lamb a ewe, to suckle it: said when one ewe is not sufficient for both the lambs. (T, * S.) ― - ابدّ ضَبْعَيْهِ He extended his upper arms, separating them from his sides, in prostrating himself in prayer. (T, A, Mgh, L.) ― - ابدّ يَدَهُ إِلَي الأَرْضِ He extended his arm, or hand, to the ground, or earth, (T, S, Mgh, L,) as one does when he takes up something from it. (L.) ― - ابدّ نَظَرَهُ He prolonged his look. (T, L.) And ابدّهُ بَصَرَهُ (T, A, L) He prolonged his look at him, or it; as one does when he sees a thing that he dislikes. (T, L.) 5 تبدّد بد بدد تبدد It (a thing, S, M, L, and a people, or company of men, T, L) became separated, disunited, dispersed, or dissipated; (T, S, M, L, K;) [as also ↓ بَدْبَدَ , for its inf. n.] بَدْبَدَةٌ likewise signifies the being separated, disunited, &c. (AA, T.) = تبدّدوا شَيْئًا They divided a thing among themselves in lots, shares, or portions, (K,) equally. (TA.) ― - تبدّد صَدْرَ الجَارِيَةِ It (an ornament) occupied the two sides, (A,) or the whole, (K,) of the bosom of the girl. (A, K.) [See an ex. voce جَلِيفً.] 6 تبادّوا أباد بادى تبادوا They removed to a distance, one from another. (Ham p. 823.) ― - They went, or passed, two by two, each one of a pair removing, or withdrawing, with the other, or making the other to retire, or withdraw, far away. (M.) ― - They went forth into the field [of battle], one to another: (A:) or they took their adversaries, or opponents, [with whom to fight,] (T, S, K,) each man his man; as also ↓ لَقُوا بَدَادَهُمْ : (K:) or this latter signifies they met their numbers, to each man a man. (T, S.) 8 ابتدّاهُ بِاالضَّرْبِ ابتداه باالضرب They two took him on both sides of him, (T, S, K,) or came to him on both sides of him, (K,) with beating. (T, S.) ― - السَّبُعَانِ يَبْتَدَّانِ الرَّجُلَ The two wild beasts come upon both sides of the man. (S, A.) ― - الرَّضِيعَانِ يَبْتَدَّانِ أُمَّهُمَا (T, S, A *) The two sucklings suck their mother on either side, one from one breast and the other from the other breast. (T, A, * TA.) You do not say, يَبْتَدُّهَا ابْنُهَا, but يَبْتَدُّهَا ابْنَاهَا. (T, S.) 10 استبدّ أستبد استبد ٱستبد He was, or became, alone; independent of others; (S, M, L, Msb, K; in the first and last expl. by تَفَرَّدَ; and in the others, by اِنْفَرَدَ;) exclusively of others; (L;) without any to share, or participate, with him; or he had none to share, or participate, with him: (Msb:) بِهِ [in it; i. e. he had it, or kept it, to himself, exclusively, with none to share with him in it]: (K:) and بِكَذَا [in such a thing]: (S, L:) and بِرَأْيِهِ [in his opinion; i. e. he followed his own opinion only, with none to agree with him; or he was singular in his opinion]: (M, L:) and بِأَمْرٍ [in a thing, or an affair]: (L, Msb:) and بِأَمْرِهِ [in his affair]; meaning he obtained [absolute] predominance, or control, over his affair, so that people would not hear [or obey] any other. (A.) It is said in a trad., كُنَّا نَرَي أَنَّ لَنَافِىِ هٰذَا الأَمْرِ حَقَّا فَاسْتَبَدْتُمْ عَلَيْنَا [We used to opine that we had a right to act in this affair, and ye have been alone the actors, predominant over us]. (L.) And you say, استبدّ الأَمْرُ بِفُلَانٍ, meaning (tropical:) The thing, or affair, overcame such a one, so that he could not manage it well, or thoroughly. (A.) R. Q. 1 بَدْبَدَ بدبد , inf. n. بَدْبَدَةٌ: see 5. بُدٌ بد as signifying A separating oneself, or an artifice whereby one may avoid a thing or escape from it, (MF,) or an avoiding a thing, (Msb,) is not used but in negative phrases, (Msb, MF,) except by post-classical writers. (MF.) You say, لَا بُدَّ مِنْ كَذَا (T, S, M, &c.) There is no separating oneself from such a thing: (AA, T, S, A, K:) or there is no artifice whereby one may avoid it, or escape from it: (M, K:) or there is no avoiding it: (Msb:) it is absolutely necessary: it is not possible to separate oneself from it, nor is there anything that can serve in its stead. (TA.) And مَا لَكَ مِنْهُ بُدٌّ [Thou hast not any means, or way, of separating thyself from it, or avoiding it]. (M, L.) And لَيْسَ لِهٰذَا الأَمْرِ بُدٌّ There is no artifice for this affair. (T.) [It is also said, with reference to the first of these phrases, that] بُدٌّ signifies Amplitude; from أَبَدُّ meaning “ wide between the legs. ” (Ham p. 348.) = Also, (M, K,) and ↓ بِدٌّ (M) and ↓ بِدَادٌ (IAar, T, M, K) and ↓ بُدَادٌ , (K, TA,) or ↓ بَدَادٌ , (CK,) and ↓ بُدَّةٌ , (IAar, T, M, K,) or ↓ بِدَّةٌ , (S, A, IAth, and mentioned also in a copy of the K,) but J has been charged with error in writing it thus, (K,) by Sgh, (TA,) A lot, share, portion, or set portion; (T, S, M, A, IAth, K;) of anything: (M, K:) [or] the last signifies a piece, or portion, separated, disunited, or dispersed: (Ham p. 823:) the pl. of بِدَادٌ is بُدُدٌ; and of بُدَدٌ بُدَّةٌ; (IAar, T, M;) and of بِدَدٌ بِدَّةٌ. (IAth, and Ham p. 823.) ― - Also the first, A substitute; a thing given, or received, or put, or done, instead of, in the place of, or in exchange for, another thing; a compensation; syn. عِوَضٌ: (S, L, TA:) it is said to have this signification. (S.) [In the copies of the K, البَعُوضُ is put in the place of العِوَضُ: but this is said in the TA to be a mistake.] = بُدٌّ is also an arabicized word, from بُتْ, (T, S, M, K, [in a copy of the M, بُتّ,]) which is Persian; (T, S;) meaning An idol; (IDrd, S, M, K;) pl. بَدَدَةٌ (S, K) and أَبْدَادٌ: (K:) and (or accord. to some, TA) the house of an idol: (K:) or a house in which are idols and images or pictures. (M.) بِدٌّ بد : see بُدٌّ. ― - Also, and ↓ بَدِيدٌ (T, K) and ↓ بَدِيدَةٌ , (K,) A like; a fellow; an equal. (T, K.) You say, هُوَ بِدُّهُ and ↓ بَدِيدُهُ He, or it, is the like, &c., of him, or it. (T.) And هُمَ بِدَّانِ They two are likes, or fellows, or equals. (TA.) And فَتُكَلِّمَنِى ↓ مَا أَنْتَ لِى بِبَدِيدٍ Thou art not my like, or fellow, or equal, that thou shouldst speak to me. (TA.) بَدَّةٌ بد بده بدة : see بَدَدٌ. بُدَّةٌ بد بده بدة : see بُدٌّ. = Also A distance; a space; an interval; an extent, or an extreme extent; a long space, or any space, of time. (M, K, * TA.) So in the saying, بَيْنِى وَ بَيْنَكَ بُدَّةٌ [Between me and thee is a distance, &c.]. (M, TA.) بِدَّةٌ بد بده بدة : see بُدٌّ, and بِدَادِ: = and see also بَدَدٌ. بَدَدَ بدد and بَدَدًا: see بَدَادِ, in three places: = and see also 3. = مَا لَكَ بِهِ بَدَدٌ and ↓ بَدَّةٌ and ↓ بِدَّةٌ Thou hast not power, or ability, to do it, or to bear it, or to cope with him. (S, M, K.) جَآءَتِ الخَيْلُ بَدَادِ جآءت الخيل بداد ; (T, S;) in which بداد is indecl., with kesr for its termination because it deviates from its original form, i. e., the inf. n. بَدَدٌ; and it is indecl. because it deviates from its original form and is of the fem. gender and has the quality of an epithet; for two of these causes render it imperfectly decl., and the three render it indecl.; (S;) or بَدَادِ بَدَادِ, and بَدَادَ بَدَادَ, (Lh, M, K,) the last indecl. with fet-h for its termination, (TA,) and ↓ بَدَدَ بَدَدَ , (Lh, M, K,) also indecl., with fet-h, (TA,) and composed in the same manner as خَمْسَةَ عَشَرَ, (Lh, M, TA,) and ↓ بَدَدًا بَدَدًا ; (Lh, M, K;) all of these indecl. except the last, and each virtually in the accus. case as a denotative of state, except the last, (MF,) which is literally in the accus. case, as an inf. n.; (M, MF;) The horses, or horsemen, came in a state of dispersion: (T, S, M, K:) or one by one; or one after another. (T, L.) And تَفّرَّقَ القَوْمُ بَدَاد The people, or company of men, became separated, in a state of dispersion. (S.) And ذَهَبَ القَوْمُ بَدَادِ بَدادِ The people, or company of men, went away [in a state of dispersion; or] one by one; or one after another. (T, L.) [See also أَبَادِيد.] It is said in a form of prayer, اَللٰهُمَّ أَحْصِهِمْ عَدَدًا ↓ اقْتُلْهُمْ بَدَدًا [O God, slay them one by one, and reckon them by number]: (M:) or أَحْصِهِمْ عَدَدًا وَ الْعَنْهُمْ بِدَدًا, or, accord. to one recital, وَاقْتُلْهُمْ بِدَدًا, pl. of ↓ بِدَّةٌ , the meaning being [reckon them by number, and] curse them, or slay them, with a cursing, or slaughter, distributed among them by shares. (Mgh.) ― - يَا قَوْمِ بَدَادِ بَدَادِ means O my people, take each one of you his adversary, or opponent [with whom to fight]. (As, T, S, K. *) Here بداد is indecl., with kesr for its termination, because it is an imperative verbal noun, and the imperative is alike uninfluenced with respect to its termination by any governing word; and it is said to be with kesr because two quiescent letters would otherwise occur together, [and] because it occupies the place of an imperative verb [which in like manner is terminated with kesr when it is necessary to prevent the occurrence of two quiescent letters together]. (S.) ― - With the article, you say, البَدَادُ, (As, T,) which signifies The going forth to encounter another in fight, or to single combat; as in the saying, لَوْ كَانَ البَدَادُ لَمَا أَطَاقُونَا Had we gone forth to encounter them in fight, (As, T, S, K,) man to man, [they had not been able to cope with us;] (As, T;) or man by man. (S, K.) You say also, لَقُوا بَدَادَهُمْ, explained above: see 6. = See also بُدٌّ. = And see 3. بُدَادٌ بداد دايد : see بُدٌّ. بِدَادٌ بداد دايد : see بُدٌّ. = Also A stuffed lining put beneath a [camel's saddle of the kind called] قَتَب, to defend the animal's back from being hurt thereby: there is one such on each side: (T:) or, of a horse's saddle, and of a قَتَب, (S, M, K,) the stuffed thing, or pad, that is placed beneath, in order that it may not gall the animal's back; (M, K;) as also ↓ بَدِيدٌ : (K:) or the بِدَادَانِ and ↓ بَدِيدَانِ are two bags (خَرِيطَتَانِ), which are stuffed, and placed under the curved pieces of wood, in order that the wood may not gall the animal's back; derived from بَدَّ رِجْلَيْهِ “ he parted his legs: ” (S:) [see also بَدِيدٌ:] or the بِدَادَانِ of a قَتَب are two things like provender-bags, 'which are stuffed, and bound with strings, or cords, to the pieces of wood called the ظَلِفَات and أَحْنَآء: (T:) or they are, to the قَتَب, like the كَرّ to the رَحْل, except that they do not appear before the ظَلِفَة, being only within [it]: (M:) [see also حِدْجٌ:] pl. [of pauc.] أَبِدَّةٌ (T, S) and [of mult.] بَدَائِدُ. (S.) ― - Also A piece of felt cloth, that is bound upon a beast which has a galled, or sore, back, (L, K,) cut, or slit, so as to be clear of the galls, or sores. (L.) بَدِيدٌ بديد : see بِدٌّ, in three places. = Also A saddlebag; syn. خُرْجٌ: (K:) [and] بَدِيدَانِ a pair of saddle-bags; syn. خُرْجَانِ. (S.) ― - See also بِدَادٌ, in two places. = Also A wide [desert such as is termed] مَفَازَة: (S, K:) or فَلَاةٌ بَدِيدٌ [a desert, or waterless desert,] in which is no one. (T, L. [In a copy of the former written بَدْ بَدٌ.]) بِدَادَةٌ بداده بدادة دادة : see 3. بَدِيدَةٌ بديده بديدة : see بِدٌّ. بَادٌّ إِد بإِد باد بادي The inner side of the thigh: (M, A, K:) or the part of the horseman's thigh that is next the saddle: (T, M, A, L:) or the part between the legs: (M, L:) the inner sides of the two thighs are called the بَادَّانِ, (S,) because the saddle separates them; (IAar, M;) and if so, بَادٌّ is of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ; or it may be a possessive epithet [meaning ذُو بَدٍّ]. (M, L.) You say, هُوَ حَسَنُ البَادِّ عَلَى السَّرجِ, meaning He is a good rider upon the saddle. (A.) ― - Also the part of a horse's back upon which the thigh of the rider presses. (Kt, T, L.) أَبَدٌّ A man wide between the thighs, (ISk, S, M, K,) by reason of abundance of flesh: (ISk, S, M:) or wide between the arms; (K;) having the arms far from the sides: (M:) or wide between the shoulder-joints: (M:) or (so in the K; but accord. to the S, “and”) large in make, (T, S, M, K,) having one part far from another: (M, K:) and wide in the breast: (Aboo-Málik, T:) fem. بَدَّآءُ: (S:) which also signifies a woman (M, L) large in the إِسْكَتَانِ [or labia majora of the vulva], (M, L, K,) having their edges far apart: (M, L:) or having much flesh in the thighs. (T, L.) الأَبَدٌّ is used to signify The weaver, (T, M, K,) because of the distance between his thighs. (M.) The following saying, (K,) quoted by J, from the rájiz Aboo-Nukheyleh Es-Saadee أَلَدُّ يَمْشِى مِشَيَةَ الأَبَدِّ ” is incorrect, and should be thus بَدَّآءُ تَمْشِى مِشْيَةَ الأَبَدِّ [A woman of large make, walking in the manner of the man of large make; or a woman wide between the thighs, &c.]; (K;) for it is descriptive of a woman, as IB and Aboo-Sahl El-Harawee have observed before the author of the K. (TA.) ― - Also A horse [or any quadruped (see بَدَّ）] having the fore legs far apart: (M, K:) or having the fore legs far from the sides: (TA:) or wide between the legs: (Ham p. 348:) and a camel having the elbows far from the sides: (TA:) and the fem. بَدَّآءُ, a cow having her fore legs far apart. (S.) [Hence,] الأَبَدُّ الزَّنِيمُ [in the CK الرَّثِيمُ] The lion; (M, K;) the former epithet being applied to him because his fore legs are far apart, and the latter because he is [often] alone. (M.) ― - كَتِفٌ بَدَّآءُ A broad shoulder-blade, the sides of which are distant, one from another. (M, L.) طَيْرٌ أَبَادِيدُ , (Fr, S, K,) and ↓ تَبَادِيدُ , (K, TA,) [in the CK نَبادِيدُ,] erroneously written by J ↓ يَبَادِيدُ , (K,) [but see what follows; like أَنَادِيدُ and يَنَادِيدُ;] Birds in a state of dispersion. (S, K.) In the following verse of 'Otárid Ibn-Kurrán, quoted by J كَأَنَّمَا أَهُلُ حَجْرٍ يَنْظُرُونَ مَتَى يَرَوْنَنِى خَارِجًا طَيْرٌ يَبَادِيدُ [As though the people of Hajr, watching when they should see me going forth, were birds in a state of dispersion], (K,) thus related also by Yaakoob, and thus in the handwriting of Az, (TA,) the last two words should be طَيْرُ اليَنَادِيدِ, the latter with ن, and governed by the former in the gen. case, the rhyme being with kesr: (K:) so says Aboo-Sahl El-Harawee. (TA.) ― - ذَهَبُوا أَبَادِيدُ, (M, K,) and ↓ تَبَادِيدُ , (K,) or ↓ يَبَادِيدُ , (as in the T, from Fr, and in the M and L, and in some copies of the K, [but see above,]) [as also أَنَادِيدُ, and يَنَادِيدُ, or تَنَادِيدُ,] They went away in a state of dispersion. (M, L, K.) تَبَادِيدُ تباديد : see أَبَادِيدُ, in two places. مُبِدٌّ مبد مبدي [act. part. n. of 4, q. v.]. The following words of 'Omar Ibn-Abee-Rabee'ah أَمُبِدٌّ سُؤَالَكَ العَالَمِينَ ” are said to signify Dost thou distribute thy petition among mankind one by one, so as to include them universally? or dost thou constrain them by thy petition? from the saying, مَا لَكَ مِنْهُ بُدٌّ [“ thou hast no means, ” or “ way, ” “ of separating thyself from it, ” or “ avoiding it ”]. (M, L.) شَمْلٌ مُبَدَّدٌ [A united state of affairs]. become disunited [or discomposed or disorganized]. (S, L.) اِمْرَأَةٌ مُتَبَدِّدَةٌ An emaciated woman, [as though] having one part far from another. (M, L.) يَبَادِيدُ يباديد : see أَبَادِيدُ, in two places. بدأ 1 بَدَأَ بِهِ , (T, S, M, &c.,) aor. بَدَاَ , (Mgh, K,) inf. n. بَدْءٌ, (T, S, M, Msb,) i. q. به ↓ ابتدأ ; (S, Msb, K;) [He began with it;] he made it to have precedence, or to be first; gave precedence to it; syn. قَدَّمَهُ: (Mgh, Msb:) in the dial. of the Ansár, بَدِئَ به is used in this sense of قدّمه; (M;) or بَدِىَ به [without ']; (IKtt, TA; [see بَدةءٌ;]) [and بَدَى به; see art. بدى;] and به ↓ ابدأ signifies the same. (Msb.) [So in the Kur xii. 76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother. And بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ; whence, in the Kur ix. 13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ And they, it was, began with you the first time; i. e., as Bd says, by acting with hostility, and fighting.] You say also, بَدَّا ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA in art. عود.) And بَدَأَ فِىِ الأَمْرِ [He began, or made a beginning, in the affair.] (M.) ― - بَدَأَ also signifies It (a thing) began; began to be; originated; or came into existence. (Msb.) [See also 5.] = بَدَأَ الشَّيْءَ, (S, M, K,) aor. and inf. n. as above, (M,) [He began the thing; commenced it; set about it; as also ↓ ابتدأهُ : accord. to the Mgh, the latter has this meaning, or, agreeably with the authority of the M and K, the meaning which here next follows:] he did the thing first, for the first time, by way of beginning, or originally; (S, M, K;) as also ↓ ابدأهُ and ↓ ابتدأهُ ; (M, K;) i. e., not after the example of anything preceding. (TA. [But this addition seems rather to belong to another explanation to be mentioned below.]) One does not say, زَيْدًا ↓ ابتدأ nor بَدَأَهُ, because these two verbs [signifying as last explained above] do not have for their objects corporeal things. (Mgh.) [El-Mutanakhkhil El-Hudhalee uses the phrase سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ I will begin with them (meaning his guests) by sporting and jesting; like the phrase in the Kur ix. 13 cited above: but different from these is the saying in the Kur xxxii. 6, وَبَدَأَ خَلْقِ الْإِنْسَانِ مِنْ طِينٍ And He began the creation of man from clay.] The saying, ↓ فَإِنْ كَانَ السَّبُعُ ابْتَدَأَهُ means ابتدأ أَخْذَهُ أَوْ عَضَّهُ [But if the beast, or bird, of prey has begun the seizing of him, or the biting of him]; the noun that is prefixed [to the pronoun] being suppressed. (Mgh.) You say also, كَانَ ذٰلِكَ فِى الأَمْرِ ↓ ابْتِدَآءِ That was in the beginning, or first, of the affair. (Msb.) [See also بَدْءٌ, below.] ― - He originated the thing; brought it into being or existence; made it, or produced it, for the first time, it not having been before; (Mgh;) [and] so ↓ ابدأهُ , said [of God, and] of a man, as the agent; (Msb;) and ↓ ابتدأهُ . (Mgh in art. بدع.) [Hence,] بَدَأَ اللّٰهُ الخَلْقَ, and ↓ أَبْدَأَهُمْ , God created, or brought into existence, mankind, or the created beings: (M, Msb, K:) both signify the same. (S.) البَاطِلُ وَمَا يُعِيدُ ↓ مَا يُبْدِئُ [in the Kur xxxiv. 48, means What doth that which is false, or the Devil, originate, or produce in the first instance? and what doth it, or he, reproduce after it hath perished?]: Zj says that مَا, here, is in the place of an accus., meaning in each Instance أَىَّ شَىْءٍ: or it may be a negative; and الباطل here is Iblees; i. e., Iblees createth not, nor raiseth to life after death. (M.) You say also, وَمَا يُعِيدُ ↓ مَا يُبْدِئُ , meaning وَلَا ↓ مَا يَتَكَلَّمُ عَائِدَةٍ, (S, K,) i. e. He does not say anything for the first time, nor anything for the second time; or anything original, nor anything in the way of repetition; الكَلَامِ ↓ بَادِئَةُ signifying what is said for the first time; and عَائِدَةُ الكَلَامِ, what is said for the second time, afterwards: (TA:) or he says not anything: (A in art. عود:) and he has no art, artifice, or cunning. (IAar, TA in art. عود; and A in the present art.) ― - بَدَأَ البِئْرَ He dug the well [for the first time: see بَدِىْءٌ]. (Msb.) = بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ, (T,) or مِنْ أَرْضِهِ, (K,) He went forth from a land to a land, or from his land; as also ↓ ابدأ . (T, K.) = بُدِئَ, (inf. n. as above, S, M, K,) He (a man, S, M) had the small-pox: (AZ, As, T, S, M, K:) or the حَصْبَة [i. e. measles, or spotted fever]: (S, M, K:) or, as AZ says, and the حصبة: (T:) or, as Lh says, there came forth upon him pustules resembling the small-pox: but he adds, some say, the small-pox itself: (M:) the epithet applied to a person affected therewith is ↓ مَبْدُوْءٌ . (AZ, As, Lh, T, S, M.) ― - Also He fell sick. (IAth, TA.) In a trad. of ' Áïsheh occur the words, فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ اللّٰهِ [meaning In the day in which the Apostle of God fell sick]: and IAth says, مَتَى بُدِئَ فُلَانٌ meaning When did such a one fall sick? is a phrase used in inquiring respecting the living [who has been attacked by illness] and respecting the dead. (TA.) 4 ابدأ : see 1, in seven places. ― - Also He did a new thing; a thing unknown before; or a strange, or wonderful, thing. (S, * TA.) ― - And He voided excrement, or ordure; or broke wind; syn. نَجَا; [as also أَبْدَى;] said of a man. (M.) ― - And He put forth his second teeth; said of a child; (M;) and of a colt. (TA voce أَحْفَرَ, q. v.) 5 تبدّأ He, or it, began, or made a beginning. (KL.) [See also 1. Golius mentions, but without giving the authority, and without the vowel-signs, the saying, هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ; but writing the last word تبديت, stating only that it is in the passive form; as meaning Relate thou the story, or history, from the beginning.] 8 إِبْتَدَاَ see 1, in seven places. ― - ابتدأهُ بِوَعْدٍ He made him a promise in anticipation; without his asking it of him. (M in art. انف.) بَدءٌ بدء inf.n. of 1; (T, S, M, Msb;) [The act of beginning;] or the doing a thing first. (M.) You say, لَكَ البَدْءُ, (M, K,) and ↓ البُدْءُ , (As, TA,) and ↓ البَدْأَةُ , (S, M, Msb, K,) and ↓ البُدْأَةُ , (S, M, K,) and ↓ البِدْأَةُ , (L,) and ↓ البَدَآءَةُ , (M, K,) and ↓ البُدَآءَةُ , (S, M, K,) and البُدَاهَةُ, with ه substituted for ', (M, Mtr,) and ↓ البِدَآءَةُ , (Mtr, TA,) and, accord. to IKtt, البِدَايَةُ, but see what follows, (TA,) and ↓ البَدِئَةُ , (M, K,) and ↓ البُدَّآءَةُ , (AZ, TA,) It is for thee to begin, (S, M, Msb, K,) before any other, in shooting or casting, &c.: (S:) as to البِدَايَةُ, mentioned above, accord. to Mtr [and Fei], (TA,) it is a vulgar word, (Mgh, Msb, TA,) as IB and several others have stated, (Msb, TA, *) a corruption of ↓ البِدَآءَةُ , (Mgh, Msb,) signifying the first; as also ↓ البُدَآءَةُ ; and ↓ البَدْأَةُ : (Msb:) but IKtt says that it is a word of the dial. of the Ansár; بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ signifying قَدَّمْتُهُ: [see 1:] and he cites the following verse of Ibn-Rawáhah: “ وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَا بِاسْمِ الْإِلَاهِ وَ بِهِ بَدِينَا [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]: see art. بدى. (TA. [This verse is also cited in the S in art. بدو, where, in one copy I find it as above; in another, with بَدَيْنَا instead of بَدِيْنَا.]) And you say, فَعَلَهُ عَوْذَا وَبَدْءًا, (T, S,) and عَوْدَهُ عَلَي بَدْئِهِ, (M,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ , (S, M,) [He did it returning and beginning again; or returning to his beginning; i. e. he did it again from the beginning; he recommenced it: or you say this] meaning like as is meant by the saying next following. (TA.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (S, K,) and عَوْدًا عَلَى بَدْءٍ, in both of which [and in the last following] the verb may be trans., and the noun following therefore in the accus. case, (TA,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ , [in both of which, if correct, the verb must be intrans.,] and عَوْدًا وَبَدْءًا, [as though meaning عَائِدًا وَبَادِئًا, used as a phrase denotative of state,] (K,) [but in this last, and the two next preceding, accord. to the TA, the verb should be فَعَلَهُ, as in the next preceding sentence, instead of رَجَعَ, and this is confirmed by what is said in the K in art. عود,] He returned in the way whence he had come: (S, K:) [accord. to the TA, the literal meaning of the first and second may be he made his returning to revert to his beginning, and he made a returning to revert to a beginning:] or the meaning of the first, (Sb, TA in art. عود, and K in that art.,) and of the second, (K in that art.,) is, he returned without stopping after he had gone away: (Sb, K:) and sometimes it signifies the stopping in one's coming and then returning: (Sb:) [and it returned to its first state; it recommenced:] and you say, رَجَعْتُ عَوْدِى عَلَى بَدْئِى, meaning I returned like as I had come. (Sb ubi suprà.) ― - Also First, or former; preceding all others, or preceding another; as also ↓ البَدْءُ بَدِىْءٌ ; and البَدِىءُ being syn. with الأَوَّلُ. (S, K.) Hence the saying, اِفْعَلْهُ بَادِى بَدْءٍ, and ↓ بَادِى بَدِىْءٍ , meaning Do thou it the first thing, or the first of everything; [accord. to different copies of the S;] the ى in بادى being quiescent, in the place of the accus. case, accord. to usage; and sometimes they omit the [altogether], on account of frequent use [of the phrase], as will be stated in art. بدو, (S in the present art.,) saying بَادِى بَدٍ, and بَادِىبَدِى (S in art. بدو.) You say also, اِفْعَلْهُ بَدْءًا, and أَوَّلَ بَدْءٍ, (Th, M, K,) and بَدْءَ بَدْءٍ, (CK,) and بَدَا بَدْءٍ, (M, K,) and بَدْءٍ ↓ بَادِئَ , (A'Obeyd, T, S, M, K,) and بَادِىَ بَدٍ, (K,) and بَادِىْ بَدًا, (M, K, [in the CK بَادِىْ بَدٍ,]) and بَادِىْ بَدًا, (M,) and بَدِىْءٍ ↓ بَادَئَ , (K,) and بَادِىْ بَدَا, (M, K,) and ↓ بَدِىْءٍ ↓ بَادِئَ , (A'Obeyd, T, S, M, CK,) and بَدِىٍّ ↓ بَادِئَ , which is anomalous, (M,) or بَادِىَ بَدِّىِ, (K,) and بَادِىْ بَدِيٍّ, (Fr, A'Obeyd, T, S, M,) and ↓ بَدِئٍ ↓ بَادِئَ , (S, CK,) or ↓ بَادِىَ بَدِئٍ , (K, TA,) and بَادِىْ ↓ بَدْأَةَ , (M, K, TA,) the former word being the act. part. n. of بَدِىَ, which is of the dial. of the Ansár, as mentioned above, and the latter being indecl., with fet-h for its termination, (TA, [in the CK the latter word is written بَدْءَة,]) and بَدْءٍ ↓ بَدْأَةَ , (CK,) and ↓ بَدْأَةَ بَدْأَةَ , (M, K,) and ↓ بَدِىْءٍ ↓ بَدْأَةَ , (S,) and بَدْءٍ ↓ بَدِىْءَ , (S, CK,) and بَدْءَ ذِى بَدْءٍ, (Fr, T,) and ذِى بَدْءٍ ↓ بَدْأَةَ , (Fr, T, S, K,) and ↓ بَدْأَةَ ذِى بَدْأَةٍ , and ↓ ذِى بَدِىْءٍ ↓ بَدْأَةَ , (S, K,) and ↓ ذِي بَدَآءَةَ ↓ بَدَأَةَ , (K, TA,) not بداءة [as in the CK], (TA,) and ↓ بَدِىْءَ ذِى بَدِىْءٍ , (S, K, TA, [in the CK the last word is written بَدْءٍ,]) and ↓ ذِى بَدِىْءٍ ↓ بَدَآءَةِ , (K,) meaning Do thou it the first thing; (Fr, T, K;) so in a correct copy [of the K, and so I find in a MS. copy of the K and in the CK]: accord. to another copy, the first of everything: (TA:) or the first of first; (S;) thus in the L: (TA:) the words here put in the accus. case [literally or virtually] are so put [in some instances] as adverbial nouns; or, accord. to MF, they may be [in some instances] denotatives of state, with respect to the agent; the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا, i. e. مُبْتَدِئَا بِهِ [lit. do thou it in the state of thy being beginning it]. (TA.) [In like manner,] you also say, بَدْءَ الرَّأْىِ, and [more commonly] الرَّأْىِ ↓ بَادِئَ , At first thought; or on the first opinion: (Lh, M:) [بَدْءُ الرَّأْىِ and] الرَّأْىِ ↓ بَادِئُ signifying the first, and beginning, of the idea, thought, opinion, or judgment; or what is perceived before considering well or thoroughly: (M:) [and بَدْءٌ alone signifying a first idea, thought, opinion, or judgment; as is implied in the A, voce صَيُّورٌ, q. v.:] hence, الرَّأْيِ ↓ فَعَلَهُ فِى بَادِئِ [He did it at first thought, &c.]: (M:) and الرَّأْىِ تُرِيدُ ↓ أَنْتَ بَادِئَ ظُلْمَنَا, and الرأى ↓ مُبْتَدَأَ , i.e. Thou at first thought, &c., desirest to wrong us: and one says also, بَادِىَ الرأى, without; meaning on the occasion of what appeared of opinion; i. e. at the first of what appeared thereof; [or at the first opinion's presenting itself;;] in which case, the phrase does not belong to this art. [but to art. بدو]: it occurs in the Kur xi. 29: (M:) AA alone there read بَادِئَ, with; all the other readers pronounced it without ' (TA.) ― - Also A chief, or lord, (S, M, Msb, K,) who occupies the first place in chieftainship or lordship: (S:) or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted: (M:) or it signifies also an intelligent youth or young man: (K:) pl. بُدُوْءٌ. (M.) A poet (namely, Ows Ibn-Maghrà Es-Saadee, TA) says ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُ وَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]. (S.) ― - Also, and ↓ بَدْأَةٌ , A share, or portion, of a slaughtered camel: (S, K:) or the best share or portion thereof: (T:) or the former word has the latter signification; and the latter word, the former signification: and the former signifies also a bone with the meat, or flesh, that is on it: (M:) and a joint; syn. مَفْصِلٌ; (AA, T, M;) and so بَدًا q.v.: (AA, T:) the pl. [of pauc.] of بَدْءٌ is أَبْدَآءٌ (S, M, K) and [of mult.] بُدُوْءٌ; (S, K;) the former of which is the more common: (TA:) or this is pl. of بَدًا. (AA, T.) The shares abovementioned [as commonly divided for the game called المَيْسِر q. v.] are ten; namely, the two haunches, the two thighs properly so called, the two thighs commonly so called (i. e. the tibiæ), the two shoulders, and the two arms; which last are the worst, because of the many veins [therein]. (TA.) ― - See also بَدِىْءٌ. بُدءٌ بدء : see بَدْءٌ; second sentence. بَدِئٌ : see بَادِئَ بَدِئٍ, or بَادِىَ بَدِئٍ, voce بَدءٌ. بَدْأَةٌ : see بَدْءٌ, in thirteen places. ― - Also The beginning, or outward course, of a military expedition; opposed to رَجْعَةٌ, meaning the returning, or homeward course, thereof: occurring in a trad., in which it is said that the Prophet gave, in the case of the former, a fourth [of the spoil], and in the case of the latter, a third; i.e., when a troop went forth from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil that they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did so in returning, they were to have a third of all the spoil that they took, because of the greater difficulty and danger attending this case. (T, Mgh.) ― - كَانَ ذٰلِكَ فِى بَدْأَتِنَا, and ↓ بُدْأَتِنَا , and ↓ بِدْأَتِنَا , (K,) and ↓ بَدَآءَتِنَا , (Lh, M, TA,) and ↓ بُدَآءَتِنَا , and ↓ بِدَآءَتِنَا , (TA,) and ↓ بَدَأَتِنَا , (Lh, M, K,) but [ISd says,] I know not how that is, (M,) and ↓ مُبْدَئِنَا , and ↓ مُبْدَئِنَا , (K,) and ↓ مَبْدَأَتِنَا , (Lh, M, and so in some copies of the K,) or مَبْدَاتِنَا, (so in other copies of the K,) thus in the بَاهِر of Ibn-'Odeys [in the CK Ibn-'Adebbes], (K,) which is said to indicate that we should hesitate respecting them [before admitting them to be of classical authority], are phrases meaning That was in the first of our state, and in our adolescence. (TA.) = Also, (so in a copy of the M, there written بَدْأَة,) or ↓ بُدْأَةٌ , with damm, (K,) A certain plant; (M;) a black thing, resembling a truffle (كَمْء), of which no use is made: so says AHn. (M.) بُدْأَةٌ : see بَدْءٌ; second sentence: and see بَدْأَةٌ, in two places. بِدْأَةٌ : see بَدْءٌ; second sentence: and see بَدْأَةٌ بَدَأَةٌ : see بَدْأَةٌ. بَدَآءٌ بدآء , with medd; [Excrement from the anus; as also بَدَّا;] a subst. from أَبْدَأَ, as meaning نَجَا. (M.) بَدِىْءٌ بدىء بديء بدئ : see بَدْءٌ, as signifying First, or former; in eight places. ― - Also, applied to a thing, or an affair, i. q بَدِيعٌ, (S, and so in a copy of the K,) or مُبْدَعٌ: (so in other copies of the K:) [thus it signifies] Originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the similitude of any former thing: (TA:) and created: (M, K:) and wonderful: (M, Msb, TA:) and strange, or extraordinary, as not being after the similitude of any former thing. (TA.) ― - [Hence, as is implied in the Mgh,] بِئْرٌ بَدِىْءٌ A well newly dug; (T, Mgh, Msb;) i. q. بَدِيعٌ; (M;) or dug since the era of ElIslám (S, K;) not ancient; (S, Mgh, Msb;) as also ↓ بَدْءٌ : (S:) the former epithet [in this sense] is generally pronounced [بَدِىٌّ] without ': (T:) the well thus called is one dug in a waste land that has no owner: (TA:) AO says, (TA,) this epithet, and بَدِيع, are applied to a well when thou hast dug it; but if thou findest it to have been dug before thee, it is termed خَفِيَّة; and thus the well of Zemzem is termed خفيّة, because it was Ismá'eel's, and was filled up or covered over [after his time]: (T, TA:) the term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known: (TA:) it is said in a trad., that the حَرِيم of a well such as is termed بدىء [i. e. the space surrounding it and belonging to it] is five-and-twenty cubits: (T, S: [but see حَرِيمٌ:]) the pl. is بُدُوْءٌ: (M:) and AO says that بُودَانٌ is pl. of بَدِىْءٌ applied to a well, and is syn. with قُلْبَانٌ [a pl. of قَلِيبٌ which I have not found elsewhere] and رَكَايَا, being formed by transposition of letters from بُدْيَانٌ [which is for بُدْآنٌ, as بَدِىٌّ is for بَدِىْءٌ; the د and ى being transposed, the word becomes بُيْدَانٌ, and this, by a rule of permutation, becomes بُودَانٌ]. (TA.) بَدَآءَةٌ بدآءه بدآءة : see بَدْءٌ, in three places: and see بَدْأَةٌ: and بَدِئَةٌ, in two places. بُدَآءَةٌ بدآءه بدآءة : see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَْةٌ. بِدَآءَةٌ بدآءه بدآءة : see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَةٌ. بَدِيْئَةٌ : see بَدْءٌ; second sentence. ― - Also, (M, K,) and ↓ بَدَآءَةٌ , (K,) or ↓ بُدَآءَةٌ , (M,) i. q. بَدِيهَةٌ, (K,) and بَدَاهَةٌ, (TA,) or بُدَاهَةٌ, i. e. The first occurrence of a thing, that happens to one unexpectedly: (M:) [or the first of anything: and an occurrence thereof by which one is taken unawares: accord. to explanations in the K in art. بده:] pl. of the first, بَدَايَا. (TA.) ― - [And all app. signify The faculty of extemporizing; like بَدِيهَةٌ (q. v.) &c.] You say, جَيِّدَةٍ ↓ فُلَانٌ ذُو بَدَآءَةٍ , i. e. بَدِيهَةٍ حَسَنَةٍ, [meaning] Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA.) بُدَّآءَةٌ بدآءه بدآءة : see بَدْءٌ; second sentence. بَادِئٌ [act. part. n. of 1]: see بَدْءٌ, in nine places. بَادِئَةٌ : see 1, in two places. مَبْدَأٌ [originally noun of place and of time from 1; A place, and a time, of beginning, &c. ― - ] See بَدْأَةٌ. ― - [Also A principle, or first rule, of a science &c.: pl. مَبَادِئُ. ― - And The primary import of a word; opposed in this sense to غَايَةٌ.] مُبْدَأٌ : see بَدْأَةٌ. المُبْدِئُ , applied to God, The Creator, or Originator, of the things [that exist], who hath produced them at the beginning, not after the similitude of anything pre-existing. (Nh.) And المُبْدِئُ المُعِيدُ, so applied, He who createth mankind, and who returneth them after life to death in the present world and after death to life on the day of resurrection. (TA in art. عود.) ― - مُبْدِئُ مُعِيدٌ A man who has gone on warring, or warring and plundering, expeditions, time after time, and is experienced in affairs: (A 'Obeyd, and K in art. عود:) and a horse upon which the owner has gone time after time on warring, or warring and plundering, expeditions; (TA in that art.;) or well trained and exercised, (K and TA in that art.) so as to be obedient to his rider. (TA in that art.) ― - [For other significations of مُبْدِئٌ, see its verb (4); and see أَحْفَرَ.] مَبْدَأَةٌ : see بَدْأَةٌ مَبْدُوْءٌ مبد مبدوء [pass. part. n. of 1; Begun, &c. = ] See بُدِئَ. مُبْتَدَأٌ : see بَدْءٌ. ― - [In grammar, as correlative of خَبَرٌ, An inchoative.] بدر 1 بَدَرَ بدر در , aor. بَدُرَ , inf. n. بَدْرٌ, It (the moon) became full. (Msb.) ― - (tropical:) He (a boy) became full-grown and round; implying comparison to the full moon. (TA.) ― - (assumed tropical:) It (fruit) attained to maturity. (TA, from a trad.) [See also 4.] ― - It rose like the full moon. (Er Rághib.) = See also 3, in six places. ― - بَدَرَتْ مِنْهُ بَوَادِرُ غضَبٍ: and بَدَرَت بَوَادِرُ الخَيْلِ: see بَادِرَةٌ. ― - بَدَرَتِ الإِبِلَ She (a camel) brought forth at an earlier period of the year than the other camels. (TA.) [See بَدْرِيَّةٌ, voce بَدْرِىٌّ.] ― - خَرَجْتُ أَبْدُرُ (tropical:) I went forth to make water. (A.) 3 بادرهُ بادر بادره بادرة , inf. n. مُبَادَرَةٌ and بِدَارٌ; and ↓ ابتدرهُ ; He hastened, or made haste, or strove to be first or beforehand, in doing [or attaining or obtaining] it; (M, K, TA, TK;) namely, a thing: (M:) and غَيْرُهُ إِلَيْهِ ↓ بَدَرَ , (M, K,) aor. بَدُرَ ; and بادرهُ اليه; (M;) He hastened with another, or vied or strove with him in hastening, to it [or to do or attain or obtain it]: syn. عَاجَلَهُ, (M, K, TA,) and أَسْرَعَ إِلَيْهِ. (TA.) بادر [as well as ↓ بَدَرَ and ↓ ابتدر ] denotes mutual effort only when it is immediately trans.: when it is trans. by means of إِلَى [or بِ (the former in the TA written by mistake على], there is nothing to show that it denotes this. (MF.) [But it is often immediately trans. without its denoting such effort.] One says, بادرهُ He hastened to do it [&c., as explained above]; meaning, a thing that he desired, or wished for: (TA:) [and بادربِهِ signifies the same; or he hastened with it: and the former signifies also he betook himself early to him or it:] and بادر إِلَيْهِ he hastened to it; (S, A;) as also اليه ↓ بَدَرَ , (S, Mgh, Msb,) aor. بَدُرَ , (S,) inf. n. بُدُورٌ: (S, Msb:) or, accord. to Zj, agreeably with its derivation, [see بَدْرٌ,] he employed the fulness of his power, or force, to hasten [to it]: (TA:) and الأَمْرٌ ↓ بَدَرَهُ , and ↓ بَدَرَ إِلَيْهِ, (aor. بَدُرَ , inf. n. بَدْرٌ, TA, [or بُدُورٌ, as above,]) the thing, or event, came to him, or happened to him, hastily, quickly, or speedily; and, beforehand [or before he expected it]; syn. عَجِلَ, (M, K,) and سَبَقَ, (M,) or اِسْتَبَقَ: (K:) [and مِنْهُ قَوْلٌ ↓ بَدَرَ , and فِعْلٌ, a saying, and an action, proceeded from him hastily, without premeditation: see بَادِرَةٌ.] It is said in a trad., بَادِرُوا بِالْأَعْمَالِ هَرَمًا [Strive ye to be before decrepitude with good works; i. e., to perform them before decrepitude]. (El-Jámi' es- Sagheer.) And in another, بَادِرُوا الصُّبْحَ بِالْوِتْرِ [Strive ye to be before daybreak with the prayers termed وتر; i. e., to perform them before daybreak]. (Idem.) And in another, بَادِرُوا بِصَلاَةِ المَغْرِبِ قَبْلَ طُلُوعِ النَّجْمِ [Hasten ye with, or to perform, the prayer of sunset before the rising of the star]. (Idem.) You say also, فُلَانٌ يُبَادِرُ فِى أَكْلِ مَالِ اليَتِيمِ [Such a one hastens in consuming the property of the orphan before the latter is of full age]. (A.) And بَادَرَ كِبَرَ اليَتِيمِ [He hastened to be before the orphan's attaining to full age in expending his property]; said of a guardian; i. q. فِي مَالِ اليَتِيمِ ↓ أَبْدَرَ : (K:) and thus, بِدَارًاأَنْ يَكْبَرُوا, in the Kur [iv. 5], means hastening to be before their attaining to full age in expending their property. (Bd, * Jel.) And بادرهُ الغَايَةَ and إِلَى الغَايَةِ [He strove with him in hastening, or strove to get before him, to the goal]. (A.) And الغَايَةَ ↓ ابتدر and إِلَى الغَايَةِ [He strove in hastening, or strove to get first, to the goal]. (Ham p. 46.) And بَادَرَ بَعْضُهُمْ بَعْضًا إِلَى أَمْرٍ, and أَمْرًا ↓ ابتدروا , and ↓ تبادروهُ , They vied, or strove, one with another, in hastening to a thing, or an affair, trying which of them would be first. (T.) 4 ابدر أبدر ابدر بدر He had the full moon rising to him, (S, M, K,) or upon him: (A:) a verb similar to أَقْمَرَ and أَشْرَقَ: (A:) or he journeyed during a night of full moon. (T, K.) = It (an unripe date) became red. (TA.) [See also 1.] = ابدر فِى المَالِ اليَتِيمِ: see 3. 6 تبادروا بادر تبادر تبادروا They hastened together; vied, or strove, one with another, in hastening; made haste to be, or get, before one another; strove, one with another, to be first, or beforehand. (S, TA.) You say, تبادروا إِلَي أَخْذِ السِّلَاحِ, (TA,) and السِّلَاحَ ↓ ابتدروا , (S, TA,) They hastened together, &c., to take the weapons. (S.) And تبادروا البَاعَ [They hastened together; or vied, or strove, one with another, in hastening; to attain power, or eminence, or nobility] ; as also ↓ ابتدروهُ . (A.) nd تبادروا أَمْرًآ: see 3, last sentence. ― - هٰذَا مَا يَتَبَادَرُ مِنْهُ (assumed tropical:) [This meaning is what appears from it (namely, the phrase, or sentence,) at first sight]. (A phrase of frequent occurrence in the TA &c.) 8 إِبْتَدَرَ see 3, in four places; and see 6, in two places. ― - اِبْتَدَرَتْ عَيْنَاىَ My eyes flowed with tears. (TA, from a trad.) Q. Q. 1 بَيْدَرَ بيدر He heaped up wheat. (K.) بَدْرٌ بدر در , (S, A, Msb, K, &c.,) originally an inf. n., (Msb,) The full moon; (M, A, Msb, K;) as also ↓ بَادِرٌ ; (L, K;) the moon in its fourteenth night: (S:) or the latter signifies [simply] the moon: (IAar, T:) the moon in its fourteenth night is called بدر because it hastens to rise before the sun sets; (S, M;) and to set before the sun rises: (TA:) or because of its fulness; (S, TA;) as being likened to a بَدْرَة: or, as Er-Rághib thinks to be most probable, it is itself a primitive word: (TA:) pl. بُدُورٌ. (M, A.) Hence, لَيْلَةُ البَدْرِ [The night of the full moon; which is] the fourteenth night [of the lunar month]. (S.) ― - (tropical:) A lord, master, or chief, (M, K,) of a people: so called as being likened to the full moon. (M.) ― - Applied to a boy, (Zj, M, K,) (tropical:) Full of youthful vigour and of flesh: (Zj:) or full, or plump: (M:) or i. q. ↓ مُبَادِرٌ [precocious]. (T, K.) [In this sense, an epithet; and so its fem. بَدْرَةٌ (q. v.), applied to an eye.] ― - (tropical:) A cover; or a dish or plate; syn. طَبَقٌ: (Ibn-Wahb, K:) because resembling the full moon, being round: so Az thinks. (TA.) ― - See also بَدْرَةٌ, in two places. بَدْرَةٌ بدر بدره بدرة در درة , applied to an eye (عَيْنٌ), Quick-sighted; or that sees before others: (As, T, S, K, TA:) or that sees before [the eyes of] other horses; applied to a horse's eye: (IAar, T, M:) or sharp-sighted: or round and large: (M:) or full like the full moon: (S, K:) but the correct meaning is [said to be] that [mentioned above as] given by IAar: (M:) or, accord. to IAar, full; not defective. (T.) = Also, (S, M, K,) and ↓ بَدْرٌ , (K,) The skin of a lamb or kid (S, M, K) when it has been weaned, (AZ, S, M,) used for milk: for [when it is killed] while it continues sucking, its skin, if used for milk, is called شَكْوَةٌ; and for clarified butter, عُكَّة: when it has been weaned, its skin for milk is called بَدْرَة; and for clarified butter, مِسْأَد: and when it is in its second year, its skin for milk is called وَطْب; and for clarified butter, نِحْى: (AZ, S:) pl. (of the former, M) بِدَرٌ and بُدُورٌ: (M, K:) the former said by El-Fárisee to be the only instance of the kind except هِضَبٌ pl. of هَضْبَةٌ, and بِضَعٌ pl. of بَضْعَةٌ [or this may be pl. of بِضْعَةٌ]. (M. [But the assertion of El-Fárisee is incorrect (see حَيْضَةٌ), unless it be meant to apply only to sound words; and in this case, at least one addition should be made, namely قِصَعٌ pl. of قَصْعَةٌ.]) ― - Hence, (M,) the former word, (S, M, A, K, &c.,) and ↓ the latter also, (K,) The sum of ten thousand dirhems: (S, A:) or a purse containing a thousand, (T, M, K,) or ten thousand, dirhems, (T, M, * A, K,) or seven thousand deenárs: (K:) pl. بُدُورٌ, (TA,) and pl. of pauc. بِدَرَاتٌ. (T.) اِسْتَبَقْنَا البَدَرَى استبقنا البدرى استبقنا البدري We strove to outrun one another, vying, one with another, in haste. (M, K.) بَدْرِىٌّ بدر بدرى بدري در دري Rain that is before (قَبْلَ), or a little before (قُبَيْلَ), or in the first part of (قُبُلَ), winter. (K, accord. to different copies: the second reading is that followed in the TA.) ― - بَدْرِيَّةُ A she-camel whose mother has brought her forth at an earlier period of the year than that when the others brought forth, and therefore more abundant in milk than others, and of a more generous quality. (M.) ― - And the former, A fat young camel weaned from its mother. (K.) بَدَارِىٌّ بدارى بداري بداريي بدرة دار داري A lamb brought forth a little before winter. (TA.) بَادِرٌ بادر : see بَدْرٌ. بَيْدَرٌ بيدر a word of the dial. of El-'Irák, (A 'Obeyd in art. ربد in the TA,) A place in which wheat, (S, Mgh, K,) or grain, (Msb,) is trodden out. (S, Mgh, Msb, K.) ― - It may also mean, tropically, (tropical:) The wheat and straw therein: (Mgh:) or rather, as Az says, on the authority of IAar, it signifies [also] (Mgh) reaped grain collected together; or wheat collected together in the place in which it is trodden out; syn. كُدْسٌ, (M, Mgh, K,) and عَرَمَةٌ: (Mgh:) Kr restricts it to wheat. (M.) ― - Accord. to the Towsheeh, it is [A place] for [drying] dates. (TA in art. جرن.) بَادِرَةٌ بادر بادره بادرة Hastiness of temper; passionateness: (S:) or a hasty saying, or action, that suddenly proceeds (يَبْدُرُ, in the CK يَبْدُو,) from one in anger: (M, A, * Mgh, * Msb, * K:) and a slip; a mistake; an error; (S, Msb;) on an occasion of one's being angry: (S:) or a bad, an abominable, or a foul, word or saying: and a quick fit of anger: (IAar, T:) pl. بَوَادِرُ, (S, A.) You say, أَخْشَى عَلَيْكَ بَادِرَتَهُ I fear for thee his hastiness of temper, or passionateness: (S:) or what may hastily proceed from him in his anger. (A.) And مِنْهُ يَوَادِرُ غَضَبٍ ↓ بَدَرَتْ Slips, mistakes, or errors, on an occasion of his being angry, hastily proceeded from him. (S.) And بَادِرَةُ الشَّرِّ signifies What hastily, or suddenly, befalls one, of evil, or mischief. (M.) ― - An intuitive knowledge, notion, or idea; or a faculty of judging rightly at the first of an unexpected occurrence; or a faculty of extemporizing; syn. بَدِيهَهٌ. (S, K.) You say, فُلَانُ حَسَنُ البَادِرَةِ Such a one has a good intuitive knowledge, &c. (TA.) ― - The point of a sword. (M, K.) ― - The extremity of an arrow, next the head. (A.) ― - The head of a plant; (M;) the first part thereof from which the earth cleaves asunder. (M, K. *) ― - The first that appears of the [plant called] حِنَّآء. (M.) ― - The leaves of the [herb called] حُوَّآءَة. (K.) ― - The best, and freshest in growth, of the [plant called] وَرْس. (M, K. *) ― - Also, (M, K,) or بَوَادِرُ, (S, A,) which is the pl., (K,) of a man &c., (S, M,) The portion of flesh, (S, M, K,) or the portions thereof, (A,) between the shoulder-joint and the neck, (S, M, K,) or between the necks and the shoulderjoints: (A:) or the former, (K,) or its dual, (M,) of a man, the two portions of flesh that are above the رُغَثَاوَانِ and below the ثَنْدُوَة: (M, K:) or the dual, [relating to a camel, signifies] the two sides of the كِرْكِرَة [or callous lump on the breast]: or two veins on either side thereof. (M.) ― - بَوَادِرُ الخَيْلِ ↓ بَدَرَتْ The first, or fore parts, (أَوَائِل,) of the horses appeared [or suddenly came in view]. (Msb.) بَدْرَةٌ مُبَدَّرَةٌ بدرة مبدره بدرة مبدرة [A sum such as is termed بدرة aggregated, made up, or completed]: the latter word is a corroborative; like the latter in قَنَاطِيرُ مُقَنْطَرَةٌ, (Ksh and Bd in iii. 12,) and in أَلْفٌ مُؤَلَّفَةٌ. (Ksh ibid.) مُبَادِرٌ مبادر applied to a boy: see بَدْرٌ. بدع 1 بَدَعَهُ بدع بدعه بدعة دعة : see 4, in two places. = بَدُعَ, aor. بَدُعَ , inf. n. بَدَاعَةٌ and بُدُوعٌ, He became superlative in his kind; or it became so in its kind; (Ks, K;) in good or in evil. (Ks.) = بَدِعَ, aor. بَدَعَ , He was, or became, fat. (As, K.) 2 بدّعهُ بدع بدعه بدعة دعة , (S, K,) inf. n. تَبْدِيعٌ, (K,) He attributed to him, imputed to him, charged him with, or accused him of, innovation, or what is termed بِدْعَة; expl. by نَسَبَهُ إِلَى البِدْعَةِ [which means نَسَبَ إِلَيْهِ البِدْعَةَ]. (S, K.) 4 ابدعهُ أبدع أبدعه ابدعه ابدعة بدع He originated it; invented it; devised it; excogitated it; innovated it; made it, did it, produced it, caused it to be or exist, or brought it into existence, newly, for the first time, it not having been or existed before, and not after the similitude of anything pre-existing; syn. اِخْتَرَعَهُ لَا عَلَى مِثَالٍ, (S,) and اسْتَخْرَجَهُ, and أَحْدَثَهُ, (Msb,) and أَبْدَأَهُ; (K, TA; but in both without the pronoun;) as also ↓ ابتدعه ; (Msb;) syn. اِبْتَدَأَهُ, and أَحْدَثَهُ, (Mgh,) and أَنْشَأَهُ, (K,) and بَدَأَهُ; (TA;) and so ↓ بَدَعَهُ , aor. بَدَعَ , (K, TA,) inf. n. بَدْعٌ; (TA;) but أَبْدَعَ is more commonly used than بَدَعَ. (TA.) You say, ابدع اللّٰهُ الخَلْقَ God created the creation, not after any similitude. (Msb.) And in the Kur [lvii. 27], we find, ↓ وَ رَهْبَانِيَّةً ابْتَدَعُوهَا And monkery which they originated, or innovated. (TA.) And you say, ↓ بَدَعَ الرَّكِيَّةَ, (IDrd, K,) inf. n. بَدْعٌ, (IDrd,) He produced, or fetched out, by his labour in digging, the water of the well; (IDrd, K;) and originated it; or made it to be for the first time, it not having been before. (IDrd.) And ابدع الرَّجُلُ The man introduced an innovation, or what is termed a بِدْعَة; [the object being understood;] as also ↓ ابتدع . (TA.) And ابدع الشَّاعِرُ The poet produced a new saying, or new poetry, not after the similitude of anything preceding. (S, * K, * TA.) ― - ابدعت الرَّاحِلَةُ, (S, K,) or الرِّكَابُ, (Ks, Mgh,) The ridden camel, or travelling camel, became fatigued, or jaded, and broke down, or perished; (Ks, S, Mgh, K;) as though doing a new thing: (Ks, Mgh:) or the former phrase, (K,) followed by بِهِ, (TA,) she limped [with him], halted, or was slightly lame: (K, TA:) or she lay down upon her breast in the road, by reason of emaciation or disease: or she ceased from going on, by reason of fatigue, or of limping, or halting, or slight lameness; as though she did a new and unaccustomed thing: (TA:) or ابداع is not without limping, or halting, or slight lameness, (K, TA,) accord. to certain of the Arabs of the desert; but, says AO, this is not at variance with the explanations given. (TA.) And أُبْدِعَ بِالرَّجُلِ The man's camel which he rode became fatigued, or jaded: (S:) or أُبْدِعَ بِفُلَانٍ (Mgh, K) such a one's camel which he rode ceased from going on, by reason of fatigue or lameness: (Mgh:) or broke down, or perished, (K, TA,) or became fatigued, or jaded, (TA,) and he became unable to prosecute his journey; (K, TA;) and his beast became so fatigued that it was left to remain where it was; or stood still with him. (TA.) [See also أُعْبِدَ بِهِ.] It is said in a proverb, إِذَا طَلَبْتَ البَاطِلَ أُبْدِعَ بِكَ [When thou seekest what is vain, or false, thou wilt be prevented from attaining thine object]. (TA.) ― - أَبْدَعَ فُلَانٌ بِفُلَانٍ (tropical:) Such a one prevented such a one from attaining his wish, (قَطَعَ بِهِ,) and abstained from aiding, or assisting, him, and did not undertake the accomplishment of his want, (Lh, K, TA,) and was not [at hand] when he thought he would be. (TA.) ― - أَبْدَعَتْ حُجَّتُهُ (tropical:) His argument, or plea, or the like, was, or became, vain, or false, or ineffectual: (Aboo-Sa'eed, K:) or was, or became, weak. (A, TA.) And أُبْدِعَتْ حُجَّتُهُ (tropical:) His argument, or plea, &c., was rendered vain, or ineffectual. (Aboo-Sa'eed, K, * TA.) أَبْدَعَ بِرُّهُ بِشُكْرِى وَفَضْلُهُ وَ إِيجَابُهُ بِوَصْفِى (assumed tropical:) [His kindness has crippled my power of thanking, and his bounty, and the obligation which he has imposed, my power of description]: so in the L; but in the O and K, قَصْدُهُ [his intention] is put in the place of فضله; and in the K, وايجابه is omitted: (TA:) said when one thanks another for his beneficence, acknowledging that his thanks are inadequate to his beneficence. (K.) = ابدع بِالحَجِّ, and بِالسَّفَرِ, He determined, resolved, or decided, upon pilgrimage, and upon journeying. (TA.) ― - ابدع يَمِينًا He rendered an both binding, or obligatory. (IAar.) = ابدعوا بِهِ They beat him, or struck him. (TA.) 5 تبدّع أبدع بدع تبدع He turned innovator. (O, K.) Ru-beh says أِنْ كُنْتَ لِلٰهِ التَّقِىَّ الأَطْوَعَا فَلَيْسَ وَجْهَ الحَقِّ أَنْ تَبَدَّعَا [If thou be, towards God, the pious, the very obedient, it is not the right way that thou shouldst turn innovator]. (TA.) 8 إِبْتَدَعَ see 4, in three places. 10 استبدعهُ أستبدعه استبدعه استبدعة ٱستبدع ٱستبدعه He reckoned it بَدِيع [i. e. new, wonderful, unknown before]. (S, K.) بِدْعٌ بدع بدعة i. q. ↓ بَدِيعٌ , q. v., and ↓ مُبْتَدَعٌ ; (S;) [but generally used as an epithet in which the quality of a subst. is predominant; signifying] A novelty; or thing existing for the first time: (K:) and i. q. ↓ بَدِيعٌ and ↓ مُبْتَدِعٌ , a first doer; as though meaning one who has none among his fellows to share, or participate, with him in a thing, or an affair: (Msb:) pl. أَبْدَاعٌ. (Akh, S.) You say, فُلَانٌ بِدْعٌ فِى هٰذا الأَمْرِ, (S, Msb,) i. e. ↓ بَدِيعٌ , (S,) meaning Such a one is the first doer in this affair; the first who has done it. (Msb.) And hence the saying in the Kur [xlvi. 8], قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ (S, Msb, TA) Say thou, I am not the first who has been sent of the apostles: (Msb, TA:) or the meaning is, I am not an innovator among the apostles; inviting you to that to which they do not invite you; or able to do that which they were not able to do: and accord. to one reading, it is ↓ بِدَعًا ; as being [a sing. epithet] like قِيَمٌ; or for ذَا بِدَعٍ [in which the latter word is pl. of بِدْعَةٌ]. (Bd.) ― - Applied to a man, (TA,) Superlative (Ks, K) in his kind (Ks) in anything; (K;) in good and in evil; (Ks;) or in knowledge, or courage, or nobility: (K:) fem. with ة: pl. of the mase. أَبْدَاعٌ [a pl. of pauc., which is also, as is said in the L, applied to women,] and بُدُعٌ [a pl. of mult.]; and pl. of the fem. بِدَعٌ. (K.) ↓ A man liberal in disposition; syn. غَمْرٌ. (IAar, K.) ― - A full body. (K.) بِدَعٌ بدع بدعة : see بِدْعٌ. ― - It is also pl. of بِدْعَةٌ, [both as a subst. and] as fem. of بِدْعٌ. (K.) بِدْعَةٌ بدع بدعه بدعة دعة An innovation; a novelty; anything originated, invented, or innovated; anything made, done, produced, caused to be or exist, or brought into existence, newly, for the first time, it not having been or existed before, and not after the similitude of anything pre-existing: (ISK:) a dissentient state or condition: (Msb:) a subst. from اِبْتِدَاعٌ, like رِفْعَةٌ from اِرْتِفَاعٌ, (Mgh, Msb,) and خِلْفَةٌ from اِخْتِلَافٌ: (Mgh:) subsequently and generally applied to an addition, or an impairment, in religion: (Mgh, Msb:) or a novelty, or an innovation, in religion, after the completion [thereof]: (S, K:) or an opinion declining, or swerving, from the right way, and an action, innovated after [the time of] the Prophet: (Lth, K:) or an action at variance with the Sunneh: (KT:) [generally a heretical innovation; or a new heresy: but] there is a بدعة not disapproved, termed بِدْعَةٌ مُبَاحَةٌ [an allowed, or allowable, innovation]; which is that whereof the goodness is attested by some principle in the law, or which is required to prevent some cause of evil; such as the Khaleefeh's seclusion of himself from the promiscuous classes of the people: (Msb:) there are two kinds of بدعة; namely بِدْعَةٌ هُدًى [an innovation of a right kind], and بِدْعَةٌ ضَلَالٍ [an innovation of an erroneous kind]. (IAth.) بَدِيعٌ بديع i. q. بِدْعٌ, which see in three places, (S, Msb,) and ↓ مُبْتَدَعٌ ; [i. e. Originated; invented; innovated; made, done, produced, caused to be or exist, or brought into existence, newly, for the first time, not having been or existed before, and not after the similitude of anything pre-existing;] (S, Msb, K;) new; wonderful; unknown before. (TA.) You say, جِئْتَ بِأَمْرٍ بَدِيعٍ Thou hast done a new thing; a wonderful thing; a thing unknown before: and ↓ أَمْرٌ بَادِعٌ signifies the same as أَمْرٌ بَدِيعٌ. (TA.) And جَآءَ بِا لبَدِيعِ, (S,) or أَتَى بِالبَدَيعِ, (K,) said of a poet, (S, K,) He produced a new saying, or new poetry, not after the similitude of anything preceding. (TA.) And حَبْلٌ بَدشيعٌ A new rope: (AHn:) or a rope begun to be twisted, not being yet a rope, but undone, then spun, then twisted again. (K.) And زِمَامٌ بَدِيعٌ A new nose-rein of a camel. (TA.) And رَكِيَّةٌ بَدِيعٌ A newly-dug well. (TA.) [See also بَدِىْءٌ.] And بَدِيعٌ alone, A skin for wine &c.: (S:) or a new skin for wine &c.: (K:) and a new skin for water or milk: an epithet in which the quality of a subst. is predominant. (TA.) Hence the trad., إِنَّ تِهَامَةَ كَبَدِيعِ العَسَلِ حُلْوٌ أَوَّلُهُ حُلْوٌ آخِرُهُ [Verily Tihámeh is like the skin, or new skin, of honey: the first part thereof is sweet: the last part thereof is sweet]: (S, K *:) because honey does not change in flavour, whereas milk does change. (S.) ― - Fat; as an epithet: (As, K:) pl. بُدْعٌ. (K.) = Also i. q. ↓ مُبْتَدِعٌ [An originator, inventor, or innovator; one who makes, does, produces, causes to be or exist, or brings into existence, newly, for the first time, and not after the similitude of anything pre-existing]: (S, K:) of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, like قَدِيرٌ in the sense of قَادِرٌ; from بَدَعَ. (TA.) [See also بِدْعٌ.] You say, اَللّٰهُ بَدِيعٌ السَّمٰوَاتِ وَالأَرْضِ God is the Creator of the heavens and the earth, not after the similitude of anything pre-existing. (Aboo-Is-hák, S. *) And hence البَدِيعُ is a name of God, meaning The Originator of the creation, according to his own will, not after the similitude of anything pre-existing. (TA.) [ بَدِيعَةٌ بديع بديعه بديعة A new, and an admirable, or a wonderful, thing; and especially such in speech, or language, in poetry, and in answering, or replying: pl. بَدَائِعُ: see an ex. voce بَدِيهَةٌ.] بَادِعٌ بادع : see بَدِيعٌ. مُبْتَدَعٌ مبتدع : see بِدْعٌ and بَدِيعٌ, each in two places. مُبْتَدِعٌ مبتدع : see بِدْعٌ and بَدِيعٌ, each in two places. بدل 1 بَدَلَ بدل بدلة دل , inf. n. بَدَالٌ: see 2, in three places. 2 تَبْدِيلٌ تبديل properly signifies [The changing, or altering, a thing; or] the changing, or altering, the form, or fashion, or semblance, or the quality, or condition, [of a thing,] to another form, &c., while the substance remains the same; (Th, T, TA;) or the changing a thing from its state, or condition; (Ibn-'Arafeh, TA;) or the changing a thing without substitution: (S:) but the Arabs have used it also in the sense of ↓ إِبْدَالٌ , (Mbr, T, TA,) which signifies [the changing a thing by substitution; exchanging it; replacing it with another thing; or] the removing, or displacing, the substance [of a thing], and introducing anew another substance. (Th, T, TA.) You say, بَدَّلْتُهُ, inf. n. تَبْدِيلٌ, (M, * Msb, K,) meaning I changed it, or altered it; (M, K) or I changed, or altered, the form, or fashion, or semblance, or the quality, or condition, of it; (Msb;) as in the phrase, بَدَّلْتُ الخَاتَمَ بِالحَلْقَةِ [I changed, or altered, the signet-ring into the simple ring], said when one has melted the former and made of it a simple ring; (Fr, T, TA;) and بَدَّلَ اللّٰهُ السَّيِئَّاتِ حَسَنَاتٍ [God changed the evil deeds into good deeds]; the verb being doubly trans. by itself because it has the meaning of جَعَلَ and صَيَّرَ. (Msb. [But see what follows.]) ↓ أَبْدَلْتُهُ بِكَذَا, [in the S, أَبْدَلْتُ الشَّىْءَ بِغَيْرِهِ, without explanation,] inf. n. إِبْدَالٌ, [I changed it by substituting for it such a thing, or exchanged it for such a thing, or replaced it with such a thing,] is said when one has removed the first, and put the second in its place; (Msb;) as in the phrase, أَبْدَلْتُ الخَاتَمَ بِالحَلْقَةِ [I changed the signet-ring by substituting for it the simple ring; exchanged the signet-ring for the simple ring; or replaced the signet-ring with the simple ring]; said when one removes the one, and puts the other in its place: (Fr, T, TA:) and this verb is also made doubly trans. by itself, like بَدَّلْتُ, (Msb,) which is used in the sense of أَبْدَلْتُ [as shown above]; (Mbr, T, TA;) for instance, where it is said, [in the Kur lxvi. 5,] عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَجًا خَيْرًا مِنْكُنَّ [May-be, his Lord, if he divorce you, will give him in exchange wives better than you]; accord to one reading, يُبَدِّلَهُ (Msb.) An ex. of the latter of these two verbs in the sense of the former is the saying in the Kur [xxv. 70], يُبَدِّلُ اللّٰهُ سَيِّآتِهِمْ حَسَنَاتٍ [God will change their evil deeds by substituting for them good deeds]; i. e. will cancel the evil deeds and put in their place good deeds: but in the saying in the Kur [iv. 59], كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا [Whenever their skins are thoroughly burned, we will change the condition thereof to them into the condition of other skins], the meaning is, that the first condition of their skins shall be restored; so that the substance is one, but the condition is different. (Mbr, T, TA.) You say also, بَدَّلَهُ اللّٰهُ مَنَ الخَوْفِ أَمْنًا [God gave him in exchange for fear, or in lieu of fear, security]. (S.) [And بَدَّلَهُ بِهِ كَذَا He gave him in exchange for it, or in lieu of it, such a thing: see Kur xxxiv. 15. And بدّل مَكَانَهُ كَذَا He gave in exchange for it, or in lieu of it, such a thing: see Kur vii. 93 and xvi. 103.] بَدَّلَ حُسْنًا بَعْدَ سُوْءٍ, in the Kur [xxvii. 11], means He hath done good [by way of exchange after evil]; i. e., repented; (Jel;) or بَدَّلَ ذَنْبُهُ بِالتَوْبَةِ [hath exchanged his sin for repentance]. (Bd.) تَبْدِيلٌ and ↓ إِبْدَالٌ both signify The act of exchanging [a thing for another thing]; or making [a thing] to be a substitute [for another thing]; (KL, PS;) and so does ↓ بَدَالٌ . (KL.) You say, بدّل الشَّىْءَ مِنَ الشَىْءِ, (M, K, *) and مِنْهُ ↓ ابدلهُ , i. e. اِتَّخَذَهُ مِنْهُ بَدلًا [here meaning He exchanged the thing for the thing; or, more literally, he made the thing a substitute for the thing]. (M, K. [In the text of the former of these, as given in the TT, instead of اِتَّخَذَهُ, I find تَخِذَ (a dial. var. of اِتَّخَذَ) without the affixed pronoun, which is meant to be understood or is omitted inadvertently by the transcriber: and here it should be observed, that the explanation which I have rendered as above admits of another meaning, namely, أَخَذَهُ مِنْهُ بَدَلًا “he took it as a substitute for it:” in the M, immediately before, أَخَذَهُ مِنْهُ بَدَلًا is given as the explanation of the phrases تبدّل الشَّىْءَ and بِالشَّىْءِ, and استبدلهُ and بِهِ: see 10.]) You say also, الثَّوْبَ بِغَيْرِهِ ↓ بَدَلْتُ , aor. بَدُلَ , [inf. n. بَدَالٌ, mentioned and explained above, I exchanged the garment, or piece of cloth, for another; or made it to be a substitute for another;] and ↓ اِسْتَبْدَلْتُهُ بِغَيْرِهِ signifies the same. (Msb. [But the latter phrase has more frequently another meaning, explained below: see 10.]) [↓ ابدلهُ in the phrases ابدلهُ كَذَا as meaning He changed it into, or substituted for it, such a thing, and ابدلهُ مِنْ كَذَا as meaning he changed it from, or substituted it for, such a thing, is more common than بدّله, which is used in the same sense; as ↓ بَدَلَهُ is also; for] AO applies the term ↓ مَبْدُولٌ [in lieu of the more common term ↓ مُبْدَلٌ ] to a letter that is changed from another letter, as in مَدَهْتُهُ for مَدَحْتُهُ; and this shows that بَدَلْتُ is trans. [and signifies I changed, &c.]. (Az, TA.) 3 مُبَادَلَةٌ مبادل مبادله مبادلة and ↓ تَبَادَلٌ signify the same, (S,) namely, The act of exchanging with another or others. (PS.) You say, بادلهُ, inf. n. مُبَادَلَةٌ and بِدَالٌ [in the CK erroneously written with fet-h to the ب], He exchanged, or made an exchange, with him; or] he gave him the like of that which he took, or received, from him; (IDrd, * M, K;) for instance, a garment, or piece of cloth, in the place of another; (Lth, T, Msb, * in explanation of the former inf. n.;) and a brother in the place of a brother. (Lth, T.) And ↓ تَبَادَلَا They exchanged, or made an exchange, each with the other; or each gave to the other the like of that which he took, or received, from him. (TA.) نُبَادِلُهْ, ending a verse of El-Kulákh, means for whom we would take a substitute: El-Marzookee says, it is for نُبَادِلُ بِهِ النَّاسَ [for whom we would make an exchange with the people]; the preposition being suppressed. (Ham p. 465.) 4 ابدلهُ أبدل أبدله ابدله ابدلة بدل , inf. n. إِبْدَالٌ: see 2, in five places. 5 تبدّل أبدل بدل تبدل It (a thing, M) became changed, or altered. (M, K.) ― - In the saying of the rájiz فَبُدِّلَتْ وَالدَّهْرُ ذُو تَبَدُّلِ ” the meaning is, ذو تَبْدِيل [i. e. the meaning of the whole is, And, or but, she was changed, or altered; for time has the property of changing, or altering]. (M.) = See also 10, in three places. 6 تَبَاْدَلَ see 3, in two places. 10 استبدل الشَّىْءَ 10 and بِالشَّىْءِ , and ↓ تبدّلهُ and بِهِ, (M, K, *) He took a substitute, or a thing in exchange, for the thing. (M.) You say, استبدل الشَّىْءَ بِغَيْرِهِ, and بِهِ ↓ تبدّلهُ , He took the thing [as a substitute, or in exchange, for another; or] in the place of another. (S.) And استبدل ثَوْبًا مَكَانَ ثَوْبٍ [He took a garment, or piece of cloth, in the place, or in lieu, of a garment, &c.]; and أَخًا مَكَانَ أَخٍ [a brother in the place, or in lieu, of a brother]. (Lth, T.) It is said in the Kur [ii. 58], أَتَسْتَبْدِلُونَ الَّذِى هُوَ أَدْنَى بِالَّذِى هُوَ خَيْرٌ Will ye take in exchange that which is worse for that which is better? (Jel. [See also other exs. in the Kur ix. 39 and xlvii. last verse.]) And الكُفْرَ بِالْإِيمَانِ ↓ مَنْ يَتَبَدَّلِ [Whoso adopteth infidelity in lieu of faith]. (Kur ii. 102. [See also other exs. in the Kur iv. 2 and 33:52.]) ― - See also 2, last sentence but one. بِدْلٌ بدل بدلة دل : see the next paragraph, in four places. بَدَلٌ بدل بدلة دل and ↓ بِدْلٌ , (Fr, T, S, M, Msb, K,) like مَثَلٌ and مِثْلٌ, and شَبَهٌ and شِبْهٌ, (Fr, T, S,) and نَكَلٌ and نِكَلٌ, the only other instances of the kind, i. e. of words of both these measures, that have been heard, accord. to AO, (S, TA, [but in one copy of the S, I find A'Obeyd,]) and ↓ بَدِيلٌ (S, M, Mgh, Msb, K,) all signify the same; (S, M, Msb, K;) namely, A substitute; a thing given, or received, or put, or done, instead of, in place of, in lieu of, or in exchange for, another thing; a compensation; syn. خَلَفٌ, (M, K,) and عِوَضٌ: (Kull:) بَدَلُ الشَّىْءِ [and البَدَلُ مِنَ الشَّىْءِ] and ↓ بِدْلُهُ ↓ بَدِيلُهُ meaning الخَلَفُ مِنْهُ [the substitute for the thing; &c.]; (M, K;) i. e., another thing: (S:) pl. أَبْدَالٌ, (IDrd, Msb, K,) which, as pl. of ↓ بَدِيلٌ , has few parallels. (IDrd, TA.) Sb says, [making a distinction between بَدَلٌ and ↓ بَدِيلٌ ,] you say, إِنَّ بَدَلَكَ زَيْدٌ, i. e. Verily Zeyd is in thy place: but if you put بَدَل in the place of بَدِيلِ, you say, إِنَّ بَدَلَكَ زَيْدٌ, i. e. ↓ إِنَّ بِدَيلَكَ زَيْدٌ [Verily thy substitute is Zeyd]: and a man says to another, Go thou with such a one; and he replies, مَعِىَ رَجُلٌ بَدَلُهُ, i. e. With me is a man who stands in his stead, and is in his place, or who will stand &c. (M.) You say also, بَلَ كَذَا [and بَدَلًا مِنْ كَذَا], meaning Instead of, in the place of, in lieu of, or in exchange for, such a thing. (Kull.) [And بَدَلَ أَنْ تَفْعَلَ كَذَا Instead of thy doing thus.] ― - الأَبْدَالُ (IDrd, S, M, K, &c.) and البُدَلَآءُ (TA) [The Substitutes, or Lieutenants;] certain righteous persons, of whom the world is never destitute; when one dies, God substituting another in his place: (S:) certain persons by means of whom God rules the earth; (M, K;) consisting of seventy men, (IDrd, M, K,) according to their assertion, of whom the earth is never destitute; (IDrd, TA;) forty of whom are in Syria, and thirty in the other countries; (IDrd, M, K;) none of them dying without another's supplying his place, (M, K,) from the rest of mankind; (K;) and therefore they are named ابدال: (M:) accord. to Abu-lBakà, as stated by El-Munáwee, it seems that they meant [by this appellation] the substitutes and successors of the prophets; and accord. to some, they were seven, neither more nor fewer, by means of whom God takes care of the seven climates; one being successor of Abraham (ElKhaleel), and to him pertains the first climate; the second, of Moses (El-Keleem); the third, of Aaron; the fourth, of Idrees; the fifth, of Joseph; the sixth, of Jesus; and the seventh, of Adam: (TA: [in which is also mentioned a treatise denying their existence, and disapproving of the assertion that by means of them God takes care of the earth:]) the sing. is بَدَلٌ and ↓ بِدْلٌ , (T,) or ↓ بَدِيلٌ . (IDrd, S.) ― - حُرُوفُ البَدَلِ (M, K) The letters of substitution; those which are substituted for other letters; not those which are substituted in consequence of idghám. (M.) [The letters included under this appellation differ accord. to different authors: see De Sacy's Gram. Ar. 2nd ed. i. 33.] ― - ↓ بِدْلٌ (Kr, M, K) and بَدَلٌ (M, K,) applied to a man, also signify Generous, and noble: (Kr, * M, K:) and used in these senses, [says ISd,] they are, in my opinion, not devoid of implication of the meaning of a substitute: (M:) the pl. is أَبْدَالٌ (M, K.) بَدِيلٌ بديل : see بَدَلٌ, in six places بَدَّالٌ بدال دال A seller of eatables (A Heyth, T, K) of every kind: thus he is called by the Arabs; (A Heyth, T;) because he changes one sale for another; selling one thing to-day and another to-morrow: (AHát, TA:) the vulgar say, بَقَّالٌ. (A Heyth, T, K.) ― - Also One who has no more property than is sufficient for his purchasing one thing, and who, when he sells this, buys another thing in exchange for it. (TA in art. جدل.) [Hence,] هٰذَا رَأْىُ الجَدَّالِينَ وَالبَدَّالِينَ is a phrase used as meaning This is flimsy opinion. (TA in the present art. and in art. جدل, [but in the latter without the و,] on the authority of AHeyth.) مُبْدَلٌ مبدل : see 2. مَبْدَلٌ مبدل : see 2. بدن 1 بَدُنَ باد بدن بدنن بدين , (T, S, M, Mgh, Msb, K,) aor. بَدُنَ ; (T, S;) and بَدَنَ, aor. بَدُنَ ; (T, S, M, Msb, K;) inf. n. بَدَانَةٌ (T, S, M, &c.,) of the former, (ISk, T, S, &c.,) and بُدْنٌ, (T, S, M, K,) also of the former, (ISk, T,) or of the latter, (S,) and بَدْنٌ, (M, K,) accord. to AZ, (T,) and بَدَانٌ, (M, K,) or بُدُونٌ is the inf. n. of the latter verb; (Msb;) said of a man, (ISk, T, S,) and of a camel; (Msb;) and بَدُنَتْ and بَدَنَتْ, said of a woman, (AZ, T, M, K,) and of a بَدَنَة, q. v.; (Zj, T, &c.;) He, and she, was, or became, big, bulky, big-bodied, or corpulent; (ISk, T, S, M, Mgh, Msb, K;) abounding in flesh; (T;) fat: (Zj, T, M:) or the former verb has this last signification, that of fatness; and the latter verb is syn. with بَدَّنَ q. v. (Ham p. 158.) [See also بُدْنٌ, below.] 2 بدّن باد بدن بدنن بدين , inf. n. تَبْدِينٌ, He (a man, T, S, M) was, or became, aged, (T, S, M, Mgh, Msb, K,) and weak: (M, K:) or he was, or became, heavy by reason of age; as also ↓بَدَنَ. (Ham p. 158.) = He clad a man with a بَدَن, i. e. a دِرْع [or coat of mail]. (K,* TA.) بُدْنٌ باد بدن بدنن بدين [properly an inf. n.; see 1:] Fatness and compactness; as also ↓ بُدُنٌ . (S.) ― - And Fat; i. e. the substance termed شَحْمٌ. (M, TA.) = It is also a pl. of بَدَنَةٌ: (T, S, &c.:) ― - and of بَادِنٌ. (M, TA.) بَدَنٌ باد بدن بدنن بدين The body, without the head and arms and legs; (M, Msb, K;) so says Az: (Msb:) or the body without the arms and legs: (Mgh:) or [the part] from the shoulder-joint to the posteriors [inclusive]: (TA [as from the Mgh, in my copy of which it is not found]:) or the جَسَدَ [generally meaning the body together with the members] of a man; (S;) often applied. to the whole of the جَسَد; (Az, TA;) and in the Kur x. 92 it is said to mean the body without soul: (S:) pl. أَبْدَانٌ; (M, Msb;) whence the phrase, mentioned by Lh, إِنَّهَا لَحَسَنَةُ الأَبْدَانِ [meaning Verily she is beautiful in respect of the body], as though the term بَدَنٌ were applied to every portion of her. (M.) شِرْكَةُ الأَبْدَانِ is originally شِرْكَةٌ بِالأَبْدَانِ, meaning Copartnership in bodily labours for the acquirement of gains. (Msb.) ― - And hence, (tropical:) The part of a shirt, (Mgh, Msb,) and of a [garment of the kind called] جُبَّة, (Mgh,) that lies against the back and the belly, [i. e. the body thereof,] without the sleeves and the دَخَارِيص [or gores with which it is widened]: (Mgh, Msb:) pl. as above. (Msb.) ― - Also (assumed tropical:) A short دِرْع [or coat of mail], (S, M, K,) of the measure of the body: (M:) or it is [a coat of mail] like a دِرْع, except that it is short, only such as covers the body, with short sleeves: (T:) or, as some say, any دِرْع: (M:) and so it is said to mean in the Kur x. 92 by IAar (T) and by Th; (M;) but Akh says that this assertion is of no account: (S:) pl. as above. (M, K.) ― - And (assumed tropical:) A small [garment of the kind called] جُبَّة; as being likened to a coat of mail. (TA.) ― - Accord. to Kr, (M,) A limb, or member: or, specially, the limbs, or members, of a slaughtered camel: (M, K: [in the latter of which, the former of these two explanations is improperly connected with the first in this paragraph by the conjunction او:]) to these he specially applies it in one instance: pl. as above. (M.) ― - Also An old, or aged, man: (K:) or so رَجُلٌ بَدَنٌ. (T, S, M.) [In like manner, ↓ بَادِنٌ and ↓ بَدِنٌ are said by Golius, as on the authority of the S, to signify annosus et senior, applied to a man, and also to a woman; but this explanation is wrong; and the latter word I do not find in any lexicon.] ― - And An old mountain-goat: (M, K:) or so وَعِلٌ بَدَنٌ: (S:) [in the present day, بَدَن is applied to the wild goat of the Arabian and Egyptian deserts and mountains; the capra jaela of Hamilton Smith; called by some an ibex; as is also تَيْتَل, properly ثَيْتَلٌ:] pl. [of pauc.] أَبْدُنُ (M, K [in the CK, erroneously, أَبْدَنٌ]) and [of mult.] بُدُونٌ, which is extr. [with respect to rule], on the authority of IAar. (M, TA.) The rájiz says, describing a bitch (S, M) and a mountain-goat, (M, TA,) “ قَدْ قُلْتُ لَمَّا بَدَتِ العُقَابُ وَضَمَّهَا وَالبَدَنَ الحِقَابٌ جِدِّى لِكُلِّ عَامِلٍ ثَوَابُ اَلرَّأْسُ وَالأَكْرُعُ وَالإِهَابُ ” (S, * M, * TA,) [I had said, when El-' Ikáb appeared, and El-Hikáb comprised her and the old mountain-goat, “Exert thyself: for every worker there is a recompense: the head and the shanks and the hide shall be thine”]: العقاب is the name of a bitch, and الحقاب is a certain mountain: he says, “Catch thou this goat, and I will make thy recompense to be the head and the shanks and the hide.” (TA.) [Hence Golius has been led to mistake الحِقَاب for a signification of البَدَنُ.] ― - (assumed tropical:) The lineage, or parentage, of a man, and his grounds of pretension to respect or honour. (M, K.) بَدِنٌ باد بدن بدنن بدين : see بَدَنٌ بُدُنٌ باد بدن بدنن بدين : see بُدْنٌ. = It is also a pl. of بَدَنَةٌ. (M, K, &c.) بَدَنَةٌ باد بدن بدنه بدنة بدين A she-camel, (T, S, M, Mgh, Msb, K,) and a male camel, (T, M, Mgh, K,) and a cow, (T, S, M, Mgh, * Msb, K,) and a bull, (M, K,) accord. to some, (Msb,) or properly the first of these, (Mgh, Msb,) and the second, (Mgh,) but made by the Sunneh to apply to a cow also, (Mgh, * Msb,) that is slaughtered at Mekkeh, (S,) or that is, (M, K,) or may be, (T,) brought thither for sacrifice; (T, M, K;) so called because they used to fatten them, (S,) or because of their greatness, or bulkiness: (T, Mgh, Msb:) not applied to a sheep or goat: (T, Msb, TA:) En-Nawawee erroneously cites the T as asserting that it is thus applied; misled, it is said, by an omission in his copy: (MF, TA:) pl. بَدَنَاتٌ, (T, Mgh, Msb,) a pl. of pauc., (Mgh,) and بُدْنٌ, (T, S, M, Msb,) or بُدُنٌ, (Mgh, K,) or both, (M, Msb, TA,) the former being a contraction of the latter, which seems to be pl. of بَدِينٌ: (Msb:) one should not use بَدَنٌ as a pl. of بَدَنَةٌ; though they used to say خَشَبٌ and أَجَمٌ &c. (M, TA.) [ بَدَنِىٌّ أدنى بد بدن بدنى بدني بدين دني Of, or relating to, the بَدَن, or body; corporeal. ― - See also بَادِنٌ.] بَدِينٌ بدين دين : see بَادِنٌ, in four places. بَادِنٌ بادن , applied to a man, Big, bulky, big-bodied, or corpulent; (ISk, T, S, M, Mgh, Msb, K;) as also ↓ بَدِينٌ (Msb, K) and ↓ مُبَدَّنٌ (M, K) [and ↓ بَدَنِىٌّ ]: and fat; as also ↓ مُبَدَّنٌ : (T, M:) or heavy in body; heavy by reason of age: and ↓ بَدِينٌ signifies fat: (Ham p. 158:) بَادِنٌ is likewise applied to a woman, (S, M, Msb, K,) as are also بَادِنَةٌ (M, Mgh, K) and ↓ بَدِينٌ (S, K) and ↓ مُبَدَّنَةٌ : (T, M:) the pl. is بُدَّنٌ (M, Msb, K) and بُدْنٌ (M, TA) and بُدُنٌ; (Msb, K;) the first of these being pl. of بَادِنٌ, (M, Msb,) and so the second; (M;) and the third being pl. of ↓ بَدِينٌ . (Msb.) See also بَدَنٌ. مُبَدَّنٌ مبدن , and with ة: see بَادِنٌ, in three places. مِبْدَانٌ مبدان That becomes fat quickly, with little fodder [or food]. (M, K.) بده 1 بَدَهَهُ بده بدهه بدهة , (JK, S, Msb, K,) aor. بَدَهَ , (S, Msb, K,) inf. n. بَدْءٌ, (JK, S, Msb,) He, or it, came upon him, or happened to him, suddenly, unexpectedly, or without his being aware of it; surprised him, or took him unawares; (JK, S Msb, K;) as also ↓ بادههُ , inf. n. مُبَادَهَةٌ: (JK, Msb:) the former verb has this signification said of an affair, or event. (S, K.) And بَدَهَهُ بِأَمْرٍ, (S, K,) aor. as above, (K,) and so the inf. n., (JK, TA,) signifies اِسْتَقْبَلَهُ بِهِ, (JK, T, S, K,) i. e. He met him, or encountered him, with a thing, or an affair, or an action, (TK,) suddenly, unexpectedly, or without his being aware of it: (T, TA:) or he began with him by it, or with it; syn. بَدَأَهُ بِهِ; (K;) the ه being a substitute for the ا (TA:) and بِهِ ↓ بادههُ , (S,* K,) inf. n. مُبَادَهَةٌ and بِدَاهٌ, (K,) he came upon him suddenly, unexpectedly, or without his being aware of it; surprised him, or took him unawares; (S, K;) with it. (K.) ― - See also 2. 2 بدّه بد بده بدة , inf. n. تَبْدِيهٌ, He answered, or replied, quickly: (IAar, TA:) and ↓ بَدَهَ he answered, or replied, or he spoke, extempore; without premeditation. (Har p. 64.) 3 بَاْدَهَ see 1, in two places. 6 هُمَ يَتَبَادَهَانِ بِا لشِّعْرِ (S, TA) They two dispute, or contend together [extemporaneously, or extemporizing, with verses or poetry]. (TA.) ― - See also 8. 8 ابتده الخُطْبَةَ ابتده الخطبه ابتده الخطبة (K, TA) He extemporized the discourse, or sermon, or oration; spoke it, or composed it, extemporaneously, impromptu, without premeditation. (TA.) And ↓ هُمْ يَتَبَادَهُونَ الخُطَبَ (K, TA) They extemporize discourses, &c.: here the measure تَفَاعُلٌ has not its proper quality [of denoting participation in the manner of contention, though it has in a phrase mentioned before]. (TA.) بَدْهٌ بد بده بدة and بُدْهٌ: see بُدَاهَةٌ. عَلَى بَدِيةٍ علي بديه علي بدية , and بَدِيهًا: see بَدِيهَةٌ بَدَاهَةٌ بداهه بداهة : see بُدَاهَةٌ, in two places. بُدَاهَةٌ بداهه بداهة (S, K) and ↓ بَدَاهَةٌ (Sgh, K) and ↓ بَدِيهَةٌ (JK, S, K) and ↓ بَدْهٌ and ↓ بُدْهٌ (K) substs. from بَدَهَهُ بِأَمْرٍ, (JK, S,) meaning The first of anything; and an occurrence thereof by which one is taken unawares: (K:) or the first occurrence of a thing, that happens to one unexpectedly. (M, in explanation of the first word, in art. بدأ.) ― - Also the first (S, TA) and ↓ second (JK) and ↓ third (TA) The first part of the running of a horse; (JK, S, TA;) opposed to عُلَالَةٌ, signifying [the “remaining part of the running,” or “an afterrunning,” or] “a running after a running.” (TA.) You say, وَعُلَالَةٍ ↓ هُوَ ذُو بَدِيهَةٍ , and بُدَاهَةٍ, [He has a first running and an after-running, differing, the one from the other]. (Az, TA.) And لَحِقَهُ فِى بُدَاهَةِ جَرْيِهِ [He overtook him in the first part of his running]. (Z, TA.) ISd thinks that in all these cases the ه is a substitute for '. (TA.) [Hence,] ↓ غَمْرُ البَدِيْهَةِ [properly Fleet in the first part of his running; meaning] (tropical:) a man who takes by surprise with large bounty. (TA, in art. غمر.) ― - See also the next paragraph. in three places. بَدِيهَةٌ بديهه بديهة : see بُدَاهَةٌ, in four places. You say, لَكَ البَدِيهَةُ, (K,) in which ISd thinks the ه to be a substitute for ', (TA,) It is for thee to begin; (K;) and so ↓ لك البُدَاهَةُ , with ه substituted for '. (M, Mbr, TA art. بدأ.) And أَجَابَ عَلَى البَديهَةِ (K) He answered, or replied, on the first of his being taken unawares. (TA.) [↓ عَلَى بَدِيهٍ is mentioned by Freytag, but on what authority he does not say, as meaning Unpreparedly, suddenly, or unexpectedly; and so ↓ بَدِيهًا by Golius, as on the authority of J, but I do not find it in the S in the present article.] And رَآهُ بَدِيهَةً, signifies He saw him suddenly, or unexpectedly. (TA.) And بَدِيهَةُ الرَّأْىِ, Suddenly formed, unpremeditated, judgment or opinion. (Msb.) ― - بَدِيهَةٌ and ↓ بُدَاهَةٌ both signify The coming, of speech, without premeditation: and the coming suddenly, unexpectedly, or unawares. (KL.) ― - And ↓ the latter, [and more commonly the former,] An intuitive knowledge, notion, or idea; such as that one is the half of two; being, with respect to knowledge, like بَدِيعٌ with respect to intellect: (Kull:) [or] the former signifies the faculty of judging rightly at the first of an unexpected occurrence: [intuition, or intuitive perception:] accord. to ' Alee-Ibn-Dháfir El-Haddád, it signifies primarily اِرْتِجَالٌ فِى الكَلَامِ [i. e. the faculty of extemporizing: or speaking, or composing, extemporaneously, impromptu, without premeditation]: and predominantly, the poetizing, or versifying, impromptu, without premeditation or consideration: except that ارتجال is quicker than بديهة. (TA.) You say, هُوَ ذُو بَدِيهَةٍ (K) He has a faculty of judging rightly at the first of an unexpected occurrence. (TA.) And فُلَانٌ ذُو بَدِيهَةٍ حَسَنَةٍ Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA, in art. بدأ: see بَدِيَْةٌ.) And هٰذَا مَعْلُومٌ فِى بَدَائِهِ العُقُولِ [This is known among the intuitive notions of intellects; i. e., intuitively]. (K, * TA.) بَدَائِهُ seems to be pl. of بَدِيهَةٌ, as in the phrase, (TA,) لَهُ بَدَائِهُ, i. e. بَدَائِعُ [He has new, or admirable, things that he utters], (K, TA,) in speech, or language, and poetry, and in answering, or replying: but here it is not improbable that the ه may be a substitute for the ع. (TA.) بَدِيهِىٌّ بديهى بديهي [Intuitive knowledge;] such that its origination does not rest upon speculation, and acquisition by study, whether it do, or do not, require some other thing, as conjecture or experience &c.; (KT, Kull;) so that it is [sometimes] syn. with ضَرُورِىٌّ [and opposed to نَظَرِىٌّ]: and sometimes it means such as does not require anything whatever after the intellect has directed itself; so that it is more particular than ضَرُورِىٌّ: (KT:) as the conception of heat and cold, and the assent of the mind to the position that negation and affirmation cannot be co-existent, nor be simultaneously non-existent, in the same instance. (KT, Kull.) ― - [And hence,] A mere simpleton or fool: but this is post-classical. (TA.) رَجُلٌ مِبْدَهٌ رجل مبده رجل مبدة (S) A man possessing in a large degree the faculty of extemporizing, or of judging rightly at the first of an unexpected occurrence; firm, or steady, in speech or discourse, or whose tongue makes no slip in contentions, when he is taken unawares. (Har p. 64.) بدو 1 بَدَا بد بدا , (T, S, M, &c.,) aor. يَبْدُو, (S, Msb,) inf. n. بُدُوٌّ (S, M, Msb, K) and بَدْوٌ and بَدَآءٌ (M, K) and بَدَآءَةٌ (K) and بَدًا, (M, on the authority of Sb,) for which last we find, in [some of] the copies of the K, بُدُوٌّ, a repetition, (TA,) or بُدُوْءٌ, (so in other copies of the K,) It appeared; it became apparent, open, manifest, plain, or evident: (T, S, M, Msb, K:) and ↓ تبدّى [signifies the same; or he showed himself, or it showed itself; (see an ex. in art. جيش, voce جَاشَ, last sentence;) or] he, or it, came in sight, or within sight. (KL.) ― - بَدَا لَهُ فِى الأَمْرِ, (T, M, Msb, K, and Har p. 665,) inf. n. بَدْوٌ (M, K) and بَدًا (M, and so in a copy of the K) and بَدَآءٌ, (T, M, and so in the CK,) or بَدَآءَةٌ and بَدَاةٌ; (as in some copies of the K;) or ↓ بَدَا لَهُ فِى الأَمْرِ بَدَآءٌ , (S, IB,) the last word being in the nom. case because it is the agent; (IB, TA;) An opinion presented itself, or occurred, to him, or arose in his mind, syn. نَشَأَ, (S, K, and Har ubi suprà,) or appeared to him, (M,) [respecting the affair, or case,] different from his first opinion, so that it turned him therefrom: (Har ubi suprà:) or there appeared to him, respecting the affair, or case, what did not appear at first: (Msb:) accord. to Fr, ↓ بَدَا لِى بَدَآءٌ means another opinion appeared to me: accord. to Az, بَدَا لِى بَدًا means my opinion changed from what it was. (TA.) Esh-Shemmàkh says لَعَلَّكَ وَ المَوْعُودُ حَقٌّ وَفَاؤُهُ بَدَا لَكَ فِى تِلْكَ القَلُوصِ بَدَآءُ [May-be (but it is right that the promise be fulfilled) an opinion different from thy first opinion hath arisen in thy mind respecting that youthful she-camel]. (M, TA.) ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنَنَّهُ, in the Kur [xii.35], means بَدَا وَقَالُوا لَيَسْجُنُنَّهُ ↓ لَهُمْ بَدَآءٌ , [i.e. Then an opinion arose in their minds, after they had seen the signs of his innocence, and they said that they should certainly imprison him,] because ليسجننّه, being a proposition, cannot be the agent: so says Sb. (M.) بَدَا لِلّهِ أَنْ يَقْتُلَهُمْ, occurring in a trad., means (tropical:) God determined that He would slay them: for, as IAth says, بَدَآءٌ signifies the deeming to be right a thing that is known after its having been not known; and this may not be attributed to God: but as is said by Suh, in the R, one may say, [of God,] بَدَا لَهُ أَنْ يَفْعَلَ كَذَا, [properly signifying It occurred to him, or appeared to him, that he should do such a thing,] as meaning (tropical:) He desired to do such a thing; [as also بَدَا لَهُ فِى فِعْلِ كَذَا;] and thus the phrase in the trad., here mentioned, has been explained. (TA.) [One says also, اِفْعَلْ كَذَا مَا بَدَا لَكَ Do thou thus as long as it seems fit to thee: see, a verse of El-Ahmar cited voce جَلَّ.] ― - بَدَا القَوْمُ, (T, S, M, K,) inf. n. بَدْوٌ, (S,) or بَدَآءٌ; (M, K;) [the latter of which is said in the TA to be the right;] or بَدَا إِلَى البَادِيَةِ, inf. n. بَدَاوَةٌ and بِدَاوَةٌ; (Msb;) The people, or company of men, went forth to the بَادِيَة [or desert]: (M, Msb, K:) or, the former, went forth to their بَادِيَة: (S:) or went forth from the region, or district, of towns or villages or of cultivated land, to the pasturingplaces in the deserts: (T:) [ISd says,] بَدْوٌ may be used as meaning بِدَاوَةٌ, which is the contr. of حِضَارَةٌ: (M:) [J says,] بَدَاوَةٌ and بِدَاوَةٌ signify the dwelling, or abiding, in the بَادِيَة [or desert]; the contr. of حِضَارَةٌ: but Th says, I know not بَدَاوَةٌ, with fet-h, except on the authority of AZ alone: (S:) As says that بداوة and حضارة are with kesr to the ب and fet-h to the ح; but AZ says the reverse, i. e. with fet-h to the ب and kesr to the ح: (T:) both are also explained as signifying the going forth to the بَادِيَة: and some mention بُدَاوَةٌ, with damm; but this is not known: (TA:) ↓ تبدّى like wise signifies he went forth from the constant sources of water to the places where herbage was to be sought [in the desert]; (T;) or he dwelt, or abode, in the بَادِيَة. (S, K.) It is said in a trad., مَنْ بَدَا جَفَا, i. e. He who abides in the desert becomes rude, rough, coarse, or uncivil, like the desert-Arabs. (S.) And in another, كَانَ يَبْدُو إِلَى هٰذِهِ التِّلَاعِ [He used to go forth to these water-courses in the desert, or these high grounds, or low grounds, &c.]. (TA.)― - [Hence,] بَدَا He voided his excrement, or ordure; (M, K;) as also ↓ ابدى (T, K) [and ابدأ]: because he who does so goes forth from the tents or houses into the open country. (T.) = بَدَانِى بِكَذَا, aor. يَبْدُو, is like بَدَأَنِى [i. e. He began with me by doing such a thing]. (M, TA.) = بَدِيَتِ الأَرْضُ The land produced, or abounded with, بَدَاة, i. e. truffles: (K, * TA:) or had in it truffles. (TK.) ― - And The land had in it بَدَاة, meaning dust, or earth. (K, * TK.) 2 بدّى بد بدى بدي , inf. n. تَبْدِيَةٌ, He showed, or made apparent, a want that occurred, or presented itself, to him. (TA.) [See بدَآءَةٌ.] ― - He sent forth a horse [or beast] to the place of pasture [app. in the بَادِيَة, or desert]. (TA, from a trad.) 3 مُبَادَاةٌ مباداه مباداة The going, or coming, out, or forth, in the field, to encounter another in battle, or war. (TA.) ― - And [more commonly] The showing open enmity, or hostility, with any one: (KL, TA:) [a meaning more fully expressed by the phrase مُبَادَاةٌ بِالعَدَاوَةِ: for you say,] بَادَى بِالعَدَاوَةِ He showed open enmity, or hostility, [with another;] syn. جَاهَرَ بِهَا; (S, K; *) as also ↓ تبادى : (K:) or you say, بالعدواة ↓ تبادوا they showed open enmity, or hostility, one with another; syn. تَجَاهَرُوا بِهَا. (S.) You say also, بادى النَّاسَ بِأَمْرِهِ He showed, or revealed, to the people, or to men, his affair, or case. (TA.) [Thus, باداهُ بِالأَمْرِ and لَهُ الأَمْرَ ↓ ابدى signify the same; i. e. He showed, or revealed, to him the affair, or case.] ― - And بادى بَيْنَهُمَا He measured, or compared, them both together, each with the other. (A, TA.) 4 ابداهُ أبد أبداه أبدى ابداه ابداة He made it apparent, open, manifest, plain, or evident; he showed, exhibited, manifested, evinced, discovered, or revealed, it; (S, M, Msb, K;) and it has been said [correctly, as will be seen below,] that ابدى عَنْهُ signifies the same. (MF, TA.) It is said in a trad., مَنْ يُبْدِ لَنَا صَفْحَتَهُ نَقَمَ عَلَيْهِ كِتَابُ اللّٰهِ, i. e. (tropical:) Whoso showeth, or revealeth, to us his deed [or crime] which he was concealing, [the book of God shall execute vengeance upon him, meaning] we will inflict upon him the punishment ordained by the book of God. (TA.) ابدى لَهُ صَفْحَتَهُ also means (tropical:) He showed open enmity, or hostility, with him. (A and TA in art. صفح.) And ابدى عَنْ قَعْرِهِ, said of water, means It showed its bottom, by reason of its clearness. (L in art. مكد.) See also 3. ― - أَبْدَيْتَ فِى مَنْطِقِكَ Thou deviatedst, or hast deviated, from the right way in thy speech. (S.) ― - See also 1. 5 تبدّى أبدى بد بدا تبدى تبدي : see 1, in two places. = In the common dial. of the people of El-Yemen, it signifies He ate the morning-meal; syn. تَغَدَّى. (TA.) 6 تبادى أباد بادى تبادى تبادي : see 3, in two places. ― - Also He affected to be like, or imitated, the people of the بَادِيَة [or desert]. (S, K.) بَدٍ بد : see بَدْوٌ, in two places. بَدًا بد بدا The excrement from the anus (M, K *) of a man. (M.) [And بَدَآءٌ, from أَبْدَأَ, signifies the same.] ― - A joint (مَفْصِل) of a man; (AA, M, K;) as also بَدْءٌ: (AA, M:) pl. أَبْدَآءٌ. (AA, M, K.) = بَدَا for بَدًا: see بَدْوٌ, in two places. بَدْوٌ بدو بدوي : see بَادِيَةٌ: = and see also بَادٍ. = Also The first of a thing; originally [بَدْءٌ,] with hemzeh: (Har p. 583:) and ↓ بَدِىٌّ , also, [originally بَدِىْءٌ,] signifies the first: (TA:) [and ↓ بَدٍ and ↓ بَدَا , the latter for بَدًا, are used for بَدْءٍ. Hence,] one says, ↓ اِفْعَلْ ذٰلِكَ بَادِى بَدٍ , (S,) or بَادِىَ بَدٍ, (M, K,) and ↓ بَادِى بَدِى , (Fr, S, M,) or بَادِىَ بَدِى, (as in some copies of the K,) or ↓ بادى بَدِىٍ , (as in other copies of the K and in the TA,) and ↓ بَادَىَ بَدًا , (M, K,) mentioned by Sb, who says that it is without tenween, though analogy does not forbid its being with tenween, (M,) meaning Do thou that first; (S, TA;) or, the first thing: (Fr, TA:) originally [بَادِئَ بَدْءٍ, &c.,] with hemz. (S, K. [See بَدْءٌ.]) Hence also the phrase, ↓ الحَمْدُلِلٰهِ بَدِيًّا [Praise be to God in the first place]. (TA.) بَدِي بد بدى بدي for بَدٍ: see بَدْوٌ. بَدَاةٌ بد بداه بداة بدوي داهي : see بَدَآءٌ: ― - and see also بَادِيَةٌ. = Also, (K, TA,) like قَطَاةٌ, (TA, [but in the CK بَدْأَة, q. v.,]) Truffles; syn. كَمْأَةٌ. (K.) ― - And Dust, or earth. (K.) بَدْوَةٌ بد بدا بدوه بدوة بدوي Either side of a valley. (AHn, M, K.) بَدَوِىٌّ بدوى بدوي دواية دوى دوي [Of, or belonging to, or relating to, the بَدْو, or desert: and, used as a subst., a man, and particularly an Arab, of the desert:] a rel. n. from بَدْوٌ, (S, M, K,) extr. [with respect to rule], (M, K,) for by rule it should be بَدْوِىٌّ; (ElTebreezee, TA;) or it is an irregular rel. n. from بَادِيَةٌ: (Msb:) and ↓ بَدَاوِىٌّ and ↓ بِدَاوِىٌّ are similar rel. ns., (M, K,) from بَدَاوَةٌ and بِدَاوَةٌ, as syn. with بَدْوٌ and بَادِيَةٌ, agreeably with rule; or the former of these two may be a rel. n. from بَدْوٌ and بَادِيَةٌ, and therefore extr. [with respect to rule]; but it is said that when a rel. n. may be regarded as regular or irregular, it is more proper to regard it as regular; (M;) or the former is a rel. n. signifying of, or belonging to, or relating to, البَدَاوَة as meaning the dwelling, or abiding, in the desert, (S, TA,) accord. to the opinion of AZ; and the latter is a rel. n. from البِدَاوَة accord. to the opinion of As and others; and is held by Th to be the chaste form: (TA:) but بَدَوِىٌّ is the only one of these rel. ns. that is known to the common people: (M:) it is opposed to a townsman or villager. (TA.) [The pl. is بَدَاوَى, and vulg. بِدْوَانٌ. See also بَادٍ, often applied to a man as syn. with بَدَوِىٌّ.] بَدَوَاتٌ بداة بدوات : see بَدَآءٌ, in three places. بَدَآءٌ بدآء [An opinion that occurs to one, or arises in the mind; and particularly one that is different from a former opinion;] a subst. from بَدَا in the phrase بَدَا لَهُ فِى الأَمْرِ. (Msb.) See 1, in four places. One says also, ↓ هُوَ ذُو بَدَوَاتٍ He is one who has various opinions occurring to him, or arising in his mind, (IDrd, S, * K, * and Har p. 665,) of which he chooses some and rejects others: (IDrd, TA:) it is said in praise, (IDrd, TA, and Kzz in Har ubi suprà,) and sometimes in dispraise: (Kzz in Har ubi suprà:) بَدَوَاتٌ is pl. of ↓ بَداةٌ , [which is therefore syn. with بَدَآءٌ,] like as قَطَوَاتٌ is pl. of قَطَاةٌ. (IDrd, TA, and Har ubi supra.) One says likewise ↓ أَبُو البَدَوَاتِ , meaning The father [i. e. originator] of opinions that present themselves to him. (IDrd, TA.) And ↓ السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ (S, [in which the context indicates it to mean The Sultán is characterized by deviations from the right way:] but accord. to SM, it is) a trad., meaning the Sultán ceases not to have some new opinion presenting itself to him. (TA.) بِدَآءٌ بدآء , in the common dial. of the people of ElYemen, signifies The morning-meal; syn. غَدَآءٌ. (TA.) بَدِىٌ بد بدى بدي : see بَادِيَةٌ: ― - and see بَدْوٌ, in three places. ― - Also, [or بِئْرٌ بَدِىٌّ,] originally بَدِىْءٌ, q. v. in art. بدأ, (TA,) A well: (T:) or a well that is not ancient: (TA:) pl. بُودَانٌ, formed by transposition from بُدْيَانٌ. (T.) بَدَآءَةٌ بدآءه بدآءة What appears, or becomes apparent, of wants, or needful things: pl. بَدَاآتٌ; for which one may also say, بَدَاوَاتٌ. (T.) These two pls. also signify Wants that appear, or become apparent, to one. (TA.) [The latter of them is likewise pl. of what next follows.] بَدَاوَةٌ بداوه بداوة and بِدَاوَةٌ: see بَادِيَةٌ. ― - The former also signifies The first that appears, or becomes apparent, of a thing. (Lh, M, K.) [See بَدَآءَةٌ.] بَدَاوِىٌّ بداوى بداوي and بِدَاوِىٌّ: see بَدَوِىٌّ. بَادٍ إِد بإِد باد بادي Appearing, or apparent; or becoming, or being, apparent, open, manifest, plain, or evident. (Msb.) [Hence,] بَادِىَ الرَّأْىِ At the [first] appearance of opinion; (Fr, Lh, M;) or according to the appearance of opinion; (Zj, S, K; *) which may mean either insincerely or inconsiderately: (Zj, TA:) so in the Kur xi. 29; (Zj, S;) where only AA read it with hemz: (TA:) if with hemz, it is from بَدَأْتُ, and means at first thought, or on the first opinion. (S; and Lh in M, art. بدأ: see بَدْءٌ.) For بَادِى بَدٍ, or بَادِىَ بَدٍ, and بَادِى بَدِى, &c., see بَدْوٌ, in four places. ― - بَادِى بَدِى is sometimes used as a name for Calamity, or misfortune: it consists of two nouns made one, like مَعْدِىْ كَرِبَ. (S.) ― - بَادٍ also signifies A man going forth to the بَادِيَة [or desert]: (M, * Msb, K, * TA:) or one who is in the بَادِيَة, dwelling in the tents, and not remaining in his place: (TA:) pl. بَادُونَ and بُدًّا [in the TA erroneously said to be بُدًى like هُدًى] and بُدَّآءٌ: (M, K:) and ↓ بَدْوٌ is a quasi-pl. n. of بَادٍ; (M, TA;) or is for أَهْلُ بَدْوٍ, meaning people who go forth to the desert; (M;) or it means dwellers in the desert, or people of the desert: (MF:) ↓ بَادِيَةٌ also signifies the same as بَادُونَ, i. e. people migrating from the constant sources of water, and going forth to the desert, seeking the vicinity of herbage; contr. of حَاضِرَةٌ; and بَوَادِى [or بَوَادٍ] is pl. of بَادِيَةٌ. (T.) بَادَاةٌ أداة بأداة باد باداه باداة بادى : see what next follows. بَادِيَةٌ بادي باديه بادية (T, S, &c.) A desert; so called because of its being open, or uncovered; (TA;) contr. of حَضَرٌ; (M, K;) as also ↓ بَدْوٌ , (S, * M, Msb, K,) and ↓ بَادَاةٌ , (M, K,) or ↓ بَدَاةٌ , (TA, [thought by SM to be the correct form because found by him in the M, in which I find باداة,]) and ↓ بَدِىٌّ , said to be used as syn. with بَادِيَةٌ in a verse of Lebeed cited among the exs. of the preposition بِ, p. 142, (TA,) and ↓ بدَاوَةٌ (M, K) and ↓ بِدَاوَةٌ ; (M;) [of which the last two and the second (namely, بَدْوٌ,) seem to be originally inf. ns.; see 1:] or a land in which are no towns or villages or cultivated soil: (Lth, T:) or the places to which people migrate from the constant sources of water, when they go forth to the desert, seeking the vicinity of herbage; also termed مَبَادٍ, which is syn. with مَنَاجِعُ, contr. of مَحَاضِرُ, and pl. of ↓ مَبْدًى , (T,) this last signifying the contr. of مَحْضَرٌ: (S:) the pl. of بَادِيَةٌ is بَوَادٍ. (T, Msb.) ― - See also بَادٍ. مَبْدًى مبدى مبدي مبديي : pl. مَبَادٍ: see بَادِيَةٌ. رَكِىٌّ مُبْدٍ 1 Wells showing their water; having it uncovered by dust or earth; contr. of رَكِىٌ غَامِدٌ. (A in art. غمد.) بدى 1 بَدِيتُ بِالشَّىْءِ and بَدَيْتُ بِهِ i. q. [بَدَأْتُ and] اِبْتَدَأْتُ [I began with the thing; or made it to have precedence, or to be first]; (M, K;) of the dial. of the Ansár: (M:) the people of ElMedeeneh say, بَدَيْنَا, or بَدِينَا, [accord. to different copies of the S,] in the sense of بَدَأْنَا: (S:) [the right reading seems to be بَدَيْنَا; for] IKh says, none says بَدَيْتُ in the sense of بَدَأْتُ, except the Ansár: all others say, بَدِيتُ and بَدَأْتُ; when the hemzeh is suppressed, the د is pronounced with kesr, and therefore the hemzeh is changed into ى. (IB, TA.) [See a verse of Ibn-Rawáhah cited voce بَدْءٌ.] بِدَايَةٌ ركي مبد , said by Mtr to be a vulgar word, and by IB to be erroneous, but by IKtt to be of the dial. of the Ansár: see art. بدأ [voce بَدْءٌ, second sentence, in two places]. (TA.) بذ 1 بَذَّ , (M,) sec. pers. بَذِذْتَ, (S, Mgh, K,) aor. يَبَذُّ, (L, K,) inf. n. بَذَاذَةٌ (S, M, Mgh, K) and بُذُوذَةٌ (S, M, K) and بَذَذٌ (M, Mgh, K) and بَذَاذٌ, (K,) or بِذَاذٌ, with kesr, (TA,) [of all which, the third is the regular form,] He (a man) was, or became, threadbare, and shabby, or mean, in the state of his apparel, (Ks, S, M, Mgh, L,) and in an evil condition; (M, L, K;) slovenly with respect to his person: (Ks, M, L:) or he neglected the constant adornment of himself: or he adorned himself one day, and another day left his hair in a shaggy or dishevelled, or matted and dusty, state: (T, L:) or he was humble in his apparel, not taking pleasure therein. (IAth, L.) بَذَاذَة is said in a trad. to be a part of religion; (Ks, T, M, Mgh, L;) meaning, in this instance, The being humble in dress, and wearing that which is not conducive to self-conceit and pride. (Mgh.) = بَذَّهُ, aor. يَبُذُّ, (T, S, M, L,) inf. n. بَذٌّ (S, M, L, K) and ↓ بَذِيذَةٌ , (K,) [or this may be a simple subst.,] He overcame him; (T, S, M, L, K;) he surpassed him in goodliness or beauty, or in any deed: (T, L:) he outstripped him. (M, L.) It is said in a trad., بَذَّ القَائِلِينَ He outstripped, or surpassed, and overcame, the speakers. (L.) 3 باذّهُ He hastened with him; made haste, or strove, to be, or get, before him: (K, * TA:) he vied with him in glory or excellence. (TA.) 8 ابتذّ حَقَّهُ He took his (i. e. his own) right, or due. (K.) 10 استبذّ بِالأَمْرِ He was alone, with none to share, or participate, with him, in the affair; (K, * TA;) i. q. استبدّ (K) and استقلّ. (TA.) بَذٌّ [perhaps from the Persian بَدْ] A man slovenly with respect to his person, and poor. (IAar, T, L.) And بَذُّ الهَيْئَةِ, and الهَيْئَةِ ↓ بَاذُّ , A man threadbare, and shabby, or mean, in the state of his apparel; (Ks, T, * S, Mgh, L;) and in an evil condition with respect to it; (L, K;) slovenly with respect to his person: (Ks, L:) or one who neglects the constant adornment of his person: or who adorns himself one day, and another day leaves his hair in a shaggy or dishevelled, or matted and dusty, state: (T, L:) or humble in his apparel, not taking pleasure therein. (IAth, L.) ― - بَذُّ البَخْتِ A man having evil fortune. (Kr, M, L.) ― - هَيْئَةٌ بَذَّةٌ A threadbare, and shabby, or mean, state of apparel. (M.) ― - حَالٌ بَذَّةٌ, (S,) and حَالَةٌ بَذَّةٌ, (TA,) An evil state or condition. (S, TA.) ― - تَمْرٌ بَذٌّ Dates that are separate, each one from another, not sticking together; like فَذٌّ: (IAar, M:) or that are scattered. (K.) ― - فَذٌّ بَذٌّ Single; sole; that is alone, or apart from others: (IAar, K:) and so أَحَذُّ ↓ أَبَذُّ . (K.) فِى هَيْئَتِهِ بَذَّةٌ , and بَذَاذَةٌ, [the latter an inf. n. (of بَذَّ) used as a simple subst.,] In his state of apparel is slovenliness, and threadbareness, and shabbiness, or meanness. (T.) ↓ بَذِيذَةٌ , also, (sometimes written ↓ بَذْبَذَةٌ , TA, and so in the TT but without vowel-signs,) signifies Slovenliness with respect to one's person; or neglect of cleanliness. (T, L, K.) بَذِيذَةٌ , or بَذْبَذَةٌ: see بَذَّةٌ. = And for the former, see also بَذَّهُ. بَاذٌّ : see بَذٌّ. = Also Any one overcoming, or surpassing. (M, L.) أَبَذٌّ : see بَذٌّ. بذأ 1 بَذُؤَ , (T, M, K,) with and without ', (Mgh,) aor. بَذُاَ , (T,) inf. n. بَذَآءٌ and بَذَآءَةٌ, (M, K,) the former written in one copy of the K بَذَأٌ, and the latter in some copies written بَذْأَةٌ; (TA;) and بَذَأَ, and بَذِئَ, (K,) aor. of both بَذَاَ ; (TA;) and some say بَذِىَ, aor. يَبْذَى, inf. n. بَذَآءٌ; (T;) or, accord. to the Msb, only بَذَأَ is with ', and the others are properly written بَذِىَ and بَذُوَ; (TA;) He (a man) was, or became, foul, unseemly, or obscene, (T, M, K, TA,) in tongue; (TA;) evil in speech. (T.) And بَذَأَ عَلَى القَوْمِ, aor. بَذَاَ , inf. n. بَذْءٌ and بَذَآءٌ, He behaved in a lightwitted, weak, stupid, or foolish, manner, or ignorantly, towards the people, or company of men; and uttered foul, unseemly, or obscene, language against them; and so though with truth. (Msb.) ― - بَذَأَ also signifies He was, or became, evil in disposition. (Fr, T.) ― - And, said of a place, It became devoid of pasture, barren, or unfruitful. (TA.) = بَاذَأَهُ فَبَذَأَهُ: see 3. ― - بَذَأَهُ, (T, S, M, K,) aor. بَذَاَ , (T,) inf. n. بَذْءٌ, (T, S,) also signifies He dispraised it; discommended it; (T, M, K;) namely, a thing: (M:) and be despised him: (T, K:) and he saw in him (a man, S) a state, or condition, that he disliked, or hated: (S, K:) he did not approve him; and was not pleased with his aspect. (TA.) And بَذَأَتْهُ عَيْنِى, (T, S, M, Msb, *) aor. as above, (M,) and so the inf. n., (S, M,) My eye did not approve him, or it; (T, S;) I was not pleased with his, or its, aspect; (S;) and I saw in him, or it, a state, or condition, that I disliked. or hated: (T:) or my eye despised, or regarded as of light estimation, him, or it: (M, Msb:) accord. to AZ, this is said when a thing has been praised, or greatly praised, to thee, and in thy presence, and then thou dost not see it to be as it has been described: but when thou seest it to be as it has been described, thou sayest, مَا تَبْذَؤُهُ العَيْنِ. (T.) One says also, بَذَأَ الأَرْضَ He dispraised, or discommended, the pasture of the land. (S, M, K.) And in like manner, بَذَأَ المَوْضِعَ (S) He did not praise the place. (TA.) 3 باذأهُ , (T,) inf. n. مُبَاذَأَةٌ, (T, K,) in some copies of the K without ', (TA,) and بِذَآءٌ, (T, K,) [He vied with him, or strove to surpass him, in foul, unseemly, or obscene, speech or language: and he held such discourse with him: these significations being indicated by the following exs., and by the saying that] the inf. ns. are syn. with مُفَاحَشَةٌ. (T, K.) You say, ↓ بَاذَأَهُ فَبَذَأَهُ [He vied with him, or strove to surpass him, in foul, unseemly, or obscene, speech or language, and he surpassed him therein: in this case, the aor. of the latter verb is بَذُاَ , notwithstanding the final faucial letter]. (TA.) And Esh-Shaabee says, إِذَ عَظُمَتِ الحَلْقَةُ فَإِنَّمَا هُوَ بِذَآءٌ وَ نِجَآءٌ [i. e. When the ring of people becomes large, it is only an occasion of holding foul, unseemly, or obscene, and secret, discourse]: it is said that بذآء here signifies مفاحشة: (T:) the meaning is, that there is much بذاء and نجاء, i. e. مُنَاجَاة, therein. (TA in art. نجو. [But there, in the place of فَإِنَّمَا هُوَ, I find فَهِىَ; and in the TA in the present art., فَإِنَّمَا بِهِ.]) ― - Also He contended with him in an altercation. (T.) 4 ابذأ He uttered foul, unseemly, or obscene, speech or language. (TA.) بَذِىْءٌ A man foul, unseemly, or obscene, (T, M, K, TA,) in tongue; (TA;) evil in speech. (T.) [See also art. بذو.] ― - A place in which is no pasture: (K:) and أَرْضٌ بَذِيْئَةٌ a land in which is no pasture. (S, M.) بذخ 1 بَذِخَ , aor. بَذَخَ , inf. n. بَذَخٌ; (Msb;) and بَذَخَ, [aor. بَذَخَ and بَذُخَ , (see what follows,)] inf. n. بُذُوخٌ; (L;) It (a mountain) was high, or lofty. (L, Msb.) ― - And hence, (Msb,) بَذِخَ, (S, Msb, K,) aor. بَذَخَ , (K,) inf. n. بَذخٌ; (S, K;) and بَذَخَ, aor. بَذَخَ and بَذُخَ , but the former is the more approved, inf. n. بَذْخٌ and بُذُوخٌ; (L;) (assumed tropical:) He was, or became, proud, and lofty, or haughty; (S, Msb, * K;) as also ↓ تبذّخ : (S, K:) (tropical:) he exalted himself above others, (L, TA,) as also ↓ تبذّخ , (A,) by his speech, and his glorying, or boasting. (L, TA.) ― - And بَذَخَ, aor. بَذَخَ , inf. n. بَذَخَانٌ, (tropical:) He (a camel) brayed in the most vehement manner, (L, TA,) and put forth his شِقشِقَة [or faucial bag]. (TA.) = بَذَخَ, aor. بَذَخَ , inf. n. بَذْخٌ, He split, clave, rifted, slit, or rent, a thing. (Msb.) 3 باذخهُ (assumed tropical:) He vied, or competed, or contended, with him in glorying or boasting, or in glory or excellence, or for superiority in nobleness. (L, TA.) 5 تَبَذَّخَ see 1, in two places. بِذْخٌ : see بَاذِخٌ. بِذِخْ and بَذَخْ [for the latter of which, in the CK, we find بَذِخْ,] i. q. بَخْ [Excellent! &c.]; (JK, T, K, TA;) and wonderful! (T, TA.) ― - بِذِخْ بِذِخْ is also said in chiding a camel that brays in the most vehement manner, (see بَذَخَ,) or in imitating his braying. (L.) بَذِخٌ : see بَاذِخٌ. بُذَاخِيٌّ Great; syn. عَظِيمٌ. (K.) بَذَّاخٌ : see what next follows, in four places. بَاذِخٌ High, or lofty; (JK, A, Msb;) applied to a mountain: (JK, Msb:) [and] a high, or lofty, mountain; an epithet in which the quality of a subst. is predominant: (L, TA:) pl. بَوَاذِخُ (JK, S, A, L, Msb) and بَاذِخَاتٌ [both fem. forms]: (JK:) and the former pl. applied as an epithet to mountains. (S, A, K.) ― - [Hence,] رَجُلٌ بَاذِخٌ, (JK, L,) and ↓ بَذَّاخٌ , (JK, A, L,) [the latter an intensive epithet,] (tropical:) A proud, and lofty, or haughty, man, who exalts himself above others, (JK, A, L,) by his speech, and his glorying, or boasting: (JK, L:) pl. of the former بُذَخَآءُ, like as عُلَمَآءُ is pl. of عَالِمٌ, and بُذَّخٌ. (L.) You say, In speech, he is ↓ بَذَّاخٌ ; and in poetry, بَاذِخٌ. (L.) ― - And شَرَفٌ بَاذِخٌ (tropical:) High, or exalted, nobility. (S, K, TA.) ― - بَعِيرٌ بَاذِخٌ, (L,) and ↓ بَذَّاخٌ , (L, K,) or الهَدِيرِ ↓ بَذَّاخُ , (A,) and ↓ بِذْخٌ , and ↓ بَذِخٌ , (K,) (tropical:) A camel that brays much, (K,) or in the most vehement manner, (L,) and puts forth his شِقْشِقَة [or faucial bag]. (K.) بَيْذَخٌ A large-bodied, or corpulent, woman; (S, K;) as also بَيْدَخٌ. (TA.) بذر 1 بَذَرَ , (T, S, A, Msb,) aor. بَذُرَ , (Msb,) inf. n. بَذْرٌ, (T, Msb, K,) He sowed seed; (S, TA;) he cast grain upon the ground to sow it; (Msb;) he cast grain upon the ground, scattering it; (A;) he scattered seed (T, MF) upon the ground; as also ↓ بذّر , [but app. in an intensive sense,] (MF,) inf. n. تَبْذِيرٌ (T, MF) and تَبْذِرَةٌ: (T:) this is the primary signification. (MF.) ― - Also, (M,) inf. n. as above, (M, K,) He sowed land; (M, L, K;) and so ↓ بذّر , (M, L,) inf. n. تَبْذِيرٌ. (L, K.) ― - Also, (M,) inf. n. as above, (M, K,) He scattered, or dispersed, (M, K,) a thing; (M;) and so ↓ بذّر , [or rather he scattered, or dispersed, much,] inf. n. تَبْذِيرٌ. (K.) ― - بَذَرَ اللّٰهُ الخَلْقِ, (M, A,) inf. n. as above, (M,) God scattered, or dispersed, mankind (M, A) in the earth. (A.) ― - بَذَرَ الكَلَامَ (tropical:) He disseminated, scattered, or diffused, talk, or speech, (Msb, TA,) بَيْنَ النَّاسِ among the people, or mankind, like as seed is scattered: (TA:) and ↓ بذّرهُ he did so much. (Msb.) ― - بَذَرَتِ الأَرْضُ, (M, A,) aor. as above, (M,) and so the inf. n., (M, K,) (tropical:) The land put forth its plants, or herbage, (As, M, A, K,) in a scattered state: (As, M, A:) or put forth its بَذْر. (M.) = بَذُرَ, aor. بَذُرَ , inf. n. بَذَارَةٌ, (tropical:) He divulged what was secret; he revealed what he had heard. (T, L.) = بَذِرَ, [aor. بَذَرَ ,] inf. n. بَذَرٌ, He talked much; was loquacious. (M.) 2 بَذَّرَ see 1, in four places. ― - بذّر, inf. n. تَبْذِيرٌ, also signifies He was extravagant in expenditure; and so ↓ باذر , inf. n. مُبَاذَرَةٌ: (TA:) or the former, he dissipated, or squandered, (his wealth, or property, S, M, and any other thing, M, TA,) by extravagant expenditure, (S, M, K, TA,) and destroyed, consumed, wasted, or ruined, it: (M, K, TA: [in the CK, جَرَّبَهُ is here put for خَرَّبَهُ: in the M it is أَفْسَدَهُ:]) or he expended his wealth, or property, so largely as not to leave of it that whereby he might subsist: or he expended it in acts of disobedience: (TA:) or he dissipated, or squandered, his wealth, or property, in a way that was not right: (Msb:) or in a way that did not behoove: it includes the meaning of أَسْرَفَ in common, or conventional, acceptation, and is used in the proper sense of this latter verb: or, as some say, تَبْذِيرٌ denotes excess in respect of the right objects of expenditure, which is ignorance of the [right] manner, and of things that should prevent it; and إِسْرَافٌ denotes excess with respect to quantity, and is ignorance of the values of the right objects. (MF.) [See also بَذَارَّةٌ.] 3 بَاْذَرَ see 2. 5 تبذّر It became scattered or dispersed; or much scattered or dispersed. (A.) ― - (tropical:) It (talk, or speech,) became much disseminated or scattered or diffused. (Msb.) بَذْرٌ (S, M, Msb, K, &c.) and ↓ بُذْرٌ , (M,) the former either an inf. n. used as a proper subst. or of the measure فَعْلٌ in the sense of the measure مَفْعُولٌ, (Msb,) Grain that is set apart for sowing; (Lth, M, K;) any seed, or grain that is sown; as also بِزْرٌ or بَزْرٌ: (Kh, Msb:) or grain such as wheat, that is sown; distinguished from بزر, which is applied to the seed of sweet-smelling plants and of leguminous herbs: and this distinction commonly obtains: (Msb:) or [so accord. to the M, but in the K “and,”] the first that comes forth, of seed-produce and of leguminous and other plants, (M, K, *) as long as it has but two leaves: (M:) or بَذْرٌ signifies any plant, or herbage, when just come forth from the earth: (M:) or such as has assumed a colour, (M, K,) or shown its kind or species: (M:) pl. بُذُورٌ and بِذَارٌ. (M, K.) ― - [Hence,] بَذْرٌ signifies also (tropical:) Progeny; (T, M, K;) and so ↓ بُذَارَةٌ . (M, K.) One says, أِنَّ هٰؤُلَآءِ لَبَذْرُ سَوْءٍ (tropical:) Verily these are a progeny of evil, or an evil progeny. (T, A. *) بُذْرٌ : see بَذْرٌ. تَفَرَّقُوا شَذَرَ بَذَرَ and ↓ شِذَرَ بِذَرَ They dispersed, or became dispersed, in every direction: (S, M, K:) [namely, men: and] the like is said of a man's camels: (S:) بذر is an imitative sequent to شذر: (S:) some say that the ب in the former is a substitute for م [in مَذَرَ or مِذَرَ]; but others hold that in each case the word is an original. (TA.) بَذِرٌ : see تِبْذَارَةٌ. ― - Also, (M, K,) and ↓ بَيْذَارٌ and ↓ بَيْذَارَة and ↓ تِبْذَارٌ and ↓ بَيْذَارَانِيٌّ , (K,) (tropical:) A man who talks much; loquacious; (M, K;) and so ↓ هُذَرَةٌ بُذَرَةٌ (IDrd, M) and ↓ هَيْذَارَةٌ بَيْذَارَةٌ : (M:) irrationally, or vainly, or frivolously, loquacious; a great babbler. (TA.) ― - See also بَذُورٌ. ― - طَعَامٌ بَذِرٌ [Wheat, or food,] in which is بُذَارَة, i. e. increase, redundance, exuberance, plenty, or abundance. (T, * M, L, K. *) شِذَرَ بِذَرَ : see شَذَرَ بَذَرَ, above. هُذَرَةٌ بُذَرَةٌ : see بَذِرٌ. البُذُرَّى What is false, vain, or ineffectual; syn. البَاطِلُ: (Seer, M, L, K:) [like الحُذُرَّى:] the radical idea denoted by it is that of dispersion. (M, L.) بَذُورٌ (S, M, A, K) and ↓ بَذِيرٌ (M, K) (tropical:) A man who divulges secrets; (S, M, A;) as also ↓ بَذِرٌ , of which the fem. is with ة: (L:) or one who cannot keep his secret: (T, K:) pl. of the first بُذُرٌ. (T, S, M.) ― - Also, both the first and second, (tropical:) A calumniator; a slanderer: (K, TA:) pl. of the former as above. (TA.) بَذِيرٌ is [said to be] an imitative sequent to كَثِيرٌ; (M, K;) like بَثِيرٌ, of which it is [held to be] a dial. var., or a corruption occasioned by mispronunciation. (Fr, S.) [But I think it is more probably syn. with ↓ مَبْذُورٌ , as signifying Scattered, or dispersed, like نَثِيرٌ in the sense of مَنْثُورٌ, &c.; and that for this reason it is used as a corroborative of كثير.] = See also بَذُورٌ. بَذَارَةٌ : see بَذَارَّةٌ. بُذَارَةٌ Increase, redundance, exuberance, plenty, or abundance, in wheat, or food. (Lh, * T, * M, L, K. *) You say, طَعَامٌ كَثِيرُ البُذَارَةِ Wheat, or food, in which is much increase, &c. (T, TA.) ― - See also بَذْرٌ. بَذَارَّةٌ , and sometimes ↓ بَذَارَةٌ , (Lh, M, K,) and ↓ يَبْذَرَةٌ , (AA,) and ↓ نَبْذَرَةٌ , with ن, (T, K,) i. q. تَبْذِيرٌ, (M, K,) The dissipating, or squandering, of wealth, or property, in a way that is not right. (T, TA.) بَيْذَرَةٌ : see what next precedes. بَيْذَرَانِىٌّ : see بَذِرٌ. بَيذَارٌ : see بَذِرٌ. بَيْذَارَةٌ : see تِبْذَارَةٌ: ― - and see also بَذِرٌ, in two places. تِبْذَارٌ : see بَذِرٌ. تِبْذَارَةٌ A man who dissipates, or squanders, his wealth, or property, by extravagant expenditure, and consumes, destroys, wastes, or ruins, it; (AZ, S, M, K;) as also ↓ مُبَذِّرٌ and ↓ مُبَاذِرٌ and ↓ بذِرٌ and ↓ بَيْذَارَةٌ . (TA.) مُبَذِّرٌ : see what next precedes. أَرْضٌ مِبْذَارٌ النَّبَاتِ [or more probably مِبْذَارٌ لِلنَّبَاتِ] (tropical:) Land that yields increase. (A.) مَبْذُورٌ : see بَذِيرٌ. ― - (tropical:) Many; much; abundant: (K, TA:) water that is abundant; or blessed with abundance, plenty, or increase. (A.) مُبَاذِرٌ : see تِبْذارَةٌ. نَبْذَرَةٌ : see بَذَارَّةٌ. بذق بَذْقٌ : see بَيْذَقٌ, in two places. بَاذَقٌ (Mgh, K) and ↓ بَاذِقٌ (K) [in my copy of the Msb erroneously written باذيق] a Persian word, arabicized; originally بَادَهْ, which signifies Wine: (A'Obeyd, TA:) or juice of grapes cooked in the least degree, so as to be strong (Mgh, Msb, K) and intoxicating; an arabicized word; (Msb;) said to have been introduced by the Benoo-Umeiyeh, (TA,) and to have been unknown to the Prophet; (Mgh;) but there is a trad. of I' Ab which is understood to mean that the Prophet forbade what is thus called: (Mgh, TA:) some assert it to mean that it existed not in his time; (TA;) but this latter assertion is weak. (Mgh.) بَاذِقٌ : see above. = It is also an imitative sequent to حَاذِقٌ. (K.) بَيْذَقٌ [meaning A pawn] in the game of chess is from ↓ بَيَاذَقَةٌ ; (TA;) which latter signifies footmen, as opposed to horsemen, (AO, K, TA,) and is an arabicized word, from the Persian, (AO, TA,) originally پِيَادَهْ: (TA:) the pl. of بيذق is بَيَاذِقُ; for which a poet uses بُذُوقٌ, as though he suppressed the ى [in the sing.], making بيذق to become ↓ بَذْقٌ : (Ibn-Buzurj, TA:) or, accord. to El-Khárzenjee, (JK, TA,) ↓ بَذْقٌ signifies a guide in a journey; as also بَيْذَقٌ: (JK, K, TA:) or [in the CK “and”] small and light or active: (K, TA:) or, as in the Tekmileh, (TA,) short and light or active: (JK, TA:) and its pl. is بُذُوقْ. (JK, K.) بَيَاذِقَةٌ : see بَيْذَقٌ. بذل 1 بَذَلَهُ , aor. بَذُلَ (S, M, * Msb, K) and بَذِلَ , (M, K,) inf. n. بَذْلٌ, (S, M, Msb, K,) He gave it, and was liberal, or bountiful, with it; he gave it liberally, bountifully, unsparingly, or freely; (S, Msb, K, TA;) he gave it willingly, of his own free will or good pleasure: (TA:) and he made it allowable, or lawful, to be taken or possessed or done, willingly, or of his own free will or good pleasure: (Msb:) بَذْلٌ is the contr. of مَنْعٌ. (M.) [Hence,] سَأَلْتُهُ فَأَعْطَانِى بَذْلَ يَمِينِهِ I asked him, and he gave me what he was able to give. (TA.) [And بَذَلَ لَهُ نَفْسَهُ. (assumed tropical:) He gave up himself to, or spent himself for, him or it; he gave, or applied, himself, or his mind, unsparingly to it, namely, an undertaking &c.: a phrase of frequent occurrence. And بَذَلَ جَهْدَهُ, and مَجْهُودَهُ, (assumed tropical:) He exerted, or put forth, or expended, unsparingly, or freely, his power, or ability, or his utmost power or ability or endeavour: also of frequent occurrence.] And فَرَسٌ لَهُ صَوْنٌ وَ بَذْلٌ (tropical:) A horse that reserves a portion of his run, and is unsparing with a portion thereof; not putting forth the whole at once: (TA:) or that has a run which he reserves [for the time of need], and a run which he performs unsparingly: (A in art. شهد: see شَاهِدٌ:) and ↓ فَرَسٌ ذُو صَوْنٍ وَابْتِذَالٍ a horse that has a running pace (حُضْرٌ) which he has reserved for the time of need, and a run (عَدْوٌ) less quick which he has performed freely, or without reservation (قَدِ ابْتَذَلَهُ). (T.) [In the K these phrases are given in a mutilated state, and with a mutilated explanation.]) And صَوْنُهُ خَيْرٌ مِنْ بَذْلِهِ (tropical:) His interior state, or disposition of mind, is better than his apparent state &c. (TA.) ― - See also 8. 5 تبذّل He neglected the preserving of himself or his honour or reputation [from disgrace]; i. q. تَرَكَ التَّصَاوُنَ (S) or التَّصَوُّنَ; (TA;) he was careless of himself or his honour or reputation; contr. of تَصَاوَنَ; (Msb in the present art,;) as also ↓ ابتذل . (Msb in art. صون.) You say, كَرُمَ وَ لَمْ يَتَبَذَّلْ [He was generous, and was not careless of his honour or reputation]. (M and L in art. وفر.) ― - تبذّل فِى عَمَلِ كَذَا, and نَفْسَهُ فِيهِ ↓ ابتذل and بِهِ, He employed his own self in the doing of such a thing. (T.) 8 اِبْتِذَالٌ is the contr. of صِيَانَةٌ; (M, K;) [i. e.] ابتذلهُ signifies He held it in mean estimation; namely, a garment or other thing; (TA;) [he was careless of it; he used it, or employed it, on, or for, ordinary, mean, or vile, occasions, or purposes;] he used it for service and work; namely, a garment &c.; syn. اِمْتَهَنَهُ; (S, Msb;) he wore it (a garment) in times of service and work; as also ↓ بَذَلَهُ ; (Msb, TA;) or, as IKoot says, بَذَلَهُ, [aor. بَذُلَ and بَذِلَ ,] inf. n. بَذْلَةٌ and بِذْلَةٌ, signifies he did not preserve it, lay it up, take care of it, or reserve it; namely, a garment. (Msb.) See also 5, in two places. You say also, ابتذل عَدْوَهُ (assumed tropical:) [He (a horse) performed his run freely, or without reservation; opposed to صَانَهُ]. (T.) See 1. 10 استبذلهُ He sought, or demanded, of him a liberal, free, or willing, gift. (TA.) And اِسْتَبْذَلْتُ فُلَانًا شَيْئًا I asked of such a one that he would liberally, freely, or willingly, give me a thing. (T.) بَذْلٌ A thing that is given liberally, freely, or willingly: and inf. n. [or 1, q. v.], used as a proper subst.: pl. بُذُولٌ. (Har p. 206.) بَذْلَةٌ : see what next follows, in two places. بِذْلَةٌ A garment that is worn (T, S, Msb) in service, or work; (S, Msb;) that is not preserved, laid up, taken care of, or reserved; (T, M, K;) as also ↓ بَذْلَةٌ (Msb) and ↓ مبْذَلٌ , (T,) or ↓ مِبْذَلَةٌ , (S, M, K,) the pl. of which is مَبَاذِلٌ: (S:) and an old and worn-out garment; (TA;) as also ↓ مِبْذَلٌ and ↓ مِبْذَلَةٌ ; (M, K;) the last of which is mentioned on the authority of AZ, but is disapproved by 'Alee Ibn-Hamzeh, who asserts it to be without ة: (IB, TA:) بِذْلَةٌ sometimes has بِذَلٌ as pl. (TA.) You say, ↓ جَآءَ نَا فُلَانٌ فِى مَبَاذِلِه , i. e. فِى ثِيَابِ بِذْلَتِهِ or ↓ بَذْلَتِهِ [Such a one came to us in his garments that he wore in service, or work]. (S, accord. to different copies. [I have shown that بِذْلَةٌ and بَذْلَةٌ are dial. vars., both as inf. ns. (see 8) and as proper substs.]) The word بَدْلَةٌ, with fet-h, and with the unpointed د, applied by the vulgar to [a suit of] new clothes, is a mistake for بِذْلَةٌ, and this is correctly a name for old and worn-out clothes. (TA. [But this is doubtful; for بَدْلَةٌ commonly signifies, in modern Arabic, a change of clothes; and hence, a suit of clothes, whether new or old.]) ― - IJ uses it metaphorically, in relation to poetry; saying, الرَّجَزُ إِنَّمَا يُسْتَعَانُ بِهِ فِى البِذْلَةِ وَ عِنْدَ الاِعْتِمَالِ وَ الحُدَآءِ وَ المِهْنَةِ (tropical:) [The metre termed rejez is only used as an aid in the ordinary, or meaner, business of life, and on the occasion of doing one's work, and singing to camels for the purpose of urging them on, and performing service of any kind: but in this case it may be regarded as an inf. n.: see 8]. (M.) بَذُولٌ : see بَذَّالٌ. بَذَالَةٌ i. q. بَذْلٌ [inf. n. of 1, The act of giving liberally, &c.]. (TA.) بَذَّالٌ A man wont to give property liberally, freely, or willingly; or who so gives it much, or frequently; as also ↓ بَذُولٌ (T, TA) [and app. ↓ مِبْذَالٌ , (like مِسْمَاحٌ &c.,) of which the pl. occurs in the following saying]. ↓ هُمْ مَبَاذِيلُ لِلْمَعْرُوفِ [They are very liberally disposed to the exercise of beneficence, or bounty]. (TA.) بَاذِلٌ Any one who gives [liberally,] freely, or willingly. (M.) مِبْذِلٌ : see بِذْلَةٌ, in two places. مِبْذَلَةٌ ; and its pl. مَبَاذِلُ: see بِذْلَةٌ, in three places. مِبْذَالٌ ; pl. مَبَاذِيلُ: see بَذَّالٌ. مُبْتَذَلٌ Held in mean estimation: as in the saying, مَالُهُ مَصُونٌ وَ عِرْضُهُ مُبْتَذَلٌ [His wealth is preserved, or taken care of, and his honour, or reputation, is held in mean estimation]. (TA.) ― - (assumed tropical:) Language, and a proverb, which one is wont to speak or mention, or which one is fond of speaking or mentioning. (TA.) ― - فُلَانٌ صَدْقُ المُبْتَذَلِ Such a one is strong, or sturdy, in the work in which he employs himself: (T:) or sharp, vigorous, or effective, in nature, or disposition; one who, when employed in a work, is found to be strong, or sturdy. (TA.) And سَيْفٌ صَدْقُ المُبْتَذَلِ (tropical:) A sword sharp, or penetrating, in the part with which one strikes. (K, TA.) مُبْتَذِلٌ , (K,) or ↓ مُتَبَذِّلٌ , (M, [so in a copy of that work, accord. to the TT, but this is probably a mistranscription,]) Wearing a مِبْذَل, i. e. [a garment used in service or work, or] an old and worn-out garment: (M, K:) and the latter, [if not a mistranscription for the former,] neglecting the adorning of himself, by way of humility. (TA, from a trad.) ― - See also what follows. مُتَبَذِّلٌ (T, M, K) and ↓ مُبْتَذِلٌ (M, K) A man who employs his own self in doing a thing; (T;) a man who performs his own work. (M, K.) ― - See also what next precedes. بذو 1 بَذُوَ , (T, S, M, &c.,) aor. يَبْذُو, (T, S,) inf. n. بَذَآءٌ (S, M, Msb, K) and بَذَآءَةٌ, (K,) or the latter is the original form, but the ة is elided, as in جَمَالٌ, inf. n. of جَمُلَ, (S,) or بَذَآءَةٌ is an inf. n. of the verb with ', but that of بذو is بَذَآءٌ; (IB;) and some say, بَذِىَ, (T,) which is a dial. var. of the former, (Msb,) aor. يَبْذَى, inf. n. بَذَآءٌ; (T in art. بذأ;) He (a man) was, or became, foul, unseemly, or obscene [in tongue]; (T, S, M, K;) evil in speech; (T in art. بذأ;) as also بَذُؤَ, (T, M, K, in that art.,) and بَذَأَ, (Msb and K in art. بذأ,) and بَذِئَ: (K in that art.:) and ↓ ابذى he uttered foul, unseemly, or obscene, speech or language. (TA.) And بَذَوْتُ عَلَى القَوْمِ, (S, M, Msb, * K,) aor. بَذُوَ , inf. n. بَذَآءٌ; (Msb;) and ↓ أَبْذَيْتُ عَلَيْهِمْ, (S, Msb, *) or أَبْذَيْتُهُمْ, (M, IB, K,) or both, (TA,) I uttered foul, unseemly, or obscene, language against the people, or company of men: (S, M, K, TA:) or behaved in a lightwitted, weak, stupid, or foolish, manner, or ignorantly, towards them; and uttered foul, unseemly, or obscene, language against them; and so though with truth. (Msb.) And بَذَا also signifies He (a man) was, or became, evil in disposition. (TA.) 3 باذي , (S, TA,) inf. n. مُبَاذَاةٌ, (TA,) [He vied with another, or strove to surpass him, in foul, unseemly, or obscene, speech or language: or he held such discourse with another:] the inf. n. is syn. with مُفَاحَشَةٌ. (TA.) 4 أَبْذَوَ see 1, in two places. بَذَآءٌ [inf. n. of 1, used as a subst,] Foul, unseemly, or obscene, speech or language. (S, M, K.) بَذِىٌ , (T, M, Msb, K,) or بَذِىٌ اللِّسَانِ, (S,) A man foul, unseemly, or obscene, in tongue: (T, S, M, * K: *) or lightwitted, weak, stupid, or ignorant, in behaviour; and foul, unseemly, or obscene, in speech; and so though speaking truth: (Msb:) fem. with ة: (S, Msb:) and pl. أَبْذِيَآءُ. (T.) بر 1 بَرَّ بر , [first pers. بَرِرْتُ,] aor. يَبَرُّ, (T, M, Msb,) inf. n. بِرٌّ, (M, Msb, K,) He was pious [towards his father or parents, and (tropical:) towards God; (see the explanations of the verb as used transitively;) and was kind, or good and affectionate and gentle in behaviour, towards his kindred; and kind, or good, in his dealings with strangers]: (Msb:) he was good, just, righteous, virtuous, or honest: (T, Msb:) [or he was amply, largely, or extensively, good or beneficent:] and he was true, or veracious. (M, Msb, K.) [Authorities differ as to the primary signification of this verb, and as to the subordinate meanings: see بِرٌّ below.] You say also, بَرَّ فِى قَوْلِهِ, (Msb, TA,) and فِى يَمِينِهِ, (S, M, Mgh, Msb, K,) first pers. بَرِرْتُ (T, A, Mgh, K) and بَرَرْتُ, (K,) aor. يَبَرُّ (M, Msb) and يَبِرٌّ, (M,) inf. n. بِرٌّ (S, M, K) and بَرٌّ, (K,) or بُرُورٌ, (Msb,) He was true, or veracious, (S, Mgh, Msb, K, TA,) in his saying, (Msb, TA,) and in his oath. (S, Mgh, Msb, K.) ― - بَرَّ عَمَلَهُ, and بُرَّ, inf. n. بِرٌّ and بُرُورٌ; and ↓ أَبَرَّ ; [His deed, or work, was, or proved, good; or was well, or sinlessly, performed;] all signify the same. (M.) And بُرَّ العَمَلُ, i. e. الحَجُّ, a form of benediction, said to a person come from pilgrimage, May the deed, or work, i. e. the pilgrimage, have been sinlessly performed. (TA.) And بَرَّ حَجُّهُ, (T, S, A, Msb, K,) aor. يَبَرُّ, (T,) inf. n. بِرٌّ (S, Msb,) or بُرُورٌ; (T;) and بُرَّ حَجُّهُ, (Fr, T, S, M, K,) aor. يُبَرُّ, inf. n. بِرٌّ; (T;) His pilgrimage was sinlessly performed: (Sh, T:) or was characterized by the giving of food, and by sweetness of speech; as explained by Mohammad himself: was accepted: was rewarded. (TA.) ― - بَرَّ, (A, Msb, K,) aor. يَبَرُّ (T, M, K) and يَبِرُّ, (M, K,) inf. n. بِرٌّ (M, Msb, K) and بَرٌّ and بُرُورٌ, (M, K,) It (a saying, Msb, and an oath, T, A, M, Msb, K) was, or proved, true. (M, A, * Msb, * K, * TA.) [See an ex. voce أَلِيَّةٌ, in art. الو.] ― - بَرَّتْ بِى سِلْعَتُهُ, inf. n. بِرٌّ, (tropical:) His commodity, or article of merchandise, was easy of sale to me, (Aboo-Sa'eed, T, A, *) and procured me gain: (A:) originally meaning it recompensed me, by its high price, for my care of it. (T.) [See also بَرَّهُ, below.] = بَرَّ وَالِدَهُ, (M,) [and app. بِوَالِدِهِ, (see بَرٌّ,)] first pers. بَرِرْتُ (S, M, Msb, K) and بَرَرْتُ, (M, K,) aor. يَبَرُّ (S, M, Msb, K) and يَبِرُّ, (M, K,) inf. n. بِرٌّ (S, M, Msb, K) and مَبَرَّةٌ (S, K, Msb *) and بُرُورٌ, (Msb,) He treated, or behaved towards, his father with filial piety, duty, or obedience; (TA;) or with ample obedience; (B;) the inf. ns. signifying the contr. of عُقُوقٌ: (S, M, A, K:) he treated, or behaved towards, his father with good obedience, and with gentleness, or courtesy, striving to do the things that were pleasing to him, and to avoid what were displeasing to him. (Msb.) And [hence, app., for accord. to the A it is tropical.] بَرَّ خَالِقَهُ, (S,) or رَبَّهُ, (A,) aor. يَبَرُّ, (S, A,) inf. n. بِرٌّ; (T, S, M, K;) and ↓ تبرّرهُ ; (S, K; *) (tropical:) He obeyed his Creator, or his Lord; (S, M, * A, K; *) [was pious towards Him;] served Him; rendered religious service to Him: (TA:) or rendered Him ample obedience: the obedience here meant is of two kinds; namely, that of belief and that of works; and both these kinds are meant by البِرّ in the Kur ii. 172. (B.) [And app. بَرَّتْ وَلَدَهَا, or بِوَلَدِهَا, She behaved with maternal affection towards her child, or offspring. (See بَرٌّ.)] And بَرَّهُ, (M,) and بَرَّ رَحِمَهُ, (T,) first pers. بَرِرْتُ, (T, M,) inf. n. بِرٌّ, (T, M, K,) He behaved towards him, and towards his kindred, or relations, with kindness, or goodness and affection and gentleness, and regard for his, or their, circumstances; syn. وَصَلَهُ [and وَصَلَهُمْ]: (T, M, K:) such is said to be the signification of the verb as use in the Kur lx. 8. (M, B, TA. [See also 3.]) And اَللّٰهُ يَبَرُّ عِبَادَهُ (assumed tropical:) God is merciful to his servants: (M, TA:) or بَرَّهُ, inf. n. بِرٌّ, said of God, means He recompensed him, or rewarded him, for his obedience. (B, TA.) [بَرَّهُ بِكَذَا (occurring in the S and K in explanation of أَلْطَفَهُ بِكَذَا) may be rendered He showed kindness, &c., to him by such a thing, or such an action, &c.: and also he presented him with such a thing; like وَصَلَهُ بِكَذَا.] ― - بَرَّ اللّٰهُ حَجَّهُ, (T, S, Msb,) aor. يَبَرُّ, (Msb,) inf. n. بِرٌّ, (S,) or بُرُورٌ, (Msb,) God accepted his pilgrimage; (S, Msb;) as also ↓ ابرّهُ : (T, S, M, Msb:) the latter alone is allowed by Fr: (M, TA:) [though بُرَّ حَجُّهُ and عَمَلُهُ, mentioned above, are well known; as is the pass. part. n. مَبْرُورٌ, which see below:] and one says, [in like manner,] اللّٰهُ عَمَلُهُ ↓ ابرّ [God accepted his deed, or work, as good; approved it]. (M.) ― - See also 4, in three places. = بَرَّ, (TK,) inf. n. بِرٌّ, (S, K,) He drove sheep or goats: (IAar, S, K:) or he called them. (Yoo.) [See also بِرٌّ below.] 3 بارّهُ بار باره بارة بآره آر , inf. n. مُبَارَّةٌ, He behaved towards him with kindness, or goodness and affection and gentleness, and regard for his circumstances; or he did so, experiencing from him the same behaviour; syn. of the inf. n. مُلَاطَفَةٌ. (S and K in art. لطف: but only the inf. n. is there mentioned. [See also 1.]) 4 ابرّ عَمَلُهُ ابر عمله ابر عملة : see 1. = ابرّ حَجَّهُ, and عَمَلَهُ: see 1, near the end of the paragraph. ― - ابرّ القَوْلَ, (Msb,) and اليَمِينَ, (T, M, A, Mgh, Msb, K,) He executed, or performed, the saying, and the oath, truly. (M, A, Mgh, Msb, K.) Accord. to El-Ahmar, one also says, قَسَمِى ↓ بَرِرْتُ ; but none other asserts this. (T, TA.) ― - ابراللّٰهُ قَسَمَهُ, (T, TA,) inf. n. إِبْرَارٌ; and ↓ بَرَّهُ , inf. n. بِرٌّ; God verified his oath. (TA.) ― - ابرّ فُلَانٌ قَسَمَ فُلَانٍ Such a one assented, or consented, to the conjurement of such a one: أَحْنَثُهُ signifies “ he assented not, ” or “ consented not, thereto. ” (T, TA.) = ابرّ عَلَيْهِمْ, (S, M, K,) inf. n. as above, (T, TA,) He overcame them: (T, S, M, K:) he subdued them, or overcame them, by good or other actions; (TA;) by actions or sayings; (TA;) as also ↓ بَرَّهُمْ , aor. يَبُرُّ: (T, K, TA:) he was refractory, or stubborn, and overcame them. (TA, from a trad.) You say, ابرّ عَلَى خَصْمِهِ [He overcame his adversary]. (A.) And ابرّ عَلَيْهِمْ شَرًّا [He overcame them in evil]: and hence ابرّ is used in the sense of فَجَرَ [he transgressed, &c.]; as in the saying of a poet فَلَسْتُ أُبَالِى مَنْ أَبَرَّ وَ مَنْ فَجَرْ [Then I care not who acts wickedly and who transgresses]. (IAar, M.) = ابرّ [from بَرٌّ] He rode, or journeyed, upon the land. (ISk, S, A, K.) Opposed to أَبْحَرَ. (A.) 5 تبرّر أبر بر برر تبرر [He affected, or endeavoured to characterize himself by, بِرّ, i. e. filial piety, &c.]. ― - قَدْ تَبَرَّرْتَ فِى أَمْرِنَا Thou hast abstained from crime, or sin, or the like, in our affair, or business, or case. (T, TA.) = تبرّر خَالِقَهُ: see 1. 6 تبارّوا أبار بارى تبارى تباروا They practised mutual بِرّ [meaning kindness, or goodness and affection and gentleness, and regard for each other's circumstances]. (S.) R. Q. 1 بَرْبَرَ بربر بربري , inf. n. بَرْبَرَةٌ, He talked much, and raised a clamour, or confused noise, (M, K,) with his tongue: (M:) he cried, or cried out, (S, K,) and talked in anger, (S,) or talked confusedly, with anger and aversion. (TA.) And بَرْبَرَ فِى كَلَامِهِ He was profuse and unprofitable in his talk. (Fr.) ― - Also, inf. n. as above, He (a goat) uttered a cry or cries, [or rattled,] (M, K,) being excited by desire of the female. (M.) بَرٌّ بر [originally بَرِرٌ] (M, Msb, K) and ↓ بَارٌّ (Msb) Pious [towards his father or parents, and (tropical:) towards God; (tropical:) obedient to God, serving God, or rendering religious service to God; (see 1;) and kind, or good and affectionate and gentle in behaviour, towards his kindred; and good in his dealings with strangers]; good, just, righteous, virtuous, or honest: (Msb:) true, or veracious: (M, Msb, K:) and both signify also abounding in بِرّ [or filial piety, &c.]: (K:) the former is [said to be] a stronger epithet than the latter, like as عَدْلٌ is stronger than عَادِلٌ: (B:) [but its pl. shows that it is not, like عَدْلٌ, originally an inf. n.: it is a regular contraction of بَرِرٌ, like as بَارٌّ is of بَارِرٌ:] the fem. of each is with ة: (Lh, M:) the pl. (of the former, S, M, Msb, or of the latter, B) is أَبْرَاٌ; and (of the latter, S, M, Msb, or of the former, B) بَرَرَةٌ: (S, M, Msb, K:) the former pl. is often specially applied to saints, those who abstain from worldly pleasures, and devotees; and the latter, to the recording angels. (B.) You say, أَنَا بَرٌّ بِوَالِدِى, and ↓ بَارٌّ , I am characterized by filial piety, dutifulness, or obedience, to my father: (S, M, A: *) the latter is mentioned on the authority of Kr; but some disallow it. (M, TA.) And الأُمُّ بَرَّةٌ بِوَلَدِهَا [The mother is maternally affectionate to her child, or offspring]. (S.) And رَجُلٌ بَرٌّ بِذِى قَرَابَتِهِ, and ↓ بَارٌّ , A man who behaves towards his kindred with kindness, or goodness and affection and gentleness, and regard for their circumstances. (T.) And رَجُلٌ بَرٌّ سَرٌّ A man who treats with goodness and affection and gentleness, and rejoices, or gladdens, his brethren: pl. بَرُّونَ سَرُّونَ. (S, * K, * TA, in art. سر.) And بَرٌّ فِى قَوْلٍ, and فِى يَمِينٍ, and ↓ بَارٌّ , True, or veracious, in a saying, and in an oath. (Msb.) And يَمِينٌ بَرَّةٌ and ↓ بَارَّةٌ [A true oath; or an oath that proves true]. (Ham p. 811.) البَرُّ is also a name of God; (M, K;) meaning (assumed tropical:) The Merciful, or Compassionate: (M:) or the Very Benign to his servants; (IAth;) the Ample in goodness or beneficence: (B:) البَارُّ is not so used. (IAth.) It is said in a trad., تَمَسَّحُوا بِالأَرْضِ فَإِنَّهَا بَرَّةٌ بِكُمْ (assumed tropical:) Wipe yourselves with the dust, or earth, [in performing the ceremony termed التَّيَمُّمُ,] for it is benignant towards you, like as the mother is to her children; meaning, ye are created from it, and in it are your means of subsistence, and to it ye return after death: (IAth:) or the meaning is, that your tents, or houses, are upon it, and ye are buried in it. (M.) = بَرٌّ Land; opposed to بَحْرٌ [as meaning “ sea ” and the like]: (S, Msb, K:) from بِرٌّ signifying “ ampleness, ” “ largeness, ” or “ extensiveness; ” (Esh-Shiháb [El-Khafájee], MF;) or the former word is the original of the latter. (B, TA. [See the latter word.]) [Hence, بَرًّا وَ بَحْرًا By land and by sea.] ― - A desert, or deserts; a waste, or wastes. (T, TA. [See also بَرِّيَّةٌ, voce بَرِّيٌّ.]) So, accord. to Mujáhid [and the Jel] in words of the Kur [vi. 59], وَ يَعْلَمُ مَا فِى البَرِّ وَ البَحْرِ And He knoweth what is in the desert, or deserts, and the towns, or villages, in which is water, (T, TA,) or which are upon the rivers. (Jel.) [So too in the phrase نَبَاتُ البَرِّ The plants, or herbage, of the desert or waste; the wild plants or herbage. And عَسَلُ البَرِّ Honey of the desert; wild honey. And حَيَوَانُ البَرِّ The animal, or animals, of the desert; the wild animal or animals.] ― - A wide tract of land. (Bd in ii. 41.) ― - [The open country; opposed to بَحْرٌ as meaning the “ cities, ” or “ towns, ” “ upon the rivers: ” see the latter word.] ― - Elevated ground, open to view. (T.) ― - The tract, or part, out of doors, or where one is exposed to view; contr. of كِنٌّ: used by the Arabs indeterminately; [without the article ال;] as in the phrase, جَلَسْتُ بَرًّا (Lth, T) meaning I sat outside the house; (A;) and خَرَجْتُ بَرًّا (Lth, T) meaning I went forth outside the [house or] town, (A,) or into the desert: (TA:) but [Az says,] these are post-classical phrases, which I have not heard from the chaste-speaking Arabs of the desert. (T.) ― - You say also, أَرِيدُ جَوًّا وَ يُرِيدُ بَرًّا I desire concealment, or secrecy, and he desires publicity. (A.) بُرٌّ بر Wheat; and the grain of wheat; syn. قَمْحٌ, (S, * Msb,) or حِنْطَةٌ; (M, K;) but it is a more chaste word than قَمْحٌ and حِنْطَةٌ: (M:) pl. of بُرَّةٌ; (S, M;) or [rather] بُرَّةٌ is the n. un. [signifying a grain of wheat, like قَمْحَةٌ]: (IDrd, Msb:) the pl. of بُرٌّ is أَبْرَارٌ; (K;) or this pl. is allowable on the ground of analogy, accord. to Mbr, but is disallowed by Sb. (S.) It is said in a prov., (TA,) هُوَ أَقْصَرُ مِنْ برَّةٍ [He, or it, is shorter than a grain of wheat]. (A, TA.) And you say, أَطْعمَنَا ابْنَ بُرَّةٍ He fed us with bread. (A.) بِرٌّ بر inf. n. of 1: (T, S, M, &c.:) it is said by some to signify primarily Ampleness, largeness, or extensiveness; whence بَرٌّ as opposed to بَحْرٌ: then, ― - Benevolent and solicitous regard or treatment or conduct [to parents and others; i. e. piety to parents; and (tropical:) towards God]: and goodness, or beneficence: and kindness, or good and affectionate and gentle behaviour, and regard for the circumstances of another: (Esh-Shiháb [El-Khafájee], MF:) or بَرٌّ, as opposed to بَحْرٌ, [or as signifying “ a wide tract of land, ” (Bd in ii. 41,)] is the original of بِرٌّ, (Bd in ii. 41, B, TA,) which signifies ample, large, or extensive, goodness or beneficence, (Z, in the Ksh, ii. 41, [but he regards it as the original of بَرٌّ,] and Bd on the same passage, and B, K, TA,) to men; (TA;) or comprehending every kind of goodness: (Ksh and Bd ubi suprà:) and hence it is said to be in three things: in the service of God: in paying regard to relations; acting well to them: and in dealing with strangers: (Bd ubi suprà:) or every deed that is approved: (Ksh and Bd in ii. 172:) and [particularly] obedience to God: (T, S, M, &c.: [see also بَرَّةُ:]) [and every incumbent duty: and hence,] the pilgrimage to Mekkeh: (K:) and fidelity to an engagement: (TA:) also a gratuitous gift, or favour; and a bounty, or benefit; syn. فَضْلٌ; (Msb;) and إِحْسَانٌ; as also ↓ مَبَرَّةٌ [an inf. n., but when used as a simple subst. its pl. is مَبَارٌ and مَبَرَّاتٌ]. (Har p. 94.) In the Kur [ii. 172], where it is said, لُكِنَّ البِرَّ مَنْ آمَنَ بِااللّٰهِ, by البرّ is meant ذَا البِرِّ [i. e. But the pious, or obedient to God, is he who believeth in God]; (T, M, Ksh, Bd, Jel;) and some read البَارَّ: (Ksh, Bd, Jel:) or the meaning is, لكنّ البِرَّ بِرُّ من آمن با للّٰه i. e. but the obedience of which it behooveth one to be mindful is the obedience of him who believeth in God: (Sb, T, IJ, M, Ksh, Bd:) and this explanation is preferable to the former. (Bd.) It is said in a prov., (T, S,) لَا يَعْرِفُ هِرًّا مِنْ بِرٍ, (S, A, K, but in the T and M مَا is put in the place of لا,) meaning He knows not him who dislikes him, or hates him, from him who behaves towards him with kindness, or goodness and affection and gentleness, and regard for his circumstances: (S, M, A, K, * TA:) or undutiful conduct to a parent from gentleness, or courtesy: (ElFezáree, T, K:) or altercation, (T,) or dislike, or hatred, (K,) from honourable treatment: (T, K:) or the calling of sheep, or goats, from the driving of them: (IAar, S, K:) or the driving of sheep, or goats, from the calling of them: (Yoo, T:) or the calling of them to water from the calling of them to fodder; (K;) which last rendering is agreeable with an explanation of بِرٌّ by IAar [mentioned in the T]; (TA;) and ↓ بِرْبِرٌ , also, has the signification here assigned to بِرٌّ: (K, * TA:) or الهَرْهَرَة from البَرْبَرَة; (A'Obeyd, T, K;) i. e. the crying of sheep from the crying of goats: (A'Obeyd, T:) or the cat from the rat, or mouse: (IAar, T, M, K:) and بِرٌّ also signifies the [species of rat called] جُرَذ: (Aboo-Tálib, T, K:) or a small animal resembling the rat or mouse: (M:) and the young of the fox. (K.) ― - Also Good, as a subst., not an adj.; syn. خَيْرٌ; (Sh, T, Mgh, Msb, K;) which comprises all that has been said in explanation of بِرٌّ (Sh, T, Mgh) as used in the saying of Mohammad, عَليْكُمْ بِالصِّدْقِ فَإِنَّهُ يَهْدِى إِلَى البِرِّ [Keep ye to truth; for it guides to good, or to a good, or right, state]: some render it in this instance by الخَيْر; and some, by الصَّلَاح. (Sh, T.) It signifies also The good of the present life, consisting in spiritual and worldly blessings, and of that which is to come, consisting in everlasting enjoyment in Paradise: so in the Kur iii. 86: (T:) or [simply] Paradise. (K.) ― - Also The heart; or the mind. (K.) So in the saying, هُوَ مُطْمَئِنُّ البِرِّ [He is quiet, or at rest, in heart, or mind]. (TA.) بَرَّةُ بر بره برة a subst. in the sense of البِرُّ, (S, M, K,) meaning Obedience [&c.]; (K;) determinate, (S, K,) being a proper name; for which reason, combined with its being of the fem. gender, it is imperfectly decl. (M.) [It is opposed to فَجَارِ. See a verse of En-Nábighah in the first paragraph of art. حمل.] بَرِيرٌ برير [a coll. gen. n.] The fruit of the أَرَاك [q. v.], (S, M,) in a general sense: (M:) or the first thereof; (K;) [i. e.] the first that appears, or when it first appears, and is sweet: (M:) or when it has become hard: (Msb:) or when it is larger in its berries (حَبّ) than such as is termed كَبَاث, and smaller in its clusters; having a round, small, hard stone, a little larger than the حِمَّص; its cluster filling the hand: (AHn, M:) n. un. with ة. (AHn, S, M, Msb.) بُرَّى بر برى بري ري A good, sweet, or pleasant, word or expression or saying: (K:) from بِرٌّ signifying “ benevolent and solicitous regard or treatment or conduct. ” (TA.) [ بَرِّىٌّ بر برى بري ري Of, or belonging to, or relating to, the land as opposed to the sea or a great river. ― - And Of, or belonging to, or relating to, the desert or waste; growing, or living, or produced, in the desert or waste; wild, or in an uncultivated state. ― - And hence,] أَرْضٌ بَرِّيَّةٌ Uncultivated land; without seed-produce, and unfruitful; without green herbs or leguminous plants and without waters; contr. of رِيفِيَّةٌ. (IAar, M, K. *) And, simply, ↓ بَرَّيَّةٌ , (S, M, A, Msb, K,) and ↓ بَرِّيتٌ , (A'Obeyd, IAar, Sh, S, K,) the latter a variation of the former, the ى being made quiescent, and the ة therefore being changed into ت, as in عِفْرِيتٌ, originally عِفْرِيَةٌ, (S,) a rel. n. from بَرٌّ, (Sh, T, Msb,) A desert; a waste; a spacious tract of ground without herbage; syn. صَحْرَآءُ: (S, M, A, Msb, K:) [see also بَرٌّ:] or a tract nearer to the desert (البَرّ) than it is to water: (Sh, T:) [but some write the latter word ↓ بِرِّيتٌ ; and it is said that] بِرِّيتُ, (T and K in art. برت,) of the same measure as سِكِّيتٌ, (K in that art.,) signifies flat, even, or level, land: (T, K:) or a barren, flat, even, or level, land: a poet says بِرِّيتُ أَرْضٍ بَعْدَهَا بِرِّيتُ [A barren, flat land, after which is a second barren, flat land]: (T:) ISd says that بِرِّيتٌ, in a poem of Ru-beh, [from which the ex. given above is probably taken,] is of the measure فِعْلِيتٌ from البَرُّ; and that art. برت is not the place in which it should be mentioned: (TA:) Lth says, البَرِّيتُ is a noun derived from البَرِّيَّةُ; the ى becoming quiescent, and the ة becoming an inseparable ت, as though it were a radical letter, as in the case of عِفْرِيَةٌ, which thus becomes عِفْرِيتٌ: (T, TA:) the pl. of برّيّة is بَرَارِىُّ; and that of برّيت is بَرَارِيتُ. (S.) بَرِّيَّةٌ بري بريه برية ري رئة and بَرِّيتٌ and بِرِّيتٌ: see بَرِّىٌّ. بَرَّارٌ برار as signifying A possessor of بُرّ, i. e. wheat, though agreeable with prevailing analogy, is not allowable, not being sanctioned by usage. (Sb, M.) بَرَّانِىٌّ برانى براني برى برنية External; or outward: apparent; public. (T.) Hence the saying of Selmán, (T,) مَنْ أَصْلَحَ جَوَّانِيَّهُ أَصْلَحَ اللّٰهُ بَرَّانِيَّهُ (T, A, K) Whoso maketh his inner man (سَرِيرَتَهُ) to be good, God will make his outward man (عَلَانِيَتَهُ) to be good. (T.) بَرَّانِىٌّ is a rel. n., irregularly formed, (K,) from بَرٌّ signifying “ elevated ground, open to view; ” and جَوَّانِىٌّ, from جَوٌّ signifying “ any low, or depressed, part of the ground. ” (T.) You say, افْتَتَحَ البَابَ البَرَّانِىَّ He opened the outer door. (A.) بَرْبَرُ بربر بربري , (S, K,) or البَرْبَرُ, (Mgh, Msb,) [a coll. gen. proper name, of which the n. un., or rel. n., is ↓ بَرْبَرِىٌّ ,] a foreign word, (S,) [probably of African origin, the primary form of which is the source of βάρβαρος , &c.,] arabicized; (Msb;) or, as some say, from بَرْبَرَةٌ in speech; (TA; [see R. Q. 1;]) and البَرَابِرَةُ, (S, M, Msb, K,) the pl. of بَرْبَرُ, (K,) or of البَرْبَرُ, (Msb,) [or of بَرْبَرِىٌّ, agreeably with what follows and with analogy,] the ة being added because the sing. is a foreign word, or [so in the M and TA, but in the S “ and, ”] a rel. n., (S, M,) but it may be elided; [so that one may say البَرَابِرُ;] (S;) A certain people, (S, M, Mgh, Msb, K,) of the inhabitants of El-Maghrib [or Northern Africa west of Egypt], (Mgh, * Msb, K, *) like the Arabs of the desert in hardness, and coarseness, or rudeness, (Mgh, * Msb,) and in slightness of religion, and littleness of knowledge: (Mgh:) and another people, [the Colobi mentioned by Diodorus Siculus and Strabo,] between the Abyssinians and the Zinj, who amputate [the glans of] the penis, and make it a dowry for a wife. (K.) [There are various opinions of the origins of these races. The appellation of البَرَابِرَةُ, sing. ↓ بَرْبَرِىٌّ , is also applied by late historians, and in the present day, to The races inhabiting the portion of the valley of the Nile which we commonly call Nubia.] بُرْبُرٌ بربر بربري : see بَرْبَارٌ. بِرْبِرٌ بربر بربري : see بِرٌّ. بَرْبَرِىٌّ بربرى بربري : see بَرْبَارٌ: ― - and see also بَرْبَرُ, in two places. بَرْبَارٌ بربار One who talks much, and raises a clamour, or confused noise, (M, K,) with his tongue: (M:) who cries, or cries out, (S, K,) and talks in anger, (S,) or talks confusedly, with anger and aversion: (TA:) who vociferates much; (TA;) as also ↓ بُرْبُرٌ : (K:) and ↓ بَرْبَرِىٌّ signifies one who talks much and unprofitably. (Fr.) ― - البَرْبَارُ The lion; as also ↓ المُبَرْبِرُ : (K:) because of the confused noise that he makes, and his aversion and anger. (TA.) ― - دَلْوٌ بَرْبَارٌ A bucket that makes a noise (M, K) in the water. (M.) بُرْبُورٌ بربور What is termed جَشِيش [i. e. coarselyground flour, &c.], (M, CK, [in MS. copies of the K, and of the S also, حَشِيش, which is evidently a mistranscription,]) of wheat. (S, M, K.) بَارٌّ بار بآر آر ; fem. with ة: see بَرٌّ, in five places. أَبَرٌّ [accord. to analogy signifies More, and most, pious &c.: see بَرٌّ. But the only meaning that I find assigned to it in any of the lexicons is that here following. = ] More, and most, distant in the desert, (T, K,) as to habitation. (T.) So in the saying, أَفْصَحُ العَرَبِ أَبَرُّهُمْ The most chaste in speech of the Arabs are the most distant of them in the desert, as to habitation. (T, K. * [In the latter, instead of افصح, we find أَصْلَحُ.]) مُبِرٌّ مبر One who overcomes. (TA.) [See 4.] ― - إِنَّهُ لَمُبِرٌّ بِذٰلِكَ means Verily he is a prudent, or sound, manager of that; syn. ضَابِطٌ لَهُ. (M, K. *) مَبَرَّةٌ مبره مبرة : see بِرٌّ. مَبْرُورٌ مبرور , applied to a pilgrimage, Sinlessly performed: (Sh, T, Mgh:) or characterized by the giving of food and by sweetness of speech; as explained by Mohammad himself: accepted: rewarded. (TA.) مَبْرُورٌ مَأْجُورٌ [Thou art accepted, or approved, and rewarded] and مَبْرُورًا مَأْجُورًا [Go thou accepted, or approved, and rewarded] are forms of benediction: the former, of the dial. of Temeem; أَنْتَ being understood: the latter, of the dial. of the people of El-Hijáz; اِذْهَبْ being understood. (M.) ― - Applied to a sale, Truly and honestly executed. (Sh, T, Mgh.) المُبَرْبِرُ المبربر : see بَرْبَارٌ. برأ 1 بَرِئَ , [aor. بَرَاَ , inf. n. generally بُرْءٌ or بَرَآءَةٌ,] He was, or became, clear, or free, of, or from, a thing; in the manners which will be explained below: (Bd ii. 51:) he was, or became, in a state of freedom or immunity, secure, or safe. (T.) [Hence,] بَرِئَ مِنَ المَرَضِ, and بَرَأَ, (T, Msb,) aor. بَرَاَ ; and بَرُؤَ, aor. بَرُاَ ; (Msb;) inf. n. بُرْءٌ: (T, Msb:) or بَرِئَ من المرض, inf. n. بُرْءٌ, with damm; and the people of El-Hijáz say بَرَأَ, inf. n. بَرْءٌ, with fet-h: (S:) accord. to As, بَرِىَ من المرض is of the dial. of Temeem; and بَرَأَ of the dial. of the people of El-Hijáz: or, accord. to AZ, the people of El-Hijáz say بَرَأَ; and the rest of the Arabs say بَرِئَ: (T:) or بَرَأَ [alone], said of a sick man, aor. بَرُاَ and بَرَاَ ; and بَرِئَ; and بَرُؤَ; inf. n. بَرْءٌ [probably a mistranscription for بُرْءٌ] and بُرُؤٌ: or, accord. to Lh, the people of El- Hijáz say بَرَأَ, aor. بَرُاَ , inf. n. بُرْءٌ and بُرُؤٌ [i. e. بُرُوْءٌ]; and the people of El-'Áliyeh, [بَرَأَ,] aor. بَرَاَ , inf. n. بُرْءٌ and بُرُؤُ; and Temeem, بَرِئَ, [aor. بَرَاَ ,] inf. n. بُرْءٌ and بُرُؤٌ: (M:) or بَرَأَ, (K,) said by IKtt to be the most chaste form, (TA,) aor. بَرَاَ , (K,) agreeably with analogy, (TA,) and بَرُاَ , (K,) said by Zj to be the only instance of a verb of the measure فَعَلَ with ' for its last radical letter having its aor. of the measure يَفْعُلُ, [though others mention also قَرَأَ, aor. يَقْرُؤُ, and هَنَأَ, aor. يَهْنُؤُ,] and asserted to be a bad form, (TA,) inf. n. بُرْءٌ and بُرُوْءٌ; and بَرُؤَ, (K,) not a chaste form, (TA,) aor. بَرُاَ ; and بَرِئَ, (K,) a chaste form, (TA,) [and the most common of all,] aor. بَرَاَ , inf. n. بَرْءٌ and بُرُؤٌ, (K, TA,) or بُرْءٌ, (CK,) and بُرُوْءٌ; (K, TA;) He became free from the disease, sickness, or malady: (T:) or [he recovered from it:] he became convalescent; or sound, or healthy, at the close of disease, but was yet weak; or he recovered, but not completely, his health and strength; syn. نِقَهَ; (M, K;) i. e., he acquired that slight degree of soundness, or health, which comes at the close of disease, but with disease remaining in him. (TA.) [And بَرِئَ الجُرْجُ, or بَرَأَ, The wound healed; or became in a healing state: of frequent occurrence.] And بَرِئَ مِنَ الأَمْرِ, [the only form of the verb used in this case, and in the other cases in which it is mentioned below,] aor. بَرَاَ and بَرُاَ , the latter extr., (M, K,) or rather it is very strange, for IKoot says that نَعِمَ, aor. يَنْعُمُ, and فَضِلَ, aor. يَفْضُلُ, are the only instances of this kind, (TA,) inf. n. بَرَآءَةٌ (M, K) and بَرَآءٌ (Lh, M, K) and بُرُؤٌ, (M,) or بُرْءٌ, (K, TA,) or بُرُوْءٌ; (CK;) and ↓ تبرّأ ; (S, * M, K, Mgh; *) [He was, or became, free from the thing, or affair; or clear, or quit, thereof; clear of having or taking, or of having had or taken, any part therein; guiltless of it: and also, irresponsible for it; as in an ex. q. v. voce عِضَاضٌ:] said in relation to [a fault or the like, and] a debt, and a claim, and religion [&c.]. (Lh, M.) You say, بَرِئَ مِنَ العَيْبِ, (Mgh, Msb,) or العُيُوبِ, (S,) inf. n. بَرَآءَةٌ, (Mgh,) He was, or became, free (Msb) [from the fault, defect, imperfection, blemish, or vice], (Mgh, Msb,) [or faults, &c.]. (S.) And بَرِئَ مِنَ الدَّيْنِ, (T, Mgh, Msb,) or الدُّيُونِ, (S,) aor. بَرَاَ , (T, Msb,) inf. n. بَرَآءَةٌ, (T, Mgh, Msb,) He was, or became, clear, or quit, of the debt; (or debts; S;) irresponsible for it [or them]: or in a state of immunity with respect to it [or them]; i. e., exempt from the demand thereof. (Msb.) And بَرئَ إِلَيْكَ مِنْ حَقِّكَ, inf. n. بَرَآءَةٌ and بَرَآءٌ (Lh, M) and بُرُؤٌ, [He was, or became, clear, or quit, to thee, of thy claim, or due, or right; or exempt from the demand thereof;] as also ↓ تبرّأ . (M.) And بَرِئْتُ إِلَيْكَ مِنْ فُلَانٍ, inf. n. بَرَآءةٌ, [I was, or became, or have become, clear, to thee, of having or taking, or of having had or taken, any part with such a one; or, irresponsible to thee for such a one:] (AZ, T, S: * [in one copy of the S, I find the phrase بَرِئْتُ مِنْكَ, commencing the art.; but not in other copies:]) this is the only form of the verb used in this case, and in relation to debt [and the like]. (AZ, T.) ― - He removed himself, or kept, far, or aloof, [from unclean things, or things occasioning blame; followed by مِنْ, with which it may be rendered he shunned, or avoided;] syn. تَنَزَّهُ and تَبَاعَدَ. (T.) [You say, بَرِئَ مِنَ الأَقْذَارِ He removed himself, or kept, far, or aloof, from unclean things.] ― - He manifested an excuse, [or asserted himself to be clear or quit or irresponsible, like ↓ تبرّأ ,] and gave warning; syn. أَعْذَرَ and أَنْذَرَ. (T.) Hence, in the Kur [ix. 1], بَرَآءَةٌ مِنَ اللّٰهِ وَرَسُولِهِ A manifestation of excuse, and a warning, from God and his apostle. (T.) = بَرَأَ اللّٰهُ الخَلْقَ, (Fr, T, S, M, K,) or الخَلِيَقَةَ, (Msb,) aor. بَرَاَ , (T, M, &c.,) inf. n. بَرْءٌ (T, S, M, K) and بُرُوْءٌ, (AZ, Lh, M, K,) God created mankind, or the beings, or things, that are created, syn. خَلَقَ, (Fr, T, M, Msb, K,) after no similitude, or model, (TA,) [but, properly, though not always meaning so, out of pre-existing matter; for] Bd says [in ii. 51] that the primary meaning of the root برء is to denote a thing's becoming clear, or free, of, or from, another thing; either by being released [therefrom], as in بَرِئَ المَرِيضُ مِنْ مَرَضِهِ and المَدْيُونُ مِنْ دَينِهِ [both sufficiently explained above]; or by production [therefrom], as in بَرَأَ اللّٰهُ آدَمَ مِنَ الطِّينِ [God produced, or created, Adam, from, or out of, clay]. (TA.) This verb relates to substances [as in the exs. given above] and to accidents; and hence, [in the Kur lvii. 22,] مِنْ قبْلِ أَنْ نَبْرَأَهَا [Before our creating it, if ها refer to مُصِيبَة, preceding it; but, as Bd says, it may refer to this, or to الأَرْض, or to أَنْفُس]: (M:) but البَرْءُ has a more particular application than الخَلْقُ; the former being particularly applied to the creation of animate beings, with few exceptions: you say, بَرَأَ اللّٰهُ النَّسَمَةَ وَ خَلَقَ السَّمٰوَاتِ وَالأَرْضَ [God created, or produced, man, or the soul, and He created the heavens and the earth]. (TA.) [To this verb, or perhaps to بَرَي, or to both, בָּרָ is the Hebrew equivalent, properly (though not necessarily always) signifying “ he created out of pre-existing matter, ” or “ he fashioned. ”] 2 برّأهُ , inf. n. تَبْرئَةٌ: see 4, in four places. [Hence,] لَا التَّبْرِئَةِ The لا that denies in a general manner, absolutely, or to the uttermost; i. e. the لا that is a universal negative. (Mughnee &c.) ― - Also He verified his being free [from a thing], clear, or quit, [of it,] guiltless [of it], or irresponsible [for it]. (Mgh, TA.) 3 بارأهُ , (T, S, M, Mgh, K,) inf. n. مُبَارَأَةٌ (T, M, Mgh) and بِرَآءٌ, (M,) He made him (his copartner) free, clear, quit, or irresponsible, the latter doing to him the same: (Mgh:) he compounded, or made a compromise, with him (his hired man, T, M) for their mutual separation: (M:) he separated himself from him (his copartner, S, O), the latter doing the same. (S, O, K.) And بَارَأْتُ الرَّجُلَ I became free, clear, quit, or irresponsible, to the man, he becoming so to me. (M.) And بارأ المَرْأَةَ, (T, M, K,) or امْرَأَتَهُ, (S,) inf. n. as above, (M,) He compounded, or made a compromise, with the woman (or his wife, S) for their mutual separation; (M, K;) i. e. he divorced her for a compensation [which she was to make him, such as her giving up a portion of her dowry remaining due to her, in order that they might be clear, each of the other]: it occurs also [without '] in art. برى. (TA.) 4 ابرأهُ He (God, S, M, K) [recovered him, or] restored him to convalescence, (M, K,) مِنَ المَرَضِ [from the disease, sickness, or malady]. (S.) ― - أَبْرَأَكَ مِنَ الأَمْرِ and ↓ بَرَّأَكَ (M, K *) He (i. e. God, TA) made thee, pronounced thee, or held thee, or hath made thee, &c., or may He make thee, &c., to be free from the thing or affair, or clear or quit thereof, or guiltless thereof, or irresponsible for it; (TA;) [or He acquitted thee, or hath acquitted thee, or may He acquit thee, thereof; or He showed thee, or hath showed thee, or may He show thee, to be free from it, &c.: see also 2, above:] said in relation to [a fault or the like, and] a debt, and a claim, and religion [&c.]. (M.) You say, مِنَ العَيْبِ ↓ بَرَّأْتُهُ I made him, pronounced him, or held him, to be free from the fault, defect, imperfection, blemish, or vice. (Msb.) It is said in the Kur [33:69], ↓ فَبَرَّأْهُ اللّٰهُ مِمَا قَالُوا (M) But God showed him to be clear of that which they said. (Bd.) You say also, أَبْرَأْتُهُ مِنَ الدَّيْنِ I made him, pronounced him, or held him, to be clear, or quit, of the debt; irresponsible for it; or in a state of immunity with respect to it; i. e., exempt from the demand thereof: (Msb:) and أَبْرَأْتُهُ مِمَّا لِى عَلَيْهِ; and ↓ بَرَّأْتُهُ , inf. n. تَبْرِئَةٌ; [I acquitted him of that which he owed me:] (S:) and أَبْرَأْتُهُ [alone] I made him, pronounced him, or held him, to be clear, or quit, of a claim that I had upon him, or a due or right that he owed me. (Mgh.) = ابرأ [in the T (as on the authority of Aboo-'Amr Esh-Sheybánee) أَبْرَى] He entered upon [the night, or day, called] البَرَآء, q. v. (K.) 5 تَبَرَّاَ see 1, in three places. تبرّأ مِنْهُ also signifies He asserted himself to be free from it; or clear, or quit, of it; namely, a fault, or the like. (Mgh.) [And He declared himself to be clear of him; to be not connected, or implicated, with him; he renounced him: see Kur ii. 161 and 162, &c:] 6 تَبَارَأْنَا We separated ourselves, each from the other. (TA.) [See 3.] 10 استبرأ , (T,) or استبرأ مِنَ البَوْلِ, (Msb,) He took extraordinary pains, or the utmost pains, in cleansing the orifice of his penis from the remains of urine, by shaking it and pulling it and the like, until he knew that nothing remained in it: (T:) or he purified, or cleansed, himself from urine; syn. تَنَزَّهُ عَنْهُ: (Msb:) or استبرأ, (M,) or استبرأ الذَّكَرَ, (K, TA,) signifies he took extraordinary pains, or the utmost pains, in cleansing the penis from urine; or he cleansed it entirely from urine; (M, * K, * TA;) and so استبرأ الفَرْجَ: and in like manner, استبرأتِ الفَرْجَ said of a woman: (El-Munáwee, TA:) but the lawyers make a distinction between اسْتِبْرَآءٌ and اِسْتِنْقَآءٌ [which are made syn. in the M and K]: see the latter word. (TA.) ― - And استبرأ الجَارِيَةَ, (T, S, Mgh,) or المَرْأَةَ, (M, Msb, K,) He abstained from sexual intercourse (T, M, K) with the girl whom he had purchased or whom he had taken captive, (T,) or with the woman, (M, K,) until she had menstruated (T, M, K) at his abode, once, and then become purified: (T:) the meaning is, (T,) he sought to find her free from pregnancy. (T, Mgh, Msb.) ― - Hence, (Mgh,) استبرأ الشَّيْءِ, (Z, Mgh, Msb,) or الأَمْرَ, (TA,) He searched, searched out, or sought to find or discover, the uttermost of the thing, or affair, (Z, Mgh, Msb, TA,) in order that he might know it, (Mgh,) to put an end to his doubt. (Z, Mgh, Msb, TA.) You say, اِسْتَبْرَأْتُ مَا عِنْدَكَ [I searched, or sought to find or discover, or I have searched, &c., the uttermost of what thou hast, of knowledge &c.]. (S, TA.) And استبرأ أرْضَ كَذَا فَمَا وَجَدَ ضَالَّتَهُ [He searched the uttermost of such a land and found not his stray beast]. (TA.) It is said in the Expos. of the Jámi' es-Sagheer that اِسْتِبْرَآءٌ is an expression denoting The seeking, or seeking leisurely and repeatedly, to obtain knowledge of a thing, until one knows it; considering it with the endeavour to obtain a clear knowledge of it; taking, in doing so, the course prescribed by prudence, precaution, or good judgment. (Mgh.) بُرُأَةٌ A hunter's lurking-place or covert: (T, S, M, K:) pl. بُرَأٌ. (T, S, M.) El-Aashà says بِهَا بُرَأٌ مِثْلُ الفَسِيلِ المُكَمَّمِ [At it (a source of water mentioned in the context) were hunters' lurking-places, like young palmtrees covered over: for tender young palm-trees are often covered over with a kind of coarse matting]. (T, S, M.) بَرَآءٌ برآء : see بَرِىْءٌ, in six places. ― - البَرَآءٌ The first night of the [lunar] month; (El-Mázinee, T, S, K;) called thus, (S,) or لَيْلَةُ البَرَآءِ, (M,) because the moon has then become clear of the sun: (S, M:) or the first day of the month: (AA, T, K:) or the last night thereof: (As, T, K:) or the last day thereof; (IAar, T, K;) a fortunate day; every event happening therein being regarded as a means of obtaining a blessing; (IAar, T;) but most hold that the last day of the month is termed النَّحِيرَةٌ; (TA;) as also اِبْنُ البَرَآءِ: (K:) or this is the first day of the month: (IAar, T, TA:) pl. أَبْرِئَةٌ. (Th, M.) بُرَآءُ برآء : see بَرِىْءٌ, in two places. بَرِىْءٌ برأ برىء بريء برئ Free, (Msb,) مِنْهُ from it; namely a fault, defect, imperfection, blemish, or vice; (Mgh, Msb;) and, also followed by مِنْهُ, clear, or quit, of it; irresponsible for it; or in a state of immunity with respect to it; i. e. exempt from the demand thereof; namely a debt, (Msb,) or a claim, or due, or right; (Mgh;) as also ↓ بَارِىٌ and ↓ بَرَآءٌ . (Msb.) You say, أَنَا بَرِىْءٌ مِنْهُ [I am free from it, &c.]; (T, * S, M, K; *) and ↓ بَرَآءٌ , used alike as sing. and dual and pl. (Fr, T, S, M, K) and masc. and fem., (Fr, T, M, K,) because it is originally an inf. n.; (Fr, T, S;) and ↓ بُرَآءٌ : (S, M:) the pl. of بَرِىْءٌ is بَرِيؤُونَ (T, S, K) and بُرَأءُ (T, S, M, K) and بُرَآءٌ, (T, M, K,) of the measure فُعَالٌ, (T,) like رُخَالٌ, (M, K,) of an extr. measure, disapproved by Suh, who says, in the R, that it is a contraction of بُرَأءُ, and has tenween because it resembles [words originally of the measure] فُعَالٌ, and that the rel. n. formed from it is ↓ بُرَاوِىٌّ , (TA,) but it is mentioned by AAF as a pl. of بَرِىْءٌ, and as being like رُخَالٌ, and Fr mentions بُرَآءُ as a pl. of the same, imperfectly decl., with one of the two hemzehs suppressed, (M,) and بِرَآءٌ (S, M, K) and أَبْرَآءٌ (S, K) and أَبْرِئَآءُ, (T, S, K,) the last two anomalous: (TA:) the fem. of بَرِيْءٌ is بَرِيْئَةٌ; pl. بَرِيْآتٌ (T, S, M, K) and بَرِيَّاتٌ (Lh, M, K) and بَرَايَا. (T, S, M, K.) You say, أَنَا بَرِىْءٌ مِنْهُ and خَلِىٌّ مِنْهُ [I am free from it; or, more commonly, I am clear, or quit, of it, or him]; and مِنْهُ ↓ أنَا بَرَآءٌ and خَلَآءٌ مِنْهُ; (S;) and مِنْهُ ↓ أَنَا البَرَآءُ : (M:) and ↓ نَحْنُ مِنْكَ البَرَآءُ and الخَلَآءُ [We are clear, or quit, of you]; (Fr, T;) i. e., ذَوُو البَرَآءِ: so says Aboo-Is-hák; and As says the like of what Fr says. (T.) It is said in the Kur [xliii. 25], مِمَّا تَعْبُدُونَ ↓ إِنَّنِى بَرَآءٌ [Verily I am clear of that which ye worship]; (T, M;) or بَرِىْءٌ, or ↓ بُرَآءٌ ; accord. to different readers. (Bd.) بَرِىْءٌ occurs in several places in the Kur. (M.) Accord. to IAar, it signifies Clear of evil qualities or dispositions; shunning what is vain and false; remote from actions that occasion suspicion; pure in heart from associating any with God: and it signifies sound in body and intellect. (T.) See also بَارِئٌ, in two places. بَرَآءَةٌ برآءه برآءة A writing of [i. e. conferring] immunity or exemption: from بَرِئَ مِنَ الدَّيْنِ and العَيْب, of which it is the inf. n.: pl. بَرَاآتٌ, with medd: بَرَاوَاتٌ is [pl. of بَرَاةٌ, and both of these are] vulgar. (Mgh.) بُرَاوِىٌّ براوى براوي براويي راوي : see بَرِىْءٌ. البَرِيَّةُ البريه البرية بري برية The creation; as meaning the beings, or things, that are created; or, particularly, mankind; syn. الخَلْقُ: (T, S, M:) pronounced without '; (T, S;) originally with ', like نَبِىٌّ and ذُرِّيَةٌ; (M;) and the people of Mekkeh differ from the other Arabs in pronouncing these three words with ': (Yoo, T, M:) Lh says that the Arabs agree in omitting the ' in these three instances; and he does not except the people of Mekkeh: (M:) it is of the measure فَعِيلَةٌ in the sense of مَفْعُولَةٌ, (Msb,) from بَرَأَ اللّٰهُ الخَلْقَ, meaning خَلَقَهُمْ: (Fr, T:) or, if derived from البَرَى [“earth” or “dust”], it is originally without ': (Fr, T, S:) pl. بَرَايَا and بَرِيَّاتٌ. (S in art. برو and برى.) بَارِئٌ , (K,) or بَارِئٌ مِنْ مَرَضِهِ, (Lh, S, M,) [Recovering from his disease, sickness, or malady: or] convalescent; or becoming sound, or healthy, at the close of his disease, but being yet weak; or recovering, but not completely, his health and strength: [see 1:] (M, K:) as also ↓ بَرِئْءٌ : (Lh, M, K:) but whether the latter be properly used in this sense is disputed; while the former is said to be the act. part. n. of 1 in all its senses: (TA:) pl. بِرَآءٌ, (M, K,) like as صِحَاحٌ is pl. of صَحِيحٌ, accord. to Lh, so that he holds it to be pl. of بَرِىْءٌ; or it may be pl. of بَارِئٌ, like as جِيَاعٌ is pl. of جَائِعٌ, and صِحَابٌ of صَاحِبٌ. (M.) ↓ بَرِىْءٌ is sometimes written and pronounced بَرِىٌّ [in all its senses]. (Kz.) ― - See also بَرِيْءٌ. = البَارِئُ, applied to God, The Creator; (T, S, Msb;) He who hath created the things that are created, not after any similitude, or model; (Nh;) or He who hath created those things free from any incongruity, or faultiness, (Mgh, and Bd in ii. 51,) and distinguished, one from another, by various forms and outward appearances: (Bd:) or the Former, or Fashioner; syn. المُصَوِّرُ [q. v.]. (M.) بربخ بَرْبَخٌ بربخ The passage, or conduit, of water, called إِرْدَبَّة and بَالُوعَة [q. v.], made of baked clay: (K:) or بَرَابِخُ [the pl.] signifies the baked-clay conduits of privies, which convey [the water &c.] from the house-top to the ground. (S, but omitted in some copies.) ― - برْبَخُ البَوْلِ The canal of the urine [from the kidney to the bladder; i. e. the ureter]: (L, KL, TA:) of the dial. of Egypt. (TA.) بربط بَرْبَطٌ بربط رباط ربط [The Persian lute;] a certain musical instrument (Lth, Msb) of the عَجَمَ [or Persians]; (Msb;) i. q. عُوِدٌ: (Lth, K:) an arabicized word, (K,) from بَرِبَتْ, (IAth,) or بَرِبَطْ; meaning “the breast of the duck, or goose;” because of its resemblance thereto; (K;) for بَرْ in Persian, signifies the “breast;” (TA;) [and بَتْ and بَطْ or بَطّْ, like the Arabic بَطٌّ, “a duck,” or “goose;”] or because the player upon it places it against his breast: (IAth:) or it is said to be arabicized because it is the name of a musical instrument of the عجم. (Msb.) برثن بُرْثُنٌ برثن , of the lion, (AZ, T,) and of any animal of prey, (AZ, As, T, S, M, K,) and of birds, (As, S,) [The toe; i. e.] what corresponds to the إِصْبَع of a man; (AZ, As, T, S, M, K;) [in the Lex. of Golius, as on the authority of the S, and in that of Freytag, idem quod انملة in homine; but this is a mistake, app. occasioned by a mistranscription in a copy of the S;] and the مِخْلَب is its claw, i. e., nail: (AZ, As, T, S:) or the paw (كَفّ), (M, K,) altogether, (M,) with the أَصَابِع [or toes]: (M, K:) or the claw, i. e. nail, of the lion, (Lth, T, M, K,) likened to the instrument for perforating leather; (Lth, T;) and of [all] animals of prey, and of birds that do not prey, corresponding to the ظُفْر of man: Th says, of man, it is [termed] the ظُفْر; of animals having the kind of foot called خُفّ, the مَنْسِمْ; of solidhoofed animals, the حَافِر; of cloven-hoofed animals, the ظِلْف; of beasts and birds of prey, the مِخْلَب; and of birds that do not prey, and of dogs and the like, the بُرْثُن; though it may be also used [in like manner] of all animals of prey: (Msb:) [but properly] it is of birds that do not prey, as the crow-kind, and the pigeon; (M;) and sometimes, of the [lizard called] ضَبّ, (S, M,) and of the rat, or mouse, and of the jerboa: (M:) and is, in the pl. form, (M, TA,) which is بَرَاثِنُ, (T, S, M, TA,) metaphorically applied, by Sá'ideh Ibn-Jueiyeh, to the fingers of a man gathering honey [deposited by wild bees in a hollow of a rock]. (M, * TA.) ― - بُرْثُنُ الأَسَدِ also signifies (assumed tropical:) A certain brand, or mark made with a hot iron, upon camels, (K, TA,) in the form of the claw of the lion. (TA.) ― - This, also, is the name of a sword of Marthad Ibn-'Alas. (K.) ― - [بُرْثُنَةٌ seems to signify the same as بُرْثُنٌ or بَرَاثِنُ: for] Temeem are termed in a trad. the بُرْثُمَة and بُرْجُمَة of the tribes of Mudar; and El-Khattábee says that it should be the بُرْثُنَة, i. e. (assumed tropical:) [The claw, or] the claws; meaning thereby their impetuous valour, and strength: but برثمة may be a dial. var. of برثنة, or the م may be substituted for the ن for the purpose of assimilation [to برجمة]. (TA.) برج 1 بَرِجَ برج رج [written in the TA without the vowel-signs, but the context seems to show that it is thus, and that the inf. n. is بَرَجٌ] It (anything) was, or became, apparent, manifest, or conspicuous, and high, or elevated: whence بُرْجٌ, applied to a certain kind of structure. (TA.) ― - بَرِجَ, [aor. بَرَجَ ,] inf. n. بَرَجٌ, [also signifies] He had that quality of the eye which is termed بَرَجٌ, explained below. (M, TA.) ― - Also, (K,) or بَرِجَ أَمْرُهُ, (TA,) aor. بَرَجَ , His state, condition, or case, became ample in respect of eating and drinking. (IAar, K, TA.) 2 بَرَّجَ see 4. 4 ابرج ابرج He (a man, TA) built a بُرْج [or tower, &c.]; as also ↓ برّج , inf. n. تَبْرِيجٌ. (K.) 5 تَبَرَّجَتْ تبرج تبرجت She (a woman) showed, or displayed, her finery, or ornaments, (S, Msb, K,) and beauties of person or form or countenance, (S, Msb,) to men, (S, K,) or to strangers, or men distantly related to her; (Msb;) to do which is culpable; but to do so to the husband is not: (TA:) or she showed her face: or she showed the beauties of her neck and face: or she did so exhibiting a pretty look: (TA:) or she showed, or displayed, her finery, or ornaments, and what excites a man's lust. (A boo-Is-hák, TA.) Fr, referring to verse 33 of ch. 33:of the Kur, says that in the time when Abraham was born, the women used to wear a shirt of pearls, not sewed at the two sides; or, as some say, they used to wear garments which did not conceal their persons. (TA.) بُرْجٌ برج رج [Gr. πύργος , (Golius,) A tower;] an angle, syn. رُكْن, (S, K,) of a fortress, (S,) or of a city: (TA:) and sometimes a fortress itself: (S, K:) so called from its conspicuousness and construction and height: (TA: [see 1:]) or the primary signification of برج is strength; whence أَبْرَجُ in a sense explained below: (Har p. 286:) pl. [of mult.] بُرُوجٌ and [of pauc.] أَبْرَاجٌ: (S:) the بُرُوجٌ of the wall of a city or fortress are chambers (بُيُوت [meaning towers]) built upon the wall: and such chambers (بيوت) built upon the sides of the angles of a قَصْر [i. e. pavilion or palace &c.] are sometimes thus called. (Lth.) [Hence,] بُرْجُ حَمَامٍ [A pigeon-turret; a pigeon-house; being generally constructed in the form of a turret, or of a sugar-loaf;] a lodging-place of pigeons: pl. as above. (Msb.) ― - Also (assumed tropical:) [A sign of the Zodiac;] one of the بُرُوج of the heaven; (S, K;) which are twelve in number; every one having a distinct name: (TA:) the Arabs in ancient times did not know them: (Ham p. 560:) pl. أَبْرَاجٌ as well as بُرُوجٌ: (Msb, TA:) these are meant by the بُرُوج mentioned in the Kur xv. 16 and xxv. 62 and lxxxv. 1: (Bd, Jel:) or in the last of these instances, (Bd,) by the بروج in the heaven are meant the Mansions of the Moon: (Bd, Msb:) or the stars or asterisms or constellations: (TA:) or the great stars or asterisms or constellations; (Bd, Msb;) and so, accord. to Zj, in the second of the said passages of the Kur: (TA:) or the gates of heaven: (Bd, Msb:) or, as some say, i. q. قُصُور [i. e. pavilions &c.]. (TA.) بَرَجٌ برج رج Such a constitution of the eye that the white entirely surrounds the black, (S, M, K,) no part of the black being concealed: (S, M:) or width of the eye: or width of the white of the eye, and largeness of the eyeball, and beauty of the black part: or clearness of the white and black parts theeeof: (M, TA:) or width of the eye, and largeness of the eyeball: (Ham p. 560:) or width of the eye with intense whiteness of the person: (TA:) and distance between the eyebrows. (L, TA.) [See also بَلَجٌ.] = Goodly, elegant, or pretty; beautiful of face: or [so in copies of the K, and in the TA, but in the CK “and”] shining, or splendid; conspicuous; and well known. (K.) خُلُقٌ بَارِجٌ خلق بارج A large, or liberal, disposition; syn. وَاسِعٌ. (Ham p. 560.) أَبْرَاجٌ A man having that quality of the eye which is termed بَرَجٌ: (M, TA:) fem. بَرْجَآءُ; applied to a woman; (S) and also to an eye (عَيْنٌ) having the quality termed بَرَجٌ: (M, TA:) pl. بُرْجٌ. (Ham p. 560.) = هٰذَا أَبْرَجُ مِنْ هٰذَا This is stronger than this. (Har p. 286.) إِبْرِيجٌ ابريج The vessel, or receptacle, [generally a skin,] in which milk is churned, or beaten and agitated, or in which the butter of the milk is extracted, or fetched out, by putting water in it, and agitating it; syn. مِمْخَضَةٌ. (S, K.) ثَوْبٌ مُبَرَّجٌ ثوب مبرج A garment whereon are figures of بُرُوج [or towers]: (Zj, TA:) or whereon are depicted figures resembling the بُرُوج [or towers] of the wall of a city or the like: (T, A, TA:) or figured with eyes, of the garments termed حُلَلٌ; from البَرَجُ (S.) برجم بُرْجُمَةٌ برجمه برجمة رجم رجمة (in the Ham p. 352 بُرْجُمٌ) is the sing. of بَرَاجِمُ (S, Mgh, Msb, K) and بُرْجُمَاتٌ; (T, TA;) and signifies [A knuckle, or finger-joint;] the outer, or the inner, joint, or place of division, of the fingers: and (as some say, TA) the middle toe of any bird: (K:) or بَرَاجِمُ signifies all the finger-joints; (A'Obeyd, K;) as also رَوَاجِمُ [a mistranscription for رَوَاجِب]: (A'Obeyd, TA:) or the parts of the fingers that are protuberant when one clinches his hand: (Ham ubi suprà:) or the backs of the finger-bones: (K:) or the finger-joints (S, Mgh) that are between the أَشَاجِع and the رَوَاجِب; (S;) i. e. (S, Mgh) [the middle knuckles; (see أَشْجَعُ and رَاجِبَةٌ;)] the heads of the سُلَامَيَات, (S, Mgh, Msb, K,) on the back, or outer side, of the hand, (S, Msb,) which become protuberant when one clinches his hand: (S, Mgh, Msb, K:) or, as in the Kf, the heads of the سلاميات; and their inner and outer sides are termed the رَوَاجِب: (Msb:) accord. to the T, the wrinkled parts at the joints of the fingers; the smooth portion between which is called رَاجِبَةٌ: or, as in another place, in the backs of the fingers; the parts between them being called the رَوَاجِب: in every finger are three بُرْجُمَات, except the thumb: or, as in another place, in every finger are two of what are thus termed: it is also explained as signifying the joints in the backs of the fingers, upon which the dirt collects. (TA.) The phrase الأَخْذُ بِالبَرَاجِمِ, meaning The seizing with the hand, is one requiring consideration [as of doubtful character]. (Mgh.) [See also بُرْثُنٌ.] برح 1 بَرِحَ برح is syn. with زَالَ [in two senses; i. e. as an attributive verb, and also as a non-attributive verb; as will be shown by what follows]. (S, A, Mgh.) [Using it as an attributive verb,] you say, لَا أَبْرَحُ حَتَّى تَقْضِىَ حَاجَتِى I will not go away, or depart, or withdraw, (لَا أَزُولٌ, and لَا أَتَنَحَّىِ,) until thou accomplish my want: from بَرِحَ المَكَانُ, inf. n. بَرَاحٌ, he went away, or departed, from the place; syn. زَالَ مِنْهُ: and to be distinguished from the phrase in the Kur [xviii. 59, similar as to words,] mentioned below. (Mgh.) You say, بَرِحَ مَكَانَهُ, (S, A, L, K,) aor. بَرَحَ , (K,) inf. n. بَرَاحٌ (S, L, K) and بُرُوحٌ (L, TA, and Ham p. 250) and بَرَحٌ, (L,) or بَرْحٌ, (as in a copy of the TA,) He went away, or departed, from his place; (S, L, K, and Ham ubi suprà;) and he became in the بَرَاح [or wide, uncultivated, or uninhabited, tract]. (S, L, K.) And مَا بَرِحَ مَكَانَهُ He did not quit his place. (Msb.) And بَرِحَ [alone], aor. بَرَحَ , inf. n. بَرَاحٌ, It (a thing) went away, or departed, (زَالَ,) from its place; (Msb;) as also ↓ تبرّح . (L.) In the phrase لَا بَرَاحَ [There is, or shall be, no quitting of place, or going away, or departing], the noun is in the accus. case, as in لَا رَيْبَ: but it is allowable to put it in the nom. case, so that لا is used in the manner of لَيْسَ; (S, K;) as in the following saying of Saad Ibn-Málik, [in the TA, in one place, Ibn-Náshib,] in a poem of which the rhyme is with refa, (S, IAth,) alluding to El-Hárith Ibn-'Abbád, who had withdrawn himself from the war of Teghlib and Bekr the sons of Wáïl: (IAth, TA:) “ فَأَنَا ابْنُ قَيْسٍ لَا بَرَاحُ مَنْ فَرَّعَنْ نِيرَانِهَا [Whoso fleeth from its fires, (i. e. نِيرَانِ الحَرْبِ the fires of the war,) let him do so: but as for me, I am the son of Keys: to me there is not, or shall not be, any quitting of place]. (S, IAth. [See also Ham p. 250, where, for مَن فَرَّ, we find مَنْ صَدَّ whoso turneth away.]) [Hence,] بَرِحَتِ الرِّيحُ بِالتُّرَابِ The wind carried up, raised, or swept up and scattered, [lit. went away with,] the dust. (Msb.) [Hence also, accord. to some,] بَرِحَ الخَفَآءُ, (T, S, K, &c.,) and بَرَحَ, (Ibn-ElLihyánee, Z, and TA, [thus written in a copy of the A,]) (tropical:) The state of concealment departed, or ceased: or (tropical:) what was in a state of concealment became apparent; from بَرَاحٌ meaning “what is open and apparent” of land: or (tropical:) what I was concealing became apparent: (T, TA:) or (tropical:) the affair, or case, became manifest, (S, A, K,) and its concealment ceased, (A,) [or] as though the secret departed, and ceased: (S:) or, as some say, (assumed tropical:) the secret became apparent: (TA in art. خفى:) or, lit., the low ground became high and apparent; meaning (assumed tropical:) what was concealed became revealed: (Har pp. 133—4:) the first who said it was Shikk the Diviner. (IDrd, TA.) ― - [Using it as a non-attributive verb,] you say, لَا أَبْرَحُ أَفْعَلُ ذٰلِكَ I will not cease, or I will continue, (لَا أَزَالُ,) to do that: (S, A: *) and مَا بَرِحَ يَفْعَلُ كَذَا [he ceased not to do thus; or] he persevered in, or kept to, doing thus: (Msb:) and مَا بَرِحَ زَيْدٌ قَائِمًا [Zeyd ceased not to be, or he kept, or continued, standing]: in this case, the verb is of the category of كَانَ; (Mgh;) relates to time; and requires a predicate: and its inf. n. is بَرَاحٌ. (Ham p. 250.) Hence the saying in the Kur [xviii. 59], لَا أَبْرَاحُ حَتَّى أَبْلُغَ مَجْمَعَ البَحْرَيْنِ, but the predicate is suppressed: it may be مَا نَحْنُ فِيهِ كَذٰلِكَ [i. e. I will not cease in that wherein we are thus engaged until I reach the place of meeting of the two seas]: (Mgh:) or it means لَا أَزَالُ أَسِيرُ [I will not cease journeying]: (Bd, Jel:) or لا ابرح here may mean I will not depart (لَا أَزُولُ) from that upon which I am intent, namely journeying and seeking; and I will not relinquish it; so that it does not require the predicate. (Bd. [He gives a third explanation, paraphrastic and strained, which I omit.]) = بَرَحَ, (S, K,) aor. بَرَحَ , (L, TA, [but it is implied in the K that it is بَرُحَ , which is contr. to rule,]) inf. n. بُرُوحٌ, It (a gazelle, S, K, and a bird, and any wild animal, that is hunted or shot, TA) turned its left side towards the spectator, passing by (S, K *) from the direction of his right hand towards that of his left hand: (S:) or passed by from the direction of the spectator's left hand towards that of his right hand: (Aboo-'Amr Esh-Sheybánee, IF, L, Msb, in art. سنح:) [the former appears to be accord. to the usage of the Hijázees; and the latter, accord. to that of the Nejdees, in general: see بَارِحٌ:] contr. of سَنَحَ. (S.) = بَرَحَ, aor. بَرُحَ , [contr. to rule,] (K,) inf. n. بَرْحٌ, (TA,) He was angry. (K.) When a man has been angry with his companion, one says, مَا أَشَدَّ مَا بَرَحَ عَلَيْهِ [How violently angry was he with him!]. (L.) 2 بَرَّحَتْ بِيَ الحُمَّى برحت بي الحمى برحت بي الحمي The fever affected me with its severity, violence, or sharpness, termed بُرَحَآءُ. (TA.) ― - Hence, (TA,) from بُرَحَآءُ, (S, K,) برّح بِهِ, inf. n. تَبْرِيحٌ, It (an affair, an event, or a case,) affected him severely; afflicted, distressed, or harassed, him: (S, K:) said also of anxiety; or disquietude, or trouble, of mind: (A:) and of a beating, meaning it hurt him severely, or greatly. (Msb.) Also said of a man, meaning He importuned him, or pressed him, with annoyance, or molestation: (A, TA:) he annoyed him, or molested him, by importuning or pressing; as also ↓ ابرح : (TA:) he annoyed him, or molested him, by distressing importunity or pressing: (T, TA:) and he punished, tormented, or tortured, him. (TA.) تَبْرِيحٌ signifies The act of annoying, molesting, or hurting: (Mgh:) and in a trad., (in which it is forbidden, TA,) the killing, or putting to death, in an evil [or a cruel] manner; such as throwing live fish, and lice, into the fire. (Mgh, TA.) = بَرَّحَ اللّٰهُ عَنْكَ May God remove from thee البَرْح [i. e. difficulty, distress, affliction, &c., or the difficulty, &c.]. (A, TA.) 4 ابرحهُ أبرح أبرحه ابرحه ابرحة برح He made him, or caused him, to go away from, depart from, or quit, his place. (A, * L.) = He, or it, pleased, or rejoiced, him; excited his admiration and approval; induced in him wonder, or admiration, and pleasure, or joy. (S, K.) One says also, مَا أَبْرَحَ هٰذَا الأَمْرَ How greatly does this affair, or event, please, or rejoice! how greatly does it excite admiration and approval! or how greatly does it induce wonder, or admiration, and pleasure, or joy! (S.) ― - He treated him with honour, or honoured him, and magnified him: (S, K:) or, as some say, he found him to be generous, or noble. (TA.) ― - He judged him, or it, i. e. a man, (A, TA,) and a horse, (A,) or anything, (TA,) to be excellent, or to excel, (A, TA,) and wondered at, or admired, him, or it. (A.) = ابرح also signifies He exceeded the usual bounds, degree, or mode. (As, S, * TA.) You say, أَبْرَحْتَ كَرَمًا, and لُؤْمًا, (A, TA,) Thou hast done a thing exceeding the usual bounds [in generosity, or nobleness, and in meanness, or ignobleness]; or extravagant; or excessive. (TA.) ― - See also 2. 5 تَبَرَّحَ see 1. بَرْحٌ برح Difficulty, distress, affliction, or adversity; evil, or mischief; (K, TA;) annoyance, molestation, or hurt; severe punishment; trouble, inconvenience, or fatigue; (TA;) a difficult, a distressing, an afflictive, or adverse, and a wonderful, thing or event: (Ham p. 135:) and annoyance, or molestation, by distressing importunity or pressing; a subst. from 2: (T, TA:) and بِنْتُ بَرْحٍ, [and app. اِبْنُ بَرْحٍ also,] a calamity, misfortune, or disaster; or a great, or terrible, thing, affair, or case; (TA;) as also ↓ بِنْتُ بَارِحٍ , and ↓ اِبْنُ بَرِيحٍ ; (K;) pl. بَنَاتُ بَرْحٍ and بَنُو بَرْحٍ. (TA.) [See also تَبْرِيحٌ.] You say, لَقِيتُ مِنْهُ بَرْحًا ↓ بَارِحًا I experienced from him, or it, [great] difficulty, distress, affliction, or adversity; [great] annoyance, molestation, or hurt; (S, A, * K; *) a phrase having an intensive signification, (K, TA,) like لَيْلٌ أَلْيَلُ [and لَيْلٌ لَائِلٌ]; and so بَرْحًا ↓ مُبَرِّحًا . (TA.) When used as an imprecation, the more approved way is to put the two words in the accus. case: but sometimes they are put in the nom. case; as in the saying of a poet, ↓ بَرْحٌ لَعيْنَكَ بَارِحٌ [May great difficulty, &c., befall thy two eyes!]. (TA.) You say also, لَقِيتُ مِنْهُ بَنَاتِ بَرْحٍ, (S, A,) and بَنِي بَرْحٍ, (S,) I experienced from him, or it, difficulties, distresses, afflictions, or adverse events; and calamities, misfortunes, or disasters: (S:) and, in the same sense, ↓ لقيت منه البِرَحِينَ , and ↓ البُرَحِينَ , (S, K,) and ↓ البَرَحِينَ ; (K;) or, accord. to some copies of the K, ↓ البِرْحَينِ , and ↓ البُرْحَيْنِ , and ↓ البَرْحَيْنِ , as duals; but the former reading is the more correct: (TA:) [MF disapproves of the form بَرَحِينَ, and it is not mentioned in the L; but the dual form بَرْحَيْنِ is there mentioned:] it seems as though the sing. of بَرِحِينَ [or بُرَحِينَ] were بِرَحَةٌ [or بُرَحَةٌ], and that the pl. is formed by the termination ون to compensate for the rejection of the ة, as is virtually the case in أَرَضُونَ; [or because the signification is regarded as that of a personification;] and that the pl. only is used. (L.) It is said in a prov., بِنْتُ بَرْحٍ شَرَكٌ عَلَى رَأْسِكَ [Calamity is, or be, a snare upon thy head]. (TA.) بَرِحٌ برح : see مُبَرِّحٌ. صَرْحَةَ بَرْحَةَ صرحة برحه صرحة برحة , or صَرْحَةً بَرْحَةً, &c.: see art. صرح. بُرْحَةٌ برح برحه برحة The best of anything: (TA:) and [particularly] one of the best of she-camels: (S, K:) or, of he-camels: (T:) pl. بُرَحٌ. (T, S, K.) You say, هٰذِهِ بُرْحَةٌ مِنَ البُرَحِ, (S, K, *) or هُوَ بُرْحَةٌ مِنَ البُرَحِ, (T,) This is a she-camel, (S, K, *) or he is a camel, (T,) of the best of camels. (T, S, K.) بَرْحَي برحى برحي رحى a word that is said when one misses the mark in shooting or casting; like as مَرْحَي is said when one hits the mark. (S, ISd, A, K.) بُرَحَآءُ برحآء Severity, violence, or sharpness, (As, A, TA,) or vehement molestation, (S, K,) of a fever (As, A, S, K) &c.: (S, K:) [a paroxysm; used in this sense by modern physicians:] and vehement distress of mind arising from the oppression caused by inspiration or revelation; such as is said to have affected the Prophet; [but most probably a paroxysm of that species of catalepsy which physicians term ecstasy;] occurring in a trad. (TA.) You say of one suffering from fever, when it is intense, أَصَابَتْهُ البُرَحَآءُ [The paroxysm, or severe fit, has befallen him]. (TA.) البِرَحِينَ البرحين and البُرَحِينَ &c.: see بَرْحٌ بَرَاحٌ براح راح inf. n. of بَرِحَ, q. v.; whence the phrase لَا بَرَاحَ, explained above. (S, L, K.) = A wide, or spacious, tract of land, (S, A, K,) kaving in it no seed-produce nor trees: (S, K:) or land having in it no building nor habitation: (Ham p. 237:) and applied as an epithet to land, signifying wide, or spacious, open, or conspicuous, and having in it no herbage nor habitation: and what is open, uncovered, and wholly apparent, of land: (TA:) or a place having no trees nor other things to cover or conceal it; as though such things had departed; (Mgh;) a place free from trees &c.: (Msb:) or an elevated and open tract of land. (Har p. 134.) ― - حَبِيلُ بَرَاحٍ is an appellation given to (tropical:) A lion: and (assumed tropical:) a courageous man: as though each of them were bound with ropes, (K, TA,) and did not quit his place. (TA.) = An affair, a thing, or a case, that is plain, evident, or manifest; (K, TA;) or open, or public. (TA.) You say, جَآءَنَا بِالأَمْرِ بَرَاحًا [He told us, or did to us, the thing] plainly [or openly]. (S.) And جَآءَ بِالكُفْرِ بَرَاحًا وَ بِالشَّرِّ صُرَاحًا [He uttered, or committed an act of, infidelity plainly, or openly, and evil, or mischief, unmixedly]. (A, TA.) ― - Counsel, or an opinion, that is disapproved, or deemed evil. (K.) = بَرَاحِ, (El-Mufaddal, S, A, &c.,) and بَرَاحُ, with damm and without tenween, (AZ, El-Mufaddal,) a name of The sun: (S, A, &c.:) determinate [and the former indecl.]: the sun is so called because of the spreading of its light, and its conspicuousness; or, being applied to the sun when it sets, براح means بَارِحَةٌ; like as كَسَابِ, a name applied to a hunting-bitch, means كَاسِبَةٌ. (TA.) You say, دَلَكَتْ بَرَاحِ The sun set [or declined from the meridian]. (A, TA.) For this phrase, occurring at the end of a verse cited by Ktr, Fr reads دَلَكَتْ بِرَاحِ; راح being pl. [or rather a quasi-pl. n.] of رَاحَةٌ, meaning the “hand[or “palm of the hand”]: (S, TA:) accord. to which reading, the poet means The sun had set, or had declined from the meridian, while they put their hands, or the palms of their hands, over their eyes, looking to see if it had set, or had declined from the meridian: or he who says, دَلَكَتِ الشَّمْسُ بِرَاحِ means the sun had almost set: the two readings بَراح and بِراح are mentioned by A'Obeyd and Az and Hr and Z and others: AZ says, دلكت بِرَاحٍ, with tenween, and بَرَاحٌ, without tenween. (TA.) [See also رَاحَةٌ, in art. روح.] بَرُوحٌ بروح روح : see بَارِحٌ. بَرِيحٌ بريح ريح : see بَارِحٌ. = Also The croaking of the غُرَاب [or crow, of whatever species, as raven, carrion-crow, &c.]. (L.) ― - [Hence,] اِبْنُ بَرِيحٍ: so in the K: in the S, أُمُّ بَرِيحٍ; but IB and Aboo-Zekereeyà say that only the former is right: (TA:) [in one copy of the S, however, I find both of these:] The غُرَاب [or crow, as a generic term, applying to the raven, carrion-crow, &c.]: (S, K, &c.:) so called because of its cry: a determinate appellation: for the pl., the expression used is بَنَاتُ بَرِيحٍ. (TA.) ― - See also بَرْحٌ. = قَوْلٌ بَرِيحٌ A saying by which one pronounces a person to have said, or done, right. (L.) بَارِحٌ بارح , (S, K, &c.,) as also ↓ بَرُوحٌ and ↓ بَرِيحٌ , (K,) applied to a gazelle, (S,) or what is hunted or shot, (K, TA,) of gazelles and birds and wild animals [in general], (TA,) Turning his left side towards the spectator, (S,) passing from the direction of the right hand of the latter towards the direction of his left hand: (S, K:) or turning his right side towards the spectator, passing from the direction of the latter's left hand towards that of his right: (Aboo-'Amr Esh-Sheybánee, IF, A, * L, Msb, * in art. سنح:) contr. of سَانِحٌ: (S, * TA:) pl. بَوَارِحُ. (L in art. سنح.) The Arabs [who apply the epithet in the latter sense] regard the بارح as an evil omen, and the سانح as a good omen; because one cannot shoot at the former without turning himself: (S:) but some of them hold the reverse: (Aboo-'Amr Esh-Sheybánee and L in art. سنح:) the people of Nejd hold the سانح to be a good omen; but sometimes a Nejdee adopts the opinion of the Hijázee [which is the contrary]. (IB in that art.) The first of these epithets is also applied to a bird as meaning Inauspicious; ill-omened. (A.) It is said in a prov., مَنْ لِى بِا لسَّانِحِ بَعْدَ البَارِحِ (TA) i. e. [Who will be responsible to me] for a fortunate, or lucky, event, after an unfortunate, or unlucky? (K in art. سنح:) applied in the case of a man's doing evil, and its being said, “He will at a future time do good to thee:” originally said by a man on the occasion of gazelles' passing before him in the manner of such as are termed بَارِحَة, and its being said to him, “They will present themselves to thee in the manner of such as are termed سَانحَة.” (TA.) And in another prov. it is said, إِنَّمَا هُوَ كَبَارِحِ الأَرْوَى [It, or he, is only like the mountain-goat passing in the manner of such as is termed بارح]: for it dwells on the tops of the mountains, and men scarcely ever see it passing with the right or left side towards them save once in the course of ages: (S, K:) applied in the case of an extraordinary occurrence: (K:) [or in the case of a benefit conferred by a man who very rarely confers benefits on others: (Freytag's Arab. Prov. i. 35:)] or when a man has delayed, or been tardy in, visiting [but has come at last]. (TA.) ― - Hence, فِتْلَةٌ بَارِحَةٌ i. q. شَزْرَةٌ [i. e. (tropical:) A manner of twisting contrary to that which is usual: see شَزَرَ]. (A.) ― - And هٰذِهِ فَعْلةٌ بَارِحَةٌ (tropical:) This is an action that has not happened rightly. (A.) ― - [Hence,] بِنْتُ بَارِحٌ: and [perhaps] لَقِيتُ مِنْهُ بَرْحًا بَارِحًا: and بَرْحٌ لِعَيْنَكَ بَارِحٌ: see بَرْحٌ. ― - [And hence, perhaps, because of its evil effect; or because it comes, accord. to some, from the left, i. e. northerly direction, or, accord. to others, from the right, i. e. southerly direction; or] from بَرْحٌ as signifying “a difficult, a distressing, an afflictive, or adverse, and a wonderful, thing, or event;” (Ham p. 135;) بَارِحٌ signifies also A hot wind: (S:) or a hot wind in the صَيْفٌ [i. e. summer or spring]: (K:) or a hot wind coming from the direction of El-Yemen: (Ham p. 135:) or a wind that carries up, raises, or sweeps up and scatters, the dust: (Msb:) pl. بَوارِحُ: (S, K, &c.:) or the بوارح are hot north, or northerly, winds in the صَيْف: (AZ, Az, S:) this Az found to be the sense in which the term was used by the Arabs in his time: (TA:) or violent winds that carry with them the dust by reason of their violence: (TA:) or this name (the pl.) was given by the Arabs to all winds in the time of the stars of the قَيْظ [or summer]: they mostly blow in the time of the stars of Libra; [app. meaning when Libra is on, or near, the meridian at nightfall, agreeably with a statement in modern Arabic almanacs, that the periods of the beginning and end of the winds thus called are the 30th of May and the 9th of July;] and these winds are what are termed the سَمَائِم [pl. of سَمُومٌ]. (Ibn-Kunáseh, TA.) ― - البَوَارِحُ is also said by some to signify الأَنْوَآءُ [pl. of نَوْءٌ, q. v.]; as mentioned by AHn; but he repels their assertion. (TA.) البَارِحَةُ البارحه البارحة بارح بارحة The next, or nearest, past, or preceding, night; yesternight: (S, A, Mgh, * Msb, * K:) from بَرِحَ signifying زَالَ [“he, or it, went away” &c.]. (S, A.) [In modern Arabic, Yesterday; as also البَارِح.] It has no dim. formed from it. (Sb, in S, in art. أمس; and TA.) You say, لَقِيتُهُ البَارِحَة [I met, or met with, him, or it, last night, or yesternight]: and لَقِيتُهُ البَارِحَةَ الأُولَي [I met, or met with, him, or it, the night before last; this being the sense in which the phrase is now used by the learned: but the vulgar expression is أَوَّل البَارِحَة, generally pronounced أَوَّل اَمْبَارِحَهْ or أَوَّل اَمْبَارِحْ, agreeably with a peculiarity of the dial. of the people of El-Yemen, or of Teiyi and Himyer, by the substitution of اَمْ for اَلْ: see art. ام]. (S) From daybreak to the time when the sun declines from the meridian, one says, رَأَيْتُ اللَّيْلَةَ فِى مَنَامِى [I saw to-night in my sleep (such a thing)]; but when the sun has declined, one says, رَأَيْتُ البَارِحَةَ [I saw last night, or yesternight]: (AZ, Th: [and the like is said in the Mgh and Msb:]) or one says, كَانَ كَذَا وَ كَذَا اللَّيْلَةَ [Such and such things happened to-night] until the sun is somewhat high and the day has become bright; but after this, one says, كَانَ البَارِحَةَ [It happened last night, or yesternight]. (Yoo, Seer.) The Arabs say مَا أَشْبَهَ اللَّيْلَةَ بِا لبَارِحَةِ ” How like is this night wherein we are to the former night that has departed! (TA:) [or, this night to yesternight!]: originally occurring in a poem of Tarafeh: used as meaning “how like is the child to the father!” and applied to [any] two things resembling each other. (Har p. 667.) أَبْرَحُ is formed [from بَرَحَ for بَرَّحَ] by the rejection of the added letter: [for a word of this kind is regularly formed only from an unaugmented triliteral-radical verb:] or it is like أَحْنَكُ, having no proper verb. (L.) You say, هٰذَا أَبْرَحُ عَلَىَّ مِنْ ذَاكَ (A, * L, Msb *) This is more difficult, distressing, or afflicting, to me than that. (L, Msb. *) And هٰذَآ الأَمْرُ أَبْرَحُ مِنْ هٰذَا This affair, event, or case, is more difficult, or distressing, than this. (S.) And قَتَلُوهُمْ أَبْرَحَ قَتْلٍ [They slew them with a most severe slaughter]. (S.) تَبْرِيحٌ تبريح [inf. n. of 2, used as a simple subst.,] is said by some to be sing. of تَبَارِيحُ, and has been used as such by post-classical authors, but is not of established authority: accord. to others, the latter has no sing.: (MF:) the pl. signifies Difficulties, distresses, afflictions, or adversities: [see also بَرْحٌ:] or the difficulties, or obligations, incurred by troublesome, or inconvenient, means of obtaining subsistence: (TA:) and تَبَارِيحُ الشَّوْقِ the burning, or fierce burning, [or the burnings, &c.,] of the yearning, or longing, of the soul, or of longing desire. (S, K.) أنَا مُبَرَّحٌ بِى I am importuned, or pressed, with annoyance, or molestation. (A, TA.) [See the verb (2).] مُبَرِّحٌ مبرح and ↓ بَرِحٌ , applied to an affair, an event, or a case, signify the same; (K, TA;) i. e. Severe, afflicting, distressing, or harassing: (TA:) and the former, to a beating, (S, A, Mgh, TA,) meaning the same; (TA;) or hurting (S, Mgh) severely: (S:) and to a man, meaning annoying, or molesting, by importuning, or pressing. (TA.) [See 2.] لَقِيتُ مِنْهُ بَرْحًا مُبَرِّحًا: see بَرْحٌ. يَبْرُوحٌ يبروح , (K,) thus correctly written, with the ى before the ب; [not بيروح, as in the CK; in Chald. יַבְרוּחַ , the word corresponding to the sing. of the Hebr. דּוּרָאִים in Gen. xxx. 14 and 16, accord. to the paraphrase of Onkelos;] or يَبْرُوحٌ صَنَمِىٌّ [the idol-like يبروح]; (TA;) The root, or lower part, of the wild لُفَّاح [or mandrake, not to be confounded with another plant to which the name of لُفَّاح, q. v., is also applied], (K,) which is known by the names of فَاوَانِيَا and عُودُ الصَّلِيبِ [names now given to the peony], and called by MF تُفَّاحُ البَرِّ, [or the wild apple, but perhaps this is a mistranscription for لُفَّاحُ البَرِّ,] said by him to be an appellation used by the vulgar; (TA;) resembling the form of a man; (K;) and of two sorts, male and female; called by the people of Greece عَبْدُ السَّلَامِ: (TA:) it torpifies, (K,) and strengthens the two appetites [namely that of the stomach and that of the generative organ): (TA:) if ivory is cooked with it for six hours, it renders it soft; and if a part affected by [the disease termed] بَرَش is rubbed with its leaves for a week, (K,) without interruption, (TA,) it removes it without causing ulcers, or sores: (K:) the root of the wild لُفَّاح is the يَبْروح: it has the form of a human being; the male like the male, and the female like the female; and they pretend that he who pulls it up dies; wherefore, when they desire to do so, they tie a dog or some other animal to it. (Kzw, voce لُفَّاح.) برد 1 بَرُدَ برد رد , aor. بَرُدَ , inf. n. بُرُودَةٌ; (S, M, Mgh, Msb, K;) and بَرَدَ, aor. بَرُدَ , (M, Msb, K,) inf. n. بَرْدٌ; (M, Msb;) It (a thing, S, Msb, and the latter said of water, Msb) was, or became, cold, chill, or cool; [see بَرْدٌ below;] (S, M;) its heat became allayed. (Msb.) The latter verb is also used transitively, as will be shown below. (Msb.) ― - [Hence,] بَرُدَ مَضْجَعَهُ [lit. His bed, or place of sleep, became cold; meaning] (tropical:) he went on a journey. (A.) ― - بَرَدَ also signifies (tropical:) He died; (As, T, S, A, K;) because death is the non-existence of the heat of the soul; (L;) or it is allusive to the extinction of the natural heat; or to the cessation of motion. (MF.) For ― - بَرَدَ, (MF,) aor. بَرُدَ , (Mgh,) inf. n. بَرْدٌ, (MF,) likewise signifies (assumed tropical:) It was, or became, still, quiet, or motionless; (Mgh, MF;) for instance, a slaughtered sheep or goat [&c.]. (Mgh.) And (assumed tropical:) It (beverage of the kind called نَبِيذ) became still, and without briskness. (TA, from a trad.) You say, رُعِبَ فَبَرَدَ مَكَانَهُ [(assumed tropical:) He became frightened, and remained motionless in his place; مَكَانَهُ meaning فِى مَكَانَهُ: and hence,] (tropical:) he became amazed, or stupified. (A.) And بَرَدَتْ عَيْنُهُ (assumed tropical:) The pain in his eye became allayed, or stilled. (L.) And بَرَدَ أَمْرُنَا (assumed tropical:) Our affair, or case, became easy. (TA, from a trad. [See also بَارِدٌ.]) ― - Also, inf. n. بَرْد, [which see below,] (assumed tropical:) He slept. (T.) ― - And hence, (tropical:) It remained, or became permanent, or fixed, or settled. (T.) So in the saying, لَمْ يَبْرُدْ بِيَدِى مِنْهُ شَيْءٌ (tropical:) There did not remain, or become permanent or fixed or settled, in my hand, thereof, anything. (T, L. *) You say also, بَرَدَ أَسِيرًا فِى أَيْدِيْهِمْ (tropical:) He remained safely a captive in their hands. (A.) And بَرَدَ فِى أَيْدِيهمْ سَلْمًا (tropical:) He became a permanent captive, remaining in their hands, not to be ransomed nor liberated nor demanded. (L.) And بَرَدَ المَوْتِ عَلَىمُصْطَلَاهُ (tropical:) Death fixed, or settled, [upon his face and extremities, or] upon his limbs, or upon his arms and legs and face and every prominent part, which become cold at the time of death, and which are warmed at the fire. (AHeyth, L.) And بَرَدَ المَوْتِ عَلَيْهِ [(tropical:) Death became impressed upon him;] the marks, or signs, of death became apparent upon him. (A.) ― - [And hence, app.,] (tropical:) It (a right, or due,) became incumbent, or obligatory, (M, K, TA,) and established. (TA.) You say, بَرَدَ لِى حَقِّى عَلَى فُلَانٍ (tropical:) My right, or due, became incumbent, or obligatory, on such a one, and established against him. (M, * A, * TA.) And مَا بَرَدَ لَكَ عَلَى فُلَانٍ (tropical:) What hath become incumbent, or obligatory, to thee, on such a one, and established against him? or what hath become owed, or due, to thee, by, or from, such a one? as also مَا ذَابَ لَكَ عَلَيْهِ. (S.) And بَرَدَ لِى عَلَيْهِ كَذَا مِنَ المَالِ (tropical:) Such an amount of the property, or of property, became incumbent, or obligatory, to me, on him, and established against him; or became owed, or due, to me, by, or from, him. (S.) ― - Also, (K,) aor. بَرُدَ , inf. n. بَرْدٌ, (TA, [but see the next sentence,]) (assumed tropical:) He (a man) was, or became, weak; and so بُرِدَ, a verb like عُنِىَ. (K.) And, inf. n. بُرَادٌ and بُرُودٌ, (M, K,) (assumed tropical:) He was, or became, languid, (K,) or weak and languid, from leanness or disease: (M:) or weak in the legs, from hunger or fatigue. (Ibn-Buzurj, T.) And بَرَدَ مُخُّهُ, (A, K,) aor. بَرُدَ , inf. n. بَرْدٌ, (TA,) (tropical:) He was, or became, lean, or emaciated; (A, K;) and so بَرَدَتْ عِظَامُهُ. (A, TA.) ― - (assumed tropical:) It (a sword [or the like]) was, or became, blunt. (M, K.) = بَرَدَهُ, (S, Msb, K,) aor. بَرُدَ , (Msb,) inf. n. بَرْدٌ; (K;) and ↓ برّدهُ , (S, M, Msb, K,) inf. n. تَبْرِيدٌ; (S;) He made it, or rendered it, (for ex., water, M, Msb, K,) cold, chill, or cool: (S, &c.:) but the latter has an intensive signification [he made it, or rendered it, very cold, or very cool]: (Msb:) or both signify, (K,) or the former signifies, (M, TA,) he mixed it with snow: (M, K:) one does not say ↓ ابردهُ , except in a bad dialect. (S.) بَرِّدِيهِ, being used by a poet for بَلْ رِدِيهِ, has been erroneously supposed to mean “Make thou it hot.” (M.) You say, بَرَدَنَا اللَّيْلُ, (aor. and inf. n. as above, M,) and بَرَدَ عَلَيْنَا, The night affected us with its cold. (M, K.) And سَقَيْتُهُ شَرْبَةً بَرَدَتْ فُؤَادَهُ, (S, M, *) aor. and inf. n. as above, (S,) I gave him to drink a draught that cooled his heart: (S, M:) or بَرَدْتُ بِهَا فُؤَادَهُ [with which I cooled his heart]. (So in the T.) And فُؤَادَكَ بِشَرْبَةٍ ↓ بَرِّدْ Cool thy heart by a draught. (A.) And اِسْقِنِى سَوِيقًا أَبْرُدْ بِهِ كَبِدِى [Give thou me to drink سويق with which I may cool my liver]. (T.) And بَرَدَ عَيْنُهُ بِالْكُحْلِ, (A'Obeyd, T, M,) or بِالْبَرُودِ, (S, Msb, K,) aor. and inf. n. as above, (M,) [He cooled his eye with the collyrium, or] he applied the cooling collyrium to his eye, (T, * S, M, * Msb, K, *) and allayed its pain. (M.) The following words, cited by IAar بَرَدُوا غَوَارِبَ أَيْنُقٍ حُدْبِ [lit. They cooled the fore parts of the humps, or the backs, of humped she-camels], mean (tropical:) they put off from them their saddles, that their backs might become cool. (M.) You say also, ↓ بَرِّدْ ظَهْرَ فَرَسِكَ سَاعَةً (tropical:) Relieve thy horse from riding [lit. cool his back] awhile. (A.) And ↓ لَا تُبَرِّدْ عَنْ فُلَانٍ (tropical:) Do not thou alleviate the punishment [in the world to come] due to the offence of such a one by thy reviling him, or cursing him, when he has acted injuriously to thee. (T, S, * M, * A, * L.) And بَرَدَ الخُبْزَ, (T, L, K,) بِالْمَآءِ, (T,) He poured [cold] water upon the bread, (T, L, K,) and moistened it [therewith: see بَرُودٌ]. (T, L.) ― - بُرِدَ (a verb like عُنِىَ, K) It (a company of men) was hailed upon. (S, M, K.) And بُرِدَتِ. الأَرُضُ The land, or ground, was hailed upon. (S.) = بَرَدَ, (S, M, &c.,) aor بَرُدَ , (TA,) inf. n. بَرْدٌ, (Mgh, TA,) also signifies He filed (M, Mgh, K) iron, (S, M, &c.,) and the like, (M,) with a مِبْرَد.(S, M, Mgh, Msb, K.) = بَرَدَهُ and ↓ ابردهُ He sent him as a بَرِيد [or messenger on a postmule or post-horse]. (K.) And بَرَدَ بَريدًا, (M,) and ↓ ابردهُ , (A,) He sent a بريد. (M, A.) And إِلْيَهِ ↓ ابرد , (S,) or اليه بَرِيدًا ↓ ابرد , (T, TA.) He sent to him a بريد. (T, S.) 2 بَرَّدَ see بَرَدَهُ, in four places. ― - برّدهُ عَلَيْهِ (tropical:) He made it incumbent, or obligatory, on him. (M, A.) ― - And برّدهُ, (K, TA, but omitted in the CK,) inf. n. تَبْرِيدٌ; (TA;) and ↓ ابردهُ ; (M, K;) (tropical:) It (a thing, M) made him, or rendered him, weak; weakened him; (K;) or made him, or rendered him, weak and languid. (M.) = [برّد also signifies, as is indicated in the TA voce حُبَاحِبٌ, It (a locust) spread forth its wings; which are termed its بُرْدَانِ: see بُرْدٌ.] 4 ابرد أبرد ابرد برد He entered upon a cold, or cool, time: (Mgh, Msb:) he entered upon the last part of the day: (M, K:) he entered upon the time when the sun had declined: (Mohammad Ibn-Kaab, T:) and he entered upon the cool season, at the end of the summer. (Lth, T.) [Hence,] أَبْرِدُوا بِالطَّعَامِ Delay ye to eat food until it is cool: occurring in a trad. (El-Munáwee.) And أَبْرِدُوا بِالظُّهْرِ (T, A, Mgh, Msb) Defer ye the noon-prayers until the cooler time of the day, when the vehemence of the heat shall have become allayed. (Mgh, Msb.) And أَبْرِدْ عَنْكَ مِنَ الظَّهِيرِةَ Stay thou until the mid-day heat shall have become assuaged, and the air be cool. (M, and L in art. فيح.) ― - ابردلَهُ He gave him to drink what was cold, or cool. (M, K.) You say also, سَقَيْتُهُ فَأَبْرَدْتُ لَهُ, meaning I gave him to drink what was cold, or cool. (A'Obeyd, S.) ― - ابردهُ He brought it cold, or cool. (M, K.) ― - See بَرَدَهُ, first sentence. ― - And see 2. = See also 1, in four places; last three sentences. 5 تبرّد فِيهِ تبرد فيه تبرد فية He descended into it, (i. e., into water, TA,) and washed himself in it, to refresh himself by its coolness. (M, K.) See also 8. ― - تبرّد also signifies (assumed tropical:) He became weakened. (TA.) 8 ابترد أبترد ابترد ٱبترد He washed himself with cold water: (S:) and likewise, (S,) or ابتردالمَآءَ, (K,) he drank water to cool his liver: (S, K:) or the latter signifies he poured the water cold upon himself, (M, K,) meaning, upon his head: (M:) and بِالْمَاءِ ↓ تبرّد , (T, A,) and ابترد, (A,) he washed himself with water, or with the water. (T.) 10 استبرد عَلَيْهِ لِسَانَهُ استبرد عليه لسانه استبرد عليه لسانة (tropical:) He let loose his tongue and used it like a file against him. (A.) بَرْدٌ برد رد and ↓ بُرُودَةٌ [originally inf. ns.] Cold; coldness; chill; chilness; cool, as a subst.; coolness; the former, contr. of حَرٌّ; (S, M, A, Msb;) and the latter, of حَرَارَةٌ. (S.) ― - And [hence] the former, (tropical:) Pleasantness; enjoyment; ease; comfort: as in the saying, نَسْأَلُكَ الجَنَّةَ وَ بَرْدَهَا (tropical:) We ask of Thee Paradise and its pleasantness, &c. (L.) ― - Also (assumed tropical:) Sleep: (T, S, M, A, K:) [an inf. n. used as a subst.:] so in the Kur lxxviii. 24: (S, M, K:) for sleep cools a man: (TA:) or, accord. to I'Ab, it there means the coldness, or coolness, of beverage. (T.) You say, مَنَعَ البَرَدُ البَرْدَ (assumed tropical:) The hail prevented sleep. (A.) ― - And (assumed tropical:) Saliva: (Th, T, M, K:) so, accord. to Th, in the saying of El-'Arjee وَ إِنْ شِئْتِ لَمْ أَطْعَمُ نُقَاخًا وَ لَا بَرْدَا ” And if thou desire, I will not taste sweet water, nor saliva [from any lips but thine]. (T, M, * TA. [But this is cited in the S as an ex. of بَرْد signifying sleep.]) ― - See also بَارِدٌ. ― - [Hence,] البَرْدَانِ: see الأَبْرَدَانِ, voce أَبْرَدُ. بُرْدٌ برد رد A kind of garment; (S;) a kind of striped garment: (M, K:) accord. to some, of the description termed وَشْىٌ [or variegated]: (M:) or particular kinds thereof are distinguished by such terms as بُرْدُ عَصْبٍ and بُرْدُ وَ شْىٍ: (Msb:) also, (as a coll. gen. n., TA,) garments of the kind called أَكْسِيَةٌ, [pl. of كِسَآءٌ,] which are wrapped round the body; (K;) one of which is called ↓ بُرْدَةٌ : (M, K:) or, as Lth says, the بُرْد is [a] well-known [garment], of the kind called بُرُودُ العَصْبِ and بُرُودُ الوَشْىِ; (T;) but the ↓ بُرْدَةٌ is a garment of the kind called كِسَآءٌ, four-sided, black, and somewhat small, worn by the Arabs of the desert: (T, S, Mgh, * Msb, * TA:) or this latter (the بردة) is a striped garment of the kind called شَمْلَةٌ: (T:) or it is an oblong piece of woollen cloth, fringed: (M:) Sh says, I saw an Arab of the desert wearing a piece of woollen cloth resembling a napkin, wrapped round the body like an apron; and on my saying to him, What dost thou call it? he answered, بُرْدَة: (T:) [the modern بردة, in every case in which I have seen it, I have observed to be an oblong piece of thick woollen cloth, generally brown or of a dark or ashy dust-colour, and either plain, or having stripes so narrow and near together as to appear, at a little distance, of one colour; used both to envelop the person by day and as a night-covering: the بردة of Mohammad is described as about seven feet and a half in length, and four and a half in width, and in colour either أَخْضَر or أَحْمَر, i. e. of a dark or ashy dust-colour or brown; for such are the significations of these two epithets when applied to a garment of this kind, and in some other cases:] the pl. of بُرْدٌ is أَبْرُدٌ (M, K) and أَبْرَادٌ [both pls. of pauc.] and بُرُودٌ (S, M, K) and بُرَدٌ, (IAar, T,) or this last is pl. of بُرْدَةٌ, (S, M,) and بِرَادٌ, like as قِرَاطٌ is pl. of قُرْطٌ, or this, also, is pl. of بُرْدَةٌ, like as بِرَامٌ is pl. of بُرْمَةٌ. (M.) ― - ذُوبُرْدٍ, as opposed to ذُو كِسَآءِ, means (assumed tropical:) A rich man. (S in art. عج.) ― - وَقَعَ بَيْنُهُمَا قَدُّ بُرُودٍ يُمْنَةٍ, (so in copies of the K, in the TA يُمَنَةٍ,) or بُرُودٍ ثَمِينَةٍ, (so in a copy of the A,) (tropical:) [There happened between them two the rending of بُرُود of the fabric of El-Yemen, accord. to the reading in the K, or of costly بُرُود, accord. to the reading in the A,] means they arrived at a great, or severe, state of affairs; (K;) or is said of two men who have contended together in vehement altercation so that they have rent each other's garments; (A;) [accord. to the reading in the K,] because يُمَنٌ, [in the CK يُمْن,] which are بُرُود of El-Yemen, are not rent save on account of some great, or severe, thing, or affair. (K.) ― - ↓ هُمَا فِى بُرْدَةِ أَخْمَاسٍ means (assumed tropical:) They two do one deed; or act alike; (IAar, M, K;) and resemble each other, as though they were in one بُرْدَة: (IAar, M:) or they two have become near together, and in a state of agreement. (K in art. خمس, q. v.) ― - And ↓ سَلَبَ الصَّهْبَآءَ بُرْدَتَهَا (tropical:) He, or it, deprived the wine of its colour. (A.) ― - And بُرْدَا الجَرَادِ, (T,) or الجُنْدَبِ, (S,) (assumed tropical:) The two wings [of the locust, or of the species called جندب]. (T, S.) ― - And ↓بُرْدَةُ الضَّأْنِ(assumed tropical:) A certain sort of milk. (K.) بَرَدٌ برد رد Hail; what descends from the clouds, resembing pebbles; (M, Msb;) frozen rain; (Lth, T;) what is called حَبُّ الغَمَامِ (S, A, Msb, K) and حَبُّ المُزْنِ (Msb) [i. e. the grains, or berries, of the clouds: a coll. gen. n., of which the n. un. is with ة, signifying a hailstone]. بَرِدٌ برد رد Possessing coldness or coolness: an epithet applied to the [plant called] صِلِّيَان. (S.) ― - سَحَابٌ بَرِدٌ, (T, S, M, K,) and ↓ أَبْرَدُ , (S, K,) Clouds containing hail (T, S, M, K *) and cold. (T.) You say also سَحَابَةٌ بَرِدَةٌ A cloud containing hail (T, S, M, A *) and cold; (T;) but not سحابة بَرْدَآءُ. (M.) بَرْدَةٌ برد برده بردة رد ردة : see بَارِدٌ: = and see also بَرَدَةٌ. = هِىَ لَكَ بَرْدَةَ نَفْسَهَا She is purely thine; (Fr, A'Obeyd, T, S, M;) syn. خَالِصَةً: (M:) A'Obeyd explains it by خَالِصًا, (T, S, M,) not in the fem. form, (TA,) on the authority of Fr. (T.) ― - هُوَ لِى بَرْدَةَ يَمِينِى, (A'Obeyd, M,) or هُوَ لِبَرْدَةِ يَمِينِى, (S,) He, or it, is known to me. (A'Obeyd, S, M.) = بَرْدَةُ a proper name applied to The ewe. (K.) بُرْدَةٌ برد برده بردة رد ردة : see بُرْدٌ, in five places. بَرَدَةٌ برد برده بردة رد ردة (T, S, M, A, &c.) and ↓ بَرْدَةٌ (T, M, K) Indigestion; a malady arising from unwholesome food: (S, M, A, L, Msb, K:) or heaviness of food to the stomach: (IAar, T, L:) so termed because it makes the stomach cold. (T, L, Msb.) It is said in a trad., أَصْلُ كُلِّ دَآءٍ البَرَدَةُ [The origin of every disease is indigestion]. (T, S, M, * A.) = Also, the former, The middle of the eye. (K.) بُرَدَآءُ بردآء An ague; i. e. a fever attended by a cold fit, (K,) or by shivering. (TA.) بَرْدِيٌّ برد بردى بردي رد ردى A well-known kind of plant, (S, M, * K,) of which the kind of paper termed قِرْطَاس is made; (TA in art. قرطس, q. v. ;) [namely, papyrus; and] of which mats are made; (Msb;) [app. meaning rushes in general: but the former is generally meant by it in the present day, and is probably the proper signification: anciently, mats, as well as ropes and sails &c., were made of the rind of the papyrus; and even small boats were constructed of its stalks bound together; and of such, probably, was the ark in which the infant Moses was exposed: it is a coll. gen. n.:] n. un. بَرْدِيَّةٌ. (M, TA.) Hence, قَطْنُ البَرْدِىّ The cotton of the papyrus, which, resembling wool, is gathered from the stalk, and, mixed with lime, composes a very tenacious kind of cement. (Golius, from Ibn-Maaroof.) ― - [Also, a rel. n. from the same, meaning Of, or belonging to, or resembling, the plant so called. Hence the saying,] لَهَا سَاقٌ بَرْدِيَّةٌ [She has a shank like a papyrus-stalk]. (A.) بُرْدِىٌّ برد بردى بردي رد ردى One of the most excellent sorts of dates: (S, Msb:) an excellent sort of dates, (AHn, M, K,) resembling the بَرْنِىّ: (AHn, M:) or a sort of dates of El-Hijáz. (TA.) [ بَرْدَانٌ بردان Feeling cold or chilly or cool: fem. with ة: perhaps post-classical; for I have not found it mentioned in any of the lexicons.] بُرَادٌ براد : see بَارِدٌ. = Also Weakness of the legs, from hunger or fatigue. (Ibn-Buzurj, T.) [See also 1.] بَرُودٌ برود رود : see بَارِدٌ. ― - Beverage that cools the heat of thirst. (T.) ― - Also, (T, L, K,) and ↓ مَبْرُودٌ , (T, M, A, L, K,) Bread upon which water is poured; (T, L, K;) which is moistened with cold water: (A:) eaten by women to make them fat. (M, A, L.) The subst. applied to such bread is ↓ بَرِيدٌ (A.) ― - بَرُودٌ [as an epithet in which the quality of a subst. predominates] also signifies Cold water which one pours upon his head. (M.) ― - Anything with which a thing is rendered cold, or cooled. (S, M.) ― - A collyrium which cools the eye; (Lth, T, M, Msb;) also termed بَرُودُ العَيْنِ. (T, S.) ― - بَرُودُ الظِّلِّ (assumed tropical:) Pleasant in social intercourse: applied alike to the male and the female. (TA, from a trad.) ― - ثَوْبٌ بَرُودٌ A garment without nap: (K:) and a garment that is not warm nor soft. (TA.) بَرِيدٌ بريد : see بَرُودٌ. = Also A mule appointed [for the conveyance of messengers] in a رِبَاط [or public building for the accommodation of travellers and their beasts, or in a سِكَّة, which is a house or the like specially appropriated to messengers and the beasts that carry them: thus it signifies a postmule: afterwards, it was applied also to a posthorse, and any beast appointed for the conveyance of messengers]: (Mgh:) [this is what is meant by the words in the S and K, البَرِيدُ المُرَتَّبُ:] it is a word of Persian origin, (Z in the Fáïk,) arabicized, from بُرِيدَهْ دُمْ, (Z in the Fáïk, and Mgh,) i. e. “docked,” or “having the tail cut off;” for the post-mules (بِغَالُ البَرِيدِ) had their tails cut off in order that they might be known: (Z in the Fáïk:) [or perhaps it is from the Hebrew פֶּרֶד “a mule:”] or it is applied to the beast appointed for the conveyance of messengers (دَابَّةُ البَرِيدِ) because he traverses the space called بَرِيد [defined below: but the reason before given for this appellation is more probable: it is like the Lat. “veredus”]: (T, Msb:) pl. بُرُدٌ (Z, Mgh, Msb) and بُرْدٌ, which is a contraction of the former, like as رُسْلٌ is of رُسُلٌ. (Z.) You say, حُمِلَ فُلَانٌ عَلَى البَرِيِد [Such a one was borne on the postmule or post-horse]. (S.) Imra-el-Keys speaks of a بريد of the horses of Barbar. (S.) ― - Having been originally used in the sense first explained above, it was afterwards applied to A messenger borne on a post-mule [or post-horse]: (Z in the Fáïk, and Mgh:) or messengers on beasts of the post: (M, K:) or a messenger that journeys with haste: (A:) or [simply] a messenger: (S, Msb, K:) pl. as above. (M, * Z.) Hence the saying, الحُمَّى بَرِيدُ المَوْتِ Fever is the messenger of death: (T, Msb:) because it gives warning thereof. (T.) Hence also البَرِيدُ applied to The animal called الفُرَانِقُ, (said to be the jackal, but some say otherwise, TA,) because he gives warning before [the approach of] the lion. (T, S, K.) And صَاحِبُ البَرِيِد [The master of the messengers that journey on post-mules or post-horses]. (S.) [And خَيْلٌ البَرِيِد, occurring in many histories &c., The post-horses, that carry messengers and others.] ― - Also, having been applied to a messenger on a post-mule [or post-horse], it then became applied to The space, or distance, traversed by the messenger thus called; (Mgh, Msb; *) the space, or distance, between each سِكَّة and the سِكَّة next to it; the سكّة being a structure of either of the kinds called بَيْت and قُبَّة, or a رِبَاط [explained above], in which the appointed messengers lodge; (Z in the Fáïk;) the space, or distance, between two stations, or places of alighting; or two parasangs, or leagues; (M, K;) [six miles;] each parasang, or league, being three miles, and each mile being four thousand cubits: (TA:) or twelve miles; (S, A, Msb, K;) i. e. four parasangs, or leagues: (Mgh, TA:) [for] the space, or distance, between each station termed سِكَّة and the next to it is either two parasangs or four: (Z in the Fáïk:) the distance of twelve miles is [also] termed سِكَّةُ البَرِيِد: (T:) the pl. is as above. (T, Z.) A journey of four بُرُد, or forty-eight miles, renders it allowable to shorten prayers; which miles are of the Háshimee measure, such as are measured on the road to Mekkeh. (T.) ― - Also The course, or pace, of a camel along the space thus called: so in the following verse of Muzarrid, in praise of 'Arábeh El-Owsee: “ فَدَتْكَ عَرَابَ اليَوْمَ أُمِّى وَ خَالَتِى وَ نَاقَتِىَ النَّاجِى إِلَيْكَ بَرِيدُهَا [May my mother, and my maternal aunt, and my she-camel that is swift in her course to thee from one station to another, be ransoms for thee, O 'Arábeh, (the name being contracted,) this day!]. (S.) بُرَادَةٌ براد براده برادة Filings; (M, Mgh, K;) what falls from iron [&c.] when filed. (S.) بُرُودَةٌ برود بروده برودة رود : see بَرْدٌ. بَرَّادَةٌ براد براده برادة A vessel which cools water: (M, K:) or a كَوَّازَة [app. meaning either a stand, or a shelf, upon which mugs (كِيزَان, pl. of كُوز,) are placed; erroneously in the K, كُوَّارَةٌ, and كُوَارَةٌ, as I find it in different copies;] upon which water is cooled: (Lth, T, K: *) but [Az says,] I know not whether it be a classical or a post-classical word. (T.) Hence the saying, بَاتَتْ كِيزَانُهُمْ عَلَى البَرَّادَةِ Their mugs passed the night upon the برّادة. (A, TA.) بَارِدٌ أرد بأرد بارد (S, M, Msb, K) Cold; chill; cool; (S, Msb;) applied to water [&c.]; (M, K;) as also ↓ بَرْدٌ , [originally an inf. n., like عَدْلٌ, used as an epithet,] (M, K,) and ↓ بَرُودٌ , (S, M, K,) and ↓ بُرَادٌ ; (M, K;) but the last two are intensive forms [signifying very cold or chill or cool]. (TA.) ― - (tropical:) Anything loved, beloved, liked, or approved. (TA.) [Hence,] عَيْشٌ بَاردٌ (tropical:) An easy and a pleasant life, or state of life. (ISk, * T, * M, A, L, K.) And لَيْلَةٌ بَارِدَةٌ العَيْشِ, and العَيْشِ ↓ بَرْدَةُ , [the latter written in the TT بَرَدَةُ العيش,] (tropical:) A night of easy and pleasant life. (M, L.) And غَنيمَةٌ بَارِدَةٌ: see the latter word. ― - سَمُومٌ بَارِدٌ (tropical:) A hot wind that is constant, continual, permanent, settled, or incessant. (S, L.) ― - لِى عَلَيْهِ أَلْفٌ بَارِدٌ (tropical:) A thousand [pieces of money &c.] are incumbent, or obligatory, on him, to me, and established against him; or are owed, or due, to me, by, or from, him. (S, M. *) ― - جَآءَ فُلَانٌ بَارِدًا مُخُّهُ, and بَارِدَ العِظَامَ, (tropical:) Such a one came in a lean, or an emaciated, state: in the contr. case, one says, حَارَّا مُخُّهُ, and حَارَّ العِظَامِ. (A, TA.) ― - [بَارِدٌ also signifies (assumed tropical:) Blunt; applied to a sword and the like: see 1. ― - And, contr., (assumed tropical:) Sharp: for you say,] مُرْهَفَاتٌ بَوَارِدُ [pl. of بَارِدَةٌ, meaning] (assumed tropical:) Sharp, or cutting, swords: (TA:) or slaying swords. (S.) بَارِدَةٌ أرد بأرده بارد بارده باردة (assumed tropical:) Spoil acquired without fatigue; (IAar, T;) also termed غَنِيمَةٌ بَارِدَةٌ; and to this is likened, by the Prophet, fasting in winter. (T.) Also (assumed tropical:) Gain made by merchandise at the time of one's buying it. (IAar, T.) أَبْرَدُ [More, and most, cold, or chill, or cool]. ― - [Hence,] الأَبْرَدَانِ and ↓ البَرْدَانِ The morning, between daybreak and sunrise, and the evening, between sunset and nightfall; (T, S, M, K;) also called العَصْرَانِ (S, K) and الصَّرْعَانِ and الرِّدْفَانِ: (T:) or (as in the S, but in the M and K “and”) the morning-shade and evening-shade: (S, M, K:) so called because of their coldness, or coolness. (TA.) ― - See also بَرِدٌ. ― - ثَوْرٌ أَبْرَدُ A bull upon which are spots, or patches, of white and black: (S, M:) of the dial. of El-Yemen. (M.) ― - And الأَبْرَدُ The leopard: fem. with ة: (T, K: [but in the TT, the fem. is written like the masc.:]) pl. الأَبَارِدُ. (T, K.) The female is also called الخَيْثَمَةُ. (T.) إِبْرَدَةُ أبرد أبرده ابرده ابردة برد , (S, M, &c.,) with kesr (S, Mgh, K) to the ' and the ر (Mgh, TA,) [in the CK اِبْرَدَة,] Cold in the belly, or inside; (M, K;) a well-known malady, arising from the prevalence of cold and humidity, and preventing one, by languor, from performing the act of coition: (S, Mgh:) and a dripping of the urine, which prevents a man's taking pleasure in women. (T, L.) ― - Also Coldness of the damp earth, and of rain. (M, L.) An Arab says, إِنَّهَا لَبَارِدَةٌ اليَوْمَ [Verily it (the morning, الغَدَاةُ, L) is cold to-day]; and another says to him, لَيْسَتْ بِبَارِدَةٍ إِنَّمَا هِىَ إِبْرِدَةُ الثَّرَى [It is not cold: it is only the coldness of the damp earth]. (S, L.) مُبْرَدٌ مبرد [pass. part. n. of 4]. You say, أَرْضٌ مُبْرَدَةٌ: see مَبْرُودٌ. مُبْرِدٌ مبرد [act. part. n. of 4]. You say, جِئْنَاكَ مُبْرِدِينَ We came to thee when the heat had become allayed. (T.) = Also One sending, or who sends, a بَرِيد [or بُرُد, i. e., a messenger on a post-mule or posthorse, or messengers on post-mules or post-horses]. (S.) مِبْرَدٌ مبرد (S, K, &c.) A file; (M;) syn. سُوهَانٌ; (M, K;) which is a Persian word: (M:) pl. مَبَارِدُ. (Msb.) ― - [Hence,] جَعَلَ لِسَانِهِ عَلَيْهِ مُبْرِدًا (tropical:) [He made his tongue like a file upon him; i. e.] he annoyed him, or hurt him, with his tongue, and vituperated him. (A.) [See a saying of Moosà Ibn-Jábir voce جِنٌّ.] مَبْرَدَةٌ مبرد مبرده مبردة [A cause of coldness or coolness]. You say, هٰذَا الشَّىْءُ مَبْرَدَةٌ لِلْبَدَنِ [This thing is a cause of coldness, or coolness, to the body]: and As relates that he said to an Arab of the desert, “What induceth thee to take a sleep in the morning while the sun is yet low?” and he answered, إِنَّهَا مَبْرَدَةٌ فِى الصَّيْفِ مَسْخَنَةٌ فِى الشِّتَآءِ [Verily it is a cause of coolness in the summer, and a cause of warmth in the winter]. (S, A.) مُبَرَّدٌ مبرد : see what follows. مَبْرُودٌ مبرود Made, or rendered, cold or chill or cool: (S, Msb, K:) [and ↓ مُبَرَّدٌ signifies the same in an intensive manner:] applied to water [&c.: or signifying mixed with snow: see بَرَدَهُ]. (K.) ― - شَجَرَةٌ مَبْرُودَةٌ A tree deprived of its leaves by the cold. (AHn, M.) ― - أَرْضٌ مَبْرُودَةٌ (M, A, K) and ↓ مُبْرَدَةٌ (K) Land, or ground, hailed upon: (M, K:) or snowed upon. (A, TA.) ― - See also بَرُودٌ. بردع بَرْدَعَةٌ بردعه بردعة ردع : see بَرْذَعَةٌ. برذع بَرْذَعٌ : see what next follows. بَرْذَعَةٌ (S, Mgh, Msb, K) and بَرْدَعَةٌ (Msb, K) A [cloth of the kind called] حِلْس which is put beneath the [saddle called] رَحْل (S, Mgh, Msb, K) of the camel: (Mgh:) pl. بَرَاذِعُ (Mgh, Msb) and بَرَادِعُ (Msb.) Ru-beh says, [using the sing. without the ة as a coll. gen. n.,] “ ↓ وَ تَحْتَ أَحْنَآءِ الرِّحَالِ البَرْذَعُ [And beneath the curved pieces of wood of the camels' saddles are the bardha'ahs]. (TA.) ― - This is the primary signification: but in the conventional language of our time, it is applied to An ass's saddle; the thing upon which one rides on an ass, like the سَرْج to the horse; (Msb;) [i. e. a pad, or stuffed saddle; generally stuffed with straw; and used for a mule as well as for an ass;] or an ass's برذعة is a saddle like the رَحْل and قَتَب. (TA voce إِكَافٌ, q. v.) = بَرْذَعَةٌ also signifies Land which is neither hard nor soft: (K:) pl. as above. (TA.) بَرَاذِعِىٌّ A maker of بَرَاذِعُ, pl. of بَرْذَعَةٌ: a rel. n. similar to أَنْمَاطِىٌّ. (TA.) برذن Q. 1 بَرْذَنَ , (M, K,) inf. n. بَرْذَنَةٌ, (T,) He (a horse) went in the manner of the بِرْذَوْن, q. v. (T, M, K.) ― - He (a man) was, or became, heavy, or sluggish: whence IDrd thinks بِرْذَوْنٌ to be derived: (M, Msb:*) but this opinion is of no account. (M.) ― - He was unable to reply, (T, K,) when asked respecting a thing. (T.) ― - He subdued, overpowered, or overcame: (K: [expl. by قَهَرَ and غَلَبَ; but I think that the right reading may be قُهِرَ and غُلِبَ, meaning he was, or became, subdued, &c.:]) said of a man. (TA.) بِرْذَوْنٌ [A horse of mean breed, or of coarse make; a jade: but commonly applied to a hack, or hackney; a horse for ordinary use, and for journeying:] a دَابَّة, (S, K,) not in an absolute sense, but of a particular sort, namely, (MF,) a horse that is not of Arabian breed: (T, MF:) or a heavy, or sluggish, دابّة: (so in a copy of the S:) or a coarse horse: (Towsheeh, TA:) or a horse of coarse make, hardy so as to endure travel upon the mountain-roads and rugged ground, not of Arabian breed, mostly brought from Er-Room [meaning Asia Minor or Greece]: (TA, from the Expos. of the 'Irákeeyeh of Es-Sakháwee:) or a horse of large and coarse make, with thick limbs; whereas those of Arabian breed are light of flesh, lank in the belly, and more slender in the limbs: (El-Bájee, TA:) or a Turkish horse; opposed to Arabian: (Mgh, Msb:) or a pacinghorse; syn. رَهَوَانٌ: (TA voce هِمْلَاجٌ:) fem. with ة; (Ks, S, M, Mgh, Msb, K;) sometimes; but without ة it is applied to the female as well as the male: (IAmb, Msb:) pl. بَرَاذِينٌ (T, S, Mgh, K.) مُبَرْذِنٌ An owner of a بِرْذَوْن: (K:) or a rider thereon. (TA.) برز 1 بَرَزَ برز رز , (S, A, Msb, K,) aor. بَرُزَ , (S, TA,) inf. n. بُرُوزٌ, (S, Msb, TA,) He (a man, S) went, or came, or passed, out, or forth; he issued. (S, A.) He (a man, TA) went, or came, or passed, out, or forth, into the field, plain, or open tract or country: (K:) or did so to satisfy a want of nature: (TS, TA:) as also, in the former sense, (K,) or in the latter, (S,) ↓ تبرّز ; (S, K, TA;) and بَرِزَ; (Sgh, TA;) and so, in the former sense, ↓ برّز inf. n. تَبْرِيزٌ; (Har p. 510;) [and in the latter sense, ↓ بارز accord. to an explanation of its part. n. مُبَارِزٌ in Har p. 566:] or ↓ تبرّز signifies he voided his excrement, or ordure. (Mgh, Msb.) You say, بَرَزَإِلَى القِرْنِ فِى الحَرْبِ He went, or came, out, or forth, into the field to his adversary in battle or war. (TA.) ― - He, or it, (a man, TA, or thing, Msb, or anything, Fr,) appeared, or became apparent, (Fr, Sgh, Msb, K,) after concealment, (Fr, K,) or after obscurity; (Sgh;) as also بَرِزَ (Sgh, K.) ― - [It was, or became, prominent, or projecting: often used in this sense.] = بَرُزَ, (Msb, K,) inf. n. بَرَازَةٌ, (Msb,) He (a man) was, or became, such as is termed بَرْزٌ q. v.: (Msb, K:) and in like manner, بَرُزَتْ, inf. n. as above, she (a woman) was, or became, such as is termed بَرْزَةٌ (A.) 2 برّزهُ برز برزه برزة رز رزة , (inf. n. تَبْرِيزٌ, S, K,) He made it apparent, manifest, plain, or evident; he showed, or manifested, it; (S, A, K;) namely, a writing, or book, (A,) or other thing; (S, A;) as also ↓ ابرزهُ : (A, Msb:) or الكِتَابَ ↓ ابرز signifies he put forth, or produced, the writing, or book; syn. أَخْرَجَهُ: (TA:) and [as it often signifies in the present day,] published, it; syn. نَشَرَهُ. (K, TA.) [See also 4 below.] It is said in the Kur [xxvi. 91 and lxxix. 36], وَ بُرِّزَتِ الجَحِيمُ, meaning And Hell shall be uncovered. (A.) ― - برّز رَاكِبَهُ He (a horse) saved his rider. (K.) = See also 1. ― - [Hence,] برّز الفَرَسُ, (S, Msb,) or برّز عَلَى الخَيْلِ, (K,) inf. n. تَبْرِيزٌ, (Msb,) The horse outstripped (S, Msb, K) the [other] horses (Msb, K) in the race-ground: (Msb:) it is said of a horse that outstrips in a race: and, accord. to some, the like is said of whatever outstrips: (TA:) and برّز عَلَى الغَايَةِ [He (a horse) passed beyond the goal]. (A.) ― - Hence, برّز فِى العِلْمِ, inf. n. as above, He surpassed, or excelled, his fellows in knowledge. (Msb.) And [simply] برّز He surpassed his companions (S, K) in excellence, or in courage. (K.) And برّز عَلَى أَقْرَانِهِ [He surpassed, or excelled, his fellows, or his opponents]. (A.) = See also 4, last signification. 3 بارزهُ فِى الحَرْبِ بارزه في الحرب , (A, Msb,* K*) inf. n. مُبَارَزَةٌ and بِرَازٌ (S, A, Msb, K,) He went, or came, out, or forth, in the field, to [encounter] him (i. e. his adversary) in battle, or war. (K,* TA.) = See also 1. 4 ابرزهُ أبرز أبرزه ابرزه ابرزة برز He made, or caused, him (a man) to go, or come, or pass, out, or forth: (S:) [or to go, or come, or pass, out, or forth, into the field, plain, or open tract or country: (see 1:)] and he made, or caused, it (a thing) to go, or come, or pass, out, or forth; or he put it, or took it, or drew it, out, or forth; syn. أَخْرَجَهُ; as also ↓ استبرزهُ . (K.) See also 2, in two places. = ابرز He determined, resolved, or decided, upon journeying: (IAar, K:) the vulgar say ↓ برّز (TA.) 5 تَبَرَّزَ see 1, in two places. 6 هُمَا يَتَبَارَزَانِ هما يتبارزان They two (meaning two adversaries) go, or come, out, or forth, into the field, each to [encounter] the other, in battle or war. (K,* TA.) ― - تبارزا They both separated themselves, each from his company, and betook themselves each to the other. (K.) 10 إِسْتَبْرَزَ see 4. بَرْزٌ برز رز A man characterized by pleasing or goodly aspect, and by intelligence: fem. with ة: (S, TA:) or a man of open condition or state: (TA:) or pure in disposition; (TA;) abstaining from what is unlawful and indecorous; (S, A, Msb:) of great dignity or estimation: (Msb:) fem. with ة: (A, Msb:) pl. fem. بَرْزَاتٌ: (A:) or, as also ↓ بَرْزِىٌّ a man who abstains from what is unlawful and indecorous, and in whose intelligence, (K,) or, as in some copies of the K, in whose excellence, بِفَضْلِهِ, but this is app. a mistranscription, or, as some say, in whose abstinence from what is unlawful and indecorous, (TA,) and his judgment, confidence is placed: (K:) and بَرْزَةٌ a woman whose good qualities or actions, or whose beauties, are apparent: (K:) or open in her converse; syn. مُتَاجِرَةٌ: or, as in some correct lexicons, disdainful of mean things; syn. مُتَجَالَّةٌ: or of middle age, (كَهْلَةٌ,) who is not veiled or concealed like young women: (TA:) or of great dignity or estimation: (AO, TA:) or who goes or comes forth to people, and with whom they sit, and of whom they talk, and who abstains from what is unlawful and indecorous, and is intelligent: (TA:) or who abstains from what is unlawful and indecorous, and goes or comes forth to men, and talks with them, and is advanced in age beyond those women who are kept concealed: (Mgh, Msb:) or open in her converse, (مُتَجَاهِرَةٌ,) of middle age, (كَهْلَةٌ,) of great dignity or estimation, who goes or comes forth to people, and with whom they sit and talk, and who abstains from what is unlawful and indecorous: (K:) or in whose judgment, and her abstaining from what is unlawful and indecorous, confidence is placed: (TA:) or who does not veil her face from a man and bend her head down towards the ground. (IAar, on the authority of Ibn-EzZubeyr.) بَرْزِىٌّ برزى برزي رز : see بَرْزٌ بَرَازٌ براز A field, plain, or wide expanse of land, (S, Msb, K,) without trees; (Msb;) as also ↓ بِرَازٌ ; but this latter form is rare: (Msb:) or an open tract of land destitute of herbage and trees and without hills or mountains: (Mgh, Msb:) or a place in which is no covert of trees or other things: (Fr, S:) an open place in which is no covert of trees or other things: (Fr, S:) an open place in which is no covert. (TA.) ― - [Hence,] خَرَجَ إِلَى البَرَازِ (tropical:) He went forth to satisfy a want of nature. (A.) And إِذَا أَرَادَ البَرَازَ أَبْعَدَ (tropical:) [When he desired to satisfy a want of nature, he went far off]: a trad.; respecting which El-Khattábee says that the relaters of traditions err respecting the word, pronouncing it with kesr, for ↓ بِرَازٌ is an inf. n.: but (SM says that) authorities differ as to this point. (TA.) ― - [It is further said,] بَرَازٌ, (Mgh, Msb,) or ↓ بِرَازٌ (S, K,) is metonymically applied to (tropical:) Excrement; human ordure; (S, Mgh, Msb, K;) the feces of food. (S.) بِرَازٌ براز : see بَرَازٌ, in three places. بَارِزٌ أرز بأرز بارز رز act. part. n. of بَرَزَ [q. v.]. ― - Wholly, or entirely, apparent or manifest. (TA.) ― - أَرْضٌ بَارِزَةٌ Land that is apparent, open, or uncovered, (Bd and Jel in xviii. 45, and TA,) upon which is no mountain nor any other thing, (Jel,) or that has no hill nor mountain nor sand. (TA.) إِبْرِزِىٌّ أبرز أبرزي أبرزيي ابرزى ابرزي : see what next follows. إِبْرِيزٌ إِبريز ابريز (Sh, IAar, A, Msb, K) and ↓ إِبْرِزِىٌّ , (Sh, IAar, K,) the latter of which is incorrectly written in [some of] the copies of the K إِبْرِيزِىٌّ, (TA,) Pure gold: (Sh, Msb, K:) or an ornament of pure gold: (IAar:) the former an arabicized word [app. from the Greek ὄβρυζον , as also the latter]: (Msb:) of the measure إِفْعِيلٌ; the ' and ى being augmentative. (IJ.) مَبْرَزٌ مبرز [lit. A place to which one goes forth in the field, or plain, or open tract or country;] a privy, or place where one performs ablution; syn. مُتَوَضَّأْ; (S;) [as also ↓ مُتَبَرَّزٌ , occurring in the TA in art. جوز.] كِتَابٌ مُبْرَزٌ كتاب مبرز , (K,) and ↓ مَبْرُوزٌ , (S, Msb, K,) A writing, or book, put forth, or published; syn. مَنْشُورٌ: (S, K:) or made apparent, shown, or manifested: (Msb:) ↓ the latter anomalous; (S, Msb;) being from أَبْرَزَ; (Msb;) and AHát disapproved it; and thought that it might be a mistake for مَزْبُورٌ, meaning “written;” but it [is said that it] occurs in two poems of Lebeed: (S:) in one of these instances, however, for المَبْرُوزُ, some read المُبْرَزُ; and Sgh says that he found not the other instance in the poems of Lebeed: IJ says that ↓ المَبْرُوزٌ is for المَبْرُوزٌ بِهِ. (TA.) You say, ↓ قَدْ أَعْطَوْهُ كِتَابًا مَبْرُوزًا They had given him a writing, or book, published; i. e., مَنْشُورًا. (TA.) مَبْرُوزٌ مبروز : see مُبْرَزٌ, throughout. مُتَبَرَّزٌ متبرز : see مَبْرَزٌ. برزخ بَرْزَخٌ برزخ A thing that intervenes between any two things: (L:) or a bar, an obstruction, or a thing that makes a separation, between two things: (S, A, L, K:) so in the Kur lv. 20: pl. بَرَازِخُ. (L.) ― - The interval between the present life and that which is to come, (S, A,) from the period of death to the resurrection, (S, A, K,) upon which he who dies enters; (S, K;) the period, or state, from the day of death to the day of resurrection: so in the Kur xxiii. 102. (Fr.) ― - بَرَازِخُ الإِيمَانِ What is between the beginning of faith, (L, K,) which is the acknowledgment, or confession, of God, (L,) and the end thereof, (L, K,) which is the removal of what is hurtful from the road: (L:) or what is between doubt and certainty. (L, K.) برسم Q. 1 بُرْسِمَ برسم رسم He (a man) was affected with the disease termed بِرْسَام; (S, Mgh, Msb, K;) as also بُلْسِمَ. (TA.) بِرْسَامٌ برسام رسام , (in the T with fet-h, [بَرْسَامٌ,] Mgh,) A certain malady, or disease, (S, Msb, K,) well known, (S, Msb,) attended by delirium: (K:) [in the present day, this term is applied to the pleurisy, as also ذَاتُ الجَنْبِ; and so it is explained by Golius and Freytag; or, as the latter adds, accord. to Avicenna, pleurodyne: but] in some of the books of medicine, it is said to be a tumour, (Msb,) or a hot tumour, (TA,) that is incident to the septum which is between the liver and the bowels, [app. meaning the upper parts of the greater and lesser omentum,] and then reaches to the brain: (Msb, TA:) also pronounced بِلْسَامٌ: (ISk, Msb:) i. q. مُومٌ: (M, TA:) it is an arabicized word; (IDrd, Mgh, Msb;) or seems to be so; composed of بَرْ and سَامْ; the former of these, in Persian, signifying the “breast,” or “chest;” and the latter, “death[and “fire” and “a swelling;” of which three meanings, the second and third are agreeable with the two explanations of برسام given above]: so says Az. (TA.) بِرْسِيمٌ برسيم , with kesr, (K,) vulgarly pronounced with fet-h to the ب, [بَرْسِيم,] (TA,) [Alexandrian trefoil or clover; trifolium Alexandrinum; described by Forskål in his Flora Aegypt. Arab. p. 139; the most common and the best kind of succulent food for cattle grown in Egypt: it is sown when the waters of the inundation are leaving the fields; and yields three crops; the second of which is termed رِبَّةٌ; and so is the third; but this is generally left for seed: when dry, it is termed دَرِيسٌ: if his words have not been perverted by copyists, F explains it as] the grain of the قُرْط, (حَبُّ القُرْط [but I think it probable that this is a mistranscription, for خَيْرُ القُرْطِ, i. e., the best of the (species of trefoil, or clover, called) قُرْط,] resembling the رُطْبَة [or رَطْبَة], or superior to this latter in size, or quality (أَجَلُّ مِنْهَا): (K:) the قُرْط resembles the رُطْبَة, [written in the TA without the vowel signs,] but is superior to this latter in size, or quality (اجلّ منها), and larger in the leaves, and is what is called in Persian شَبْذَر [or شَبْدَر]: (AHn, TA:) it is one of the best kinds of herbage for horses and the like, which fatten upon it. (TA.) إِبْرِيسَمٌ إِبريسم ابريسم , (M, [and thus written in copies of the K,]) with kesr to the ر [as well as the '], accord. to IAar, (M,) [and] with fet-h to the س; (K;) or إِبْرَيْسَمٌ; (M;) and [app. إِبْرِيسُمٌ,] with damm to the س; (K;) or it has three dial. forms; accord. to ISk, it is ابريسِم [app. إِبْرِيسِمٌ]; others say that it is ابريسَم [app. أَبْرَيْسَمٌ], with fet-h; IAar says that it is إِبْرِيسَمٌ, with kesr to the ' and the ر and with fet-h to the س, and he says that there is not in the language an instance of إِفْعِيلِلٌ, with kesr, but there are instances of إِفْعِيلَلٌ, as إِهْلِيلَجٌ [q. v.] and إِبْرِيسَمٌ; (S; [but I find that in two copies of that work, and in the L, this passage is mutilated; for it runs thus; “ISk says that it is إِبْرِيسَمٌ, with kesr to the ' and ر, and with fet-h to the س,” &c.;]) or one of its dial. forms is إِبْرِيسِمٌ, with kesr to the ' and the ر and the س; but ISk disallows this, [or, probably, as appears from what has been said above, we should read here, “accord. to ISk, but others disallow this,”] saying that there is not in the language an instance of افعليل with kesr to the [former] ل, but with fet-h, as إِهْلِيلَجٌ and إِطْرِيفَلٌ; and the second form is أَبْرَيْسَمٌ, with fet-h to those three letters; and the third is إِبْرَيْسَمٌ, with kesr to the ', and fet-h to the ر and the س; (Msb;) and IB [appears to indicate the second and third of these forms, for he] says that some pronounce ابريسم with fet-h to the ' and the ر, and some pronounce it with kesr to the ', and with fet-h to the س; (TA;) Silk; syn. حَرِيرٌ: (M, K:) or, accord. to some, specially, raw silk: (TA:) [it is said that] حرير is the same as ابريسم: (Msb in art. حر:) or dressed silk; syn. ابريسم مَطْبُوخ: (Mgh and Msb in that art.:) or stuff wholly composed of silk: or of which the woof is silk: (Mgh in that art., from the Jema et-Tefáreek:) [and it is also said that] قَزَّ is the same as ابريسم: (K in art. قز قز :) or a kind thereof: (S in that art.:) or that whereof ابريسم is made: (Lth, Az, Msb, TA, all in that art.:) [medicinal properties are ascribed to it: it is said that] it is exhilarating, warming to the body, moderate in temperament, and strengthening to the sight when used as a collyrium: (K:) the word is arabicized, (S, Msb, K, [but in the last it is said, after the explanation of the meaning, “or it is arabicized,”]) from [the Persian] ابريشم [i. e. أَبْرِيشَمْ]: (TA:) and is perfectly decl., even if used as a proper name, in the manner of a surname, because it was arabicized in its indeterminate state, not like إِسْحَاقُ &c., which were arabicized in their determinate state, and are not used by the Arabs indeterminately. (S.) إِبْرِسَمِىٌّ ابرسمى ابرسمي or إِبْرَيْسَمِىٌّ [&c.] A manufacturer [or seller] of ابريسم. (TA.) مُبَرْسَمٌ مبرسم A man affected with the disease termed بِرْسَام; (Mgh, Msb, K;) as also مُبَلْسَمٌ. (Msb, TA.) برش 1 بَرِشَ , aor. بَرَشَ , inf. n. بَرَشٌ, i. q. بَرِصَ, aor. بَرَشَ , inf. n. بَرَصٌ: (Msb:) [or rather, used allusively for the latter verb: see أَبْرَشُ. See also بَرَشٌ, below.] 9 ابرشّ , inf. n. إِبْرشَاشٌ, He (a horse) was, or became, marked with small specks, called بَرَش, differing from the rest of his colour. (S.) بَرَشٌ , in the hair of a horse, Small specks, differing from the rest of the colour; (S, K;) as also ↓ بُرْشَةٌ : (K:) or both signify a colour in which one speck is red and another black or dustcoloured or the like. (TA.) ― - And hence, (T-A,) the former, (A, TA,) or ↓ both (K,) A whiteness that appears upon the nails. (Ibráheem El-Harbee, A, K.) ― - And the former, White specks in the skin. (A.) ― - [See also 1.] بُرْشَةٌ : see بَرَشٌ, in two places. بَرِيشٌ : see أَبْرَشُ. أَبْرَشُ , applied to a horse, (S, K,) or to one of the sort termed بِرْذَون, (Lh,) Marked with the small speaks termed بَرَش; (Lh, S, K;) as also ↓ بَرِيشٌ . (K.) Also, شَاةٌ بَرْشَآءُ A ewe, or she-goat, marked with specks of various colours. (TA.) And حَيَّةٌ بَرْشَآءُ A serpent black speckled with white, or white speckled with black. (TA.) ― - [Hence,] i. q. أَبْرَصُ: fem. بَرْشَآءُ: pl. بُرْشٌ: (Msb:) [or rather, used allusively for أَبْرَصُ; for] Jedheemeh (S, A, K) Ibn-Málik (S, TA) Ibn-Fahm, (TA,) the king [of El-Heereh], (K,) was surnamed الأَبْرَشُ in allusion to his being أَبْرَص; (S, A, K;) the Arabs fearing to apply to him this latter epithet: (K:) or he was thus called because he was marked with black or red specks caused by a burn. (Kh.) ― - مَكَانٌ أَبْرَشُ A place of various colours, abounding in plants or herbage: (K:) and أَرْضٌ بَرْشَآءٌ, and سَنَةٌ بَرْشَآءُ, land, and a year, in which is abundance of herbage (Ks, K) of various colours; (Ks;) as also رَبْشَآءُ and رَمْشَآءُ. (TA.) برص 1 بَرِصَ برص , (S, [so in two copies, in one mentioned by Freytag بُرِصَ, which is a mistake,] M, Msb, K,) aor. بَرَصَ , (Msb, K,) inf. n. بَرَصٌ, (M, Msb,) He (a man, S) was, or became, affected with بَرَص [or leprosy (see بَرَصٌ below)]. (S, M, Msb, K.) [See also بَرِشَ.] 2 برّص رَأْسَهُ , (A,) inf. n. تَبْرِيصٌ, (K,) (tropical:) He shaved his head. (Ibn-'Abbád, A, Sgh, K.) ― - برّص المَطَرُ الأَرْضَ, (TK,) inf. n. as above, (K,) (assumed tropical:) The rain fell upon the land before it was ploughed, or tilled. (Ibn'-Abbád, Sgh, K.) 4 ابرص أبرص ابرص برص He begot a child that was أَبْرَص [or leprous]. (K.) = ابرصهُ اللّٰهُ God rendered him, or caused him to be or become, أَبْرَص [or leprous]. (S, K.) 5 تبرّص الأَرْضَ (tropical:) He (a camel, A, TA) found no pasture in the land without depasturing it; (Sgh, K;) left no pasture in the land. (A.) بَرْصٌ برص , with fet-h, A certain small reptile (دُوَيْبَّةٌ) that is in the well. (Ibn-'Abbád, Sgh, K. [In the CK, فى البَعِيرِ is put by mistake for فِى البِئْرِ.]) [Perhaps it is the same as is called بُرْص, (see this word below,) which may be a vulgar pronunciation; and if so, this may be the reason why the author of the K has added, cont?? to his usual rule, “with fet-h.”] بُرْصٌ برص i. q. وَزَغَةٌ [A lizard of the species called gecko, of a leprous hue, as its name برص indicates; so applied in the present day]; (TA;) and أَبُو ↓ بَرِيصٍ , (M,) or ↓ أَبُو بُرَيْصٍ , (TA,) is a surname of the same. (M, TA.) [See also بَرْصٌ; and see سَامُّ أَبْرَصَ, voce أَبْرَصُ; and بَرِيصَةً.] بَرَصٌ برص [Leprosy; particularly the malignant species thereof termed “leuce;”] a certain disease, (S, TA,) well known, (TA,) which is a whiteness; (S;) a whiteness incident in the skin; (M;) a whiteness which appears upon the exterior of the body, by reason of a corrupt state of constitution. (A, K.) ― - (tropical:) What has become white, in a beast, in consequence of his being bitten. (K, TA.) بُرْصَةٌ برص برصه برصة (assumed tropical:) i. q. بَلُّوقَةٌ; (ISh;) pl. بِرَاصٌ, (ISh, K,) which signifies White places, (ISh,) or portions distinct from the rest, (K,) in sand, which give growth to nothing. (ISh, K.) ― - The pl. also signifies (assumed tropical:) The alighting-places of the jinn, or genii: (K:) [reminding us of our fairy-rings:] in which sense, also, it is pl. of بُرْصَةٌ. (TA.) ― - Also, the sing., (assumed tropical:) An aperture in clouds, or mist, through which the face of the sky is seen. (M, TA.) بِرَصَةٌ برص برصه برصة : see سَامُّ أَبْرَصَ, voce أَبْرَصُ. بَرِيصٌ بريص A shining, or glistening; syn. بَصِيصٌ (A, K) and بَرِيقٌ. (A.) = Also A certain plant, resembling the سُعْد [or cyperus], (AA, K,) growing in channels of running water. (AA.) = أَبُو بَرِيصٍ: see بُرْصٌ. بُرَيصٌ بريص dim. of أَبْرَصُ, q. v. = أَبُو بُرَيْصٌ: see بُرْصٌ. = أَبُو بُرَيص is also the name of A certain bird, otherwise called بلعة, [so written in the TA, without any syll. signs,] accord. to IKh, and mentioned in the K in art. بلص. (TA.) بَرِيصَةٌ بريصه بريصة A certain small reptile (دَابَّةٌ صَغِيرَةٌ), smaller than the وَزَغَة; when it bites a thing, the latter is not cured. (M, TA.) [See also بُرْصٌ; and see سَامُّ أَبْرَصَ, voce أَبْرَصُ.] أَبْرَصُ [Leprous;] having the disease called بَرَصٌ: (S, M, K:) fem. بَرْصَآءُ: (M, Msb:) pl. بُرْصٌ (Msb, TA) and بُرْصَانٌ. (TA.) ― - سَامُّ أَبْرَصَ, (S, M, Msb, K,) the former word being decl., prefixed to the latter as governing it in the gen. case; (S, Msb;) and سَامُّ أَبْرَصَ, as one word, the former being indecl. with fet-h for its termination, and the latter being imperfectly decl., (S, Msb;) in this and in the former instance; (Msb;) and سَمُّ أَبْرَصَ; (as in some copies of the K in art. سم;) i. q. الوَزَغَةُ [The species of lizard described above, voce بُرْصٌ]: (M, and so in the JK and K in art. وزغ:) or such as are large, of the وَزَغ [whereof وَزَغَةٌ is the n. un.]: (A, Msb:) or [one] of the large [sorts] of the وَزَغ: (S, K:) determinate, as a generic appellation: (S, TA:) As says, I know not why it is so called: (TA:) [the reason seems to be its leprous hue: see بُرْصٌ:] its blood and its urine have a wonderful effect when put into the orifice of the penis of a child suffering from difficulty in voiding his urine, (K, TA,) relieving him immediately; (TA;) and its head, pounded, when put upon a member, causes to come forth a thing that has entered into it and become concealed therein, such as a thorn and the like: (K:) the dual is سَامَّا أَبْرَصَ: (S, M, Msb, K:) and the pl. is سَوَامُّ أَبْرَصَ, (S, M, A, Msb, K,) ابرص having no dual form nor pl.; (M;) or, (K,) or sometimes, (Msb,) or if you will you may say, (S,) السَّوَامُّ, without mentioning ابرص; and ↓ البِرَصَةُ ; (S, Msb, K;) and الأَبَارِصُ; (S, M, A, Msb, K;) without mentioning سَامّ; (S, Msb, K;) the last of these pls. being as though formed from a rel. n., [namely, أَبْرَصِىٌّ,] although without [the termination] ة, like as they said المَهَالِبُ [for المَهَالِبَةُ]. (M.) ― - الأَبْرَصُ The moon. (A, Sgh, K.) [So called because of its mottled hue.] You say, بِتُّ لَا مُؤْنِسِى إِلَّا الأَبْرَصُ [I passed the night, none but the moon cheering me by its presence]. (A, TA.) ― - حَيَّةٌ بَرْصَآءُ A serpent having in it, (K,) i. e., in its skin, (M, TA,) white places, distinct from the general colour. (M, K, TA.) ― - أَرْضٌ بَرْصَآءُ (tropical:) Land bare of herbage; (A;) of which the herbage has been depastured (K, TA) in some places, so that it has become bare thereof. (TA.) برطل Q. 1 بَرْطَلَ برطل رطل , (inf. n. بَرْطَلَةٌ, TK,) He placed a long stone (بِرْطِيلٌ) in the fore part (إِزَآء, q. v.,) of his watering-trough. (Lth, K.) = [He gave him a بِرْطِيل, or bribe;] he bribed him. (K.) And بُرْطِلَ He was bribed. (TA.) Q. 2 تَبَرْطَلَ برطل تبرطل He received a [بِرْطِيل, or] bribe. (K.) بِرْطِيلٌ برطيل A long stone: pl. بَرَاطِيلٌ: (S:) or a broad stone: (TA in art. برم:) or a stone (Seer, A, K) of an oblong form (A, TA) a cubit in length, (Seer, TA,) or an iron, long, broad, and hard by nature, (K,) not such as is made long, or sharpened or made sharp-pointed, by men, (TA,) with which the millstone is pecked (تُنْقَرُ [i. e., wrought into shape, and roughened in its surface, by pecking]): so says Lth: (TA:) to this is sometimes likened the muzzle, or fore part of the nose and mouth, of a she-camel of high breed: (Lth, TA:) [and hence,] it signifies also (assumed tropical:) the muzzle, or fore part of the nose and mouth, of an old bear: (TA:) some say that the dual signifies two elongated stones, of the hardest kind, slender, and sharp-pointed, with which the millstone is pecked (تُنْقَرُ [explained above]). (TA.) Also, (K,) accord. to Sh, (TA,) A pickaxe, or stonecutter's pick; syn. مِعْوَلٌ: (Sh, Msb, K:) pl. as above: accord. to IAar, what is called in Persian اسكنه [app. a mistranscription, or a dial. var., of إِسْكَنك]. (TA.) = A bribe; syn. رِشْوَةٌ: (Msb, K:) app. mentioned in the K as an Arabic word; and if so, the pronunciation with fet-h to the ب is a vulgarism, since there is no such measure as فَعْلِيلٌ: Abu-l-'Alà El-Ma'arree says that it is not known in this sense in the [classical] language of the Arabs; and it seems as though it were taken from the same word signifying “an oblong stone;” as though the bribe were likened to a stone that is thrown: (TA:) or it seems as though it were taken from the same word signifying a مِعْوَل; because therewith a thing is got out; (Msb;) and so El-Munáwee asserts it to be: (TA:) pl. as above. (Msb, K.) Hence the phrase, أَلْقَمَهُ البِرْطِيلَ [He tipt him the bribe; conveyed it to him in like manner as one puts a morsel into another's mouth; somewhat like our phrase he greased his fist]. (TA.) And the saying, البَرَاطِيلُ تَنْصُرُ الأَبَاطِيلِ [Bribes render victorious false allegations]: (Msb, TA:) a prov. (Msb.) مُبَرْطِلُ الرَّأْسِ A man having a long head. (A in art. كوز.) برع 1 بَرَعَ الجَبَلَ برع الجبل He ascended, or ascended upon, the mountain. (TA.) ― - And بَرَعَ صَاحِبَهُ He was, or became, superior to his companion; he excelled him; (IAar;) he overcame him. (K.) = بَرَعَ, (S, Msb, K,) aor. بَرَعَ ; (Msb, MS, PS, [accord. to the TA, which is followed in the TK, بَرُعَ , which is evidently a mistake,]) and بَرُعَ, aor. بَرُعَ ; (S, Msb, K;) and بَرِعَ, aor. بَرَعَ ; (Sgh, K;) inf. n. بُرُوعٌ, (M, K,) which is of بَرَعَ, (TA,) and بَرَاعَةٌ, (S, M, Msb, K,) which is of بَرُعَ [and is the more common]; (Msb, TA;) He excelled in knowledge, or courage, or other qualities: (Msb:) or he excelled his companions in knowledge &c.: (S, K:) or he was, or became, accomplished, perfect, or complete, in every excellence, and in goodliness. (M, K.) 5 تبرّع بِالعَطَآءِ تبرع بالعطآء He gave what was not incumbent, or obligatory, on him; he gave supererogatorily: (K:) or he gave gratuitously, unasked, or unbidden: (TA:) as though he affected بَرَاعَة [or excellence] therein, and generosity. (Z, TA.) And تبرّع بِالأَمْرِ He did, or performed, the thing, or affair, disinterestedly; not seeking, or desiring, a compensation. (Msb.) And تبرّع بِالجِهَادِ [He engaged unbidden, or disinterestedly, in war against unbelievers]. (Msb in art. طوع.) بَرِيعَةٌ بريعه بريعة ريع : see بَارِعٌ. بَارِعٌ بارع Anything overtopping. (IAar.) ― - Excelling in knowledge, or courage, or other qualities: (Msb:) or excelling his companions in knowledge &c.: (S, K:) or accomplished, perfect, or complete, in every excellence, and in goodliness: (K:) fem. with ة. (K.) And ↓ بَرِيعَةٌ , applied to a woman, (IAar,) Excelling in goodliness, or beauty, and in intelligence. (IAar, K.) And بَارِعَةٌ, applied to a girl, Goodly, or beautiful. (TA.) ― - أَمْرٌ بَارِعٌ A case, a state, or condition, or an affair, exalted, or of high estimation; (TA;) goodly, or comely. (K, TA.) ― - سَعْدٌ البَارعِ A certain نَجْم [or asterism]. (TA, [in which it is here said to be “of the Mansions,” i. e., of the Mansions of the Moon; but it seems that لَيْسَ, or the like, has been omitted by a copyist; for it is said in art. سعد, (q. v.,) on several authorities, to be not of the Mansions of the Moon.]) هٰذَا أَبْرَعُ مِنْهُ This is larger, bigger, or more bulky, than he, or it. (K, TA.) فَعَلَهُ مُتَبَرِّعًا فعله متبرعا He did it without its being incumbent, or obligatory, on him; supererogatorily: or gratuitously, unasked, or unbidden: or disinterestedly; not seeking, or desiring, a compensation: syn. مُتَطَوِّعًا. (S, K.) برعم Q. 1 بَرْعَمَتِ الشَّجَرَةُ The tree put forth its بَرَاعِيم [pl. of بُرْعُومٌ], (S,) or its بُرْعُمَة. (M, K.) بُرْعُمٌ برعم : see what next follows. بُرْعُمَةٌ برعم برعمه برعمة : see what next follows. بُرْعُومٌ برعوم رعوم and ↓ بُرْعُمٌ (S, K) and ↓ بُرْعُومَةٌ and ↓ بُرْعُمَةٌ (K) The calyx of the fruit, or produce, of a tree: (K:) and blossoms, or white blossoms, syn. نَوْرٌ, (K TA,) before they open: (TA:) or flowers, (S, and Msb in explanation of the first word in art. زهر,) or the flower of a tree, (K,) before the opening thereof: (S, Msb ubi suprà, K:) pl. بَرَاعِيمُ. (S, TA.) ― - بَرَاعِيمُ also signifies The heads, or tops; or round, high, slender tops; or peaks; (شَمَارِيخ;) of mountains: (AZ, K:) sing. ↓ بُرْعُومَةٌ . (AZ, TA.) بُرْعُومَةٌ برعوم برعومه برعومة رعوم : see بُرْعُومٌ, in two places. برغث بُرْغُوثٌ برغوث رغوث , (S, K,) also, accord. to Es-Suyootee, with fet-h and with kesr to the first letter, and Dmr says the like; [so that it is app. written also بَرْغُوثٌ, as it is commonly pronounced by the vulgar, though it is generally said that there is no word of this measure except صَعْفُوق; and بِرْغَوْثٌ, like بِرْذَوْنٌ, for there is no word of the measure فِعْلُولٌ;] but each of these two forms requires proof; (MF;) [like the Hebr. 165, which, accord. to Gesenius, is undoubtedly from an Æthiopic root signifying “to spring,” “to dance;” The flea;] a certain insect (دُوَيْبَّة), resembling the حُرْقُوص; (TA;) well known: (K:) [a coll. gen. n.: n. un. with ة:] pl. بَرَاغِيثُ. (S.) برق 1 بَرَقَ برق رق , (S, Mgh, K,) aor. بَرُقَ , (S, Mgh,) inf. n. بُرُوقٌ, (S,) or بَرِيقٌ, (Mgh, K,) or this is a simple subst., (S,) and بَرْقٌ and بَرَقَانٌ (K, TA, but in the CK بُرُوقٌ, as in the S,) It (a thing, Mgh, K, a sword, &c., S and the dawn, K, TA) shone, gleamed, or glistened. (S, Mgh, K, TA.) ― - Also said of a cloud, aor. as above, inf. n. بَرِيقٌ and بَرْقً and بَرَقَانٌ, It gleamed or shone [with lightning]; and so ↓ ابرق , (JK,) and ↓ تبرّق . (K in art. حلج.) And بَرَقَتِ السَّمَآءُ, (S, Msb, K,) aor. as above, (Msb, TA,) inf. n. بَرَقَانٌ (As, S, Msb, K) and بَرْقٌ (Msb, TA) and بُرُوقٌ, (K,) The sky lightened; (Msb, K;) as also ↓ ابرقت : (AO, AA, K:) or gleamed or shone [with lightning]: (S, K:) or lightened much before rain; as also ↓ ابرقت . (TA in art. رعد.) And بَرَقَ البَرْقُ The lightning appeared. (K.) ― - And [hence] said of a man, (JK, Msb, K,) or رَعَدَ وَبَرَقَ, (S,) (tropical:) He threatened; (JK, S, K;) or he threatened with evil; (Msb;) [or he threatened and menaced;] or he frightened (S and K in art. رعد) and threatened; (S in that art.;) and ↓ ابرق signifies the same; (JK, Msb, K;) and so أَرْعَدَ وَ أَبْرَقَ: (K:) or, accord. to As, ارعد and ابرق are not allowable. (TA, and S in art. رعد, q. v.) But بَرَقَتْ, inf. n. بَرْقٌ, said of a woman, (K,) or رَعَدَتْ وَ بَرَقَتْ, (S,) means (tropical:) She beautified (S and A in art. رعد, and K) and adorned herself, (S, K,) [as also ↓ تبرّقت , (occurring in the K in art. الق, coupled with its syn. تَزَيَّنَت,)] and showed, or presented, herself, (A in art. رعد, and TA,) لِى to me: (A in art. رعد:) or she exhibited her beauty intentionally: (TA:) and ↓ برّقت means the same, (Lh, K,) inf. n. تَبْرِيقٌ; (TA;) and so ↓ ابرقت : (K:) you say, بِوَجْهِهَا وَسَائِرِ جِسْمِهَا ↓ ابرقت (tropical:) She beautified herself in her face and the rest of her person: (Lh, TA:) and عَنْ وَجْهِهَا ↓ ابرقت (tropical:) She showed her face. (JK, Ibn-'Abbád, K.) ― - Also, said of a star, or an asterism, It rose. (Lh, K.) One says, لَا أَفْعَلُهُ مَا بَرَقَ النَّجْمُ فِى السَّمَآءِ I will not do it as long as the star, or asterism, [by which may be meant the asterism of the Pleiades,] rises in the sky. (Lh, TA.) ― - بَرَقَ البَصَرُ, (S,) or بَصَرُهُ, (K,) The eye or eyes, or his eye or eyes, glistened, (S, K,) being raised, or fixedly open: (S:) or became raised, or fixedly open: occurring in the Kur [lxxv. 7], accord. to one reading: (Fr, TA:) or the eye, or his eye, became open by reason of fright. (TA.) بَرِقَ has a different meaning, which see below. (S.) ― - بَرَقَتْ, said of a she-camel, She put her tail between her thighs, making it to cleave to her belly, without being pregnant: (IAar, TA:) or she raised her tail, and feigned herself pregnant, not being so; as also ↓ ابرقت , (Lh, S, K,) and ابرقت بِذَنبِهَا: (TA:) or ابرقت signifies she smote with her tail at one time upon her vulva and another time upon her buttocks; and also, she feigned herself pregnant, not being so. (JK.) ― - بَرِقَ He feared, so that he was astonished or amazed or stupified, at seeing the gleam of lightning: (TA voce بَحِرَ:) or his (a man's) sight became confused in consequence of his looking at lightning. (Bd in lxxv. 7.) And hence, (Bd ibid.,) بَرِقَ البَصَرُ, (S, Bd,) or بَصَرُهُ, (K,) aor. بَرَقَ ; (S, K;) and بَرَقَ, aor. بَرُقَ ; (K;) or the latter has [only] a meaning explained above; (S;) inf. n. بَرَقٌ, which is of the former verb; (S;) accord. to the K, بَرْقٌ; but this is wrong; (TA;) and [of the latter verb,] بُرُوقٌ; (Lh, K;) The eye or eyes, or his eye or eyes, became dazzled, so as not to close, or move, the lid, or lids: (S, K:) or became confused, so as not to see. (K.) بَرِقَ بَصَرُهُ signifies also His eye or eyes, or his sight, became weak: whence بَرِقَتْ قَدَمَاهُ His two feet became weak. (TA.) Also بَرِقَ alone, (TA,) inf. n. بَرَقٌ, (Fr, K, TA,) He (a man, TA) was frightened; or he feared, or was afraid: (Fr, K, TA:) and he became confounded, or perplexed, and unable to see his right course. (K.) ― - بَرِقَ said of a skin, aor. بَرَقَ , (JK, K,) inf. n. بَرَقٌ, (JK,) so in the O, in which, as in the K, the part. n., being بَرِقٌ, indicates that the verb is like فَرِحَ; (TA;) and بَرَقَ, (K,) so in the L, (TA,) aor. بَرُقَ , (K,) inf. n. بَرْقٌ and بُرُوقٌ; thus in the L, which indicates that the verb is like نَصَرَ; (TA;) It became affected by the heat so that its butter melted and became decomposed, (As, JK, K,) and did not become compact. (K.) = بَرَقَ طَعَامًا, (JK,) or بَرَقَهُ بِزَيْتٍ أَوْ سَمْنٍ (S, K,) aor. بَرُقَ , (JK,) inf. n. بَرْقٌ (JK, S) and بُرُوقٌ, (L,) He poured upon the food, (JK,) or put into it, (S, * K,) somewhat, (JK,) or a small quantity, (S, K,) of olive-oil (JK, S, K) or of clarified butter. (S, K.) And بَرَقْتُ لَهُ I made his food [somewhat] greasy for him with clarified butter. (TA.) And أُبْرُقُوا المَآءِ بِزَيْتٍ Pour ye upon the water a little olive-oil. (S.) = بَرِقَتِ الغَنَمُ, aor. بَرَقَ , (S, K,) inf. n. بَرَقٌ, (S,) The sheep, or goats, had a complaint in their bellies from eating the بَرْوَق: (S, K:) and in like manner, الإِبِلُ the camels. (TA.) 2 برّق بِعَيْنَيْهِ برق بعينيه برق بعينية , (JK,) or برّق بَصَرَهُ, (TA,) He glistened with his eyes by reason of looking hard, or intently. (JK, TA. *) And برّق عَيْنَيْهِ, inf. n. تَبْرِيقٌ, He opened his eyes wide, and looked sharply, or intently. (Lth, S, K.) ― - برّقت, said of a woman: see 1. ― - And برّق He decorated, or adorned, his place of abode. (El-Muärrij, K.) ― - بَرَّقْتَ وَ عَرَّقْتَ Thou madest a sign with a thing, that had nothing to verify it, [app. meaning thou madest a false display, or a vain promise,] and didst little (IAar.) ― - Also برّق, (inf. n. as above, TA,) He (a man) journeyed far. (El-Muärrij K.) ― - برّق فِى المَعَاصِى He persisted, or persevered, in acts of disobedience. (El-Muärrij, K.) ― - برّق بِىَ الأَمْرُ The affair was unattainable, or impracticable, to me. (K.) 4 أَبْرَقَ see 1, in eight places. ― - ابرق, (Aboo-Nasr, S, K,) or ابرق بِسَيْفِهِ, (JK,) said of a man, (Aboo-Nasr, JK, S,) He made a sign with his sword [by waving it about so as to make it glisten]. (Aboo-Nasr, JK, S, K.) ― - And ابرق He betook himself, or directed his course, towards the lightning. (TA.) ― - He entered into [a tract wherein was] lightning. (TA.) ― - He saw lightning. (TA.) Tufeyl uses the phrase أَبْرَقْنَ الخَرِيفَ as meaning They (women borne in vehicles upon camels) saw the lightning of [the season, or the rain, called] the خريف. (AAF, TA.) ― - He was smitten, or assailed, or affected, by lightning. (S, K.) = ابرقهُ الفَزَعُ [app. Fright, or fear, made him to be confounded, or perplexed, and unable to see his right way: see بَرِقَ]. (TA.) ― - [And hence, perhaps,] ابرق الصَّيْدَ He roused the game, or chase. (K.) 5 تَبَرَّقَ see 1, in two places. 10 استبرق إِستبرق استبرق It (a place, and the horizon,) shone, or gleamed, with lightning. (TA.) بَرْقٌ برق رق [Lightning;] what gleams in the clouds, (TA,) or, from the clouds; from بَرَقَ [in the first of the senses explained above], said of a thing, inf. n. [بَرْقٌ and] بَرِيقٌ: (Bd in ii. 18:) or an angel's smiting the clouds, and putting them in motion, in order that they may become propelled, so that thou seest the fires [issue from them]: (Mujáhid, K:) or a whip of light with which the angel drives the clouds: (I'Ab, TA:) sing. of بُرُوقٌ, i. e., of the بروق of the clouds: (S, K:) or it has no pl., being originally an inf. n. (Bd ubi suprà.) بَرْقُ الخُلَّبِ and بَرْقُ خُلَّبٍ and بَرْقٌ خُلَّبٌ signify That [lightning] which is without rain. (S. [See also art. خلب）] بُرْقٌ برق رق [Lizards of the species called] ضِبَاب, pl. of ضَبٌّ. (IAar, K.) It is app. pl. of بَرُوقٌ or of أَبْرَقُ: more probably, I think, of the former; from the raising of the tail, which is a habit of those lizards.] = See also بُرْقَةٌ. بَرَقٌ برق رق A lamb; syn. حَمَلٌ [q. v.]: (S, K:) a Persian word, (S,) arabicized; (S, K;) originally بَرَهْ: (K:) pl. [of mult.] بُرْقَانٌ (S, K) and بِرْقَانٌ and [of pauc.] أَبْرَاقٌ. (K.) بَرِقٌ برق رق [part. n. of بَرِقَ: and particularly explained as meaning] A skin affected by the heat so that its butter melts and becomes decomposed, (JK, O, K,) and does not become compact. (K.) بَرْقَةٌ برق برقه برقة رق رقة [app. an inf. n. of un., signifying A flash of lightning]. (M, TA in art. وبص.) = A fit of confusion, or perplexity, affecting one in such a manner that he is unable to see his right course. (K, * TA.) بُرْقَةٌ برق برقه برقة رق رقة A quantity of lightning: (Bd in xxiv. 43, TA:) pl. ↓ بُرْقٌ ; (TA;) or [this is a coll. gen. n., of which the former is the n. un.; or, probably, it is a mistranscription, and] the pl. is بُرَقٌ, also pronounced بُرُقٌ. (Bd ubi suprà.) = Rugged ground in which are stones and sand and earth mixed together, (S, K, TA,) the stones thereof mostly white, but some being red, and black, and the earth white and of a whitish dust-colour, and sometimes by its side are meadows (رَوْض); (TA;) as also ↓ أَبْرَقُ and ↓ بَرْقَآءُ : (S, K, TA:) or a portion of such land (أَرْض) as is termed ↓ بَرْقَآءُ , which consists of tracts containing black stones mixed with white sand, and which, when spacious, is termed ↓ أَبْرَقُ : (JK:) [and] a mountain mixed with sand; as also ↓ أَبْرَقُ : (IAar, TA:) the pl. of بُرْقَةٌ is بُرَقٌ (K, TA) and بِرَاقٌ; (JK, S;) and that of ↓ ابرق is أَبَارِقُ, (JK, S, K,) after the manner of a subst., because the quality of a subst. is predominant in it; (TA;) and that of ↓ برقآء is بَرْقَاوَاتٌ. (As, IAar, S, K.) The بُرَق of the country of the Arabs are more than a hundred; and are distinguished by particular adjuncts, as بُرْقَةٌ الأَثْمَادِ and بُرْقَةُ الأَجَاوِلِ &c. (K.) One says قُنْفُذُ بُرْقَةٍ [A hedge-hog of a برقة], like as one says ضَبُّ كُدْيَةِ (S) ― - [The colour denoted by the epithet أَبْرَقُ: in a mountain, a mixture of blackness and whiteness: see حَقْبَآءُ, voce أَحْقَبُ.] = Paucity of grease or gravy (JK, TA) in food. (TA.) بُرْقَانٌ برق برقان Shining much in the body: (JK, K:) applied to man. (JK.) = Locusts when they become yellow, and have variegated stripes or streaks: (JK:) or locusts that are variegated (K TA) with white and black: (TA:) [a coll. gen. n.:] n. un. with ة. (K.) ― - [See also بَرَقٌ of which it is a pl.] بُرْقُوقٌ برقوق رق , (K,) with damm, (TA,) [vulg. بَرْقُوق, The plum; or] small إِجَّاص [or plums]; (K;) known in Syria by the name of جابزك: (TA:) and (as some say, TA) the مِشْمِش [or apricot]: a post-classical word [probably arabicized from the Persian بَرْقُوقْ, which is applied to both the fruits above mentioned]. (K.) البُرَاقُ البراق براق A certain beast which Mohammad rode on the night of the ascension [to heaven]; (S, Msb, * K;) or which the apostles ride in ascending to heaven; resembling a mule; (Msb;;) or less than the mule, but greater than the ass: (K:) so called because of the intense whiteness of his hue, and his great brightness; or because of the quickness of his motion; in respect of both of which he is likened to lightning. (TA.) بَرُوقٌ بروق روق a she-camel raising her tail, and feigning herself pregnant, not being so; as also ↓ مُبْرِقُ : (S, K:) and ↓ بَارِقٌ a she-camel Putting her tail between her thighs, making it to cleave to her belly, not being pregnant: (IAar, TA:) pl. of the first بُرْقٌ (TA;) and of the second مَبَارِيقُ. (S, K.) The Arabs say, دَعْنِى مِنْ تَكْذَابِكَ وَ تَأْثَامِكَ شَوَلَانَ البَرُوقِ [Let me alone and cease from they lying and thy sin like the she-camel's raising of her tail and feigning herself pregnant when she is not so]: شولان being in the accus. case as an inf. n. : i. e., thou art in the predicament of the she-camel that raises her tail so as to make one imagine her to be pregnant when she is not so. (TA.) The pl. بُرْقٌ is also applied to scorpions, as meaning Raising their tails like the she-camel termed بروق (TA.) ― - Also, applied to a man, Fearful, or timid; (JK;) or cowardly. (TA.) بَروَقٌ بروق روق A certain kind of plant (JK, S) which camels do not feed upon except in cases of necessity; (JK;) a small, feeble tree, which, when the sky becomes clouded, grows green: (K:) n. un. witIh ة: (S, K:) it was described by an Arab of the desert to AHn as follows: a feeble, juicy plant, having slender branches, at the heads of which are small envelopes (قَمَاعِيلُ صِغَارٌ) like chick-peas, in which is a kind of black grain: its feebleness is such that it withers on the spot when the sun becomes hot upon it: and nothing feeds upon it; but men, when they are afflicted with dearth, or drought, express from it a bitter juice, then work it together, or knead it, with هَبِيد [or colocynths, or the pulp, or seeds, thereof], or some other thing, and eat it; but it is not eaten alone, because it occasions excitement: it is one of the plants that are plentiful in time of drought and scarce in time of fruitfulness; when copious rain falls upon it, it dies; and when we see it to have become abundant, and coarse, or rough, we fear drought: accord. to another of the Arabs of the desert, the بَرْوَقَة is a bad kind of herb, or leguminous plant, that grows among the first of the herbs, or leguminous plants: it has a reed like the سباط [so I render لها قصبة مثل السباط, but I thing that the right reading is, لَهَا قُضُبٌ مِثْلُ السِّيَاطِ it has twigs like whips, agreeably with the description next preceding, in which it is said to have slender branches,] and a black fruit, or produce. (TA.) Hence, أَشْكَرُ مِنْ بَرْوَقَةٍ [More grateful than a barwakah]; (S, K;) because it grows green when it sees the clouds, (S,) or by means of the least moisture falling from the sky: (TA:) a prove. (S.) And أَضْعَفُ مِنْ بَرْوَقَةٍ [Weaker than a barwakah]. (TA.) بَرِيقٌ إِبريق بريق ريق [accord. to the Mgh and K an inf. n. of بَرَقَ, but accord. to the S a simple subst.,] A shining, gleaming, glistening, glitter, lustre, brilliancy, or splendour. (S, K, TA.) بَرِيقَةٌ إِبريق بريق بريقه بريقة ريق Milk upon which is poured a little grease or clarified butter: (ISK, S, K:) or food in which is milk: and such as has a little clarified butter, and grease, put into it: (TA:) or food that has a little olive-oil poured upon it: (JK:) or condiment in which is put a little olive-oil or grease: (L:) pl. بَرَائِقُ; (JK, S, L, K;) with which ↓ تَبَارِيقُ [pl. of ↓ تَبْروقٌ ] is syn., (L, TA,) applied to food (S, TA) in which is put a little olive-oil or clarified butter: (S:) or ↓ تَبْروقٌ signifies the grease in a cooking-pot: and water with a little olive-oil poured upon it: and ↓ تَبَارِيقُ is its pl. (JK.) بَرَّاقٌ براق راق راقي Shining, gleaming, or glistening, much, or intensely. (TA.) See also إِبْرِيقٌ, and بَارِقٌ ― - فَتًى بَرَّاقُ الثَّنَايَا A young man whose middle pairs of teeth are beautiful and bright, glistening, when he smiles, like lightning: meant to imply cheerfulness of countenance. (TA.) ― - بَرَّاقَةٌ A woman characterized by beauty and splendour or brilliancy [of complexion or skin]: (K * TA:) or, as some say, who shows her beauty intentionally. (TA.) [See إِبْرِيقٌ.] بَرْوَاقٌ برواق رواق A certain plant also called خُنْثَى [i. e. the asphodel, called by both these names in the present day]: the eating of its fresh, juicy stalk, boiled with olive-oil and vinegar, counteracts jaundice; and the smearing with its root, or lower part, removes the two kinds of بَهَق [q. v.]. (K.) بَارِقٌ أرق بأرق بارق بآرق آرق Shining, gleaming, or glistening. (Mgh.) ― - Clouds (سَحَابٌ) having, or containing, [or emitting,] lightning. (S.) You say also سَحَابَةٌ بَارِقَةٌ[A cloud having, or emitting, lightning]: (S, TA:) and ↓ سحابة بَرَّاقَةٌ signifies the same [but in an intensive manner: see بَرَّاقٌ]. (TA.) ― - بَارِقَةٌ (tropical:) Swords: (S, K, TA:) so called because of their shining, or glistening: (TA:) pl. بَوَارِقُ; (JK, Ham p. 306;) applied to swords and other weapons. (Ham ubi suprà.) Hence the trad. of 'Ammàr, الجَنَّةُ تَحْتَ البَارِقَةِ [Paradise is beneath the swords]; (JK, TA;) meaning, in warring in the cause of God. (JK.) You also say, رَأَيْتُ البَارِقَةَ meaning I saw the shining, or glistening, of the weapons. (Lh, TA.) ― - See also بَرُوقٌ. بَوْرَقٌ بورق ورق , (JK, Mgh,) with fet-h to the ب (Mgh,) or بُورَقٌ., with damm, (K,) A certain, thing, or substance, that is put into dough, (JK, Mgh, TA,) and causes it to become inflated; (Mgh;) or into flour; (TA voce بُورَكٌ;) [or this is a particular kind thereof, as appears from what follows: accord. to Golius, nitrum and aphronitrum: but] it is of four kinds; مَائِىٌّ [or the water-kind], and جَبَلِىٌّ [or the mountain-kind], and أَرْمَنِىٌّ [or Armenian], and مِصْرِىٌّ [or Egyptian], which is the نَطْرُون [q. v., i. e. natron]: (K:) the best thereof is the ارمنى; and this is said to be meant by the term when it is used absolutely: this is called also بورقُ الصَّاغَةِ [a term now applied to borax, as is بورق alone, and مِلْحُ الصَّاغَةِ], because it polishes silver well [or because of its use in soldering]: the dust-coloured kind thereof is called بورقُ الخَبَّازِينَ [the بورق of the bakers, or makers of bread]: the نطرون is the red kind thereof: and there is a kind thereof having an oily quality: and a kind consisting of thin butyraceous fragments; and this, if light and hard, is the إِفْرِيقِى: and the best thereof is that which is produced in Egypt: (TA:) bruised, or powdered, the belly is smeared with it, near to a fire, and it expels worms: and moistened with honey or with oil of jasmine, the male organs of generation are anointed with it, for it is excellent for the venereal faculty. (K.) = Also A man in whom one does not trust, or confide: pl. بَوَارِقُ. (JK.) بُورِقِىٌّ بورق بورقى بورقي ورق ورقي [or بَوْرَقِىٌّ] A seller of بُورَق [or بَوْرَق]. (TA.) أَبْرَقُ A rope (حَبْل) having two colours; (S, O;) twisted with a black strand and a white strand: (JK:) and in like manner, (JK,) a mountain (جَبَل, JK, K) in which are two colours, (K, TA,) black and white: (TA:) and (so in the S , but in the K “ or,”) anything having blackness and whiteness together. (S, K.) You say تَيْسٌ أَبْرَقٌ and عَنْزٌ بَرْقَآءُ [A black and white he-goat and she-goat]: (S, K:) and شَاةٌ بَرْقَآءُ a ewe whose white wool is cleft, or divided, by black flocks [or streaks]: (K:) أَبْرَقُ and بَرْقَآءُ applied to sheep or goats are like أَبْلَقُ and بَلْقَآءُ applied to beasts of the equine kind, and أَبْقَعُ and بَقْعَآءُ to dogs. (Lh, TA.) ― - بَرْقَآءُ is also a name given to An eye; (S, M;) because it has blackness and whiteness mingled in it: (M, TA:) dual بَرْقَاوَانِ. (TA.) And عَيْنٌ بَرْقَآءُ signifies An eye black in the iris, with whiteness [of the rest] of the bulb. (TA.) ― - رَوْضَةٌ بَرْقآءُ A meadorc, or garden, in which are two colours. (TA.) ― - See also بُرْقَةٌ. in seven places. ― - أَبْرَقُ also signifies A certain bird. (Tekmileh, K.) ― - And [the pl.] بُرْقٌ is used as a name for The [locusts, or crickets, termed] جَنَادِب. (IB, TA.) = Also A certain Persian medicine, good for the memory. (Sgh, K.) إِبْرِيقٌ إِبريق ابريق a Persian word, (S, Msb,) arabicized, (S, Msb, K,) originally آبْ رِيزْ (CK [in a MS. copy of the K and in the TA, incorrectly, آب رِي]) [A ewer, such as is used for wine, and also such as is used for water to be poured on the hands; each having a long and slender spout, and a handle;] a well-known vessel; (TA;) a vessel having a spout (Mgh, and Bd and Jel in lvi. 18) and a handle: (Bd and Jel ibid:) accord. to Kr, a كُوز; and so says AHn in one place; but in another he says that it is like a كوز: (TA:) [it is somewhat like a كوز with the addition of a spout:] pl. أَبَارِيقُ (S, Msb) [and sometimes أَبَارِقَةٌ]. = A sword such as is termed ↓ بَرَّاق ; (K;) i. e. (TA) a sword that shines, gleams, or glistens, much, or intensely: (S, Kr:) or simply a sword: or, as some say, a bow: (JK:) or it signifies also a bow in which are تَلَامِيع [or places differing in colour from the rest, and, app., glistening]: (K:) thus, accord. to Az, in a verse of ' Amr Ibn-Ahmar: but correctly, accord. to Sgh, it has there the first of the significations explained in this sentence: and it is said, also, that سَيْفٌ إِبْرِيقٌ signifies a sword having much lustre, and much diversified with wavy marks or streaks, or in its grain. (TA.) ― - A woman who is beautiful, and splendid, or brilliant, (Lh, JK, K, TA,) in colour [or complexion]: (Lh, TA:) or, as some say, who shows her beauty intentionally. (TA.) [See also بَرَّاقَةٌ (voce بَرَّاقٌ).] أُبَيْرِقٌ dim. of إِسْتَبْرَقٌ, q. v. (S, K.) إِسْتَبْرَقٌ إِستبرق استبرق , (IDrd, S, K, &c.,] sometimes with the conjunctive ا, (TA,) Thick دِيبَاج [or silk brocade]: (Ed-Dahhak, S, K, and so Bd and Jel in xviii. 30, &c.:) or ديباج made [or interwoven] with gold: (K:) or closely-woven, thick, beautiful ديباج made [or interwoven] with gold: (TA:) or closely- woven cloths, or garments, of silk, like ديباج: (IDrd, K:) or thick silk: (IAth, TA:) or a red thong cut from an untanned skin (قِدَّةٌ حَمْرَآءُ), as though it were [composed of] pieces of bow-strings, or chords: (Ibn-' Abbád, K:) it is an arabicized word, (IDrd, S, K,) form إِسْتَرْوَهٌ, (IDrd, K,) which is Syriac; (IDrd, TA;) or from the Persian, (S, TA,) in which سِتَبْر and إِسْتَبْر signify “ thick, ” absolutely, whence سِتَبْرَهْ and إِسْتَبْرَهْ are particularly applied to signify “ thick ديباج, and then the latter is arabicized by substituting ق for the ه: so says Esh-Shiháb El-Khafájee: or the ا and س and ت are augmentative, and it is mentioned in the present art. in the S and K as though this were the case, agreeably with the form of its dim., which is said by J and in the K to be ↓ أُبَيْرِقٌ ; for in forming the dim., a word is reduced to its root. (TA.) تَبْروقٌ تبروق ; pl. تَبَارِيقُ: see بَرِيقَةٌ, in four places. مَبْرَقٌ مبرق [A shining, gleaming, or glistening: or a time thereof]. You say, جَاءَ عِنْدَ مَبْرَقِ الصُّبْحِ [He came at the shining, &c., or at the time of the shining, &c., of the dawn; or] when the dawn shone, or gleamed, or glistened. (K, TA. [In the latter, مبرق is said to be here a meemee inf. n.]) مُبْرِقٌ مبرق : see بَرُوقٌ. برقش Q. 1 برْقَشَهُ , (S, A, TA,) inf. n. بَرْقَشَةٌ, (TA,) He variegated it with divers, or different, colours; (S, TA;) from أَبُو بَرَاقِشَ, the bird so called: (S:) or he adorned him, or it. (A.) [See also بَرْقَشَةٌ, below.] ― - Hence, بَرْقَشَ قَوْلَهُ (assumed tropical:) He embellished his saying. (Har p. 235.) Q. 2 تَبَرْقَشَ He adorned himself (A, K) with various colours. (K.) You say, تَبَرْقَشَ لَنَا He adorned himself with various colours for us: (K:) or with various colours of every kind. (TA.) And تَبَرْقَشَتْ She assumed various colours: or she varied in dispositions: syn. تَلَوَّنَتْ. (A.) And تبرقش البَيْتُ The house, or chamber, or tent, became variegated. (TA.) And تبرقشت البِلَادُ The countries became adorned with various colours; from أَبُو بَرَاقِشَ. (TA.) بِرْقِشٌ A certain bird, (S, K,) different from that called أَبُو بَرَاقِشَ, (K, accord. to the TA, [for we there read طَائِرٌ آخَرُ; the bird called ابو براقش having been mentioned before; but in the CK, in the place of آخَرُ, we find أَخْضَرُ, i. e., green;]) of small size, (S, TA,) that assumes various colours, of the kind called حُمَّر, (TA,) like the sparrow, (S, TA,) and called شُرْشُورٌ (S, K) by the people of El-Hijáz: (S, TA:) but Az states his having heard certain of the Arabs of the desert call it ابو براقش. (TA.) بَرْقَشَةٌ The diversity of colour of that which is termed أَرْقَشُ. (K.) [See also 1.] أَبُو بَرَاقِشَ A certain bird that assumes various colours; (S;) a small wild bird, like the قَنْفُذ [or hedge-hog, but قُنْفُذ is probably a mistranscription for قُنْبُر, or lark], the upper part of whose feathers is dust-coloured (أَغْبَرُ, as in the K, accord. to the TA), or white (أَغَرُّ, as in some copies of the K), and the middle red, and the lower part black, so that when it is roused, or provoked, it ruffles its feathers and becomes variously changed in colour: (Lth, K:) or a certain bird that is found in the trees called عِضَاه, and the colour of which is between blackness and whiteness, having six قَوَادِم [or primary feathers], three on each side, heavy in the rump, that makes a noise with its wings when it flies, and assumes various colours: (IKh:) a certain variegated bird. (TA in art. ابو.) ― - .) ― - [Hence,] هُوَ أَبُو بَرَاقِشَ (assumed tropical:) He is varying, or variable, in dispositions. (A, TA.) الجَارُ البَرَاقِشِيُّ The neighbour that is variable in his actions; like الجَارُ اليَرْبُوعِىىُّ. (IAar Ta in art. جور.] برقع Q. 1 بَرْقَعَهُ برقع برقعه برقعة رقعة , (S, K,) inf. n. بَرْقَعَةٌ, (TA,) He attired him with a بُرْقُع: (S, K:) and بَرْقَعَ المَرْأَةَ he attired the woman with a بُرْقُع (Msb.) ― - بَرْقَعَ لِحْيَتَهُ [He veiled his beard with a بُرْقُع;] He assumed the guise of such as wear the بُرْقُع; (TA;) i. e. صَارَ مَأْبُونًا [he became effeminate, or a catamite]. (K, TA.) A poet says أَلَمْ تَرَ قَيْسًا قَيْسَ عَيْلَانَ بَرْقَعَتْ لِحَاهَا وَبَاعَتْ نَبْلَهَا بِالمَغَازِلِ [Dost thou no see that Keys, Keys-'Eylan, have veiled their beards, and sold their arrows for spindles?]. (TA.) ― - بَرْقَعَ فُلَانًا بِالعَصَا, (K,) inf. n. as above, (TA,) He struck such a one with the staff, or stick, between his ears, (K, TA,) so that it became like the بُرْقُع upon his head. (TA.) Q. 2 تَبَرْقَعَ برقع تبرقع He attired himself with a بُرْقُع (S , K:) and تَبَرْقَعَتْ she (a women) attired herself with a بُرْقُع. (Msb.) بُرْقَعٌ برقع رقعة : see what next follows. بُرْقُعٌ برقع رقعة (IAar, S, Mgh, Msb, K) and ↓ بُرْقَعٌ (IAar, S, Msb, K ,) but some disallow this latter, (Msb,) and ↓ بُرْقُوعٌ , (IAar, S, K,) but AHát disallows this, as well as the second, (TA,) A thing pertaining to women and to horses or similar beasts, (K,) or to horses or similar beasts and to the women of the Arabs of the desert; (S;) a thing with which a woman veils her face; (Msb;) having in it two holes for the eyes: (Lth:) a small piece of cloth, or rag, pierced for the eyes, worn by horses or similar beasts and by the women of the Arabs of the desert: (Mgh:) [or, accord. to the general fashion of the present time, a long strip of cotton or other cloth, black, blue, or of some other colour, or white, concealing the whole of the face of the woman wearing it, except the eyes, and reaching nearly to the feet, suspended at the top by a narrow band, or other fastening, which passes up the middle of the forehead, and which is sewed, as are also the two upper corners, to a band which is tied round the head, beneath the head-veil: (see my “ Manners and Customs of the Modern Egyptians, ” ch. i.:)] ↓ بُرْقَعَةٌ , if correct, is a more particular term: (Mgh:) the pl. is بَرَاقِعُ. (Lth, Msb.) [See نِقَابٌ.] ― - [البُرْقُعُ The curtain of the door of the Kaabeh.] ― - See also بِرْقِعُ. بِرْقَعُ برقع رقعة : see what next follows. بِرْقَعُ برقع رقعة , (S, K, * TA,) imperfectly decl., (S, TA,) and ↓ بِرْقَعُ , (Fr, Az, Ibn-'Abbád,) of a rare form, like هِجْرَع, (Fr, Az, *) or البِرْقِعُ and ↓ البُرْقُعُ , (K, * TA,) but perhaps this last is a mistranscription, for بِرْقَعُ, (TA,) a name of The heaven, or sky: (Fr:) or the seventh heaven: (AAF, S, K:) or the fourth heaven: (Lth, Az, K:) or the first heaven; (K;) i. e. the lowest heaven: IDrd says, so they assert; and in like manner says IF; and he says, the ب is augmentative, the radical letters being ر ق ع, for every heaven is termed رَقِيعٌ, and the heavens [together] are termed أَرْقِعَةٌ: (TA:) or the lowest heaven is termed الرَّقِيعُ. (S, TA.) [See an ex. voce سَدِرٌ.] بُرْقَعَةٌ: see بُرْقُعٌ. بُرْقُوعٌ: see بُرْقُعٌ. فَرَسٌ مُبَرْقَعٌ فرس مبرقع , (TA,) or فَرَسٌ أَغَرٌّ مُبَرْقَعٌ, (Mgh,) A horse having what is termed غُرَّةٌ مُبَرْقِعَةٌ: (TA:) or a horse having the whole of his face white. (Mgh.) And شَاةٌ مُبَرْقَعَةٌ A sheep, or ewe, having the head white. (S, K.) غُرَّةٌ مُبَرْقِعَةٌ غرة مبرقعه غرة مبرقعة A blaze, or whiteness, on the face of a horse, occupying the whole of his face, except that he looks (يَنْظُرُ [for which يُنْظَرُ is erroneously substituted in the CK]) in blackness; (S, L, K;) [i. e.] this whiteness passing downwards to the cheeks without reaching to the eyes. (L, TA.) برك 1 بَرَكَ بر برك بركة , (S, Msb, K,) aor. بَرُكَ , (S, TA,) inf. n. بُرُوكٌ (S, Mgh, Msb, K) and تَبْرَاكٌ, (K,) said of a camel, (S, Mgh, Msb,) i. q. اِسْتَنَاخَ [i. e. He lay down, or kneeled and lay down, upon his breast, with his legs folded]; (S, K;) he made his breast to cleave to the ground; (Mgh;) he fell upon his بَرْك, i. e. breast; (Msb;) he threw his برك, i. e. breast, upon the ground; (TA;) and in like manner, ↓ برّك , (TA, and so in some copies of the K,) inf. n. تَبْرِيكٌ. (TA.) And بَرَكَتِ النَّعَامَةُ The ostrich lay upon its breast. (TA.) And بَرَكَ is also said of a lion, and of a man. (K voce ربض.) [Of the latter, one also says, بَرَكَ عَلَى رُكْبَتَيْهِ He fell, or set himself, upon his knees; he kneeled.] The بُرُوك of a man praying, which is forbidden, is The putting down the hands before the knees, after the manner of the camel [when he lies down; for the latter falls first upon his knees, and then upon his stiflejoints]. (Mgh.) ― - Hence, i. e., from the verb said of a camel, inf. n. بُرُوكٌ, (TA,) He, or it, (i. e. anything, S,) was, or became, firm, steady, steadfast, or fixed; continued, remained, or stayed; (S, K;) in a place: (TK:) [and so, app., with بَرِكَ for its aor.; for] you say, بَرَكَ لِلْقِتَالِ, aor. بَرِكَ , [He was, or became, firm, &c., for the purpose of fighting,] and in like manner بَرِكَ, aor. بَرَكَ . (TA. [See also a similar signification of 8.]) ― - (assumed tropical:) It (the night) was, or became, long, or protracted; as though it did not quit its place. (A and TA in art. قعس.) ― - See also 8, in two places. 2 بَرَّكَ see 1. = تَبْرِيكٌ also signifies The praying for بَرَكَة, (S, K, TA,) for a man, &c. (TA.) You say, بَرَّكْتُ عَلَيْهِ, inf. n. تَبْرِيكٌ, I said to him, بَارَكَ اللّٰهَ عَلَيْكَ [or فِيكَ &c., God bless thee! &c.]. (TA.) And برّك علي الطَّعَامِ He prayed for, or invoked, a blessing on the food. (TK.) 3 بارك عَلَيْهِ بارك عليه بارك علية He kept, or applied himself, constantly, or perseveringly, to it; (Lh, K;) namely, an affair, (TA in art. حفظ,) or commerce, or traffic, &c. (Lh, TA.) = بارك اللّٰهُ فِيكَ, (Fr, S, Msb, K,) and لَكَ, and عَلَيْكَ, (S, K,) and بَارَكَكَ, (Fr, S, K,) inf. n. مُبَارَكَةٌ, (TK,) [God bless, beatify, felicitate, or prosper, thee;] God put in thee, (TA,) give thee, make thee to possess, (T, K,) بَرَكَة [i. e. a blessing, good of any kind, prosperity or good fortune, increase, &c.]. (TA, TK.) بَارِكْ عَلَى مُحَمِّدٍ وَ عَلَى آلِ مُحَمَّدٍ (in a trad., TA,) means Continue Thou, or perpetuate Thou, (O God,) to Mohammad and to the family of Mohammad the eminence and honour which Thou hast given them: (K, TA:) [or still bless or beatify, or continue to bless or beatify, Mohammad &c.: though it may well be rendered simply bless or beatify &c.:] Az says that it is from بَرَكَ said of a camel, meaning “he lay down upon his breast in a place and clave thereto.” (TA.) And اَللّٰهُمَ بَارِكْ لَنَا فِى المَوْتِ, in another trad., means [O God, bless us] in the state to which death will bring us. (TA.) The Arabs say to the beggar, بُورِكَ فِيكَ [Mayest thou be blest; and, in the present day, اَللّٰه يُبَارِك فِيك God bless thee]; meaning thereby to repel him; not to pray for him: and by reason of frequency of usage of this phrase, they have made ↓ بُورِك a noun: a poet [in Har شريش العدوى (app. Sherees, not Shereesh, El-'Adawee), in the TA Aboo-Fir'own,] says تَظُنُّ أَنَّ بُورِكًا يَكْفِينِى إِذَا خَرَجْتُ بَاسِطًا يَمِينِى [She imagines that the saying “Mayest thou be blest” will suffice me when I go forth stretching out my right hand for an alms]. (Har p. 378. [This verse is differently cited in the TA; for there, instead of تظنّ and خرجت, we find تُحِبُّ and غَدَوْتُ.]) ― - [You also say of a man, بارك فِيهِ, and لَهُ, &c., meaning He blessed him; i. e. he prayed God to bless him.] ― - See also 6. 4 ابركهُ أبرك أبركه ابركه ابركة برك He made him (namely, a camel,) to lie down [or kneel and lie down] upon his breast. (S, K.) You say, أَبْرَكْتُهُ فَبَرَكَ I made him to lie down upon his breast, and he lay down upon his breast: but this is rare: the more common phrase is أَنْخَتُهُ فَاسْتَنّاخَ. (S.) = See also 8. = مَا أَبْرَكَهُ [How blessed is he, or it!] is an instance of a verb of wonder with a passive meaning [and irregularly derived]. (TA.) 5 تبرّك بِهِ تبرك به تبرك بة i. q. تَيَمَّنَ بِهِ [He had a blessing; and he was, or became, blest; by means of him, or it: so accord. to explanations of تَبَرُّكْ in the KL: but very often signifying he looked for a blessing by means of him, or it; he regarded him, or it, as a means of obtaining a blessing; he augured good from him, or it; تيمّن به being opposed to تَشَأَّمَ به; as in the K in art. طير, and in Bd in xvii. 14, &c.]: (S, K:) and ↓ تبارك بِالشَّيْءِ He augured good from the thing. (Lth, K.) One says so of a man. (K in art. مسح.) And one says, تبرّك بِاسْمِ اللّٰهِ [He looked for a blessing by means of uttering the name of God, or saying بِسْمِ اللّٰهِ]. (Ksh, on the بسملة; &c.) 6 تبارك بارى بارك تبار تبارك , accord. to Zj, is an instance of تَفَاعَلَ [as quasi-pass. of فَاعَلَ, i. e., of بَارَكَ, like as تَبَاعَدَ is of بَاعَدَ,] from البَرَكَةُ; and so say the lexicologists [in general]. (TA.) [Hence,] تبارك اللّٰهُ means [Blessed is, or be, God; or] hallowed is, or be, God; or far removed is, or be, He from every impurity or imperfection, or from everything derogatory from his glory; (K) or highly to be exalted, or extolled, is God; or highly exalted, or extolled, be He; (Abu-l-'Abbás, TA;) greatly to be magnified is God; or greatly magnified be He: (TA:) or i. q. ↓ بَارَكَ , like قَاتَلَ and تَقاَتَلَ, except that فَاعَلَ is trans. and تَفَاَعَلَ is intrans.: (S:) accord. to IAmb, it means [that] one looks for a blessing by means of [uttering] his name (يُتَبَرَّكُ بِاسْمِهِ) in every affair, or case: accord. to Lth, it is a phrase of glorification and magnification: (TA:) or تبارك signifies He is abundant in good; from البَرَكَةُ, which is “abundance of good:” or He exceeds everything, and is exalted above it, in his attributes and his operations; because البَرَكَةُ implies the meaning of increase, accession, or redundance: or He is everlasting; syn. دَامَ; from بُرُوكُ الطَّيْرِ عَلَى المَآءِ [“the continuing of the birds at the water”]; whence البِرْكَةُ, because of the continuance of the water therein: the verb is invariable [when thus used, being considered as divested of all signification of time, or used in an optative sense]; and is not employed [in any of the senses above] otherwise than in relation to God: (Bd in xxv. 1:) it is an attributive peculiar to God. (K.) ― - تبارك بِالشَّىْءِ: see 5. 8 ابترك أبتر أبترك ابترك بتر He (a man) threw his بَرْك [i. e. breast upon the ground (as the camel does in lying down), or upon some other thing]. (S.) ― - He (a sword-polisher) leaned upon the polishing-instrument, (K,) on one side. (TA.) And He (a horse) inclined on one side in his running. (TA: [accord. to which, this is from what next follows.]) ― - He hastened, or sped, and strove, laboured, or exerted himself, in running: (S, K:) and ↓ بَرَكَ , inf. n. بُرُوكٌ, (K,) or, as some say, this is a subst. from the former verb, (TA,) He strove, laboured, or exerted himself. (K.) ― - (assumed tropical:) It (a cloud) rained continually, or incessantly: (TA:) and ابتركت السَّمَآءُ (assumed tropical:) the sky rained continually; as also ↓ بَرَكَت , (K,) and ↓ ابركت ; but Sgh says that the first of these three is the most correct. (TA.) And ابتركت السَّحَابَةُ (tropical:) The cloud rained vehemently. (K, TA.) ― - ابترك فِى عِرْضِهِ, and عَلَيْهِ, (tropical:) He detracted from his reputation, censured him, or impugned his character, and reviled him, (K, TA,) and laboured in vituperating him. (TA.) ابتركوا فِى الحَرْبِ (tropical:) They fell upon their knees in battle, and so fought one another. (K, TA. [See بَرَكَآءُ, below.]) = اِبْتَرَكْتُهُ I prostrated him, or threw him down prostrate, and put him beneath my بَرْك [i. e. breast]. (S.) بَرْكٌ بر برك بركة Many camels: (S, K:) or a herd of camels lying down upon their breasts: (K:) or any camels, males and females, lying down upon their breasts by the water or in the desert by reason of the heat of the sun or by reason of satiety: (TA:) or all the camels of the people of an encampment, that return to them from pasture in the evening, or afternoon, to whatever number they may amount, even if they be thousands: (K:) one thereof is termed ↓ بَارِكٌ ; (K;) the two words being like تَجْرٌ and تَاجِرٌ; (TA;) fem. ↓ بَارِكَةٌ : (K:) pl. بُرُوكٌ, (S, K,) i. e., pl. of بَرْكٌ. (S.) = Also, (S, Msb, K,) and ↓ بِرْكَةٌ , which is with kesr, (S, K,) The breast (S, Msb, K) of a camel: (Msb, TA:) this is the primary signification: (TA:) as some say, the former signifies the breast of the camel with which he crushes a thing beneath it: (TA:) and (K) accord. to Lth, (TA,) the latter is the part next to the ground of the skin of the breast of the camel; (or, as in the 'Eyn, of the skin of the belly of the camel and of the portion of the breast next to it; TA;) as also the former: (K:) or, as some say, the former is the middle of the breast, where [the two prominences of flesh called] the فَهْدَتَانِ conjoin at their upper parts: (Ham p. 66:) or the latter is pl. of the former, like as حِلْيَةٌ is of حَلْىٌ: or the former is of man; and the latter, of others: or the former is the interior of the breast; (or, as Yaakoob says, the middle of the breast; TA;) and the latter, the exterior thereof: (K:) or the former is the breast, primarily of the camel, because camels lie down (تَبْرُكُ) upon the breast; and metaphorically of others. (Ham p. 145.) ― - Hence, بَرْك الشِّتَآءِ (tropical:) The first part of winter; (L, TA; *) and the main part thereof. (L.) ― - And hence, (TA,) البُرُوكُ is an appellation applied to (tropical:) The stars composing the constellation of the Scorpion, of which are الزُّبَانَى and الإِكْلِيلُ and القَلْبُ and الشَّوْلَةُ [the 16th and 17th and 18th and 19th of the Mansions of the Moon], which rise [aurorally] in the time of intense cold; as is also الجُثُومُ: (L, TA: *) or, accord. to IF, to a نَوْء of the أَنْوَآء of الجَوْزَآء; because the انواء thereof do not set [aurorally] without there being during their period a day and a night in which the camels lie upon their breasts (تَبْرُكُ) by reason of the vehemence of the cold and rain. (TA.) بُرْكٌ بر برك بركة : see بُرَكٌ. بِرْكٌ بر برك بركة : see بِرْكَةٌ. بُرَكٌ بر برك بركة Remaining fixed (↓ بَارِكٌ ) at, or by, a thing. (IAar, K.) So in the phrase بُرَكُ عَلَى جَنْب الإِنَآءِ [Remaining fixed at, or by, the side of the vessel], in a verse describing a [gluttonous] man, who swallows closely-consecutive mouthfuls. (IAar.) ― - (assumed tropical:) Incubus, or nightmare; as also ↓ بَارُوكٌ . (K.) ― - (tropical:) A coward; and so ↓ the latter word. (K, TA.) = Also, [and by contraction ↓ بُرْكٌ , as in a verse cited in the M and TA in art. وبص,] A name of the month ذُو الحِجَّة; (AA, K;) one of the ancient names of the months. (AA.) بُرْكَةٌ برك بركه بركة ركة , (S, K,) or ↓ بُرَكَةٌ , (Msb,) A certain aquatic bird, white, (S, Msb, K,) and small: (K:) [the former applied in Barbary, in the present day, to a duck:] pl. بُرَكٌ (S, Msb, K) and بُرْكَانٌ and بِرْكَانٌ and [pl. of pauc.] أَبْرَاكٌ; (K;) or, in the opinion of ISd, ابراك and بركان are pls. of the pl. [بُرَكٌ]. (TA.) بِرْكَةٌ برك بركه بركة ركة A mode, or manner, of بُرُوك [i. e. of a camel's kneeling and lying down upon the breast]; (S, * O, * K;) a noun like رِكْبَةٌ and جِلْسَةٌ. (S, O.) One says, مَا أَحْسَنَ بِرْكَةَ هٰذِهِ النَّاقَةِ [How good is this she-camel's manner of lying down on the breast!]. (S.) = See also بَرْكٌ. = A حَوْض [i. e. watering-trough or tank]: (K:) or the like thereof, (S, TA,) dug in the ground, not having raised sides constructed for it above the surface of the ground; (TA;) and ↓ بِرْكٌ signifies the same: (Lth, K:) said to be so called because of the continuance of the water therein: (S:) pl. بِرَكٌ, (S, Msb, K,) which Az found to be applied by the Arabs to the tanks, or cisterns, that are constructed with baked bricks, and plastered with lime, in the road to Mekkeh, and at its wateringplaces; sing. بِرْكَةٌ; and sometimes a بركة is a thousand cubits [in length], and less, and more: but the watering-troughs, or tanks, that are made for the rain-water, and not cased with baked bricks, are called أَصْنَاعٌ, sing. صِنْعٌ: (TA:) [بِرْكَةٌ often signifies a basin; a pool; a pond; and a lake: and in the present day, also a bay of the sea: and a reach of a river:] also a place where water remains and collects, or collects and stagnates, or remains long and becomes altered. (ISd, K.) بَرَكَةٌ برك بركه بركة ركة [A blessing; any good that is bestowed by God; and particularly such as continues and increases and abounds:] good, (Jel in xi. 50,) or prosperity, or good fortune, (Fr, K,) that proceeds from God: (Fr, in explanation of the pl. as used in the Kur xi. 76:) increase; accession; redundance; abundance, or plenty; (S, Msb, K, Kull;) whether sensible or intellectual: and the continuance of divinely-bestowed good, such as is perceived by the intellect, in, or upon, a thing: (Kull:) or firmness, stability, or continuance, coupled with increase: (Ham p. 587:) or increasing good: (Bd in xi. 50:) and abundance of good; implying the meaning of increase, accession, or redundance: (Bd in xxv. 1:) or abundant and continual good: (so in an Expos. of the Jámi' es-Sagheer, cited in the margin of a copy of the MS:) and, accord. to Az, God's superiority over everything. (TA.) بُرَكَةٌ برك بركه بركة ركة : see بُرْكَةٌ. بَرَاكِ بَرَاكِ براك براك , (S, K, *) like قَطَامِ, (K,) said in war, or battle, (S,) means أُبْرُكُوا [Be ye firm, steady, or steadfast: in the CK, erroneously, اَبْرِكُوا]. (S, K.) بَرُوكٌ برى بروك روك A woman that marries having a big son (S, K) of the age of puberty. (S.) بُرُوكٌ برى بروك روك A hasting, speeding, striving, labouring, or exerting oneself, in running; a subst. from ابترك: and inf. n. of بَرَكَ in a sense in which it is explained above with the former verb. (K: but see 8.) بَرِيكٌ بري بريك ري : see مُبَارَكَ. بَرَاكَآءُ براكآء (S, K) and بُرَاكَآءُ (TA) Firmness, steadiness, or steadfastness, in war, or battle; (IDrd, S;) and a striving, labouring, or exerting oneself [therein]; from البُرُوكُ [inf. n. of بَرَكَ]: (S:) or a falling upon the knees in battle, and so fighting; as also ↓ بَرُوكَآءُ . (K.) ― - Also The field of battle: or, accord. to Er-Rághib, برآكاءُ الحَرْبِ and ↓ بَرُوكَاؤُهَا signify the place to which the men of valour cleave. (TA.) بَرُوكَآءُ بروكآء : see what next precedes, in two places. برَّكَانٌ بركان and بَرَّكَانِىٌّ (Fr, Mgh, Msb, K) and ↓ بَرْنَكَانٌ , (S, Mgh, Msb, K,) which is the form commonly obtaining, (Msb,) and mentioned by El-Ghooree as well as J, (Mgh,) but disallowed by Fr, (Mgh, TA,) and ↓ بَرْنَكَانِىٌّ , (K,) but this also is disallowed by Fr, (Mgh, TA,) or, accord. to IDrd, ↓ بَرْنَكَآءُ and ↓ كِسَآءٌ بَرْنَكانِىٌّ , but he says that it is not Arabic, (TA,) A kind of [garment such as is called] كِسَآء, (S, Mgh, Msb,) [similar to a بُرْدَة,] well-known; (Msb;) the black كسآء; (Fr, Mgh, K;) a woollen كسآء having two ornamental borders: (Fr, TA. in art. برنك برنك :) [in Spanish barangane: (Golius:)] pl. [of all except the first two] بَرَانِكُ. (IDrd, K.) بَرَكَانٌ, without teshdeed, is not mentioned by any one. (Mgh.) بَرْنَكَآءُ برنكآء and بَرْنَكَانٌ and برْنَكَانِىٌّ: see بَرَّكَانٌ, in four places. بَارِكٌ بار باراك بارك بآرك آر , fem. with ة: see بَرْكٌ, in two places: ― - and see بُرَكٌ. بُورَكٌ بور بورك ورك i. q. بُورَقٌ; (K;) that is put into flour, (TA,) or into dough. (JK and Mgh and TA in explanation of the latter word.) بُورِك بور بورك ورك , as a noun: see 3. بَارُوكٌ بار بارى باروك : see بُرَكٌ, in two places. مَبْرَكٌ مبرك A place where camels lie upon their breasts: pl. مَبَارِكٌ. (Msb.) You say, فُلَانٌ لَيْسَ لَهُ مِبْرَكٌ جَمَلٍ [Such a one has not a place in which a camel lies; meaning he does not possess a single camel]. (S.) مُبَارَكٌ مبارك مبرة is originally مُبَارَكٌ فِيهِ [or لَهُ or عَلَيْهِ, accord. to those who know not, or disallow, بَارَكَ as trans. without a preposition; and signifies Blessed, beatified, felicitated, or prospered; gifted with, or made to possess, بَرَكة, i. e. a blessing, any good that is bestowed by God, prosperity or good fortune, increase, &c.]; (Msb;) abounding in good; (Ksh and Bd in iii. 90;) abounding in advantage or utility: (Bd in vi. 92 and 156, and xxxviii. 28, and 1. 9:) the pl. applied to irrational things is مُبَارَكَاتٌ. (Msb.) You say also ↓ بَرِيكٌ as meaning مُبَارَكَ فِيهِ: (K:) or طَعَامٌ بَرِيكٌ is as though meaning مُبَارَكٌ [i. e. Blessed food; or food in which is a blessing, &c.]. (S.) مُبْتَرِكٌ مبترك , [in the CK مُتَبَرِّكٌ,] applied to a man, (tropical:) Leaning, or bearing, upon a thing; applying himself [thereto] perseveringly, assiduously, or constantly. (K, TA.) ― - Also, applied to a cloud, (tropical:) Bearing down [upon the earth], and paring off the surface of the ground [by its vehement rain: see 8]. (TA.) مُتَبَارِكٌ متبارك [app. applied to God (see its verb)] High, or exalted. (Th, TA.) برم 1 بَرَمَهُ برم برمه برمة رم رمة : see 4, in two places. = بَرِمَ, aor. بَرَمَ ; and ↓ تبرّم ; He was, or became, affected with disgust, loathing, or aversion; (M, * K;) he was vexed, grieved, disquieted by grief, or distressed in mind. (M.) You say, بَرِمَ بِهِ, inf. n. بَرَمٌ; (T, S, M, Msb, K;) and بِهِ ↓ تبرّم ; (T, S, Msb, K;) He was, or became, disgusted by it, or by reason of it; he loathed it; (T, *, M, * Msb, * K;) he was vexed, grieved, disquieted by grief, or distressed in mind, by it, or by reason of it. (T, M, Msb, K.) ― - بَرِمَ بِحُجَّتِهِ, aor. بَرَمَ , (tropical:) [He was unable to adduce, as he had intended, his argument, allegation, or evidence,] is said when one has intended to adduce an argument, allegation, or evidence, and it did not present itself to him. (A, K, TA.) 4 ابرمهُ أبرم أبرمه ابرمه ابرمة برم , (inf. n. إِبْرَامٌ, T,) He made it (a rope, AHn, M, K, or a thread, or string, T) of two strands, or distinct yarns or twists, and then twisted it; (AHn, T, M, K;) as also ↓ بَرَمَهُ [aor. بَرُمَ , inf. n. بَرْمٌ]: (T:) or he twisted it well; namely, a rope. (M.) ― - And hence, (T, TA,) (tropical:) He made it (a thing, S, or an affair, T, M, K, or a compact, Msb) firm, strong, solid, or sound; he established it, settled it, or arranged it, firmly, strongly, solidly, soundly, or thoroughly; (T, S, M, Msb, K, TA;) as also ↓ بَرَمَهُ , (M, K,) [aor. بَرُمَ ,] inf. n. بَرْمٌ. (K.) ― - (assumed tropical:) He thought, or meditated, upon it; (namely, a thing;) or did so looking to its end, issue, or result; or he did it, performed it, or executed it, with thought, or consideration. (Msb.) = He affected him with disgust, loathing, or aversion; (T, * S, M, * Msb, * K;) caused him to be vexed, grieved, disquieted by grief, or distressed in mind. (T, S, M, Msb.) You say, لَا تُبْرِمْنِى بِكَثْرَةِ فُضُولِكَ [Disgust me not, or vex me not, by the abundance of thy meddling, or impertinent, speech.]. (T, TA.) = ابرم It (a vine) put forth grapes in the state in which they are termed بَرَمَ, q. v. (Th, M, K.) 5 تَبَرَّمَ see 1, in two places. 7 انبرم أنبرم انبرم ٱنبرم [It (a rope, or a thread, or string,) was made of two strands, or distinct twists, and then twisted: or was twisted well: see 4, of which it is quasi-pass. ― - And hence,] (tropical:) It ([a thing, or an affair, or] compact, Msb) was, or became, firm, strong, solid, or sound; it was, or became, established, settled, or arranged, firmly, strongly, solidly, soundly, or thoroughly. (Msb, KL.) بَرَمَ برم برمة رم The fruit of the [trees called] عِضَاه: (S, M, K:) n. un. with ة: (S, M:) in its first stage it is termed فَتْلَةٌ; then, بَلَّةٌ; then, بَرَمَةٌ: AHn has erred in saying that the فتلة is above the برمة [in degree]: (M:) that of every kind of عضاه is yellow, except that of the عُرْفُط, which is white, (S, M,) as though its filaments, or fringe-like appertenances, were cotton, and it is like the button of a shirt, or somewhat larger: (M:) that of the سَلَم is the sweetest in odour, (S, M,) and this is yellow, and is eaten, being sweet, or pleasant: (M:) accord. to AA, the fruit of the طَلْح [or acacia gummifera, which is of the trees called عضاه]: n. un. with ة: (T:) sometimes, also, بَرَمَةٌ is applied to a fruit of the أَرَاك (M, * K, * TA) before it has become ripe and black; for when ripe, it is called مَرْدٌ; and when black, كَبَاثٌ: (TA:) and the pl. is بِرَامٌ (M, K) and بُرَمٌ, (M,) or بَرَمٌ. (K: [but the last is a coll. gen. n.]) ― - Also Grapes when they are above, (M,) or when they are like, (K,) the heads of young ants. (M, K.) = (tropical:) One who does not take part with others in the game called المَيْسِر [q. v.], (As, T, S, M, K,) nor contribute with them anything, (TA,) by reason of his avarice, (Har p. 382,) though he eats with them of the flesh-meat thereof; (As, TA;) but sometimes he shuffles, or deals forth, (يُفِيضُ,) the gaming-arrows for the players: (S in art. جمد:) likened to the بَرَمَ of the أَرَاك, because he is of no use: (Har ubi suprà:) and ↓ بَرَمَةٌ occurs in the same sense; [the man so termed being likened to a بَرَمَة of the اراك; or] the ة being added to give intensiveness to the meaning: (M:) the pl. is أَبْرَامٌ. (T, S, M, K.) And hence, (tropical:) Avaricious, or niggardly; mean, or sordid: (Har ubi suprà:) or heavy, or sluggish; (K, TA;) destitute of good. (TA.) It is said in a prov., أَبْرَمًا قَرُونًا (tropical:) [Art thou (تَكُونُ being understood after) one taking no part with others in the game of الميسر, as is implied in the S, or art thou] heavy, or sluggish, (K, TA,) destitute of good, (TA,) yet eating two dates at once each time? (S, K, TA.) بَرِمٌ برم برمة رم part. n. of بَرِمَ [and therefore meaning Affected with disgust, loathing, or aversion; or vexed, grieved, disquieted by grief, or distressed in mind]. (M, Msb.) بُرْمَةٌ برم برمه برمة رم رمة A cooking-pot (T, M, &c.) of stone, (T, Mgh, Msb,) or of stones: [see مُبْرِمٌ:] (M, K:) or [simply] a cooking-pot, (S, TA,) as some say, in a general sense, so that it may be of copper, and of iron, &c.: (TA:) pl. بِرَامٌ (T, S, M, Mgh, Msb, K) and بُرَمٌ (T, M, &c.) and [coll. gen. n.] بُرْمٌ. (T, M, K.) = Also A certain thing which women wear upon their arms, like the bracelet. (TA.) بَرَمَةٌ برم برمه برمة رم رمة [originally n. un. of بَرَمٌ]: see بَرَمٌ. بَرِيمٌ بريم رئم ريم A rope composed of two twists twisted together into one; as also ↓ مُبْرَمٌ : (S:) or a thread, or string, twisted of two distinct yarns or twists: (T:) or a thread, or string, twisted of white and black yarns: (Ham p. 704:) or a twisted rope in which are two colours, (A'Obeyd, S,) or two threads, or strings, of different colours, (IAar, T, M, K,) red and yellow, (M,) or red and white, (K,) sometimes (A'Obeyd, S) bound by a woman upon her waist, and upon her upper arm: (A'Obeyd, S, K:) a rope of two colours, adorned with jewels, so bound by a woman: (M, K:) or a thread, or string, (Lth, A'Obeyd, T,) with beads strung upon it, (Lth, T,) or of different colours, (A'Obeyd, T,) which a woman binds upon her waist: (Lth, A'Obeyd, T: [see also حَوْطٌ]:) or a string of cowries, which is bound upon the waist of a female slave. (Aboo-Sahl El-Harawee in art. بزم of the TA.) ― - Anything in which are two colours (T, M, K) mixed together: (M, K:) and any two things mixed together and combined. (M.) ― - An amulet (M, K, TA) that is hung upon a boy; because of the colours therein. (TA.) ― - A garment, or piece of cloth, in which are silk (قَزّ) and flax. (T.) ― - Also, (K,) or the dual thereof, (AO, T, S,) which latter is the right, (TA,) The liver and hump [of a camel], (AO, T, S, K,) cut lengthwise, and tied round with a string or thread, or some other thing, (S, K,) in some copies of the S, or with a gut; (TA;) said to be thus called because of the whiteness of the hump and the blackness of the liver. (S, K.) So in the phrase, اِشْوِ لَنَا مِنْ بَرِيَمَيْهَا [Roast thou for us some of her liver and hump, cut lengthwise, &c.]. (AO, T, S: [in copies of the K, بَرِيمِهَا: and in the CK, بَرِيمَتِهَا.]) ― - Also, the sing., Water mixed with other [water &c.]. (TA.) ― - Tears mixed with [the collyrium termed] إِثْمِد; (M, K;) because having two colours. (TA.) ― - A mixed company of people. (M, K.) ― - An army; (S, K;) because comprising a mixed multitude of men; (K;) or because of the colours of the banners of the tribes therein: (S, K, TA:) or an army in which is a mixed multitude of men: (M:) or an army having two colours: (T:) and the dual, two armies, Arabs and foreigners. (IAar, T.) ― - A number of sheep and goats together. (IAar, T, M, K.) ― - The light of the sun with the remains of the blackness of night: (IAar, T:) or the dawn; (M, K;) because of its combining the blackness of night and the whiteness of day: or, as some say, بَرِيمٌ الصُّبْحِ means the tint (خَيْط [q. v.]) of the dawn that is mixed with two colours. (M.) ― - (assumed tropical:) Inducing suspicion, or evil opinion; [as though of two colours;] (IAar, T;) suspected. (IAar, T, Sgh, K.) بَرِّيمَةٌ بريم بريمه بريمة رئم ريم ريمة , with fet-h, and with teshdeed to the ر which is meksoorah, A دَائِرَة [or feather, or portion of the hair naturally curled or frizzled, in a spiral manner, or otherwise,] upon a horse, whereby one judges of its goodness or badness: pl. بَرَارِيمُ. (TA: [and used in this sense in the present day.]) ― - See also بَيْرَمٌ. بَيْرَمٌ بيرم The [implement called] عَتَلَة: or particularly the عتلة of the carpenter: (M, K:) [i. e.,] an auger, a wimble, or a gimlet; [called in the present day ↓ بَرِّيمَة ; accord. to Mirkát el-Loghah, cited by Golius, who writes the latter word without teshdeed, the former signifies such an implement (“ terebra ”) of a large size;] that with which the carpenter perforates: and also said to signify that with which the saddler perforates leather: (KL:) also a well-known kind of [implement such as is called in Persian] تِيشَهْ [i. e., a hatchet, or the like]: (PS:) AO said, the بَيْرَمْ is the عَتَلَة of the carpenter: or he said, the عتلة is the بيرم of the carpenter: (T:) this word, (M,) the بيرم of the carpenter, (S,) is Persian, (S, M,) arabicized. (S.) مُبْرَمٌ مبرم : see بَرِيمٌ. ― - Also A garment, or piece of cloth, of which the thread is twisted of two yarns, or distinct twists. (S, K.) And hence, (S,) A certain kind of garments, or cloths. (S, K.) ― - [(assumed tropical:) A thing, or an affair, or a compact, made firm, strong, solid, or sound; established, settled, or arranged, firmly, strongly, solidly, soundly, or thoroughly. See its verb, 4. ― - And hence, قَضَآءٌ مُبْرَمٌ (assumed tropical:) Ratified destiny; such as is rendered inevitable.] مُبْرَمٌ مبرم [act. part. n. of 4. = And also] A gatherer of بَرَم [q. v.]: (M:) or, of the بَرَم of the عِضَاه: (K:) or, specially, a gatherer of the بَرَم of the أَرَاك. (M.) = A maker of بِرَام [or stone cookingpots]: (K:) or one who wrenches out the stones of which they are made from the mountain, (M, K, TA,) and fashions them, and hews them out. (TA.) = And hence, (M,) (assumed tropical:) A heavy, or sluggish, man; as though [in the CK لاَنَّهُ is erroneously put for كَأَنَّهُ] he cut off for himself something from the persons sitting with him: (M, K: *) or, as some say, [so in the M; but in the K, “and”] bad, or corrupt, in discourse; (M, K;) who discourses to others of that in which is no profit nor meaning; (TA;) from the same word as signifying “a gatherer of the fruit of the اراك,” (M, TA,) which has no taste nor sweetness nor sourness nor virtue, or efficacy: (AO, TA:) or one who is a burden upon his companion, without profit and without good; like the بَرَم who takes no part with others in the game of المَيْسِر, though he eats of the flesh-meat thereof. (As, TA.) مِبْرَمٌ مبرم sing. of مَبَارِمُ, (TA,) which signifies The spindles with which the twisting termed إِبْرَام is performed. (M, K, TA.) [See 4.] برن بَرْنِىٌّ برنى برني A sort of dates, (T, S, M, Msb, K,) well known, (K,) the best of dates, (M,) or of the best of dates, (Msb,) red, intermixed, or tinged, with yellow, having much لِحَآء [i. e. flesh, or pulp], and very sweet, (T,) or yellow, and round: (M:) n. un. with ة: (M:) it is an arabicized word, originally بَرْنِيكْ, i. e. good, or excellent, fruit: (K:) accord. to AHn, of Persian origin, i. e., بَارْنِىْ; بار meaning fruit, and نى denoting egregiousness: (M:) accord. to Suh, a foreign, or Persian, word, meaning blessed [or good or excellent] fruit; بَرٌ meaning fruit; and هِنِى, good or excellent [or wholesome]: the Arabs introduced it into their language: (Msb:) or, accord. to the Moajam of El-Bekree, it is from بَرْنٌ, the name of a town, or village. (TA.) It is converted by a rájiz into بَرْنِجّ; the double ى being changed into [double] ج. (S, M.) ― - You say also نَخْلٌ بَرْنِىٌّ and نَخْلَةٌ بَرْنِيَّةٌ [Palm-trees, and a palm-tree, of which the dates are of the sort described above]. (T.) بَرْنِيَّةٌ برنيه برنية n. un. of بَرْنِىٌّ. = Also A kind of vessel, (S, Mgh, Msb, K,) well known, (Msb,) of baked clay: (S, Mgh, K:) or, as some say, of those that are termed قَوَارِير [i. e. flasks, or bottles, generally of glass]; such as are used by the seller of perfumes: (Mgh:) or a thing like a vessel of baked clay, big, or bulky, and green: and sometimes of the kind termed قوارير: (M:) or a thing like vessels of baked clay, big, or bulky, and green; of the kind termed قوارير that are thick, with wide mouths: (Lth, T:) pl. بَرَانِىٌّ. (Mgh.) = And A cock: (IAar, T:) or a young cock, (M, K,) when it attains to maturity, (M,) or when it begins to do so: (K:) of the dial. of El-'Irák: (M:) pl. as above. (T, M, K.) برنس Q. 2 تَبَرْنَسَ تبرنس He wore, or clad himself with, a بُرْنُس. (S.) بُرْنُسٌ برنس A long قَلَنْسُوَة, (S, Msb, K,) which the devotees used to wear in the first age of ElIslám: (S:) or any garment of which the head forms a part, (M, K,) being joined to it, (M,) whether it be a دُرَّاعَة or a مِمْطَر or a جُبَّة; (M, K;) and this is said to be the correct explanation: (TA:) [agreeably with the latter explanation, it is applied in the present day to a hooded cloak, mostly of white woollen stuff; but often, of cloth of any colour:] pl. بَرَانِسُ: (Msb:) [some say] it is from البِرْسُ, meaning “cotton,” and the ن is augmentative: or, accord. to some, it is not Arabic. (TA.) ― - بُرْنُسُ الحُسْنِ (assumed tropical:) Comely, or goodly, hair. (TA in art. ملأ.) برنك بَرْنَكَآءُ برنكآء and بَرْنَكَانٌ and بَرْنَكَانِىٌّ: see بَرَّكَانٌ, in art. برك. بره 1 بَرِهَ بر بره برة , aor. بَرَهَ , inf. n. بَرَهٌ, or, as in some copies of the K, بَرَهَانٌ, (TA, [and so I find in an excellent copy of the K, but in the CK بُرْهَان,]) His body returned to a healthy state, or his health of body returned to him, or his bodily condition became good, after having been altered by disease. (IAar, K. *) [The ه is perhaps a substitute for ': see بَرِئَ.] ― - And He was, or became, white in person, or body and members. (K.) ― - See also بَرَهٌ, below. 4 ابره أبار أبر أبره إِبره إِبرة ابره ابرة برى He adduced the evidence or proof: (Msb, K:) but as to ↓ بَرْهَنَ , meaning he manifested the evidence or proof, it is said, on the authority of IAar, to be post-classical; the former being the correct word: (AA, T, Z, Msb, TA:) or the former signifies he adduced, or uttered, or did, wonderful things, and overcame men. (K.) Q. Q., or, as some say, Q., 1. بَرْهَنَ: see 4; and see art. برهن. بَرَهٌ بر بره برة [perhaps an inf. n., of which the verb is ↓ بَرِهَ ,] Softness, thinness of skin, and plumpness, (K, TA,) of a woman; as also ↓ بَرَهْرَهَةٌ . (TA.) بَرْهَةٌ برهه برهة : see what next follows. بُرْهَةٌ برهه برهة and ↓ بَرْهَةٌ A long space or period of time: (JK, S:) or a long time: (ISk, K:) or they have a more general sense; (K;) i. e. a space, or period, of time: pl. of the former بُرَهٌ and بُرْهَاتٌ and بُرَهَاتٌ and بُرَهَاتٌ. (Msb.) You say, أَتَتْ عَلَيْهِ بُرْهَةٌ مِنَ الدَّهْرِ and بَرْهَةٌ [A long space or period of time, or merely a space or period of time, passed over him]. (S.) بُرْهَانٌ برهان رهان : see art. برهن. بَرَهْرَهَةٌ برهرهه برهرهة A white (IAar, JK, Msb) girl (IAar, Msb) or female: (JK:) or a woman (S, K,) white and youthful: or soft, or tender: (K:) or that quivers, (K,) or almost quivers, (S,) from sappiness, softness, or tenderness: (S,* K:) or that shines, or glistens, by reason of her clearness [of complexion]: or thin-skinned; appearing as though water were running upon her, by reason of her softness, or tenderness: (TA:) of the measure فَعَلْعَلَةٌ, (S, TA,) from بَرَهٌ: (TA:) dim. ↓ بُرَيْهَةٌ (JK, TA) and ↓ بُرَيْرِهَةٌ , (JK,) or ↓ بُرَيْرِيهَةٌ ; but ↓ بُرَيْهِرَهَةٌ is bad, and seldom used. (TA.) Imra-el-Keys says بَرَهْرَهَةٌ رُؤَدَةً رَخْصَةٌ كَخُرْعُويَةِ البَانَةِ المُنْفَطِرْ [White, or white and youthful, &c., soft, or beautiful, tender, like the shoot of the ben-tree breaking forth with leaves: the last word being made masc. by poetic license, for the sake of the metre.]. (S.) ― - [Hence, app.,] it is said to signify also A white knife, of clear, pure, or bright, iron. (TA.) = See also بَرَهٌ. بُرَيْهَةٌ بريهه بريهة and بُرَيْهِرَهَةٌ: see بَرَهْرَهَةٌ. بُرَيْرِهَةٌ بريرهه بريرهة , or بُرَيْرِيهَةٌ: see بَرَهْرَهَةٌ. أَبْرَهُ [app.] Having the body in a healthy state, or in good condition, after disease: and white in person, or body and members: [but whether it have both these significations, or only the latter of them, is not clear:] fem. بَرْهَآءُ. (K.) برهن Q., or, as some say, Q. Q., 1. Q. 1 بَرْهَنَ بر برهن برهنن رهن He adduced, (T, Z, Msb,) or established, (S, K, and Ham p. 7,) the بُرْهَان, (T, Z, Msb, K,) i. e. the evidence or proof [&c.]; (T, S, Msb, &c.;) or he adduced his evidence or proof [&c.]; (T, Msb;) عَلَيْهِ [against him, or it, or (as in اِسْتَدَلَّ عَلَيْهِ) of it], (S, K, and Ham p. 7,) and لَهُ [to him, or for him]: (Ham ubi suprà:) but this verb is said by Az and Z, on the authority of IAar, to be post-classical; the correct word, they say, being أَبْرَهَ: (Msb:) this they assert on the ground of the opinion that بُرْهَانٌ [q. v.] is of the measure فُعْلَانٌ; but J holds the ن to be a radical. (TA.) بُرْهَانٌ برهان رهان An evidence, or a proof: (T, S, Msb, K, and Ham p. 7:) and a demonstration; i. e. the manifestation of an evidence or proof: (Msb:) or a decisive and manifest evidence or proof: (TA:) or the firmest, strongest, or most valid, evidence or proof; which is such as ever necessarily implies truth, or veracity, as its consequence, or concomitant; for evidences, or proofs, are of five sorts; whereof this is one; another is that which ever necessarily implies falsity, or falsehood, as its consequence, or concomitant; another, that which is nearer to truth, or veracity; another, that which is nearer to falsity, or falsehood; and another, that which is intermediate between these two: (Er-Rághib, TA:) [pl. بَرَاهِينُ:] some say that the ن in this word is augmentative; (Msb, and Ham p. 7;) that it is of the measure فُعْلَانٌ, from البره [app. البَرْهُ] signifying the “act of cutting:” (Ham ubi suprà:) others, that it is radical: Az mentions both of these opinions: J confines himself to the latter opinion: Z, to the former, saying, on the authority of IAar, that the word is derived from بَرَهْرَهَةٌ, meaning “white,[or “fair in complexion,”] applied to a girl: (Msb:) Abu-l-Fet-h [i. e. IJ] says that he holds it to be of the measure فُعْلَالٌ, like قُرْطَاسٌ and قُرْنَاسٌ, the ن not being augmentative, as is shown by the verb above mentioned: (Ham ubi suprà:) but [it has been stated above that] this verb is said, on the authority of IAar, to be post-classical. (Msb, TA.) برو 1 بَرَوْتُهَا بروة بروتها , i. e. النَّاقَةَ: see 4. = بَرَوْتُهُ, (M, Msb, K,) aor. بَرُوَ , (Lth, T,) inf. n. بَرْوٌ, (M,) I formed it, or fashioned it, by cutting; shaped it out; or pared it; (K;) namely, a reed for writing, (Lth, T, M, Msb, K,) and a stick, or piece of wood, (M, K,) and an arrow, (K,) [&c.;] a dial. var. of بَرَيْتُهُ, (Lth, T, M, Msb,) used by some, (Lth, T,) but the latter is the more approved: (M, TA:) mentioned by AZ. (TA.) ― - [Hence, perhaps,] بَرَاهُ, aor. بَرُوَ , inf. n. بَرْوٌ, He (i. e. God) created him, or it: (Fr, S, K:) [but] they affirm that it is originally بَرَأَهُ, with hemz: (MF:) so says IAth: (TA:) or it is from بَرًا or بَرًى, signifying “dust,” or “earth.” (Fr, S.) = بَرَا, aor. بَرُوَ , is also a bad dial. var. of بَرَأَ [signifying He, or it, recovered from disease, or became convalescent, &c.], aor. يَبْرُؤُ. (TA.) 4 أَبْرَيْتُهَا , (S, M, K,) i. e. النَّاقَةَ, (S, M,) I put a [ring such as is termed] بُرَة in her (a camel's) nose; (S, M, K;) as also ↓ بَرَوْتُهَا : (IJ, M, K:) and ابريتهُ, namely, a camel, I put him a بُرَة. (Msb.) = ابرى Dust, or earth, came, or lighted, upon it. (K,* TA, in art. برى.) بُرَةٌ بر بره برة (in which the final radical letter is elided, [and replaced by ة,] Msb) A ring (T, S, M, &c.) of brass, (Lth, Lh, T, S, M, [in a copy of the Msb, من صوف is erroneously put for مِنْ صُفْرٍ,]) or of silver, (Lth, T,) or of some other material, (Lh, M,) slender, and bent at the two ends [lest it should open at the place where the two ends meet], that is put in the nose of a she-camel, (Lth, T,) or put in the nose of the camel, (M, Msb, K,) or in the flesh of the nose of the camel, (Lh, S, M, K,) or, as As says, in one of the two sides of the two nostrils, (S,) app. either for the purpose of ornament or to render the animal obedient; (MF;) [generally for the latter purpose, to attach the rein thereto:] when the ring is of hair, it is termed خِزَامَةٌ; (As, S, Msb;) and when of wood, خِشَاشٌ: (Msb:) Aboo-' Alee mentions, and explains in like manner, ↓ بَرْوَةٌ and بُرًى; [the latter as pl. of the former;] but this is extr.: (M:) J says, [in the S,] Aboo- 'Alee says that بُرَةٌ is originally بَرْوَةٌ, because it has بُرًى for a pl., like as قَرْيَة has قُرًى; but Aboo-' Alee does not say this; he only desires to show that the final radical letter of بُرَةٌ is و by the fact that بَرْوَةٌ is a dial. var. thereof: (IB, TA:) some, however, remarking upon J's saying that the original of بَرَةٌ is بَرْوَةٌ, assert that it is correctly ↓ بُرْوَةٌ : (TA:) بُرَةٌ also signifies an anklet: (M, K:) or any ring; such as a bracelet and an earring and an anklet and the like of these: (S:) the pl. (in the former and the latter senses, M, TA) is بُرَاتٌ, (S, M, K,) in [some of] the copies of the K erroneously written بُرَاةٌ, (TA,) and بُرًى, (T, S, M,) and بُرُونَ, contr. to analogy, (Msb,) or بُرِينَ (T, S, M, K, [in all of which, except the last, this is in the accus. or the gen. case, but, as it is the nom. case in the K, it may be that بُرُونَ and بُرِينَ are dial. vars., like سِنُونَ and سِنِينَ,]) and بُرِينَ. (M, K: [in a copy of the former of which, accord. to the TT, بُرِىٌّ and بِرِىٌّ are put in the place of the last two of these pls.]) بَرًا بر برا , or بَرًى, Dust, or earth: (Fr, S, M, Msb, K, mentioned in the M and K in art. برى:) whence بَرَاهُ, [if not originally بَرَأَهُ,] meaning “He (i. e. God) created him.” (Fr, S.) Hence the saying, بِفِيهِ البَرَا, or البَرَى, [In his mouth be dust, or earth], (S, M,) a form of imprecation against a man. (M.) بَرْوَةٌ برى بروه بروة Cuttings, chips, parings, or the like, of a reed for writing, and of a stick, or piece of wood, and of soap, and the like. (TA.) = See also بُرَةٌ. بُرْوَةٌ برى بروه بروة : see بُرَةٌ. البَرِيَّةٌ البريه البرية بري برية The creation; as meaning the beings, or things, that are created; or, particularly, mankind; syn. الخَلْقُ: originally with ': (S:) but not pronounced with ': (IAth, TA in art. برى:) or, accord. to Fr, if from بَرًا, or بَرًى, i. e. “dust,” or “earth,” it is originally without ': pl. بَرَايَا and بَرِيَّاتٌ. (S.) مُبْرَاةٌ مبرا مبراه مبراة A she-camel (T, S) having a [ring such as is termed] بُرَة put in her nose: (T, S, K:) pl. مُبْرَيَاتٌ. (TA in art. عرف.) بُرَةٌ مَبْرُوَّةٌ برة مبروه برة مبروة (T, M, K) A بُرَة made, or manufactured. (T, TA.) برى 1 بَرَى بر برى بري ري , (T, M, K,) first pers. بَرَيْتُ, (T, S, Msb,) aor. بَرِىَ , (T, K,) inf. n. بَرْىٌ, (T, S, M, Msb, K,) He formed, or fashioned, by cutting; shaped out; or pared; (As, T, M, K;) a reed for writing, (Lth, As, ISk, T, S, M, Msb,) and a stick, or piece of wood, (Lth, T, M,) and an arrow, (M, K,) &c.; (M;) as also ↓ ابترى : (M, K:) and بَرَوْتُ, (Msb,) aor. بَرُىَ . (Lth, T,) is a dial. var., (Msb,) used by some, who say, هُمَ يَقْلُو البُرَّ [instead of يَقْلِى]. (Lth, T.) ― - And hence, (As, T,) aor. and inf. n. as above, (As, T, M, K,) (assumed tropical:) He (a man) fatigued, or jaded, and made to lose flesh, (As, * T, * S,) a she-camel, (As, T,) or a camel: (S:) or it (journeying) rendered him lean, or emaciated: (M, K:) and in like manner one says of a year of dearth or drought. (TA.) And بَرَيْتُ سَنَامَهَا بِسَيْرِى عَلَيْهَا (assumed tropical:) [I wasted her hump by my journeying upon her]: occurring in a poem of El-Aashà. (M.) = See also 3: ― - and see 5, in two places. 3 باراهُ بار باراه باراة بارى , (T, S, M, &c.,) inf. n. مُبَارَاةٌ, (T, TA,) He vied, competed, or contended for superiority, with him; emulated, or rivalled, him; or imitated him; i. q. عَارَضَهُ; (S, M, Msb, K;) i. e., (TA,) he did the like of what he (the latter) did, (ISk, T, S, Msb, TA, and EM p. 64,) striving to overcome him or surpass him; (EM ubi suprà;) as also لَهُ ↓ بَرَى , aor. بَرِىَ , inf. n. بَرْىٌ; and له ↓ انبرى : (As, T:) and he vied, or competed, with him, or contended with him for superiority, in glory, or excellence, or in beauty, or goodliness; he emulated, or rivalled, him therein; syn. بَاهَاهُ: (TA in art. بهج:) and he vied, competed, or contended, with him in running; and strove with him to outstrip him, to be before him, to get before him, or to precede him. (TA.) You say, فُلَانٌ يُبَارِى الرِّيحَ سَخَآءً [Such a one vies with the wind in bounty]: (T, S:) [for] the bountiful man whose gifts are common is likened by the Arabs to the wind because it blows upon all in common, not only upon particular persons. (Ham p. 445.) = بارى امْرَأَتَهُ He compounded, or made a compromise, with his wife for their mutual separation; (K;) as also بَارَأَهَا [which is the original]. (TA.) 4 ابرى أبرى أبري إِبرة إِبري ابرى ابري برى : see art. برو = Also He found, or met with, sugar-canes. (K.) = See also أَبْرَأَ, in art. برأ, last signification. 5 التَّبَرِّى التبرى التبري signifies The coming before or forward, presenting oneself, advancing, confronting, encountering, meeting, or opposing; (KL;) and so ↓ الاِنْبِرَآءُ . (KL, PS.) You say, تبرّى لَهُ He presented, addressed, applied, or betook, himself to him, i. e., one man to another man; advanced, came forward, or went forward, to him; or opposed himself to him; syn. تَعَرَّضَ; as also تبرّاهُ; and لَهُ ↓ بَرَى , aor. بَرِىَ : (T:) and له ↓ انبرى signifies اِعْتَرَضَ لَهُ, (S, K, and Har p. 558,) meaning [as above; or] he betook himself, and advanced, or went forward, to it, namely, an action; (Har ubi suprà;) and it presented itself to it, as a thought to the heart, or mind, syn. تعرّض: (Ham p. 541:) لَهُ ↓ بَرَى , inf. n. بَرْىٌ, is syn. with عَرَضَ لَهُ [meaning as above, for it is syn. with تَعَرَّضَ and اِعْتَرَضَ; or it happened to him, befell him, or occurred to him]: (M:) and ↓ انبرى is also syn. with عَرَضَ [meaning it happened, befell, or occurred]. (Har p. 56.) You say also, تبرّى لِمَعْرُوفِهِ, i. e. تَعَرَّضَ لَهُ (ISk, S, K) or اِعْتَرَضَ لَهُ (M) [both of which explanations mean He presented, addressed, applied, or betook, himself, or he advanced, came forward, went forward, or attempted, to obtain his favour, or bounty; or he sought it, or demanded it]; as also تبرّى مَعْرُوفَهُ. (M, TA.) And تَبَرَّيْتُ وُدَّهُمْ [I addressed, applied, or betook, myself to obtain their love, or affection]. (S, M.) And لِطَىِّ بِسَاطِهِ ↓ انبرى , i. q. اِعْتَرَضَ, meaning, in this instance, He hastened to cut short his speech. (Har p. 280.) And يُنْشِدُ شِعْرًا ↓ انبرى , i. e. تَعَرَّضَ لِإِنْشَآئِهِ [or لِإِنْشَادِهِ, meaning He addressed himself to reciting poetry, or verses]. (Har p. 34.) And مِنَ الجَمَاعَةِ ↓ انبرى , i. q. اِعْتَرَضَ [He presented himself, or advanced, or came forward, from the company]. (Har p. 647.) 6 تَبَارَيَا بارى تبارى تباريا They vied, competed, or contended for superiority, each with the other; emulated, or rivalled, each other; imitated each other; (S, K, TA;) they did each like as the other did. (T, S, TA.) [See the part. n., below.] 7 انبرى أنبرى أنبري انبرى انبري ٱنبرى , (K, TA,) or ↓ ابترى , (so in a copy of the M,) It was, or became, formed, or fashioned, by cutting; shaped out; or pared: (M, K:) said of a reed for writing, and of a stick, or piece of wood, (M,) and of an arrow, (M, K,) &c. (M.) = See also 3: ― - and see 5, in six places. 8 إِبْتَرَىَ see 1: = and see also 7. بَرًى بر برى بري ري , or بَرًا: see art. برو. بَرَاةٌ براه براة برى : see مِبْرَاةٌ. = See also بَرَآءَةٌ, in art. برأ. بَرَآءٌ برآء : see مِبْرَاةٌ. بُرَآءٌ برآء : see بُرَايَةٌ. بَرِىٌّ بر برى بري ري , applied to an arrow, i. q. ↓ مَبْرِىٌّ [i. e. Formed, or fashioned, by cutting; shaped out; or pared]; (T, M, K;) or (M, K) completely; (T, M, K;) but not feathered, nor headed: for an arrow when first cut is termed قِطْعٌ; then it is formed, or fashioned, by cutting, or shaped out, or pared, and is termed بَرِىٌّ; and when straightened, and fit to be feathered and headed, it is a قِدْح; and when feathered and headed, it becomes a سَهْم. (T.) = It is also sometimes used for بَرِىْءٌ. (Kz, TA in art. برأ.) البَرِيَّةٌ البريه البرية بري برية : see art. برو. بُرَايَةٌ برأيه برايه براية رأي راية (T, S, M, K) and ↓ بُرَآءٌ , (S, M, K,) in which latter the ' is originally ى, (IJ, M,) Cuttings, chips, parings, or the like; (S, M, K;) what falls from a thing that is formed, or fashioned, by cutting. (T, S. *) ― - [Hence,] مَطَرٌ ذُو بُرَايَةٍ (assumed tropical:) Rain that pares and peels the ground. (TA.) ― - And هُوَ مِنْ بُرَايَتِهِمْ (assumed tropical:) He is of the refuse, or lowest or meanest sort, of them. (M, TA.) ― - But ذُو بُرَايَةٍ, applied to a camel, means (assumed tropical:) En-during travel: (T, S, M:) or having fat and flesh: (S:) and ذَاتُ بُرَايَةٍ, applied to a she-camel, has the latter meaning: or the former: (M, K:) or strong when fatigued and emaciated by travel: (TA:) or, as some say, براية in both cases means the remains of fatness and compactness, or of fat, and of strength. (M, TA.) حَتُّ البُرَايَةِ is said to mean (assumed tropical:) Fleet, or swift, when emaciated by travel; for the subst. براية is said to be here put for the inf. n. بَرْى. (L in art. حت, q. v.) بِرَايَةٌ برأيه برايه براية رأي راية a quasi-inf. n. of 1 in the first of the senses assigned to it above: as when it is said that a reed for writing is not called a قَلَم except after the براية [i. e. the shaping, or paring]. (Msb.) بَرَّآءٌ برآء A maker of arrows, who forms, or fashions, them by cutting; who shapes them out, or pares them: or who does so completely: (K:) and a maker of spindles, who forms, or fashions, them by cutting: and a cutter, or parer, of aloes-wood, that is used for fumigation: (TA:) [and in like manner, قِسِىٍ ↓ بَارِى a fashioner, or shaper, of bows: whence the saying,] أَعْطِ القَوْسَ بَارِيَهَا [Give thou the bow to its fashioner]; meaning (assumed tropical:) commit thou thine affair to him who will execute it well: a prov. (Har p. 68. [See also Freytag's Arab. Prov. ii. 98.]) بَرَّآءَةٌ برآءه برآءة : see مِبْرَاةٌ. بَارِى قِسِىّ باري قسى باري قسي : see بَرَّآءٌ. بَارِىٌّ أري بأري بار بارى باري باريي بآري آر آري and بَارِيَّةٌ and بَارِيَآءُ: see in art. بور. مَبْرَى القَلَمِ مبري القلم [The place where the paring is commenced of the reed for writing]. (K in art. جلف.) مِبْرَاةٌ مبرا مبراه مبراة The iron implement, (S,) or knife, (AHn, M, K,) with which one forms, fashions, shapes out, or pares, (AHn, S, M, K,) a bow; (AHn, M, K;) as also ↓ بَرَّآءَةٌ , (K, TA,) with teshdeed and medd, (TA,) or ↓ بَرَآءٌ , (so in a copy of the M,) or ↓ بَرَاةٌ . (CK, and so in a MS. copy of the K.) مَبْرِىٌّ مبرى مبري : see بَرِىٌّ. مُتَبَارِ متبار متباري part. n. of 6. It is said in a trad., المُتَبَارِيَانِ لَا يُجَابَانِ وَ لَا يُؤْكَلُ طَعَامُهُمَا [The two persons who vie with each other in the expensiveness of their entertainments shall not have their invitations accepted, nor shall their food be eaten]. (El-Jámi' es-Sagheer of Es-Suyootee.) The متباريان whose food is forbidden, in a trad., to be eaten, are They who vie with each other in order that each may render the other unable to equal him in respect of the repast prepared by him for his guests: and the doing of this is disliked because of the rivalry and ostentation that are involved in it. (TA.) ― - المُتَبَارِيَانِ is also an appellation of The night and the day. (Har p. 377.) بز 1 بَزَّهُ بز بزه بزة , aor. بَزُ3َ , (S, TA,) inf. n. بَزٌّ, (S, K, TA,) He took it away; or seized it, or carried it away, by force; (S, TA;) as also ↓ ابتزّهُ , (S, K,) and ↓ بَزْبَزَهُ : (K:) he took it away unjustly, injuriously, and forcibly; as also ↓ ابتزّهُ : (K, * TA:) he gained the mastery over it: (K, * TA:) he pulled it up or out or off; removed it from its place; displaced it; (K, * TA;) as also ↓ ابتزّهُ , and ↓ بَزْبَزَهُ . (TA.) It is said in a prov., مَنْ عَزَّ بَزَّ He who overcomes takes the spoil. (S, A.) And you say, بَزَّهُ ثَوْبَهُ, and ↓ ابتزّهُ , He took away from him, or seized or carried away from him by force, his garment. (A.) It is said in a trad., ثِيَابِى ↓ فَيَبْتَزُّ وَمَتَاعِى And he strips me, or despoils me, of my clothes and my goods; takes them from me by superior force. (TA.) You say also, بَزَّهُ ثِيَابَهُ He pulled off from him his clothes. (TA.) And الرَّجُلُ جَارِيَتَهُ مشنْ ثِيَابِهَا ↓ ابتزّ The man stripped his slave-girl of her clothes. (Mgh, * TA.) ― - Also بَزَّثَوْبَهُ, aor. as above, He pulled his garment towards him, or to him: so in a verse of Khálid Ibn-Zuheyr El-Hudhalee [cited in art. ريب, but with this difference, that يَجُرُّ is there put in the place of يَبُزُّ]. (S, TA.) ― - [بَزَّهُ is also explained in the TA by حَبَسَهُ; but without any ex.; and I think it probable that حَبَسَهُ is a mistake for جَذَبَهُ]. 8 إِبْتَزَ3َ see 1, in six places. = ابتزّت مِنْ ثِيَابِهَا She stripped herself of her clothes. (A.) R. Q. 1 بَزْبَزَهُ بزبزه بزبزة : see 1, in two places. ― - بَزْبَزَةٌ [the inf. n.] also signifies The being quick and active in wrongful, unjust, injurious, or tyrannical, conduct: and the rel. n. is ↓ بَزْبَزِىٌّ . (TA.) بَزٌّ بز inf. n. of 1. (S, &c.) ― - [Hence, app.,] جِىْءَ بِهِ عَزَّا بَزًّا He was brought without any means of avoiding it; (A, TA;) willingly or against his will: (TA in art. عز:) [as though originally signifying by being overcome and despoiled.] = Cloths, or stuffs, or garments; syn. ثِيَاب: (IAmb, Mgh, K:) [see also بِزَّةٌ:] or a kind thereof: (Lth, Mgh, Msb:) or such as are the goods of the بَزَّاز, (S, A,) or of the merchant: (Msb:) or the furniture of a house or tent, consisting of cloths or stuffs (ثِيَاب, IDrd, Mgh, Msb, K) and the like: (K:) in the dial. of the people of El-Koofeh, cloths, or stuffs, or garments, (ثياب,) of linen and of cotton; not of wool nor of خَزّ: (Mgh:) pl. بُزُوزٌ; (A;) meaning, in conjunction with خُزُوزٌ, (i. e., خُزُوزٌ وَ بُزُوزٌ,) good cloths or stuffs or garments. (A.) [Golius explains it as “Chald. בוּץ , Byssus, seu potius pannus lineus, bombacinus, etiam sericus:” as on the authority of the S and K (though he omits the explanations in both those lexicons) and Meyd and Ibn-Maaroof (who explains it only by the Persian word جَامَهْ, meaning cotton or linen cloth, or a garment,) and the Mirkát el-Loghah. He seems to have judged from its resemblance in sound to the Chaldee and Latin words with which he identifies it. The things which it signifies, however, may perhaps be so called because they are usual spoils: and hence also, perhaps, the application here next following.] = Weapons, or arms; or a weapon; syn. سِلَاحٌ; (S, Msb, K;) as also ↓ بِزَّةٌ , (S, A, Msb, K,) and ↓ بَزَزٌ , (K,) and ↓ بِزِّيزَى : (TA:) the first of these four words including in its application coats of mail and the مِغْفَر and the sword: (TA:) or it signifies a sword: (IDrd, A, TA:) and ↓ بَزَزٌ , accord. to AA, complete arms. (TA.) You say, تَقَلَّدَ بَزَّا حَسَنًا He hung upon himself a goodly sword, putting its suspensory belt or cord upon his neck. (A.) And كَامِلَةٍ ↓ غَزَا فِى بِزَّةٍ He went to war in complete arms. (A.) بِزَّةٌ بز بزه بزة Constraint, or force: as in the saying, لَنْ يَأْخُذَهُ أَبَدًا بِزَّةً مِنِّى He will never take it by constraint, or force, from me. (Ks, TA.) = Outward appearance; state with regard to apparel and the like; syn. هَيْئَةٌ, (S, A, Mgh, Msb, K, TA,) and شَارَةٌ: (TA:) garb; mode, manner, or fashion, of dress: (TA:) apparel. (A, Mgh.) You say, رَجُلٌ حَسَنُ البِزَّةِ A man of goodly outward appearance, or state of apparel and the like: (Mgh, Msb:) or as some say, clothes and arms. (Mgh.) And إِنَّهُ لَذُو بِزَّةٍ حَسَنَةٍ Verily he has a goodly outward appearance and dress. (A, TA.) = See also بَزٌّ, latter part, in two places. بَزَزٌ بزز : see بَزٌّ, latter part, in two places. بِزَازَةٌ بز بزاز بزازه بزازة The trade of the بَزَّاز. (Mgh, Msb, K.) بِزَازَةٌ بز بزاز بزازه بزازة The seller of the cloths or stuffs or the like called بَزّ. (S, * A, * Mgh, * K.) بِزِّيزَى بزيزى بزيزي بزيزيي زيز a subst. from بَزَّ in the first of the senses explained above; The act of taking away; or spoliation; or the act of seizing, or carrying away, by force: (S, TA:) the act of taking, or obtaining, by superior power or force. (K, * TA.) It is said in a trad., ثُمَّ يَكُونُ بِزِّيزَى وَ أَخْذَ أَمْوَالٍ بِغَيْرِ حَقٍّ Then it shall be by spoliation, and the taking of possessions without right: or, as some relate this trad., ↓ بَزْبَزِيًّا ; but accord. to Az, this is naught. (TA.) You say also, رَجَعَتِ الخلَافَةُ بِزِّيزَى [The office of Khaleefeh became reduced to be a thing taken by superior power or force]; was not taken by desert. (A, TA.) = See also بَزٌّ, latter part. بَزْبَزِىٌّ بزبزى بزبزي : see R. Q. 1, and بِزِّيزَى. بزخ 1 بَزِخَ بزخ , aor. بَزَخَ , (L,) inf. n. بَزَخٌ, (S, L, K,) He had a prominent breast and hollow back: (S, L, K:) or he had the lower part of his belly prominent, and the part between the hips, or haunches, [behind,] hollow, or depressed: or he had the middle of his back hollow, or depressed, and the lower part of his belly prominent: or he had his back retiring from his belly: or he had his belly depressed, and the ثنَّة [here app. meaning the pubes], and the part next thereto, prominent: (L:) بَزَخٌ is similar to قَعَسٌ: [see قَعِسَ:] (A:) and ↓ انبزخ signifies the same as بَزِخَ. (IAar, TA.) The epithet applied to a man is ↓ أَبْزَخُ ; and to a woman, بَزْخَآءُ. (S, A, L, K.) ― - Also, inf. n. as above, He (a horse) [was saddle-backed; i. e.,] had a hollow back, and prominent croup and withers. (ISd, L.) 6 تبازخ تبازخ He walked, or sat, in the manner of him who is termed أَبْزَخ. (L.) And تبازخت She (a woman) made her posteriors to stick out: (S:) or she had prominent posteriors: (K:) or she (an old woman, in walking,) erected her backbone, and made the part between her shoulders to recede, and bent the part above it, next her neck: (L:) or she had her posteriors prominent, and the upper part of her back, next the neck, bent. (TA.) ― - He (a horse) bent his hoof towards his belly, because of the shortness of his neck, at the time of drinking. (TA.) ― - تبازخ عَنِ الأَمْرِ (tropical:) He drew back, held back, or hung back, from the thing, or affair; would not go forward in it. (S, A, K.) 7 إِنْبَزَخَ see 1. أَبْزَخُ A man having a prominent breast and hollow back: &c.: (see 1:) fem. بَزْخَآءُ. (S, A, L, K.) ― - A horse having a depressed croup and backbone: (S:) or [saddle-backed; i. e.] having a hollow back, and prominent croup and withers. (ISd, L.) It is applied to a horse such as is termed بِرْذَوْنٌ. (L.) ― - And the fem., A she-camel having a plain, or even, croup, or rump. (L.) مَشَى مُتَبَازِخًا He (a man) walked like an old woman affecting, or constraining herself, to erect her backbone, so that the part between her shoulders recedes: (A:) or, like an old woman having her posteriors prominent, and the upper part of her back, next the neck, bent. (TA.) بزر 1 بَزَرَ القِدْرَ بزر القدر , (Msb,) [aor. بَزُرَ or بَزِرَ , accord. to the rule of the K,] inf. n. بَزْرٌ; (K;) and ↓ بزّرها , (A,) inf. n. تَبْزِيرٌ; (TA;) He threw, or put, أَبْزَار, (A,) or إِبْزَار, (Msb,) or أَبَازِير, (A, K,) [i. e. seeds for seasoning the food,] into the cooking-pot. (A, Msb, K.) ― - [Hence,] ↓ بزّر كَلَامَهُ (tropical:) He seasoned (تَوْبَلَ [meaning he embel-lished]) his speech, or language. (A.) ― - بَزَرَ, (TK,) inf. n. بَزْرٌ, (K,) also signifies He sowed (K, TK) seeds; (TK;) i. q. بَذَرَ. (K, TA.) 2 بَزَّرَ see 1, in two places. بَزْرٌ بزر زر : see what next follows, in five places. بِزْرٌ بزر زر and ↓ بَزْرٌ , (S, Msb, K,) the former the more chaste, (T, S, Msb,) or the only form used by persons of chaste speech, (ISk, T, Msb,) The seed of herbs or leguminous plants, (S, A, Mgh, Msb,) and of other plants: (S, A, Msb:) or small seed or grain, such as that of herbs or leguminous plants and the like: (TA:) or any seed, or grain, that is sown (Kh, Msb, K) for vegetation; (K;) as also بَذْرٌ [q. v.]: (Kh, Msb:) pl. بُزُورٌ. (K.) ― - And Seeds that are used in cooking, for seasoning food; syn. تَابَلٌ: pl. ↓ أَبْزَارٌ and أَبَازِيرٌ; (K;) the latter of which is pl. of أَبْزَارٌ; (TA;) or of this word and of ↓ إِبْزَارٌ ; both of which are sings.; arabicized [from the Persian أَفْزَارْ]; the former of them anomalous, being of a pl. form: (Msb:) أَبْزَارٌ and أَبَازِيرُ are syn. with تَوَابِلُ: (S:) or ابزار and توابل both signify that with which food is seasoned; but the former of these is applied to what is moist and what is dry; and the latter, to what is dry only: this distinction, however, appears to be conventional [and modern]; for the [classical] language of the Arabs does not indicate it. (MF.) ― - Hence, ↓ أَبَازِيرُ also signifies (tropical:) Additions [or embellishments] in speech. (A.) ― - بِزْرٌ and ↓ بَزْرٌ signify also Oil of بَزْر [i. e. of seeds]. (S.) بِزْرُ الكَتَّانِ [commonly meaning Linseed] signifies linseed-oil in the dial. of the people of Baghdád. (K.) ― - Also ↓ بَزْرٌ , (Mgh,) or بَزْرُ القَزِّ, (Msb,) (tropical:) The eggs of the silk-worm. (Mgh, Msb.) ― - And ↓ the former of these, (assumed tropical:) Offspring. (K, TA.) One says, ↓ مَا أَكْثَرَ بَزْرَهُ (assumed tropical:) How numerous is his offspring! (TA.) بَزْرَآءُ بزرآء : see مَبْزُورٌ. بَزْرِىٌّ بزر بزرى بزري بزريي زر زري One who expresses the oil of بِزْر. (TA.) بَزَّارٌ بزار One who sells بِزْر الكَتَّان, i. e., linseed-oil, in the dial. of the people of Baghdád. (K.) بَازُورٌ أزور بأزور بازور بآزور آزور (tropical:) A man who induces in one, or throws one into, doubt or suspicion; from the phrase بَزَّرَ كَلَامَهُ. (A.) أَبْزَارٌ and إِبْزَارٌ: pl. أَبَازِيرُ: see بِزْرٌ, in three places. أَبْزَارِىٌّ [One who sells أَبْزَار or إِبْزَار]. (K.) مُبَزَّرٌ مبزر Seasoned with أَبَازِير, i. e. تَوَابِل. (Mgh.) [See بِزْرٌ.] مَبْزُورٌ مبزور (assumed tropical:) Having many children; applied to a man: and so ↓ بَزْرَآءُ applied to a woman. (K, TA.) بزغ 1 بُزُوغٌ بزوغ [inf. n. of بَزَغَ] signifies The beginning to rise, or come forth: this is the primary meaning: mentioned by Zj. (TA.) ― - Hence, (TA,) بَزَغَ, said of a tush, or tusk, or canine tooth, (A,) or of the tush of a camel, (S, Msb, K,) [aor. بَزُغَ ,] inf. n. بُزُوغٌ, (Msb,) It came forth; (S, Msb, K;) it clave the flesh, and came forth. (A.) ― - And hence, (A, TA,) بَزَغَتِ الشَّمْسُ, (JK, S, A, Msb, K,) aor. بَزُغَ , (TK,) inf. n. as above (JK, S, K) and بَزْغٌ, (K,) The sun began to rise; (JK, TA;) as though it clave the darkness with its light: (A, TA:) or rose, (S, Msb, K,) with spreading light: (TA:) or بُزُوغٌ has the meaning first explained above; the beginning to rise, or come forth. (K.) And in like manner one says, بَزَغَ القَمَرُ [The moon began to rise: or rose]. (A, TA.) = بَزَغَ, (S, Mgh, Msb, K,) aor. بَزُغَ , (Msb,) inf. n. بَزْغٌ, (JK, Msb,) He (a cupper, and a farrier,) scarified, (S, Msb, K,) and made the blood to flow: (Msb:) he (a farrier) scarified a beast (JK, Mgh, TA) in its أَشْعَر [or part next the hoof (in the TA, erroneously, شعر）], (JK,) with a مِبْزَع (JK, Mgh, TA) of iron; (JK;) as also ↓ بزّغ , inf. n. تَبْزِيغٌ: (JK, * TA:) Aboo- 'Adnán says that تَبْزِيغٌ and تَعْرِيبٌ signify the same, namely, the making a slight incision, or stab, such as does not reach the sinews, or tendons. (TA.) ― - And He made his blood to flow. (TA.) 2 بَزَّغَ see 1. 7 انبزغ الرَّبِيعُ انبزغ الربيع , (S, and so in a copy of the K,) or ↓ ابتزغ , (so in other copies of the K and in the TA,) The first, or beginning, of the [season, or rain, or herbage, called] ربيع came. (S, K.) 8 إِبْتَزَغَ see 7. قَمَرٌ بَازِغٌ قمر بازغ , (TA,) and شَمْسٌ بَازِغَةٌ, (Msb,) and نُجُومٌ بَوَازِغُ, (JK, A,) [A moon, and a sun, and stars,] beginning to rise: (JK, TA:) or rising. (Msb, TA.) مِبْزَغٌ مبزغ A lancet (S, Mgh, K) of a cupper and of a farrier. (JK, Mgh, TA.) بزق 1 بَزَقَ بزق زق , (S, Msb, K,) aor. بَزُقَ , (Msb, TA,) inf. n. بَزْقٌ, (S, TA,) or بُزَاقٌ, (Msb,) [but see the latter below,] i. q. بَصَقَ (S, * Msb) or بَسَقَ (K) [He spat: see also 5]: but it is of weak authority, or rare; the most chaste being بصق. (TA in art. بسق.) = بَزَقَ الأَرْضَ He sowed the land: (Az, K:) of the dial. of El-Yemen. (TA.) = بَزَقَتِ الشَّمْسُ i. q. بَزَغَت; (Az, K;) so in a trad., meaning The sun rose: the latter is that which is [commonly] known; but the former may be a dial. var.; though the right reading seems to be بَزَقَت. (Az, TA.) 4 ابزقت ابزقت She (namely, a ewe, JK, or a camel, K) excerned the milk [or biestings into her udder before bringing forth]; (Yz, JK, K, TA;) i. q. ابسقت [q. v.]. (TA.) 5 تبزّق بزق تبزق He ejected his spittle, as the faster is commanded to do. (Mgh.) بُزَاقٌ بزاق is well known; (K;) i. q. بُصَاقٌ [Spittle, or saliva, when it has gone forth from the mouth]: (S:) or saliva that flows. (TA in art. رضب.) [See also 1.] مِبْزَقَةٌ مبزقه مبزقة A spittoon, or vessel in which to spit; syn. مِتْفَلَةٌ. (TA in art. تفل.) بزل 1 بَزَلَهُ بزل بزله بزلة زل زلة , (Msb, K,) aor. بَزُلَ , (TA,) inf. n. بَزْلٌ, (Msb, TA,) He clave it, split it, or slit it; (K;) as also ↓ بزّلهُ , (K,) inf. n. تَبْزِيلٌ. (TA. [But the latter verb probably has an intensive or a frequentative sense, or applies to many objects.]) ― - He broached it, or pierced it, and drew forth what was in it. (Msb.) ― - He broached, or pierced, the vessel containing it, (IDrd, K, TA,) and drew it forth; (IDrd, TA;) namely wine, &c.; (IDrd, K, TA;) as also ↓ ابتزلهُ and ↓ تبزّلهُ . (K, * TA.) You say, الشَّرَابَ لِنَفْسِى ↓ اِبْتَزَلْتُ [I broached its vessel, and drew forth the wine, or beverage, for myself]. (TA.) ― - He removed it, or took it off, namely, the clay [that closed the mouth,] from the head of the دَنّ [or wine-jar]. (Har p. 140.) ― - He cleared it, or clarified it; namely, wine, or beverage; (K;) as also ↓ ابتزلهُ : but Az says, I know not البَزْلُ as signifying “the act of clearing, or clarifying.” (TA. [بَزَلْتُ الشَّرَابَ is mentioned, but not explained, in the S. The meaning there intended may be either the third or the last given above.]) ― - ― - (tropical:) He decided it, (K, TA,) and settled it firmly; (TA;) namely, a case, or an affair; or an opinion: (K, TA:) and (assumed tropical:) he decided it; namely, the judicial sentence. (TA.) ― - (assumed tropical:) He originated it, or devised it; namely, his opinion. (TA.) ― - مَا عِنْدَهُ بُلْغَةٌ تَبْزُلُ حَاجَةً (assumed tropical:) He has not a sufficiency, or a sufficiency of the means of subsistence, that will satisfy a want. (Z, TA.) = بَزَلَ, (S, Msb, K,) aor. بَزُلَ , (S, Msb,) inf. n. بُزُولٌ (S, Msb, K) and بَزْلٌ, (K, TA, [in the CK بُزْل,]) It (the ناب [or tush] of a camel) clave the flesh, and came forth: (K, * TA:) or his (a camel's) ناب [or tush] clave the flesh, and came forth; (S, Msb;) [or he became such as is termed بَازِل; generally] by his entering the ninth year. (Msb.) ― - [And hence, as being likened to a camel that has attained his full strength,] inf. n. بزالة [written without any indication of the syll. signs, but most probably بَزَالَةٌ, though the verb seems to be بَزَلَ, not بَزُلَ,] (assumed tropical:) It (an opinion, or a judgment,) was, or became, right. (Msb.) 2 بَزَّلَ see 1. 5 تبزّل بزل تبزل and ↓ انبزل , (K, TA,) or ↓ ابتزل , (so the latter is written in the CK,) It clave, split, or slit; intrans.: (K:) or the former signifies it clave, split, or slit, much, in several places, or often; syn. تَشَقَّقَ: and ↓ the second, said of a طَلْع, [app. here meaning a spathe, rather than a spadix, of a palm-tree,] it clave, split, or burst. (S.) ― - Also, the first, said of the body, It burst forth, or flowed, with blood: and in like manner one says of a water-skin تبزّل and تبزّل بِالمَآءِ [it burst forth, or flowed, with water, or the water]. (TA.) = See also 1. 7 إِنْبَزَلَ see 5, in two places. 8 إِبْتَزَلَ see 1, in three places = and see 5. 10 استبزلهُ استبزله استبزلة He opened it; namely, a دَنّ [or wine-jar]. (Har p. 140.) أَمْرٌ ذُو بَزْلٍ A distressing, an afflictive, or a calamitous, affair or event or case. (S, K.) سِقَآءٌ فِيهِ بُزْلٌ سقآء فيه بزل A water-skin that bursts forth, or flows, with the water: pl. بُزُولٌ. (TA.) بَزْلَآءُ بزلآء (tropical:) A great calamity or misfortune or disaster. (IDrd, K, TA.) ― - (assumed tropical:) Difficulties, distresses, or afflictions. (IDrd, K.) You say, هُوَ نَهَّاضٌ بِبَزْلَآءِ (assumed tropical:) He is one who manages great affairs; (S, K, TA;) who has ability and strength to overcome difficulties. (TA.) ― - (assumed tropical:) Good judgment or opinion or counsel. (S, K.) ― - مَا لِفُلَانٍ بَزْلَآءُ يَعِيشُ بِهَا (assumed tropical:) Such a one has not determination, resolution, or decision, of judgment, whereby to live. (TA.) ― - هُوَ ذُو بَزْلَآءَ (assumed tropical:) He has a firm, or well-established, way, or manner, of acting, or conducting himself. (TA.) ― - خُطَّةٌ بَزْلَآءُ (tropical:) A great event that distinguishes that which is true and that which is false. (K, * TA.) بُزَالٌ بزال The place that is broached, or pierced, in a vessel containing wine &c.; (K;) the place whence issues the thing [or liquid] whereof the containing vessel is broached, or pierced. (IDrd.) بِزَالٌ بزال An iron instrument with which the مِبْزَل [or مَبْزَل?] of a wine-jar is opened. (Sgh, K.) بَزُولٌ بزول زول : see بَازِلٌ in two places. بَزِيلٌ بزيل , applied to wine or beverage, i. q. ↓ مُبْتَزَلٌ [which may mean either That whereof the containing vessel has been broached and which has been drawn forth, or that which is cleared or clarified; but more probably the former]. (Ibn- 'Abbád.) بَازِلٌ أزل بأزل بازل , applied to a camel, the male and the female, (S, Mgh, Msb, K,) That has cut its ناب [or tush]; (S, Msb, K;) by its entering the ninth year; (Msb;) or in its ninth year; (S, Mgh, K;) for then it cuts that tooth; (S, K;) or, as is sometimes the case, in the eighth year; (S;) and after this there is no age named: (IAar, K:) or a she-camel that has completed her ninth year, and attained her full strength: (Ham p. 506:) and ↓ بَزُولٌ signifies the same, applied to the male and the female: (IDrd, K:) or, accord. to AZ, a she-camel is not termed بَازِلٌ; but the epithet ↓ بَزُولٌ is applied to her that has completed a year after cutting the tooth above mentioned, until she is termed ناب: (MF, TA:) the pl. (of بازل, S, Msb) is بَوَازِلُ (S, Msb, K) and بُزَّلٌ (S, K) and بُزْلٌ, (S,) or بُزُلٌ, like كُتُبٌ. (K.) بَازِلُ عَامٍ and بَازِلُ عَامَيْنِ signify That has passed a year, and two years, after cutting the tooth above mentioned. (MF, TA.) ― - Also The tooth that has come forth at the time above mentioned: (S, K:) pl. بَوَازِلُ. (IAar, K.) ― - And (tropical:) A man perfect in his experience and his intellect: (K, TA:) or rendered firm, or sound, in judgment by age and experience: so says IDrd: likened to the camel thus termed: (TA:) or old: opposed to جَذَعٌ, q. v. (IAar in art. جذع of the TA.) ― - And (tropical:) A case, or an affair, and an opinion, firmly settled or established. (TA.) ― - خَطْبٌ بَازِلٌ (assumed tropical:) A difficult, a distressing, or an afflicting, thing, affair, or business. (TA.) You say also, بُلَىَ بِأَشْهَبَ بَازِلٍ (assumed tropical:) He was afflicted with a difficult and distressing thing or event. (TA. [See also art. شهب.]) ― - شَجَّةٌ بَازِلَةٌ A wound in the head from which the blood flows: (S:) or such as is termed حَارِصَةٌ, (K,) i. e. مُتَلَاحِمَةٌ, (TA,) [but see these two words, and see شَجَّةٌ,] that cleaves the skin, but does not penetrate beyond it: (K:) the mulet for which is said to be three camels. (TA.) ― - مَا بَقِيتَ لَهُمْ بَازِلَةٌ is like the saying مَا بَقِيتَ لَهُمْ ثَاغِيَةٌ وَ لَا رَاغِيَةٌ, i. e. (tropical:) [There remained not to them] one [sheep or goat, or camel]. (S, TA.) You say also, مَا عِنْدَهُ بَازِلَةٌ, i. e. (assumed tropical:) There is not in his possession anything of property, or of camels &c.: (Yaakoob, S, K:) or, a sufficiency, or a sufficiency of the means of subsistence, that will satisfy a want. (Z, TA.) And لَا تَرَكَ اللّٰهُ عِنْدَهُ بَازِلَةً (assumed tropical:) [May God not leave in his possession] anything. (S.) And لَمْ يُعْطِهِمْ بَازِلَةً (assumed tropical:) [He did not give them] anything. (S.) [ مَبْزَلٌ مبزل app. The mouth of a wine-jar: see بِزَالٌ.] مِبْزَلٌ مبزل A strainer, or thing with which wine, or beverage, is cleared, or clarified; (S, K, TA;) as also ↓ مِبْزَلَةٌ . (K.) ― - An instrument for broaching, piercing, or perforating. (Msb.) مِبْزَلَةٌ مبزل مبزله مبزلة : see مِبْزَلٌ. مُبْتَزَلٌ مبتزل : see بَزِيلٌ. بزم إِبْزَامٌ ابزام : see what follows. إِبْزِيمٌ إِبزيم ابزيم (S, Mgh, K, &c.) and ↓ إِبْزَامٌ (K) [A buckle;] the thing that is at the head [or end] of the [zone, or waist-belt, called] مِنْطَقَة (S, K) and the like, and that has a tongue, into which [thing] the other extremity [of the منطقة] enters; (K;) a ring with a tongue, which is at the head of the منطقة and the like, and with which it is fastened; (Mgh;) the ring that has a tongue which enters into the hole in the lowest part of the shoulderbelt of the sword, and upon which the ring then bites, or presses; the ring altogether [with the tongue] being termed ابزيم; (ISh, TA;) the iron thing that is at the end of the girth of the horse's saddle, which is fastened therewith; and sometimes it is at the end of the منطقة: (IB, TA:) pl. أَبَازِيمُ. (S.) ― - Also A lock; and so إِبْزِينٌ. (TA.) ― - You say, إِنَّ فُلَانًا لَإِبْزِيمٌ, meaning (assumed tropical:) Verily such a one is a niggard. (TA.) بزو 1 بَزَا بز بزا , aor. يَبْزُو, i. q. تَطَاوَلَ [app. as meaning He stretched out his neck, looking at a thing far off]; and تَأَنَّسَ [here meaning the same, or he looked, raising his head; said of a hawk, or falcon]: (Az, ISd, K:) and hence IJ says that ↓ بَازٌ is [originally] of the measure فَلْعٌ from this verb: (TA: [and it is said in the K that بَازٍ seems to be hence derived:]) for [or تطاول may here be used in another sense; for, accord. to Fei,] بَزَا, aor. as above, signifies he overcame, or subdued; and hence is derived ↓ بَازٍ . (Msb.) You say also, بَزَا عَلَيْهِ, aor. as above, meaning تطاول [i. e., thus followed by عليه, He held up his head with an assumption of superiority over him; behaved haughtily towards him; exalted himself above him; or overpowered, subdued, or oppressed, him]. (S.) And بُزِىَ بِالقَوْمِ The people, or company of men, were overcome, or subdued. (TA.) And بَزَاهُ, aor. as above, (K,) inf. n. بَزْوٌ, (TA,) He overcame, or subdued, him; and laid violent hands upon him, or assaulted him; as also ↓ ابزى بِهِ: (K:) or this last signifies he overcame him, and subdued him: (S:) and بَزَاهُ, he wronged him; or treated him wrongfully, or injuriously: and ↓ ابزاهُ may signify the same; or this may mean he induced him to become أَبْزَى, q. v.: (Ham p. 502:) and accord. to Aboo-Riyásh, ↓ ابزى signifies he pressed heavily upon his adversary, or imposed on him that which he was unable to do, or to bear, in order to treat him wrongfully, or injuriously. (Ham pp. 104 and 105.) [It is said that] بَزَوَانٌ [an inf. n. of which the verb, if it have one, is بَزَا,] signifies the act of Leaping; syn. وَثْبٌ. (S: [but I think it not improbable that this may have been taken from a mistranscription of نَزَوَانٌ, an inf. n. of نَزَا.]) = بَزِىَ, (K,) aor. بَزَوَ ; (Ham p. 502;) and بَزَا, aor. بَزُوَ ; (K;) inf. n. بَزًا (S, * K, * TA) and بَزْوٌ, (TA,) He (a man, TA) had what is termed بَزًا; (K;) i. e., prominence of the breast and depression of the back: (S, K, and Ham ubi suprà:) or depression of the back and prominence of the belly: or, as some say, prominence of the breast and depression of the lower part of the belly: (Ham ubi suprà:) or depression of the breast and prominence of the lower part of the belly: (Ham p. 105:) or a bending in the back next the posteriors: (K, TA:) or a projecting of the middle of the back over the posteriors: or a backward bulging of the posteriors: (K:) or he was as though his posteriors projected over the hinder part of the thighs: or he had the breast bulging forward and the posteriors backward, so that he appeared unable to straighten his back. (T, TA.) [See also 4.] The epithet is أَبْزَى: fem. بَزْوَآءُ. (S, K.) 4 ابزى ابزى ابزي : see 1, in three places. = Also, (S, K,) inf. n. إِبْزَآءٌ, (A 'Obeyd, S,) He (a man, A 'Obeyd, S) elevated his posteriors; (A 'Obeyd, S, K;) as also ↓ تبازى : (S, K:) or the latter signifies he acted in such a manner in his walk as to cause it to be imagined that he was أَبْزَى; (Ham p. 105;) or he moved his posteriors in walking, like as does a woman; or he bent, or bowed, himself to others. (TA.) Accord. to IAar, البزاء [probably a mistranscription for الإِبْزَآءُ] signifies الصلف [i. e. الصَّلَفُ, app. meaning An extravagant affecting of elegance of carriage, such as is common with women]. (TA.) 6 تبازى تبازى تبازي : see 4. ― - Also He stepped wide. (K.) ― - And He made a vain, or false, boast of abundance, or riches; or a boast of more than he possessed; or invested himself with that which did not belong to him. (K.) بَزْوٌ بزو The equal, equivalent, or like, of a thing. (S, K.) You say, أَخَذْتُ مِنْهُ بَزْوَ كَذَا [I took from him, or of it, the equal, equivalent, or like, of such a thing]. (S.) بَازٍ أز بأز باز بازي (S, Msb, K) and بَازٌ [mentioned in art. بوز] (Msb, TA, and so in some copies of the K in this art.) and بَازٌ [mentioned in art. بأز] and ↓ بَازِىٌّ (TA) [A name given to several varieties of the hawk, or falcon;] a species of صَقْر, (K,) that preys, or hunts or catches game; (S;) the proudest and fiercest of birds of prey, found in the country of the Turks: it is said that this name is only given to the female, and that the male is of another kind, a kite, or a white falcon (شَاهِين), and hence the varieties of form &c. in different individuals of the species: that of which the prevailing colour is white is the best, and the fullest in body, and the boldest, and the easiest to train: this variety (the أَشْهَب) is found only in the country of the Turks, and Armenia, and the country of the Khazar: (Kzw:) [see also بَاشَقٌ:] respecting the derivation, see 1, in two places: the pl. (of بَازٍ, S, ISd, Msb) is بُزَاةٌ (S, ISd, Msb, K) and بَوَازٍ; (ISd, K;) and (of بَازٌ, Msb) بِيزَانٌ (Msb, K) and أَبْوَازٌ, (Msb,) the former a pl. of mult., and the latter a pl. of pauc., (TA,) or the former is originally بُزْيَانٌ [and therefore a pl. of بَازٍ]; (IKtt, TA in art. ميد;) and (of بَأْزٌ, K in art. بأز,) أَبْؤُزٌ [a pl. of pauc.] and بُؤُوزٌ (K in this art. and in art. بأز) and بِئْزَانٌ. (K in the latter art.) بَازِىٌّ أز بأزي باز بازى بازي بازيي : see بَازٍ. أَبْزَى , applied to a man, (S, Mgh,) Having what is termed بَزًا; (S, K;) i. e., prominence of the breast and depression of the back, (S, Mgh, K, and Ham p. 105,) or of the part between the shoulder-blades: (Ham ubi suprà:) &c.: [see 1, latter part:] fem. بَزْوَآءُ: (S, K:) the masc. is sometimes coupled with أَبْزَخُ; and the fem., with بَزْخَآءُ, applied to an old woman who, when she walks, is as though she were bowing down her head and body: and the fem. is said by some to signify sticking out her posteriors to be seen of men. (TA.) هُوَ مُبْزٍ بِهٰذَا الأَمْرِ He is strong, or able, to perform this affair; a prudent, or sound, manager thereof. (S.) بس 1 بَسٌّ بس signifies The act of breaking: or breaking in pieces: syn. حَطْمٌ. (TA.) ― - [And The act of mixing: see بَسِيسَةٌ. This, or the former, is probably the primary signification.] ― - [And hence, app.,] بَسَّهُ, aor. بَسُ3َ , inf. n. بَسٌّ, (M, Msb,) He broke it, crumbled it, or bruised or brayed it; said of wheat, &c.; thus making it what is termed بَسِيسَة: (Msb:) or he mixed it, namely, سَويق [or meal of parched barley or wheat], and flour, &c., with clarified butter, or with olive-oil; thus making it what is termed بسِيسَة: (M:) or he moistened it, namely, سَوِيق, and flour, with a little water; (ISk, Msb;) but making it more moist than one does in the action termed لَتٌّ: (Yaakoob, cited in the S; and ISk, in the Msb:) or بَسٌّ signifies the making, or preparing, بسِيسَة, by stirring about, or moistening, سَوِيق, or flour, or ground أَقِط, with clarified butter, or with olive-oil; (S, K;) after which it is eaten, without being cooked. (S.) ― - [And hence the saying in the Kur lvi. 5,] وَبُسَّتِ الجِبَالُ بَسًّا And the mountains shall be crumbled with a vehement crumbling, (Lh, M, A, K,) like flour, and سَوِيق, (A,) and become earth: (Fr, K:) or become dust cleaving to the earth: (AO, M, TA:) or be levelled: (M, TA:) or mixed with the dust: (Zj, M, TA:) or reduced to powder and scattered in the wind. (TA.) بَسِيسَةٌ بسيسه بسيسة Wheat, &c., broken, or crumbled, or bruised: (Msb:) or سَوِيق [or meal of parched barley or wheat], and flour, &c., mixed with clarified butter, or with olive-oil: (M:) or what is stirred about with olive-oil, or with clarified butter, and not wetted [with water]: (Lh, M:) or سويق, or flour, or ground أَقِط, stirred about, or moistened, with clarified butter, or with oliveoil; (S, K;) after which it is eaten, without being cooked: (S:) or سويق, and flour, moistened with a little water, (ISk, Msb,) but more moist than such as is prepared in the manner termed لَتٌّ; (Yaakoob, cited in the S; and ISk, in the Msb;) and used as travelling-provision: (TA:) and bread dried and pounded, and [mixed with water so that it is] drunk like as سويق is drunk: (M, K: *) IDrd thinks it to be what is termed فَتُوث: also barley mixed with date-stones, for camels: (M, TA:) or, accord. to As, anything that one mixes with another thing: such as سويق with اقط, which one then moistens with fresh butter: and such as barley with date-stones, which one then moistens, for camels: (Msb, * TA:) pl. بُسُسٌ, (IAar, TA,) which is explained in the K as signifying messes of سويق moistened, or stirred about with water, &c. (أَسْوِقَةٌ مَلْتُوتَةٌ). (TA.) بسأ 1 بَسَأَ بِهِ , and بَسِئَ; (S, M, K;) aor. بَسَاَ ; (M, K;) inf. n. بَسْءٌ and بُسُوْءٌ (S, M, K) and بَسَآءٌ, (M, K,) all of the former verb; (M;) and بَسَأْ, (M, K,) of the latter; (M;) He was, or became, sociable, friendly, or familiar, with him; (namely, a man, S, TA;) or cheered, or gladdened, by his company or converse, or by his presence. (S, M, K.) ― - بَسَأَ بِالأَمْرِ, inf. n. بَسْءٌ and بُسُوْءٌ, He was, or became, accustomed, or habituated, to the affair, or case. (M, * K, * TA.) ― - [And hence,] بَسَأَ بِهِ He despised, or made light of, him, or it. (M, K.) 4 أَبْسَأْتُهُ I made him sociable, friendly, or familiar; or cheered him, or gladdened him, by my company or converse, or by my presence. (S, K.) بَسُوْءٌ بس بسوء سوء A she-camel that offers no opposition to her milker, (S, K,) being of a good disposition, and accustomed to him. (TA.) بست باس بس بست ست accord. to some: بستان accord. to others. بُسْتَانٌ بسة بستان ساتان ستان [accord. to its etymology (which will be explained below) and to general modern usage, A garden of sweet-scented flowers and trees: but accord. to the Arabic Lexicons,] a [garden such as is termed] جَنَّة: (Mgh, Msb:) or a [garden, or walled garden, such as is termed] حَدِيقَة, (M, K, TA,) of palm-trees; as in a poem of El-Aashà: (TA:) said by Fr to be an Arabic word; (Msb, TA;) but this is denied by IDrd: (TA:) and said by some to be رُومِىّ [or Greek]: (Msb:) [but correctly] it is an arabicized word, from [the Persian] بُوسْتَانٌ [bóstán]; (K, [in which the ن is regarded as a radical letter,] Shifá el-Ghaleel, MF,) meaning “taking odour, or fragrance,” or, as some say, “a place where odour, or fragrance, collects, or is collected:” (Shifá el-Ghaleel, MF:) its composition from بو and ستان requires the former meaning to be assigned to it: (TA:) [or rather it signifies “a place of odour, or fragrance:”] afterwards applied to trees: (TA:) pl. بَسَاتِينُ (Msb, K) and بَسَاتُونَ, (K,) like شَيَاطِينُ and شَيَاطُونَ. (TA.) بُسْتَنْبَانٌ بستنبان [an arabicized word from the Persian بُسْتَانْبَانْ, i. q. ↓ بُسْتَانِىٌّ , which is the more common; A gardener, or] a keeper of a بُسْتَان. (TA.) بُسْتَانِىٌّ بس بستان بستانى بستاني بستانيي ساتان : see what next precedes. بسذ بُسَّذٌ an arabicized word, [because س and do not occur in any one Arabic word, (Msb, voce أُسْتَاذٌ,)] Coral; syn. مَرْجَانٌ. (K.) بسر 1 بَسَرَ بسر سر He took anything when it was fresh, juicy, moist, or not flaccid; (TA;) as also ↓ ابتسر [which is more commonly used]. (M, K, * TA.) [Hence,] بَسَرْبُ النَّبَاتَ, aor. بَسُرَ , inf. n. بَسْرٌ, I pastured [beasts] upon the herbage when it was fresh and juicy, I being the first to do so. (TA.) ― - Also, (K,) aor. as above, (TA,) and so the inf. n., (M,) i. q. أَعْجَلَ [as meaning (assumed tropical:) He was quick, or beforehand, or before the proper time, with a person or thing, or in doing, or seeking, a thing]. (M, K.) [Hence,] بَسَرَ النَّاقَةَ, (As, S, M, K,) aor. and inf. n. as above; (M;) and ↓ ابتسرها , (S, A,) and ↓ تبسّرها ; (T;) (tropical:) He (the stallion) covered the she-camel without her desiring it: (As, S, A:) or before she desired it. (M, K.) And in like manner, بَسَرَ and ↓ تبسّر (tropical:) He (a stallion) covered a mare when she had only begun to feel the excitement of desire. (TA.) And ↓ ابتسر الجَارِيَةَ (tropical:) He deflowered the girl before she had attained to puberty. (A, and Msb in art. قض.) And بَسَرَ and ↓ ابتسر (assumed tropical:) He fecundated a palm-tree before the proper time for doing so. (M, K.) And بَسَرَ السِّقَآءَ, (K,) inf. n. as above, (S,) (assumed tropical:) He drank the milk of the skin, (K,) or gave it to be drunk, (S,) before it had become thick, and fit for churning. (S, K.) And بَسَرَ, (M, K,) aor. as above, (M, A,) and so the inf. n., (S, M,) (tropical:) He broke a pustule: (A:) or he squeezed a pustule, or a boil, before it was ripe: (TA:) or he laid it open by peeling off its crust, or scab, before it was ripe; (S, M, K;) as also ↓ ابسر . (K.) And, inf. n. as above, (assumed tropical:) He dug rivers when water was scarce: or sought for, or after, water [when it was scarce]: and so, accord. to Az, ↓ تبسّر . (L. [But for اذا عرا الماء او طابه, as part of the explanation, I read إِذَا عَزَّ المَاءُ أَوْ طَلَبَهُ.]) And بَسَرَ النَّهْرَ (assumed tropical:) He dug a well in [the bed of] the river, it being dry. (L. [But here, for و هو صاف, I read و هو جَافٌّ.]) Also بَسَرَ, (S, M, K,) aor. as above, (M,) and inf. n. as above (S, M) and بِسَارٌ; (M;) and ↓ ابتسر (M, A, K) and ↓ تبسّر and ↓ ابسر ; (M, K;) (tropical:) He sought, sought for or after, demanded, or desired, a thing that he wanted, or needed, in an improper time: (M, K:) or in an improper place: (S, M:) or in an improper manner: (Jm:) or before its time. (A.) And the first of these verbs, (tropical:) He required a debt to be paid before the time when it was due. (K, TA.) And (tropical:) He required his debtor to pay a debt before the time when it was due: from بَسَرَ النَّاقَةَ, explained above. (Sh, TA.) ― - Also, inf. n. بَسْرٌ, (assumed tropical:) He began a thing; and so ↓ ابتسر . (K.) And بَسَرَ بِهِ (TK) and به ↓ ابتسر (TA, TK) (assumed tropical:) He began with it. (TA, TK.) = Also, aor. بَسُرَ , inf. n. بَسْرٌ, He mixed بُسْر [or fullgrown unripe dates] with others, in beverage of the kind called نَبِيذ: the doing of which is forbidden in a trad.: (S:) or he mixed بُسْر with fresh ripe dates, or with dry dates, and made with them both together that kind of beverage. (TA.) And بَسَرَ تَمْرًا, (M, K,) aor. and inf. n. as above; and ↓ بسّرهُ (M) and ↓ ابسرهُ ; (K;) He made, of dry dates, that kind of beverage, and mixed بُسْر with it. (M, K.) = Also, (M, K,) aor. بَسُرَ , inf. n. بَسْرٌ and بُسُورٌ, (M,) He frowned; contracted his face; or grinned, or displayed his teeth, frowning, or contracting his face, or looking sternly, austerely, or morosely; (M, K;) as also بَسَرَ وَجْهَهُ, inf. n. بُسُوزٌ: (S:) or he did so excessively: (Jel in lxxiv. 22:) or he looked with intense dislike or hatred. (TA.) 2 بَسَّرَ see 1; last sentence but one. 3 بَاسَرَتْ باسرت , inf. n. مُبَاسَرَةٌ, (assumed tropical:) She (a mare) desired the stallion when she had only begun to feel the excitement of lust. (AO.) 4 ايسر أيسر ايسر يسر : see 1, in three places. ― - Also (assumed tropical:) He dug in ground that had not been dug before. (K.) = ابسرالنَّخْلُ The palm-trees had dates in the state in which they are called بُسْر: (S, M: *) or produced dates that did not ripen. (TA.) 5 تبسّر بسر تبسر : see 1, in four places. It signifies also (assumed tropical:) He sought for, or after, fresh water recently produced by rain. (S. [See بُسْرٌ.]) And (assumed tropical:) He dug for plants before they came forth: (M, TA:) [or] تبسّر نَبَاتًا has this meaning. (TA.) And (assumed tropical:) He (a [wild] bull) came to the roots of dry plants, and ate them. (K.) 8 ابتسر أبتسر ابتسر ٱبتسر : see 1, in seven places. = اُبْتُسِرَ لَوْنُهُ (tropical:) His colour changed, (K, TA,) and became like that of بُسْر [or full-grown unripe dates]. (TA.) بَسْرٌ بسر سر : see بُسْرٌ: = and see also بَاسِرٌ. بُسْرٌ بسر سر Anything fresh, juicy, moist, not flaccid. (IF, M, Msb, K.) You say نَبَاتٌ بُسْرٌ A fresh plant: (Msb:) or a plant that has risen from the surface of the ground, but not grown tall; because it is then fresh and juicy: (TA:) or such is called بُسْرَةٌ [fem. of بُسْرٌ]; as also what is fresh, juicy, moist, or not flaccid, of the plant called بُهْمَى. (M.) A plant, or herbage, when it first appears in the ground is termed بَارِضٌ; then, جَمِيمٌ; then, بُسْرَةٌ; then, صَمْعَآءُ; and then, [when it is dry,] بَسْرٌ. (S.) ― - Fresh water, (S, M, K,) recently produced by rain; (S, M;) as also ↓ بَسْرٌ : (M:) or this latter signifies cold, or cool, water: (K:) pl. of the former بِسَارٌ; (S, K;) like as رِمَاحٌ is pl. of رُمْحٌ. (S.) ― - (tropical:) A young, or youthful, man, and woman: (K, TA:) or young, or youthful, and fresh; fem. with ة: (M, A:) applied, respectively, to a man and a woman; (M;) or to a boy and a girl. (A.) ― - And, with ة, (tropical:) The sun when it has just risen, (S, K, TA,) and is red, and not yet clear. (A, * TA.) [Accord. to the A, this meaning seems to be derived from that next following.] ― - بُسْرٌ and ↓ بُسُرٌ (S, M, K) [the former, only, mentioned in the A and Msb &c., as the latter is rare; coll. gen. ns., signifying Fullgrown] unripe dates; dates before they have become رُطَب; (M, K;) dates that have become coloured, but have not become ripe; (TA;) dates that have begun to colour, i. e., to become red or yellow; (Msb in art. بُلح;) dates beginning to ripen: (IAth, TA in art. بلح:) so called because fresh and juicy, and not flaccid: (M:) n. un. بُسْرَةٌ and بُسُرَةٌ: (S, M, K:) pl. بُسْرَاتٌ (S) [or بُسْرَةٌ] and بُسُرَاتٌ: (M:) Sb says that بُسُرَةٌ [or بُسْرَةٌ or each of these] has no broken pl.; but he allows بُسْرَان and تَمْرَان, as meaning two sorts of بُسْر and of تَكْر. (M.) [J says,] بُسْرٍ in their first stage are termed طَلْعٌ; then, خَلَالٌ; then, بَلَحٌ; then, بُسْرٌ; then, رُطَبٌ; then, تَمْرٌ: (S:) but this saying of J is not good: the original thereof is termed طلع; and when they have become organized and compact (إِذَا انْعَقَدَ), they are termed سَيَابٌ or سَيَّابٌ [accord. to different copies of the K]; and when they have become green and round, جَدَالٌ and سَرَادٌ and خَلَالٌ; and when they have become somewhat large, بَغْوٌ; and when they have become large, [or full-grown,] بُسْرٌ; then, مُخَطَّمْ; then, مُوَكِّتٌ; then, تُذْنُوبٌ; then, جُمْسَةٌ [in the CK جَمِيسَةٌ]; then, ثَعْدَهٌ and خَالِعٌ and خَالِعَةٌ; and when completely ripe, رُطَبٌ and مَعْوٌ; then, تَمْرٌ. (K.) ― - [Hence,] بُسْرَةٌ signifies also (tropical:) The head, or extremity, of the penis of a dog. (K, TA.) ― - And (assumed tropical:) A kind of bead; syn.خَرَزَةٌ. (K.) بُسُرٌ بسر سر : see بُسْرٌ. بُسْرَةٌ بسر بسره بسرة سر سرة fem. of بُسْرٌ as an epithet, and n. un. of the same as a subst.: explained with the latter. بُسُرَةٌ بسر بسره بسرة سر سرة n. un. of بُسُرٌ, a dial. var. of بُسْرٌ, q. v. بَاسِرٌ أسر أسرة بأسر باسر and ↓ بَسْرٌ , the latter an inf. n. used as an epithet, A face frowning; or contracted; or grinning, or displaying the teeth, with a frowning, or contraction, or a stern, an austere, or a morose, look. (M.) [See 1, last sentence.] وَوُجوهٌ يَوْمئِذٍ بَاسِرَةٌ, in the Kur lxxv. 24, means And faces on that day shall be excessively frowning or contracted, &c.: (Jel:) or expressive of dislike or hatred, and contracted. (K.) [See also بَاسِلٌ.] بَاسُورٌ باسور A well-known disease; (K;) a swelling, or tumour, which nature drives to every part of the body, from a humour that comes from the anus (المَقْعَدَة), and the testicles, and the edges of the labia majora of the pudendum muliebre, and other parts; and when in the anus, attended by a swelling of the veins; (Msb;) sing. of ; (S, K;) which signifies a certain disease that arises in the anus (المقعدة), [namely, the hemorrhoids, or piles, to which this term generally applies when it is used absolutely,] and also in the inside of the nose; (S;) what resembles boils in the anus: (Mgh:) sometimes the س is changed into ص: (Mgh, Msb:) and it is said that the word is not Arabic. (Msb.) مُبْسِرٌ مبسر : see what next follows. نَخْلَةٌ مِبْسَارٌ نخلة مبسار , (M, K,) and ↓مُبْسِرٌ without ة, as though a possessive epithet, (M,) A palm-tree of which the dates do not ripen. (M, K.) [See also 4.] مَبْسُورٌ مبسور Affected by the disease termed بَوَاسِير, pl. of بَاسُورٌ. (TA.) مُبَاسِرَةٌ مباسره مباسرة (assumed tropical:) A mare desiring the stallion (AO, K *) when she has only begun to feel the excitement of lust, (AO,) or before she is fully excited by lust. (K.) [See also مُبَاشِرٌ.] بسط 1 بَسَطَهُ بساط بسط بسطه بسطة , (M, Msb, K,) aor. بَسُطَ , (M, TA,) inf. n. بَسْطٌ, (S, M, Msb,) contr. of تَبْسيِطٌ; (M, TA;) as also ↓بسّطهُ, (M,* TA,) inf. n. تَبْسيِطٌ. (TA.) [As such,] He spread it; spread it out, or forth; expanded it; extended it; (S, Msb, K, B;) as also ↓بسّطهُ: (K:) and he made it wide, or ample: these are the primary significations; and sometimes both of them may be conceived; and sometimes, one of them: and the verb is also used, metaphorically, as relating to anything which cannot be conceived as composed or constructed: (B:) and بَصْطٌ is the same as بَسْطٌ, (S, and K in art. بصط,) in all its meanings. (K.) You say, بَسَطَ الثَّوْبَ [He spread, spread out, expanded, or unfolded, the garment, or piece of cloth]. (Msb.) And بَسَطَ رِجْلَهُ (tropical:) [He stretched forth, or extended, his leg]. (TA.) And بَسَطَ ذِرَاعَيْهِ, and ↓بَسَّطَهُمَا, (assumed tropical:) He spread his fore arms upon the ground; the doing of which [in prostrating oneself] in prayer is forbidden. (TA.) And بَسَطَ يَدَهُ (M, Msb, K) (tropical:) He stretched forth, or extended, his arm, or hand; (M, K;) as in the saying بَسَطَ إِلِىَّ يَدَهُ بِمَا أُحِبُّ وَأَكْرَهُ (tropical:) [He stretched forth, or extended, towards me his arm, or hand, with, i. e. to do to me, what I liked and disliked]: (M, TA: *) or he stretched forth his hand opened. (Msb.) It is said in the Kur [v. 31], لَئِنْ بَسَطْتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِي (assumed tropical:) [Assuredly if thou stretch forth towards me thy hand to slay me]. (M, TA.) بَسْطُ اليَدِ and الكَفِّ is sometimes used to denote assaulting and smiting: [as in the last of the exs. given above; and] as in the words of the Kur [lx. 2], وَيَبُسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوْءِ (tropical:) [And they will stretch forth towards you their hands and their tongues with evil]; (TA;) i. e., by slaying, (Bd, Jel,) and smiting, (Jel,) and reviling. (Bd, Jel.) And sometimes to denote giving liberally: (TA:) [as in] بَسَطَ يَدَهُ فِى الإِنْفَاقِ (tropical:) He [stretched forth his hand, opened, or] was liberal or bountiful or munificent [in expenditure]: (Msb:) see بَسِيطٌ, below. (TA.) And sometimes to denote taking, or taking possession, or seizing: as in the saying, (TA,) بُسِطَتْ يَدُهُ عَلَيْهِ (tropical:) [His hand was stretched forth against him]; i. e. he was made to have dominion over him by absolute force and power. (K, TA.) And sometimes to denote seeking, or demanding: [as in بَسَطَ كَفَّيْهِ فِى الدُّعَآءِ (tropical:) He expanded his two hands in supplication; a common action, in which the two hands are placed together like an open book upon a desk before the face, in supplicating God:] see بَاسِطٌ, below. (TA.) ― - [And hence,] بَسَطْتُ لَهُ أَمْرِى (tropical:) I displayed, or laid open, to him my state, or case, or affair; syn. فَرَشْتُهُ إِيَّاهُ: (A in art. فرش:) and أَمْرَهُ [his state, &c.]. (TA in that art.) ― - [Hence also,] اَللّٰهُ يَبْسُطُ الأَرْوَاحَ فِى الأَجْسَادِ عِنْدَ الحَيَاةِ (assumed tropical:) [God diffuses the souls in the bodies at the time of their being animated]. (TA.) ― - [Hence also,] بَسَطَ اللّٰهُ الرِّزْقَ (assumed tropical:) God multiplied, or made abundant, and amplified, enlarged, or made ample or plentiful, the means of subsistence. (Msb, K. *) It is said in the Kur [ii. 246], وَاللّٰهُ يَبِضُ وَيَبْسُطُ (Msb and TA in art. قبض, q. v.) And you say, بَسَطَ عَلَيْهِمُ العَدْلَ (tropical:) [He largely extended to them equity, or justice]; as also ↓بسّطهُ. (TA.) ― - [Hence also,] فُلَانٌ يَبْسُطُ عَبِيدَهُ ثُمَّ يَقْبِضُهُمْ (tropical:) [Such a one enlarges the liberty of his slaves; then abridges their liberty]. (A in art. قبض.) ― - [Hence also, بَسَطَ وَجْهَهُ (assumed tropical:) It unwrinkled, as though it dilated, his countenance: see 7. And بَسَطَ قَلْبَهُ (assumed tropical:) It dilated his heart: see remarks on قَبْضٌ and بَسْطٌ, as used by certain of the Soofees, near the end of 1 in art. قبض. And] بَسَطَهُ, alone, [signifies the same; or] (tropical:) it rejoiced him; rendered him joyous, or cheerful: (M, K, TA:) because, when a man is rejoiced, his countenance becomes unwrinkled (يَنْبَسِطُ), and he becomes changed [and cheerful] in [its] complexion: it is wrongly said, by MF, to be not tropical: that it is tropical is asserted by Z, in the A: MF also says that it is not post-classical; and in this he is right; for it occurs in a saying of Mohammad: thus in a trad. respecting Fátimeh, يَبْسُطُنِى مَا يَبْسُطُهَا What rejoices her rejoices me: (TA:) [see also قَبَضَهُ, where this saying is cited according to another relation:] ↓أَبْسَطَنِى [as signifying (tropical:) it rejoiced me] is a mistake of the vulgar [obtaining in the present day]. (TA.) ― - [Hence also,] الخَيْرُ يَقْبِضُهُ وَالشَّرُّ يَبْسُطُهُ (tropical:) [Wealth makes him closefisted, tenacious, or niggardly; and poverty makes him open-handed, liberal, or generous]. (A in art. قبض.) ― - [Hence also,] بُسَطَ مِنْ فُلَانٍ (tropical:) He rendered such a one free from shyness, or aversion: (S, O, K, TA:) he emboldened him; incited him to [that kind of presumptuous boldness which is termed] دَالَّة. (Har p. 155.) [In the CK, بَسَطَ فُلاناً من فُلانٍ is erroneously put for بَسَطَ فُلَانٌ مِنْ فُلَانص] ― - [Hence also,] بَسَطَ اللّٰهُ فُلَانًا عَلَىَّ (tropical:) God made, or judged, such a one to excel me. (Z, Sgh, K, TA.) ― - [Hence also,] بَسَطَ المَكَانُ القَوْمَ (tropical:) The place was sufficiently wide, or ample, for the people, or company of men. (K, TA.) And هٰذَا فِرَاشٌ يَبْسُطُكَ (tropical:) This is a bed ample, (S, K,) or sufficiently wide for thee. (A.) And فَرَشَ لِى فِرَاشاً لَا يَبْسُطُنِى He spread for me a bed [not wide enough for me, or] that was [too] narrow [for me], (ISk, S.) ― - [Hence also,] بَسَطَ العُدْرَ, (K,) aor. as above, (TA,) and so the inf. n., (S, TA,) (tropical:) He accepted, or admitted, the excuse. (S, K, TA.) ― - All these significations of the verb are ramifications of that first mentioned above. (TA.) = بَسَطَ, aor. بَسُطَ , (M, K,) inf. n. بَسَاطَةٌ, (M,) (assumed tropical:) He was, or became, free, or unconstrained, (مُنْبَسِطٌ,) with his tongue. (M, K.) 2 بَسَّطَ see 1, in four places. 3 باسطهُ باسطه باسطة , inf. n. مُبَاسَطَةٌ and بِسَاطٌ (tropical:) [He conversed, or acted, with him without shyness, or aversion; boldly; in a free and easy manner; or cheerfully]: (TA:) he met him laughingly, or smilingly, so as to show his teeth. (So accord. to an expl. of the latter of the two inf. ns. in the TA.) [See كَاشَرَهُ.] You say also, بَيْنَهُمَا مُبَاسَطَةٌ (tropical:) [Between them two is conversation, or behaviour, free from shyness, or aversion; bold; free and easy; or cheerful]. (TA.) 4 أَبْسَطَ see 1, latter half. 5 تَبَسَّطَ see 7. ― - تبسّط فِى البِلَادِ (assumed tropical:) He journeyed far and wide in the countries. (S, TA.) ― - خَرَجَ يَتَبَسَّطُ (assumed tropical:) He went forth betaking himself to the gardens and green fields: from بَسَاطٌ signifying "land having sweet-smelling plants." (TA.) 7 انبسط أنبسط انبسط ٱنبسط quasi-pass. of بَسَطَهُ; as also ↓تبسّط is of بَسَّطَهُ; both signifying It became spread or spread out or forth, or it spread or spread out or forth; it became expanded, or it expanded, or it expanded itself; it became extended, or it extended, or it extended itself: [&c.]. (M, K, TA.) You say, انبسط الشَّيْءُ عَلَى الأَرْضِ [The thing became spread or spread out, &c., upon the ground]. (S.) And انبسط النَّهَارُ The day became advanced, the sun being high: it became long: (M, K, TA:) and in like manner one uses the verb in relation to other things. (M, TA.) ― - [And hence, (assumed tropical:) He expatiated. ― - And] انبسط وَجْهُهُ (assumed tropical:) [His countenance became unwrinkled, as though dilated; i. e. it became open, or cheerful; and so انبسط alone; or he became open, or cheerful, in countenance, as is said in the KL.]. (TA.) [And انبسط, alone, (tropical:) He became dilated in heart; or he rejoiced; or became joyous, or cheerful: see بَسَطَهُ.] ― - [Hence also,] انبسط (tropical:) He left shyness, or aversion; he became free therefrom: (S, TA:) he was, or became, bold, forward, presumptuous, or arrogant: (KL, PS:) he became emboldened, and incited to [that kind of presumptuous boldness which is termed] دَالَّة. (Har p. 155.) And انبسط إِلَيْهِ (tropical:) [He was open, or unreserved, to him in conversation: and he acted towards him, or behaved to him, without shyness or aversion; or with boldness, forwardness, presumptuousness, or arrogance: and he applied himself to it (namely, an affair,) with boldness, forwardness, presumptuousness, or arrogance.] (TA.) بَسْطٌ بساط بسط , as signifying A certain intoxicating thing, [a preparation of hemp,] is post-classical. (TA.) بُسْطٌ: see بَسِيطٌ, in seven places. بِسْطٌ: see بَسِيطٌ, in seven places. بُسُطٌ: see بَسِيطٌ, in seven places. بَسْطَةٌ بساط بسط بسطه بسطة Width, or ampleness; syn. سَعَةٌ: (S, Sgh, Msb:) and length, or height: (Sgh:) pl. بِسَاطٌ: (Sgh:) and increase: or redundance, or excess: (TA:) and, (M, K,) as also ↓بُسْطَةٌ, (K,) excel-lence; (M, K;) in science and in body: (M:) or in science, expatiation, or dilatation: (K:) or profit to oneself and others: (TA:) and in body, height, or tallness; and perfection, or completeness. (K.) It is said in the Kur [ii. 24], وَزَادَهُ بَسَطَةً فِى العِلْمِ الجِسْمِ [And hath increased him in excellence, &c., in respect of science, or knowledge, and body]: (M,TA:) Zeyd Ibn-'Alee here read ↓بُسْطَةً. (TA.) ― - [An arm's length.] See بَاسِطٌ ― - اِمْرَأَةٌ بَسْطَةٌ. A woman beautiful and sleek in body: and in like manner, ظَبْيَةٌ a gazelle that is so. (M.) بُسْطَةٌ بساط بسط بسطه بسطة : see بَسْطَةٌ, in two places. أُذُنٌ بَسْطَآءُ (tropical:) A wide and large ear. (M, K, TA.) بُسْطِىٌّ بساط بسط بسطى بسطي A seller of بُسْط [or carpets, &c.]: pl. بُسْطِيُّونَ. (TA, but only the pl. is there mentioned and explained.) بَسْطَانُ بسطان : see بَسِيطٌ بُسْطَانٌ بسطان : see بَسِيطٌ بَسَاطٌ بساط Land (أَرْض) expanded and even; as also ↓ بَسِيطَةٌ : (M, K:) and wide, or spacious; (AO, S, K;) as also ↓ بِسَاطٌ , (Fr, K,) in his explanation of which Fr adds, in which nothing is obtained; (TA;) and ↓ بَسِيطٌ ; (K;) and ↓ بَسِيطَةٌ : (AO, K:) and in like manner, a place; (S, TA;) as also ↓ بِسِاطٌ ; (TA;) and ↓ بَسِيطٌ : (S, TA;) and land in which are sweet-smelling plants: (TA:) or ↓بَسِيطةٌ is a subst., (IDrd, M,) as some say, (M,) and signifies the earth. (IDrd, M, Msb, K.) You say, وَسَعَة ↓نَحْنُ فِى بِسَاطٍ (tropical:) [We are in an ample and a plentiful state]. (TA.) And بَيْنَنَا وَبَيْنَ المَآءِ مِيلٌ بساطٌ [the last word thus, without any vowel-sign to the ب] (assumed tropical:) Between us and the water is a long mile. (TA.) [See also بَاسِطٌ.] And مِثْلُ فُلَانٍ ↓مَا عَلَى البَسِيطَةِ There is not upon the earth the like of such a one. (TA.) And ↓ذَهَبَ فِى بُسَيْطَةَ, a dim., imperfectly decl., He (a man, TA) went away in the earth, or land. (A, O, L, K.) ― - Also A great cooking-pot. (Sgh, K.) بِسَاطٌ بساط A thing that is spread or spread out or forth; (S, M, K, B;) whatever it be; a subst. applied thereto: (B:) [and particularly a carpet; which is meant by its being said to be] a certain thing well known; the word being of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, like كِتَابٌ in the sense of مَكْتُوبٌ, and فِرَاشٌ in the sense of مَفْرُوشٌ, &c.: (Msb:) pl. [of mult.] بُسُطٌ (M, Msb, K) and بُسْطٌ and [of pauc.] أَبْسطَةٌ. (TA.) ― - See also بَسِيطٌ; near the middle of the paragraph. ― - اِنْبَرَى لِطَىِّ بِسَاطِهِ. is a phrase meaning (assumed tropical:) He hastened to cut short his speech. (Har p. 280.) = Also The leaves of the tree called سَمُر that fall upon a garment, or piece of cloth, spread for them, the tree being beaten. (M, K.) = See also بَسَاطٌ, in three places. بَسِيطَ بسيط , and بَسِيطَةٌ: see بَسَاطٌ, in six places. ― - وَقَعَ الغَيْثُ بَسِيطًا مُتَدَارِكًا The rain fell spreading widely upon the earth, continuously, or consecutively. (TA.) ― - فُلَانٌ بَسِيطُ الجِسْمِ (assumed tropical:) [Such a one is tall of body]. (S, TA.) ― - بَسِيطُ الوَجْهِ (tropical:) A man (M) having the countenance [unwrinkled, or] bright with joy: (M, K, TA:) pl. بُسُطٌ (M, K. *) ― - بَسِيطُ اليَدَيْنِ (tropical:) A man large, or extensive, in beneficence; (M, TA;) liberal, bountiful: (K, TA:) pl. بُسُطٌ: (M, K:) [and so] بَسِيطُ البَاعِ (S,) [and] البَاعِ ↓ مُنْبَسِطُ . (TA.) And ↓ يَدُهُ بِسْطٌ (S, K,) like طِحْنٌ in the sense of مَطْحُونٌ, and قِطْفٌ in the sense of مَقْطُوفٌ, (TA,) and ↓ بُسُطٌ (Z, K,) like أُنُفٌ and سُجُحٌ, (Z,) and (Z, K) by contraction, (Z,) ↓بُسْطٌ, (Z, K,) and ↓مَبْسُوطَةٌ, (TA,) (tropical:) His hand is liberal; syn. مُطْلَقَةٌ, (S, K, TA,) and طَلْقٌ; (TA;) or he is large in expenditure. (TA.) It is said in the Kur [v. 69], بَلْ ↓يَدَاهُ مَبْسُوطَتَانِ; (TA;) and accord. to one reading, ↓بِسْطَانِ; (S, K;) and accord. to another, with damm, [as though it were ↓ بُسْطَانِ ,] (Z, K, TA,) [but it is said that] in this case it is used as an inf. n., [and therefore ↓بُسْطَانٌ, for an inf. n. is applied as an epithet to a dual and a pl. subst. without alteration,] like غُفْرانٌ and رُضْوَانٌ; or, accord. to some, it is most probably [↓بَسْطَانُ,] like رَحْمَانُ; and Talhah Ibn-Musarrif read ↓بِسَطَانِ: (TA:) the meaning is, (tropical:) Nay, his hands are liberal, or bountiful; the phrase being a simile; for in this case there is no hand, nor any stretching forth. (TA.) And it is said in a trad., لِمُسِىْءِ النَّهَارِ حَتَّى يَتُوبَ ↓يَدَا اللّٰهِ بُسْطَانِ بِاللَّيْلِ وَلِمُسِىْءِ اللَّيْلِ حَتَّى يَتُوبَ بِالنَّهَارِ, (K, * TA,) or, accord. to one relation, ↓ بِسْطَانِ , (TA,) meaning (tropical:) God is liberal in forgiveness to the evil-doer of the day-time until he repent [in the night, and to the evil-doer of the night-time until he repent in the day]: for a king is said to be اليَدِ↓مَبْسُوطُ when he is (tropical:) liberal in his gifts by command and by sign, although he gives nothing thereof with his hand, nor stretches it forth with them at all. (Sgh. TA.) ― - بَسِيطٌ also signifies اللّسَانِ↓مُنْبَسِطُ, (Lth,) or مُنْبَسِطٌ بِلِسَانِهِ, (M, K,) (assumed tropical:) [Free, or unconstrained, in tongue, or with his tongue,] applied to a man: (M:) fem. with ة. (K.) ― - البَسِيطُ is also the name of A certain kind of metre of verse; (S, M, * K;) namely, the third; the measure of which consists of مُسْتَفْعِلُنْ فَاعِلُنْ eight [a mistake for four] times: (K:) so called because of the extension of its أَسْبَاب, commencing with a سَبَب immediately followed by another سَبَب, as is said by Aboo-Is-hák. (M.) ― - [بَسِيطٌ is also used in philosophy as signifying (assumed tropical:) Simple; uncompounded.] بَسِيطَةٌ بسيط بسيطه بسيطة , as an epithet; and as a subst.: see بَسَاطٌ, in four places. ― - [In philosophy, (assumed tropical:) A simple element: pl. بَسَائِطُ.] ذَهَبَ فِى بُسَيْطَةَ : see بَسَاطٌ. بَاسِطٌ باسط act. part. n. of بَسَطَ. ― - It is said in the Kur [vi. 93], وَالمَلَائِكَةُ بَاسِطُوا أَيْدِيهِمْ, meaning (tropical:) The angels being made to have dominion over them by absolute force and power (K, * TA.) And again, in the Kur [xiii. 15], كَبَاسِطِ كَفَّيْهِ إِلَى المَآءِ لِيَبْلُغَ (tropical:) Like the supplicator of water, making a sign to it [with his two hands], in order that it may [reach his mouth, and so] answer his prayer; (K, * TA;) or, but it will not answer his prayer. (O, TA.) ― - البَاسِطُ (assumed tropical:) God, who amplifies, or enlarges, or makes ample or plentiful, the means of subsistence, to whomsoever He will, (K, TA,) by his liberality and his mercy: (TA:) or who diffuses (يَبْسُطُ) the souls in the bodies at the time of [their] being animated. (TA.) ― - مَآءٌ بَاسِطٌ (tropical:) Water that is distant from the herbage, or pasturage, (M, K, TA,) but less so than what is termed مُطْلِبٌ. (M, TA.) And خَمْسٌ بَاسِطٌ (assumed tropical:) A difficult [journey of the kind termed] خِمْسَ [i. e. of five days, whereof the second and third and fourth are without water]; syn. بَائِصٌ. (Sgh, K.) And عُقْبَةٌ بَاسِطَةٌ (ISK, S, M, K [in the CK, erroneously, عَقَبَةٌ]) (assumed tropical:) [A stage of a journey, or march or journey from one halting-place to another,] that is far, or distant, (ISk, S,) or long: (TA:) or in which are two nights to the water. (M, K.) You say, سِرْنَا عُقْبَةً بَاسِطَةً (assumed tropical:) [We journeyed a stage, &c.,] that was far, or distant, or long. (ISk, S, * TA.) ― - رَكِيَّةٌ قَامَةٌ بَاسِطَةٌ, [in the CK,] and قامَةُ باسِطَةٌ, as a prefixed n. with its complement imperfectly decl., as though they made it determinate, i. q. ↓قَامَةٌ وَبَسْطَةٌ [A well measuring, or of the depth of, a man's stature and an arm's length]. (O, K.) AZ says, حَفَرَ الرَّجُلُ قَامَةً بَاسِطَةً The man dug to the depth of his stature and his arm's length (L, TA.) مَبْسَطٌ مبسط Width, or extent; syn. مُتَّسَعٌ: (K:) as in the phrase بَلَدٌ عَرِيضُ المَبْسَطِ [A region wide in extent]. (TA.) [See also بَسْطَةٌ.] مَبْسُوطُ اليَدِ مبسوط اليد : and يَدَهُ مَبْسُوطَةٌ, and يَدَاهُ مَبْسُوطَتَانِ: see بَسِيطٌ. مُنْبَسِطُ البَاعِ منبسط الباع : and مُنْبَسِطُ اللِّسَانِ: see بَسِيطٌ. بسق 1 بَسَقَ النَّخْلُ بسق النخل , (aor. بَسُقَ , Msb,) inf. n. بُسُوقٌ, The palm-trees were, or became, tall, (JK, S, Msb, K,) and full-grown: (JK:) or exceedingly tall. (Msb.) ― - بَسَقَ عَلَيْهِمْ, (inf. n. as above, TA,) (tropical:) He overcame them, excelled them, or was superior to them; (JK, S, K;) namely, his companions: (S:) he surpassed them in excellence. (TA.) And بَسَقَهُمْ He became exalted above them in fame, or renown. (TA, from a trad.) ― - بَسَقَ فِى عِلْمِهِ He was, or became, skilled in his science, knowing its abstrusities and niceties, or having learned the whole of it. (Msb.) = بَسَقَ, (JK, S, &c.,) [aor. بَسُقَ ,] inf. n. بَسْقٌ, (S, TA,) or بُسَاقٌ, (Msb,) [but see the latter below,] i. q. بَصَقَ (JK, S, * Msb, K) and بَزَقَ (TA) [He spat]: but some, as on the authority of Kh, disallow it, saying that it has no other signification than that of excessive tallness, as in the case of a palm-tree: (Msb:) or the second of these verbs is the most chaste; the first and last being of weak authority, or rare. (TA.) = بَسَقَتِ الشَّمْسُ i. q. بَزَقَت [and بَزَغَت, i. e. The sun rose]. (TA.) 2 لَا تُبَسِّقْ عَلَيْنَا لا تبسق علينا , (JK, K,) inf. n. تَبْسِيقٌ, (K,) (tropical:) Be not thou proliæ, or tedious, to us; syn. لَا تُطَوَّلْ, (JK, K, TA,) or لَا تَتَطَوَّلْ, (TA,) both of which signify the same. (TK.) [بَسَّقَ and ↓تبسّق are syn.; or] تَبَسُّقٌ signifies (assumed tropical:) The being proliæ, or tedious, (تَطَوَّلٌ,) and heavy, or sluggish. (TA.) 4 ابسقت ابسقت She (a camel) excerned the first milk, or biestings, into her udder, before bringing forth: (As, S, K:) or she (a ewe, JK, or a camel, Yz, T) excerned the milk (Yz, JK, T) a month before bringing forth, (JK, T,) so that it oozed, or flowed;; or, as is sometimes the case, when she was not pregnant. (T.) Also She (a girl being a بِكْر [which means a virgin, and also one that has not yet brought forth, and one that has brought forth but once,]) had milk in her breast: so, says Az, I have heard. (TA.) ― - She (a ewe) had a long udder. (TA.) ― - And She (a ewe ) was, or became, pregnant. (Bd in l. 10.) 5 تَبَسَّقَ see 2. بَسْقَةٌ بسقه بسقة A [ stony tract such as is termed] حَرَّة: [or one that is somewhat elevated; as also بَصْقَةٌ:] pl. بِسَاقٌ. (K.) بُسَاقٌ بساق ساق ساقي i. q. بُصَاقٌ[Spittle, or saliva, when it has gone forth from the mouth: or saliva that flows; see بُزَاقٌ: see also 1]. (S, K.) [بُسَاقَةٌ is app. its n. un. And hence,] ― - بُسَاقَةٌ القَمَرِ Stone of a clear white colour, that glistens; as also with ص. (TA.) بَسُوقٌ بسوق سوق and ↓مِبْسَاقٌ, both applied to a ewe, (JK, K,) and to a she-camel, (TA,) Having a long udder: (JK, K:) or i. q. ↓, applied to a ewe. (JK.) بَاسِقٌ باسق [act. part. n. of 1]. نَخْلَةٌ بَاسِقَةٌ A tall palm-tree: [or an exceedingly tall palm-tree; see 1:] pl. بَاسِقَاتٌ and بَوَاسِقُ. (Msb.) The former of these pls. occurs in the Kur l. 10, meaning tall: (S, Bd, TA:) or bearing fruit; from أَبْسَقَتْ said of a ewe, as signifying “she was, or became, pregnant;” so that it is an instance of a part. n. of the measure فَاعِلٌ from a verb of the measure أَفْعَلَ: accord. to one reading, it is بَاصِقَات, because of the ق. (Bd.) The latter of the pls. also signifies The first portions of clouds: (AHn, TA:) [app. the portions that first appear above the horizon:] or what are elongated of the heads, or summits, (فُرُوع,) of a cloud: and hence, of [the plant called] أُقْحُوَان [or chamomile]. (TA.) And بَاسِقَةٌ signifies A cloud of a clear white colour [as being always very high in the sky]. (Sgh, K. *) ― - بَاسِقُ الأَخْلَاقِ (assumed tropical:) Endowed with elevated, or noble, natural dispositions or mental qualities. (Ham p. 369.) = A sweet yellow fruit. (Sgh, K.) [Golius appears to have found تَمْرَةٌ in the place of ثَمَرَةٌ.] مُبْسِقٌ مبسق A she-camel excerning the first milk, or biestings, into her udder before bringing forth: (As, S, K: [see 4:] and see also بَسُوقٌ:) pl. مَبَاسِيقُ. (S, K.) And A girl that is a بِكْر [see 4] having milk flowing into her breast. (TA.) مِبْسَاقٌ مبساق : see بَسُوقٌ. بسل 1 بَسْلٌ بسل سل (inf. n. of بَسَلَ, M) is The act of preventing, hindering, withholding, debarring, forbidding, or prohibiting; syn. مَنْعٌ; the primary meaning; (Bd in vi. 69;) and إِعْجَالٌ (M, K) and حَبْسٌ; (AA, K;) [both syn. with مَنْعٌ;] and ↓ إِبْسَالٌ [inf. n. of 4, q. v. infrà,] signifies the same. (Bd ubi suprà.) You say, بَسَلَنِي عَنْ حَاجَتِى, inf. n. as above, He prevented me from accomplishing my want; syn. أَعْجَلَنِى. (M.) = بَسَلَ, (M, K,) aor. بَسُلَ , (M,) inf. n. بُسُولٌ, He (a man, TA) frowned, contracted his face, or looked sternly or austerely or morosely; or, doing so, grinned, or displayed his teeth; or contracted the part between his eyes; (عَبَسَ;) by reason of courage, or of anger; as also ↓ تبسّل : (M, K:) and [so in the M, but in the K “or” ] ↓ تبسّل وَجْهُهُ, (M, and so in some copies of the K,) or ↓ تبسّل [alone], (so in other copies of the K, and in the TA,) His face, or he, was, or became, odious, and excessively foul or unseemly or hideous, in aspect: (M, K:) and لِى ↓ تبسّل He (a man) was displeasing, or odious, in aspect to me. (TA.) ― - And [hence], (M, K,) inf. n. بُسُولٌ, (TA,) said of milk, and of نَبِيذ [or must &c.], (tropical:) It was, or became, strong: (K: [in the CK, بَسَّلَ is here erroneously put for بَسَلَ; and وَبَسَّلَهُ, which should next follow, is omitted:]) or, said of the former, it was, or became, displeasing, or odious, in taste, and sour; and, said of the latter, it was, or became, strong, and sour. (M, TA.) Also, said of vinegar, (assumed tropical:) It, having been left long, became altered, or corrupted, in flavour. (Az in art. حذق, TA.) And, said of flesh-meat, (assumed tropical:) It stank, or became stinking. (AHn, M, TA.) = بِسُلَ, [aor. بَسُلَ ,] inf. n. بَسَالَةٌ (S, M, Msb, K) and بَسَالٌ, [respecting which latter see what follows in the next sentence,] (M, K,) He was, or became, courageous, or strong-hearted, on the occasion of war, or fight: (S, M, Msb, K:) from بَسْلٌ meaning “forbidden,” or “prohibited;” because he who has this quality defends himself from his antagonist, as though it were forbidden to him [the latter] to do him a displeasing, or an evil, deed. (Ham p. 13.) El-Hoteíah says وَأَحْلَى مِنَ التَّمْرِ الجَنِىِّ وَ فِيهِمُ بَسَالَةُ نَفْسٍ إِنْ أُرِيدَ بَسَالُهَا [And sweeter than fresh-gathered dates, and in them is courageousness of soul, if courageousness thereof be desired]: but بسالها may be here altered by curtailment from بَسَالَنُهَا. (M.) You say, مَا أَبْيَنَ بَسَالَتَهُ [How manifest is] his courage! (TA.) ― - See also 4. 2 بسّلهُ بسله بسلة بزلة سل سلة , (M, K,) inf. n. تَبْسِيلٌ, (K,) He made it (a thing) to be an object of dislike, disapprobation, or hatred; syn. كَرَّهَهُ: (M:) or he disliked it, disapproved of it, or hated it; syn. كَرِهَهُ. (K.) 3 مُبَاسَلَةٌ مباسله مباسلة [inf. n. of باسل] The act of assaulting, or assailing, in war. (S, PS.) 4 إِبْسَالٌ ابسال [inf. n. of ابسل] i. q. بَسْلٌ as explained in the first sentence of this art. ; i. e., The act of preventing, hindering, withholding, debarring, (Bd in vi. 69,] forbidding, or prohibiting. (S, K, and Bd ubi suprà.) = ابسلهُ (inf. n. as above, TA) He pledged, or gave in pledge, him, or it, (M, Msb, K,) لِكَذَا [and بِكَذَا, as will be shown below, both meaning for such a thing]: and he gave in exchange, or as an equivalent, him, or it, لِكَذَا [and app. بِكَذَا also, as above, for such a thing]; syn. عَرَّضَهُ: (M, K:) and he gave him up, delivered him, delivered him over, or consigned him, to destruction, (S, K,) or to punishment. (Az, TA.) 'Owf Ibn-El-Ahwas says وَإِبْسَالِي بَنِىَّ بِغَيْرِجُرْمٍ بَعَوْنَاهُ وَ لَا بِدَمٍ مُرَاقِ [And my giving in pledge, or as an equivalent, or giving up to destruction, my sons, not for a crime that we have committed, nor for blood that has been shed by us]: (S, M, TA:) for he had given his sons in pledge for others, seeking peace, or reconciliation. (S, TA.) أَنْ تُبْسَلَ بِمَا كَسَبَتْ, in the Kur [vi. 69], means Lest a soul should be given up, or delivered, &c., (AO, S, Bd, Jel, TA.) to destruction, (Bd, Jel, TA,) or to punishment, (Az, TA,) for that which it hath done, (Az, Bd, Jel, TA,) of evil: (Bd:) or be given in pledge. (Bd, TA.) And أُولٰئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا, in the same [ubi suprà], means, in like manner, Those who are given up, or delivered, &c., (to punishment, Bd) for their sins: (El- Hasan, Bd, * TA:) or who are given in pledge: (Msb, TA:) or are destroyed: or, as Mujáhid says, are disgraced, or put to shame, by the exposure of their sins: or, as Katádeh says, are imprisoned. (TA.) ― - ابسلهُ لِعَمَلِهِ and بِعَمَلِهِ He left him to his work, not interfering with him therein. (M, K.) ― - ابسل نَفْسَهُ لِلْمَوْتِ, (M, K,) as also ↓ استبسل [alone], (M, K, and Ham p. 291), and ↓ تبسّل , and ↓ بسل , [which last may be either بَسَلَ or بَسُلَ, or perhaps it is a mistranscription for أَبْسَلَ,] (Ham ibid.,) He disposed and subjected his mind, or himself, to death, (M, K, Ham,) and felt certain, or sure, of it: (Ham, TA:) and in like manner, لِلضَّرْبِ [to beating, i. e., to being beaten]: (TA:) and لِلْمَوْتِ ↓ ابتسل He submitted himself to death: (TA:) and ↓ استبسل He threw himself into war, or battle, or fight, desiring to slay or be slain, (S K,) inevitably. (S.) = مَا أَبْسَلَهُ How courageous, or stronghearted, is he, on the occasion of war, or fight! (TA.) 5 تبسّل بسل تبسل He affected courage, or strength of heart, on the occasion of war, or fight; emboldened himself; or became like a lion in boldness. (TA.) ― - See 4. = See also 1, in four places. 8 ابتسل لِلْمَوْتِ ابتسل للموت : see 4. 10 إِسْتَبْسَلَ see 4, in two places. بَسْلٌ بسل سل [an inf. n. (see 1) used as an epithet;] Forbidden; prohibited; unlawful: (S, M, K:) and allowed; permitted; lawful: (AA, IAar, M, K:) thus having two contr. significations: (AA, K:) used alike as sing. and pl. and masc. and fem. [because originally an inf. n.]. (M, K.) You say, هٰذَا بَسْلٌ عَلَيْكَ This is forbidden, prohibited, or unlawful, to thee. (Bd in vi. 69.) And دَمِى لَكُمْ بَسْلٌ My blood is, or shall be, allowed, permitted, or lawful, to you. (M.) = See also بَاسِلٌ, in two places. بَسِلٌ بسل سل : see بَاسِلٌ. بِسِلَّى بسلى بسلي سل [more commonly written in the present day بِسِلَّة] A certain kind of grain like the lupine (تُرْمُس), or less than this; [the pea termed by Linnæus pisum arvense:] a word of the dial. of Egypt. (TA.) بَسُولٌ بسول سول : see بَاسِلٌ, in two places. بَسِيلٌ بسيل سيل : see بَاسِلٌ, in three places. بَسَالَةٌ بساله بسالة inf. n. of بَسُلَ, q. v. (S, M, &c.) ― - Also [i. q. بُسُولٌ, inf. n. of بَسَلَ, q. v.; meaning] A frowning, contracting the face, or looking sternly or austerely or morosely; or doing so with grinning, or displaying the teeth; or contracting the part between the eyes; by reason of courage, or of anger. (Ham p. 14.) ― - And dislike, disapprobation, displeasure, or hatred. (Ham ibid.) بَاسِلٌ أسل بأسل باسل Courageous, or strong-hearted, on the occasion of war, or fight; (S, M, Msb, K;) because he who is so defends himself from his antagonist; (Ham p. 13, and Bd in vi. 69;) as also ↓ بَسِيلٌ (Msb) and ↓ بَسُولٌ : (Ham ubi suprà:) pl. of the first بُسْلٌ (S, M, K) and بُسَلَآءُ. (M, K.) ― - Frowning, contracting the face, or looking sternly or austerely or morosely; or doing so with grinning, or displaying the teeth; or contracting the part between the eyes; by reason of courage, or of anger; (M, K;) as also ↓ بَسْلٌ , (M, TA,) in the K ↓ بَسِلٌ , but this is incorrect, (TA,) and ↓ بَسِيلٌ : (M, K:) and بَاسِرٌ بَاسِلٌ frowning, &c., much, or vehemently; applied to the face: (TA:) and ↓ بَسْلٌ (IAar, K) and ↓ بَسِيلٌ (IAar, S, K) displeasing, or odious, (IAar, S, K,) in face, (IAar, S,) or aspect. (K.) ― - The lion; (M, K;) because of his displeasing, or odious, aspect; (M;) or because his prey does not escape from him; (Bd in vi. 69;) as also ↓ بَسُولٌ (TA) and ↓ مُتَبَسِّلٌ . (K.) ― - Applied to a saying, Hard, or severe, and displeasing, or odious. (M, K.) ― - Applied to milk, and to نَبِيذ [or must &c.] (tropical:) Strong: (K:) or, applied to the former, displeasing, or odious, in taste, and sour; and applied to the latter, strong and sour. (M, TA.) And, applied to vinegar, (assumed tropical:) Altered, or corrupted, in flavour, from having been left long; as also ↓ مُبَسَّلٌ (Az in art. حذق, TA.) ― - Applied to a day, (assumed tropical:) Distressing, afflictive, or calamitous. (M, TA.) مُبَسَّلٌ مبسل : see بَاسِلٌ. مُتَبِسِّلٌ متبسل : see بَاسِلٌ. مُسْتَبْسِلٌ مستبسل Disposing and subjecting one's mind, or oneself, to death, or to being beaten: (S: [see also its verb:]) or, as some say, falling into a displeasing, an odious, or an evil, case, from which there is no escape. (TA.) بسم 1 بَسَمَ بسم بٱسم سم : see 5, with which it is syn. ― - [Hence,] مَا بَسَمْتُ فِى الشَّىْءِ (tropical:) I did not taste the thing. (K, TA.) 5 تبسّم بسم تبسم ; and ↓ ابتسم ; and ↓ بَسَمَ , aor. بَسِمَ inf. n. بَسْمٌ (S, M, Msb, K) and مَبْسَمٌ; (K, * TA;) [He smiled;] these verbs signify less than ضَحِكَ [so that they are properly explained by the Latin subrisit]: (S, Msb:) or he opened his lips like him who displays to another his teeth: (Lth, TA:) or he laughed in the least degree and in the most beautiful manner: (M, K:) or he laughed a little without any sound: (Msb:) or تَبَسُّمٌ is the beginning of ضَحِكٌ [or laughter]: (Towsheeh, and Neseem er-Riyád, in TA art. ضحك, q. v.:) accord. to Zj, it is the utmost degree of laughing of the prophets. (M.) ― - [Hence,] السَّحَابُ ↓ ابتسم عَنِ البَرْقِ (M,) or تبسّم عَنْهُ (TA,) i. q. اِنْكَلَّ عنه [i. e. (tropical:) The clouds displayed a faint flashing of lightning]. (M, TA.) ― - And تبسّم الطَّلْعُ (tropical:) The extremities of the طلع [i. e. the spadix, or the spathe, of the palm-tree,] burst asunder. (TA.) 8 إِبْتَسَمَ see 5, in two places. بَسَّامٌ بسام سام سامي (S M, K) and ↓ مِبْسَامٌ (S, K) epithets from بَسَمَ, (M, K,) applied to a man, (S, M,) meaning كَثِيرُ التَّبَسُّمِ [That smiles much]. (S.) بَاسِمٌ باسم بٱسم ٱسم part. n. of بَسَمَ [meaning Smiling]. (K, TA.) مَبْسِمٌ مبسم i. q. ثَغْرٌ (S, K,) meaning The front teeth: (TK:) [and sometimes, perhaps, the mouth:] so called as being the place of التَّبَسُّم [or smiling: pl. مَبَاسِمُ]. (TA.) One says, [of women or girls,] هُنَّ غُرُّ المَبَاسِمِ [They are white in the front teeth]. (TA.) مِبْسَامٌ مبسام : see بَسَّامٌ بسمل Q. 1 بَسْمَلَ بسمل سمل , (T, S, &c.,) inf. n. بَسْمَلَةٌ, (S, Msb,) He said, (S, Msb, K, KL,) or wrote, (T, Msb,) بِسْمِ اللّٰهِ [In, or with, the name of God I recite, or read, or I begin, &c.]: (T, S, Msb, K, KL:) or بِسْمِ اللّٰهِ الرَّحْمَانِ الرَّحِيمِ [In, or with, the name of God, the Compassionate, the Merciful]: (KL:) a verb of the kind termed مَنْحُوت i. e. compounded of two [or more] words; like حَمْدَلَ and حَوْقَلَ and حَسْبَلَ &c.: (Msb, TA:) said by some to be post-classical, not heard from the chaste Arabs; but authorized by many of the leading lexicologists, as ISk and Mtr; and occurring in the poetry of 'Omar Ibn-Abee-Rabee'ah [who is said to have been born in the year of the Flight 23]. (TA.) مُبَسْمَلٌ مبسمل Discourse, (TA,) or amorous behaviour, and coquettish boldness, (Msb,) accompanied by the saying بِسْمِ اللّٰهِ: (Msb, TA:) occurring in a verse of 'Omar Ibn-Abee-Rabee'ah [referred to above]. (TA.) بسن 4 ابسن ابسن , said of a man, He was, or became good, or beautiful, in respect of his سَجِيَّة [i. e. natural disposition], accord. to the copies of the K, but correctly, as explained by IAar, his سَحْنَة [i. e. aspect, or colour, &c.]. (TA.) بَسَنٌ باس بسن سن an imitative sequent to حَسَنٌ: (S, M, K:) [or it may signify Beautiful in aspect &c., from the verb above; or the verb may be from this word:] or, in the opinion of Aboo-'Alee El-Kálee, originally بَسٌّ inf. n., used in the sense of the pass. part. n., of بَسَّ السَّوِيقَ, meaning “he moistened, or stirred about, the سويق with clarified butter, or with olive-oil, to complete, or perfect, its goodness; ” one of the two س s being suppressed, and ن being added; so that it means complete, or perfect. (MF. [But this derivation seems to be extremely far-fetched.]) بش 1 بَشَّ , first pers. بَشِشْتُ, aor. يَبَشُّ, (S, K,) and, accord. to a relation of a verse of Ru-beh, يَبِشُّ, so that perhaps بَشَشْتُ was also said, (TA.) inf. n. بَشَاشَةٌ (S, A, K) and بَشٌّ (A, K) and بَشِيشٌ, (TA,) He was, or became, cheerful in countenance. (S, A, K.) You say, بَشِشْتُ بِهِ I was, or became, cheerful in countenance [by reason of meeting] with him: (S:) or بَشَّ بِهِ (TK,) inf. n. بَشٌّ (Lth, K) and بَشَاشَةٌ, (K,) signifies he rejoiced in him, or was pleased with him, namely, a friend, (Lth, K,) at meeting: (Lth:) or he showed joy, or pleasure, at meeting him. (TK.) You say also, بِى ↓ لَقِيتُهُ فَتَبَشْبَشَ [app. meaning I met him and he became cheerful in countenance by reason of meeting with me]; originally ↓ تَبَشَّشَ ; the middle ش being changed into ب: (Yaakoob, S:) or بِهِ ↓ تَبَشْبَشَ signifies he was, or became, sociable, or companionable, or cheerful, with him; and held loving communion with him: syn. آنَسَهُ, and وَاصَلَهُ: (K:) but when said of God, it means (tropical:) He regarded him with favour, and honoured him, (IAmb, K,) and received him graciously, and drew him near to Him. (IAmb.) ― - Also بَشَّ لَهُ, (TK,) inf. n. بَشٌّ (IDrd, K) and بَشَاشَةٌ, (K,) He presented a favourable aspect to him; or met him kindly, namely, his brother; syn. أَقْبَلَ عَلَيْهِ: (K:) he behaved laughingly towards him; without shyness, or aversion; or boldly; or in a free and easy manner; or cheerfully; syn. ضَحِكَ إِلَيْهِ, (IDrd, K,) and اِنْبَسَطَ. (IDrd.) ― - And بَشَّ لَهُ فِى المَسْأَلَةِ, (TK,) inf. n. بَشٌّ (IAar, A, K) and بَشَاشَةٌ, (A, K,) He was courteous, or gracious, to him in asking. (IAar, A, K.) ― - And بَشَّ لِى بِخَيْرِ (tropical:) He gave me [something good]. (A, TA.) 4 ابشّت الأَرْضُ (tropical:) The land had tangled, or luxuriant, plants, or herbage: (As, K:) or produced its first plants, or herbage. (K.) 5 تَبَشَّ3َ see 1. R. Q. 2 see 1, in two places. رَجُلٌ هَشٌّ بَشٌّ A man [brisk, lively, or sprightly; or joyful; and] cheerful in countenance; pleasant [therein]; (S, TA;) as also ↓ بَشَّاشٌ . (TA.) [See also art. هش.] بَشِيشٌ The face, or countenance. (Ibn-'Abbád, K.) You say, فُلَانٌ مُضِىْءُ البَشِيشِ Such a one is bright in countenance. (Ibn-'Abbád.) بَشَّاشٌ : see بَشٌّ. أَبَشُّ [More, and most, cheerful in countenance]. You say, مَا رَأَيْتُ أَبَشَّ مِنْهُ بِاللَّاقِى [I have not seen any one more cheerful in countenance than he to the meeter]. (A.) بشر 1 بَشَرَ , aor. بَشُرَ , (S, Msb,) inf. n. بَشْرٌ; (S, Msb, K;) and ↓ ابشر , (A,) inf. n. إِبْشَارٌ; (K;) He pared (S, A, Msb, K) a hide, (S, A, Msb,) removing its بَشَرَة, (S,) or face, or surface, (A, Msb,) or the skin upon which the hair grew: (TA:) or, as some say, removing its inner part with a large knife: or, accord. to Ibn-Buzurj, some of the Arabs say, بَشَرْتُ الأَدِيمَ, aor. بَشِرَ , meaning I removed from the hide its بَشَرَة; and ↓ أَبْشَرْتُهُ as meaning I exposed to view its بَشَرَة that was next to the flesh; and آدَمْتُهُ I exposed to view its أَدَمَة upon which the hair grew. (TA.) [But see أَدَمَةٌ.] ― - Hence the saying in a trad., مَنْ أَحَبَّ القُرْآنَ قَلْيَبْشُرْ, accord. to him who recites it thus, with damm to the ش; meaning (assumed tropical:) Whoso loveth the Kuran, let him make himself light of flesh, [by not eating more than will be sufficient, and so prepare himself] for [reading, or reciting,] it, [like as one prepares a horse for running,] because eating much causes one to forget it. (TA.) ― - Hence also, بَشَرَ الأَرْضَ, (TA,) inf. n. as above, (S, K,) (assumed tropical:) It (a swarm of locusts) stripped the ground; (TA;) ate what was upon the ground, (S, K,) i. e., upon its surface; as though the exterior of the ground were its بَشَرَة. (TA.) ― - And بَشَرَ, aor. بَشُرَ , (TA,) inf. n. as above, (K,) He clipped his mustache much, so that the بَشَرَة (i. e. the exterior of the skin, TA) became apparent. (K, TA.) This the Muslim is commanded to do. (TA.) ― - بَشَرَنِى فُلَانٌ بِوَجْهٍ حَسَنٍ Such a one met me with a cheerful countenance. (S.) See also 2, in two places. ― - And see 3. = بَشِرَ, aor. بَشَرَ ; (IAar, S, Msb, K;) and بَشَرَ, aor. بَشِرَ , (IAar, K,) inf. n. بَشْرٌ and بُشُورٌ; (TA;) and ↓ ابشر , [which is the most common, though extr. in respect of analogy, as being quasi-pass. of بَشَرَ, like احجم and احنج and اعرض and اقشع and اكبّ and انهج, (mentioned by MF in art. حنج as the only other instances of the kind,) and اخلج, (added in the TA in art. خلج,)] (S, A, Mgh, K,) inf. n. إِبْشَارٌ; (S;) and ↓ استبشر ; (S, A, Msb, K;) and ↓ تبشّر ; (A;) [originally, He became changed in his بَشَرَة (or complexion) by the annunciation of an event: see بَشَّرَهُ: and hence,] he rejoiced, or became rejoiced; (IAar, S, A, Msb, K;) بِكَذَا [at, or by, such a thing; or at, or by, the annunciation of such a thing]. (IAar, S, K. *) You say, أَتَانِى أَمْرٌ بَشِرْتُ بِهِ An affair happened to me whereat I rejoiced, or whereby I became rejoiced. (S.) And بِمَوْلُودٍ ↓ أَبْشَرَ He rejoiced [at the annunciation of a new-born child]. (S.) And بِخَيْرٍ ↓ أَبْشِرْ Rejoice thou [at the annunciation of a good event]. (S, K.) And in the same sense ↓ أَبْشِرُوا is used in the Kur xli. 30. (S.) 2 بشّرهُ (S, A, Msb, &c.,) the form used by the Arabs in general, (Msb,) inf. n. تَبْشِيرٌ; (S, Msb, K, &c.;) and ↓ بَشَرَهُ , aor. بَشُرَ , (S, Mgh, Msb,) of the dial. of Tihámeh and the adjacent parts, (Msb,) inf. n. بَشْرٌ and بُشُورٌ (S, K) and بُشْرٌ, (TA,) or this last is a simple subst.; (Msb;) and ↓ ابشرهُ ; (S, A, Mgh, K;) and ↓ استبشرهُ ; (K, TA;) are syn.; (S, K, &c.;) originally signifying He announced to him an event which produced a change in his بَشَرَة [or complexion]: and hence, (El-Fakhr Er-Rázee,) he announced to him an event which rejoiced him: (A, El-Fakhr Er-Rázee:) so in common acceptation [when not restricted by an adjunct that denotes its having a different meaning: see بُشْرَى and an ex. below in this paragraph]: (El-Fakhr Er-Rázee:) or he rejoiced him [by an annunciation]: (Msb:) and he announced to him an event which grieved him: [or he grieved him by an annunciation:] both these significations are proper. (El-Fakhr Er-Rázee.) You say, بشّرهُ بِالأَمْرِ [generally meaning He rejoiced him by the annunciation of the event]; and بِهِ ↓ بَشَرَهُ , aor. and inf. ns. as above; &c. (TA.) And بَشَّرْتُهُ بِمَوْلُودٍ [I rejoiced him by the annunciation of a new-born child]. (S.) And it is said in the Kur [iii. 20, &c.], بَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ [Grieve thou them by the annunciation, or denunciation, of a painful punishment]. (S.) You say also, of a she-camel, بَشَّرَتْ بِاللَّقَاحِ, meaning (assumed tropical:) She made it known that she had begun to be pregnant. (TA. [See also 4.]) 3 باشر المَرْأَةَ , (K, &c.,) inf. n. مُبَاشَرَةٌ (S, Mgh, TA) and بِشَارٌ, (TA,) He was, or became, in contact with the woman, skin to skin: (TA:) he enjoyed [contact with] her skin: (Msb:) he became in contact with her, skin to skin, both being within one garment or piece of cloth: (K:) he lay with her, [skin to skin; or in the sense of] inivit eam: (S, K:) i. q. وَطِئَهَا, both فِى الفَرْجِ and خَارِجًا مِنْهُ: (TA:) [and so ↓ بَشَرَهَا inf. n. بَشْرٌ; for] بَشْرٌ and مُبَاشَرَةٌ are syn. [in the sense of congressus venereus, as is shown by an ex. in the S.]. (S, K.) ― - باشرهُ النَّعِيمُ (tropical:) [Enjoyment attended him; as though it clave to his skin]. (A.) ― - فَبَاشَرُوا رَوْحَ اليَقِينِ, or رُوحَ اليقين, is a metaphorical expression, [app. meaning (tropical:) And they felt the joy and happiness that arise from certainty,] occurring in a trad. of 'Alee. (TA.) ― - باشر الأَمْرَ, (S, A, &c.,) inf. n. مُبَاشَرَةٌ, (S,) (tropical:) He superintended, managed, or conducted, the affair himself, or in his own person: (S, K, TA:) or (tropical:) he was present, himself, at the affair: (A, TA:) or, [properly,] he managed, or conducted, the affair with his بَشَرَة, i. e., his own hand: (Mgh, * Msb:) and hence a later application of the verb in the sense of لَاحَظَ (assumed tropical:) [He regarded, or attended to, the thing, or affair, &c.]. (Msb.) 4 ابشر : see 1, first sentence, in two places. ― - [Hence,] ابشر الأَمْرُ وَجْهَهُ The affair made his countenance beautiful and bright: in the K we read, أَبْشَرَ الأَمْرَ حَسَّنَهُ وَ نَضَّرَهُ; but this is a mistake. (TA.) Agreeably with this explanation, AA renders a reading in the Kur [xlii. 22], ذٰلِكَ الَّذِى يُبْشِرُ اللّٰهُ عِبَادَهُ, meaning That is it with which God will make beautiful and bright the face of his servants: so in the L. (TA.) ― - See also 2. ― - [Hence,] أَبْشَرَتِ النَّاقَةُ (assumed tropical:) The she-camel conceived, or became pregnant: (K:) as though she rejoiced [her owner] by announcing her conception. (TA. [See 2, last sentence.]) ― - And أَبْشَرَتِ الأَرْضُ (tropical:) The earth put forth its herbage appearing upon its surface. (S, K.) = See also 1, latter part, in four places. 5 تَبَشَّرَ see, latter part. 6 تباشر القَوْمُ The people, or company of men, announced, one to another, a joyful event, or joyful events. (S.) And هُمْ يَتَبَاشَرُونَ بِذٰلِكَ الأَمْرِ They rejoice one another by the annunciation of that event. (TA.) 10 استبشر : see 1, latter part. = استبشرهُ He demanded of him a reward for an annunciation of joyful tidings. (M.) ― - See also 2. بُشْرٌ : see بُشْرَى. ― - It is also a contraction of بُشُرٌ, which is pl. of بَشُورٌ (TA) or بَشِيرٌ. (TA in art. نشر.) بِشْرٌ Cheerfulness, or openness and pleasantness, of countenance: (Mgh, Msb, K, * TA:) and happiness, joy, or gladness. (Har p. 192.) You say, هُوَ حَسَنُ البِشْرِ He is cheerful, or open and pleasant, in countenance. (S.) بَشَرٌ : see بَشَرَةٌ ― - [Hence,] البَشَرُ (assumed tropical:) Mankind: (S, Msb, K:) and the human being: (Msb, K:) applied to the male and to the female; and used alike as sing. and pl. (Msb, K, TA) and dual: (TA:) so that you say, هُوَ بَشَرٌ He is a human being, and هِىَ بَشَرٌ She is a human being, and هُمْ بَشَرٌ They (more than two) are human beings, and هُمَا بَشَرٌ They two are human beings: (TA:) but sometimes it has the dual form; (Msb, K;) as in the Kur xxiii. 49; (Msb, TA;) though the Arabs may have used the dual form in the sense of the sing.: (MF:) and sometimes it has a pl., namely, أَبْشَارٌ. (K.) This is a secondary application of the word: (Msb:) i. e., this signification is tropical; or, as some say, the word is so much used in this sense as to be, so used, conventionally regarded as proper; the sense not depending upon its having another word connected with it: but in the S and K, and by the generality of authors, this signification is given as proper. (MF.) Some say that a human being is thus called because his بَشَرَة is bare of hair and of wool. (MF.) [Hence,] أَبُو البَشَرِ [The father of mankind; meaning] Adam. (K.) بَشَرَةٌ (Lth, S, M, A, Mgh, Msb) and ↓ بَشَرٌ , (S, K,) or the latter is pl. of the former, (Msb, K,) [or rather a coll. gen. n., of which the former is the n. un.,] like قَصَبَهُ and قَصَبٌ, (Msb,) and أَبْشَارٌ is pl. of بَشَرٌ, (K,) [The external skin; the cuticle, or scarf-skin; the epidermis;] the exterior of the skin (S, A, Mgh, Msb, K) of a human being; (S, A, K;) and, as some say, of other creatures, (K,) such as the serpent; but this is generally disallowed: (TA:) or بَشَرَةٌ signifies the exterior of the skin of the head, in which grows the hair; as also أَدَمَةٌ and شَوَاةٌ: (Aboo-Safwán:) or the upper skin (Lth, M) of the head (M) and of the face and body of a human being; (Lth, M;) that upon which the hair grows: (M:) or, as some say, that which is next the flesh. (M.) It is said in a prov., إِنَّمَا يُعَاتَبُ الأَدِيمُ ذُو البَشَرَةِ: see أَدِيمٌ. ― - بَشَرَةٌ sometimes means The complexion, or hue: and fineness, or delicacy. (TA.) = بَشَرَةُ الأَرْضُ (tropical:) The herbage appearing upon the surface of the earth. (S, A, K.) You say, مَا أَحْسَنَ بَشَرَتَهَا (tropical:) How goodly is its herbage appearing upon its surface! (S, A.) And بَشَرَةٌ [alone] signifies (tropical:) Leguminous plants; herbs, or herbage. (TA.) ― - بَشَرَةٌ is used also as signifying (assumed tropical:) A man's hand. (Msb.) [See 3, last sentence.] بُشْرَى (imperfectly decl., because it terminates with a fem. alif which is inseparable from it, S) and ↓ بِشَارَةٌ and ↓ بُشَارَةٌ [but respecting this last see بِشَارَةٌ below] (S, Msb, K) and ↓ بُشْرٌ (Msb) are substs. from بَشَّرَهُ (S, Msb, K) [originally signifying An annunciation which produces a change in the بَشَرَة (or complexion) of the person to whom it is made: and hence, a joyful annunciation; joyful, or glad, tidings; good news]: and ↓ تَبَاشِيرُ [q. v. infrà] signifies the same as بُشْرَى: (S, K:) ↓ بِشَارَةٌ , when used absolutely, relates only to good; (S, Msb;) not to evil unless when expressly restricted thereto by an adjunct: [see 2:] (S:) its pl. is بِشَارَاتٌ and بَشَائِرُ. (A.) يَا بُشْرَاىَ , in the Kur [xii. 19, accord. to one reading, (otherwise, as Bd mentions, بُشْرَاىْ, or بُشْرَىَّ, which is a dial. var. of the same, or بُشْرَى, which, as some say, was the name of a man,) meaning O my joyful annunciation, or joyful tidings, or good news!], is like عَصَاى: and in the dual you say, يَا بُشْرَيَىَّ. (S.) You say also, ↓ تَتَابَعَتِ البِشَارَاتُ and البَشَائِرُ [The joyful annunciations followed consecutively]. (A.) See another ex. voce بَشِيرٌ. ― - See also بِشَارَةٌ. [ بَشَرِىٌّ Human; of, or belonging to, or relating to, mankind or a human being.] بُشَارٌ (assumed tropical:) The refuse, or lowest or basest or meanest sort, of mankind, or of people. (IAar, K.) بَشُورٌ : see what next follows, in three places. بَشِيرٌ i. q. ↓ مُبَشِّرٌ , (S, Mgh, K,) [and so ↓ بَشُورٌ , as will be seen by an ex. in what follows,] One who announces to a people [or person] an event, either good or evil; (TA;) but meaning the former oftener than the latter: (Msb:) [an announcer of a joyful event, or joyful events: one who rejoices another, or others, by an annunciation:] pl. بُشَرَآءُ (A) and بُشُرٌ, (TA in art. نشر,) or this is pl. of ↓ بَشُورٌ . (TA in the present art.) It is said in the Kur [vii. 55], وَ هُوَ الَّذِى يُرْسِلُ الرِّيَاحَ بُشُرًا, and بُشْرًا, and ↓ بُشْرَى , and بَشْرًا; [accord. to different readings, meaning (assumed tropical:) And He it is who sendeth the winds announcing coming rain;] in which بُشُرٌ is pl. of ↓ بَشُورٌ , [syn. with بَشِيرٌ and مُبَشِّرٌ, but both masc. and fem.,] (TA,) or of بَشِيرٌ, (Bd,) or of بَشِيرَةٌ; (TA in art. نشر;) and بُشْرًا is a contraction of the same; and بُشْرَى is syn. with بِشَارَةٌ; and بَشْرًا is the inf. n. of بَشَرَهُ in the sense of بَشَّرَهُ (TA. [But the reading commonly followed in this passage is نُشُرًا, with ن: another reading is نُشْرًا: another, نَشْرًا: and another, نَشَرًا.]) And ↓ المُبَشِّرَاتُ , (A,) or مُبَشِّرَاتُ الرِّيَاحِ, (S,) signifies (tropical:) Winds that announce [coming] rain: (S, A:) so in the Kur xxx. 45. (TA.) = Also Goodly; beautiful; elegant in form or features; (S, K;) applied to a man, and to a face: (TA:) fem. with ة; (S, K;) applied to a woman, and to a she-camel; (S;) and meaning, when applied to a she-camel, neither emaciated nor fat: or, accord. to Aboo-Hilál, neither of generous nor of ignoble breed: or, as some say, half-fattened: (TA:) pl. of the fem. بَشَائِرُ: (S:) and ↓ مَبْشُورَةٌ signifies beautiful in make and colour; (IAar, K;) applied to a girl. (IAar.) بَشَارَةٌ Goodliness; beauty; elegance of form or features. (S, K, TA.) بُشَارَةٌ What is pared off from the face of a hide: what is pared off from its back is called تِحْلِئٌ. (Lh.) = See also بِشَارَةٌ: ― - and see بُشْرَى. بِشَارَةٌ ; pl. بِشَارَاتٌ and بَشَائِرُ: see بُشْرَى, in three places; and see also تَبَاشِيرُ. ― - Also A gift to him who announces a joyful event; and so ↓ بُشَارَةٌ : (K, * TA:) or the latter, which is like the عُمَالَة of the عَامِل, has this signification; (IAth;) and so ↓ بُشْرَى ; (M;) and بِشَارَةٌ [has the same meaning accord. to common usage, but, properly,] is a subst. in the sense explained above, voce بُشْرَى. (IAth.) You say, أَعْطَيْتُهُ ثَوْبِى بِشَارَةً I gave him my garment as a reward for the joyful annunciation. (TA from a trad.) هُوَ أَبْشَرُ مِنْهُ He is more goodly or beautiful, more elegant in form or features, and more fat, than he. (K.) تُبُشِّرٌ , in the hand writing of J تُبَشِّرٌ, [and so in my copies of the S,] a word of which there is not the like except in the instances of تُنُوِّطٌ [or تُنَوِّطٌ], a certain bird, and وَادِى تُهُلِّكَ [or تُهَلِّكَ?] and وَادِى تُضُلِّلَ [or تُضَلِّلَ] and وَادِى تُخُيِّبَ [or تُخَيِّبَ], (TA,) A certain bird, called the صُفَارِيَّة: (S, K:) n. un. with ة. (K.) تَبَاشِيرُ , as though it were pl. of تَبْشِيرٌ, inf. n. of بَشَّرَ; (A;) a word which has not its like except in the instances of تَعَاشِيبُ and تَعَاجِيبُ and تَفَاطِيرُ [and تَبَاكِيرُ and تَبَارِيحُ, and probably a few others]; (TA;) (tropical:) [Annunciations; foretokens; foretellers; foreshowers; prognostics; earnests; of what is good:] the beginnings of anything: (S, K:) the first of blossoms &c.: (TA:) the beginnings, (S, K,) or first annunciations, (A,) of daybreak; (S, A, K;) as also ↓ بَشَائِرُ : (TA:) it has no verb: (S:) and [is said to have] no sing.: but in a trad. of El-Hajjáj, تَبْشِيرٌ occurs as meaning (assumed tropical:) the commencement of rain. (TA.) One says, فِيهِ مَخَايِلُ الرُّشْدِ وَ تَبَاشِيرُهُ (tropical:) [In him are indications of right conduct, or belief, and its earnests]. (A.) See also بُشْرَى. ― - (assumed tropical:) Streaks of the light of daybreak in the night. (TA.) ― - (assumed tropical:) Streaks that are seen upon the surface of the ground, caused by the winds. (Lth, K. *) ― - (assumed tropical:) The colours of palm-trees when their fruit begins to ripen; (K;) as also تَبَاكِيرُ. (TA.) ― - (assumed tropical:) Such as bear fruit early, or before others, of palm-trees. (K.) ― - (assumed tropical:) Marks of galls upon the side of a beast. (K.) رَجُلٌ مُؤْدَمٌ مُبْشَرٌ (tropical:) A perfect man; as though he combined the softness of the أَدَمَة [or inner skin] with the roughness of the بَشَرَة [or outer skin]: (S:) or a man who combines softness, or gentleness, and strength, with knowledge of affairs: (As:) and اِمْرَأَةٌ مُؤْدَمَةٌ مُبْشَرَةٌ (tropical:) a woman perfect in every respect. (TA.) [See also art. ادم.] مُبَشِّرٌ and مُبَشِّرَاتٌ: see بَشِيرٌ. مَبْشُورَةٌ : see بَشِيرٌ, last sentence. حِجْرٌمُبَاشِرٌ [so in two copies of the S: in Golius's Lex. مُبَاشِرَةٌ:] A mare [so I render حجر, which Golius renders ‘ vulva, ’] desiring the stallion. (S.) [See also مُبَاسِرَةٌ, with س.] بشع 1 بَشِعَ , aor. بَشَعَ , (K, TA,) inf. n. بَشَاعَةٌ (S, K) and بَشَعٌ, (K,) said of a thing, (S,) or of food, (K, TA,) It was, or became, disagreeable in taste, and choking: (S:) or disagreeable, or unpleasant, having in it dryness and bitterness. (K, TA.) ― - بَشِعَ الرَّجُلُ, (K, * TA,) aor. بَشَعَ , (K,) inf. n. بَشَعٌ (S, K) and بَشَاعَةٌ, (K,) The man was, or became, disagreeable in the odour of the mouth, (S, * K,) from eating food disagreeable in taste, and choking; (S;) not removing the remains of food from between his teeth, nor cleaning them with the tooth-stick. (K.) You say, بَشِعَ مِنْهُ [He was, or became, disagreeable in the odour of the mouth from it]; meaning, from eating food such as is described above. (S.) [Or this phrase in the S may have another meaning, which see in what follows.] ― - And [hence,] (tropical:) The man was, or became, evil in his disposition, and in his social intercourse. (Msb.) You say also, فِى خُلُقِهِ بَشَاعَةٌ (tropical:) In his disposition is evilness. (TA.) ― - بَشَعٌ also signifies, in relation to wood, (tropical:) The abounding in knots. (TA.) ― - Also The fauces' being straitened, or choked, by coarse, or rough, food.(TA.) [And بَشِعَ مِنْهُ means He experienced a straitened state, or choking, of the fauces from it; namely coarse, or rough, food; or food disagreeable in taste, and choking: see 4: and see another meaning of this phrase above.] ― - And [hence,] بَشِعَ [or بَشِعَ بِالمَآءِ,] aor. بَشَعَ , (tropical:) It (a valley) was, or became, choked, surcharged, or overfilled, with the water. (K.) And بَشِعَ بِالنَّاسِ (tropical:) It [a place] was, or became, choked, or overfilled, with men, or the people. (Z, TA.) ― - [Hence also,] بَشِعَ بِالأَمْرِ, (K,) inf. n. بَشَعٌ and بَشَاعَةٌ, (TA,) (tropical:) He was unable to do, or accomplish, the thing, or affair. (K, TA.) = بَشِعَ بِالشَّىْءِ, and بَشَعَ بِهِ, inf. n.بَشْعٌ, He seized the thing in a violent and an abominable manner. (L,TA.) 4 أَبْشَعَنِى الطَّعَامُ The food caused me to experience a straitened state, or choking, of the fauces, (حَمَلَنِى عَلَى البَشَعِ,) by reason of its coarseness, or roughness. (IAar.) [See 1.] 10 استشعهُ i. q. عَدَّهُ بَشِعًا [He reckoned it disagreeable in taste, and choking; or disagreeable, or unpleasant, as having in it dryness and bitterness]; (S, Msb, K;) namely, a thing. (S.) ― - And [hence,] استبشع المُقَامَ فِى مَحَلِّ كَذَا He reckoned unpleasant, or uncomfortable, the remaining in such a place of abode; syn.اِسْتَخْشَنَهُ. (TA.) = اِسْتِبْشَاعٌ also signifies The being bad, unpleasant, or disapproved. (KL.) بَشِعٌ A thing disagreeable in taste, and choking; or ↓ بَشِيعٌ has this signification : (so accord. to different copies of the S:) or both, applied to food, have the same signification: (TA:) or the former signifies also disagreeable, or unpleasant, food, having in it dryness and bitterness; (Lth, Z, K;) like the taste of the myrobalan: (TA:) or food rough, or coarse, and disagreeable in taste: or dry food, in which is no seasoning, or condiment: (TA:) or rough, or coarse; applied to food; (Nh;) and so (tropical:) applied to clothing; (IAar, Nh;) and (tropical:) to speech, or language; (Nh;) and ↓ بَشِيعٌ applied to speech, or language, signifies (tropical:) rough, or coarse, and disagreeable. (IAar.) ― - Applied to a man, (S TA,) as is also ↓ بَشِيعٌ , in the same sense, (TA, [but in what sense is not there said,]) it signifies, Disagreeable in the odour of the mouth, (Msb,ast; K,) who does not remove the remains of food from between his teeth, nor clean them with the tooth-stick; (K;) fem. with ة: (TA:) and one who has eaten a thing such as is thus termed, (S K TA,) and not swallowed it easily, (TA,) and has become disagreeable in the odour of the mouth from it, or has experienced a straitened state, or choking, of the fauces from it. (S, TA: [the last words of the explanation being فَبَشِعَ مِنْهُ]) ― - Also (tropical:) One whose soul is heavy, or heaving, or agitated by a tendency to vomit. (ISh, K, TA.)― - And (tropical:) Evil in disposition, (K, TA,) and in social intercourse. (TA.) You say also, هُوَ بَشِعَ الخُلُقِ (tropical:) He is evil in disposition. (TA.) ― - Also, (K, TA,) or بَشِعُ المَنْظَرِ, (Msb,) (tropical:) Foul, or ugly, in aspect; (Msb; K) not pleasing to the eyes. (TA.) ― - Also, (K,) or بَشِعُ الوَجْهِ, (ISh, Msb,) (tropical:) Having a frowning, a contracted, a stern, an austere, or a morose, countenance. (ISh, Msb, K.) ― - خَشَبَةٌ بَشِعَةٌ (tropical:) A piece of wood abounding in knots. (K, TA.) بَشِيعٌ : see بَشِعٌ, in three places. بشق بَشِقَ , aor. بَشَقَ ; and بَشَقَ, aor بَشِقَ ; He struck, smote, or beat, another with a staff or stick. (Nawádir el-Aaráb, K.) = He looked sharply, or intently: (Ibn-'Abbád, K:) inf. n. بَشْقٌ. (JK.) = Also the former verb, He hastened, or was quick; as also بَشَكَ. (IDrd, TA.) = And the former, [but the aor. is not mentioned,] He cut a garment, or piece of cloth, in a light, or prompt, manner; as also بَشَكَ. (TA.) = And بَشَقَ, inf. n. بَشْقٌ, He took, or seized. (Msb.) نَظَرٌ بَشْقٌ A sharp, or an intent, look. (JK.) بَاشَقٌ (JK, Msb, K) and بَاشِقٌ, (Msb, Es-Suyootee, TA,) the latter being allowable accord. to some for the sake of conformity to the usual Arabic measure, as in خاتم and دانق and طابع and the like; (Msb;) perhaps derived from بَشْقٌ meaning the “ looking sharply, ” or “ intently; ” (JK;) or from بَشَقَ meaning “ he took, ” or “ seized; ” (Msb;) or it is arabicized, (Msb, K,) from [the Persian] بَاشَهْ; (K;) A certain bird; (K;) [the musket, or sparrow-hawk; falco nisus;] a bird of beautiful form, the smallest of birds of prey, that preys upon sparrows and other birds of their size: (Kzw:) it is of the birds called صُقُور, [pl. of صَقْرٌ,] as are also the بَازِى and the شَاهِين and the زُرَّق and the يُؤْيُؤ: (AHát in “ the Book of Birds, ” TA:) pl. بَوَاشِقُ. (Msb.) بشم 1 بَشِمَ , aor. بَشَمَ , inf. n. بَشَمٌ, He (a man, S, TA, or an animal, Msb) suffered, or became affected with, indigestion, (S, Msb, K,) in consequence of much eating: (Msb:) or he was heavy in consequence of food: (Ham p. 363:) or he became distressed, or oppressed, by eating much food. (TA.) You say, بَشِمْتُ مِنَ الطَّعَامِ I suffered indigestion from the food: (S:) or was heavy in consequence of the food. (Ham ubi suprà) And بَشِمَ الفَصِيلُ مِنْ كَثْرَةِ شُرْبِ اللَّبَنِ The young camel suffered indigestion from drinking much milk. (S.) Accord. to IDrd, بَشَمٌ specially relates to beasts: accord. to Kh, it specially arises from greasy food. (Har p. 164.) ― - Also (tropical:) He became affected with disgust, aversion, loathing, or nausea. (S, K, TA.) You say, بَشِمْتُ مِنَ الطَّعَامِ, (S,) or عَنِ الطعام, (TA,) (tropical:) I turned away with disgust from the food; was averse from it; loathed it; nauseated it. (S, TA.) And بَشِمَ الفَصِيلُ عَنِ اللَّبَنِ (assumed tropical:) [The young camel turned away with disgust from the milk; was averse from it; &c.]. (K in art.دقع.) 4 ابشمهُ It (food) caused him to suffer, or be affected with, indigestion: (S, K, * TA:) or (assumed tropical:) loathing, or nausea. (K.) بَشِمَ part. n. of 1, meaning Suffering, or affected with, indigestion. (Msb.) ― - [And (assumed tropical:) Affected with disgust, aversion, loathing, or nausea.] بَشَامٌ [The tree of the balsam of Mekkeh; amyris opobalsamum; mentioned by Forskål in his Flora Aegypt. Arab. p. ex. as growing in the middle mountainous region of El-Yemen, and described by him in p. 79 of the same work; in both places as being called in Arabic ابو شام, which is a mistake for بشام;] a certain odoriferous kind of tree, (S K,) of sweet taste, (TA,) the leaves of which, (AHn, K) pounded, and mixed with الحِنَّآء [or the leaves of the Lawsonia inermis], (AHn,) blacken the hair; (AHn, K) it is a kind of tree having a stem and branches, and small leaves, but larger than the leaves of the [species of marjoram called] صَعْتَر, and having no fruit; [but only, as Forskål states, a blackish seed, which is abortive;] when its leaf or its branch is cut, it pours forth a white milk; (AHn, TA;) and its twigs are used for cleaning the teeth: (S, K:) n. un. with ة. (TA.) In a trad., mention is made of persons having no food but the leaves of the بشام. (TA.) بشنين بَشْنِينٌ , with fet-h, and then sukoon, and then kesr, I. q. نيلوفر [i. e. نِيلُوفَرٌ and نَيْلُوفَرٌ or نَيْلَوْفَرٌ, the nymphæa lotus, or white lotus: and the nymphæa cærulea, or blue lotus: see art. نيلوفر]: a word of the dial. of Egypt. (TA.) بص بَصَّ بص , aor. يَبِصُّ, inf. n. بَصِيصٌ (S, A, K) and بَصٌّ, (TA,) It (a thing, S, as, for instance, a grain of a pomegranate, TA) shone, or glistened. (S, A, K.) ― - هُوَ يَبُصُّ لِى, [He looks at me] is an expression used by the vulgar [in the present day], and is from البَصَّاصَةُ signifying “ the eye. ” (TA.) [By rule it should be يَبِصُّ.] 2 بصّص بِسَيْفِهِ بصص بسيفه بصص بسيفة He made a sign with his sword, waving it, or moving it about [so that it shone, or glistened] (TA.) R.Q.1 بَصْبَصَ بصبص , (S, K,) or بَصْبَصَ بِذَنَبِهِ, (M,) inf. n. بَصْبَصَةٌ, (TA,) He (a dog, S, M, K, and a beast of prey, and a gazelle, and a camel when urged on by the driver's singing, TA) wagged, or moved about, his tail; (S, K;) which a dog does by reason of cupidity, or fear; (TA;) as also ↓ تَبَصْبَصَ : (S:) or he (a dog) struck with his tail. (ISd.) The inf. n. بَصْبَصَةٌ has a pl., namely, بَصَابِصُ; as in the following ex.: “ حَتَّى إِذَا أَبْصَرْنَهُ وَ عَلِمْنَهُ حَيَّيْنَهُ بِبَصَابِصِ الأَذْنَابِ [Until, when they see him and know him, they greet him with waggings of the tails]. (TA.) It is said in a prov., respecting the flight and submissiveness of the coward بَصْبَصْنَ إِذْ حُدِيْنَ بِالأَذْنَابِ [They wagged the tails when they were urged on by the driver's singing]. (As.) = بَصْبَصَتِ الإِبِلُ قَرَبَهَا The camels performed quickly their nightjourney to water. (K.) [See بَصْبَاصٌ.] R. Q. 2 تَبَصْبَصَ بصبص تبصبص : see R. Q. 1. [ بَصٌّ بص , and بَصُّ نَارٍ, Live coals; because they shine, or glisten: n. un. with ة: so in the present day; but probably only post-classical: or, accord. to the TA, in art. بصو, the word بَصَّةٌ is used by the vulgar, for بَصْوَةٌ.] بَصَّاصٌ بصاص [Shining, or glistening: or rather, shining, or glistening, much]. ― - [Hence,] البَصَّاصَةُ The eye: (S A, K:) an epithet in which the quality of a subst. predominates: (TA:) said to be so called (TA) because it shines, or glistens. (K, TA.) ― - [And hence بَصَّاصٌ is applied in the present day to An officer employed as an inspector by a police-magistrate.] بُصَّانٌ بصان a name of [The month afterwards called] رَبِيعٌ الآخِرُ: the former was its name in the Time of Ignorance: thus it is written accord. to the Jm: [or it was called, or was also called, وَبْصَانُ, and وُبْصَانِ: (see art. وبص:) or وَبُصَانٌ, and وَ بِصَانٌ: (see art. بصن:)] the author of the K mentions it in art.بصن; [where it is said to be also written بُصَانٌ, i. e., without teshdeed;] but this is its proper place, for it is from البَصِيصُ [inf. n. of بَصَّ]. (TA.) قَرَبٌ بَصْبَاصٌ قرب بصباص , (T, K,) or خِمْسٌ بَصْبَاصٌ, (S,) A laborious, (T, S, K,) fatiguing, (T,) nightjourney to water, (T, K,) or journey in which the second and third and fourth days are without water; in which is no flagging: (S:) [as also صَبْصَابٌ.] ― - يَوْمٌ بَصْبَاصٌ A vehemently-hot day. (TA.) بصر 1 بَصُرَ بصر , [aor. بَصُرَ ,] (Sb, M, K,) and بَصِرَ, [aor. بَصَرَ ,] (Lh, K, ) inf. n. بَصَرٌ and بَصَارَةٌ and بِصَارَةٌ, (M, K,) [He saw; i. e.] he became seeing; syn.صَارَ مُبْصِرًا; (Sb, M, K;) with بِ prefixed to the noun following. (K.) But see 4, in four places. بَصُرَ is seldom used to signify the sense of sight unless to this meaning is conjoined that of mental perception. (B.) ― - [Hence,] بَصُرَ, [and بَصِرَ.] inf. n. بَصَارَةٌ [and بَصَرٌ], He was, or became, endowed with mental perception; or belief, or firm belief; or knowledge, understanding, intelligence, or skill. (S, * M, TA.) And بَصُرَبِهِ, (S Msb, B,) and بَصِرَبِهِ, and sometimes بَصُرَهُ and بَصِرَهُ, but more chastely with بِ, inf. n. [بَصَارَةٌ and] بَصَرٌ; (Msb;) and * ابصرهُ; (B;) He perceived it mentally; (B;) he knew it [or understood it]. (S, Msb.) بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ, in the Kur [xx. 96], means I knew that which they knew not. (S.) = بَصَرَ الأَدِيمَيْنِ, aor. بَصُرَ , (T, K,) inf. n. بَصْرٌ, (S, M, K,) He put the two hides together, and sewed them, like as the two edges of a garment, or piece of cloth, are sewed, one being put upon the other; which [mode of sewing] is contrary to, or different from, that in which a garment, or piece of cloth, is sewed before it is sewed the second time: (S:) or he put together the two edges of the two hides, when they were being sewed, (M, K,) like as a garment, or piece of cloth, is sewed. (M.) 2 بصّر بصر He (a whelp) opened his eyes. (M, K.) = بصّرهُ, (S, K,) inf. n. تَبْصِيرٌ; (TA;) or * ابصرهُ; (accord. to some copies of the K; [see مُبْصِرٌ, as confirmatory of the latter; but both seem to be correct;]) It [or he] made him [or caused him] to see, or to have sight: or to have mental perception, or knowledge, or skill: syn. جَعَلَهُ بَصِيرًا. (S, K.) ― - And the former, (K,) inf. n. as above, (S, K,) He made him to know. (S, K) You say, بَصَّرْتُهُ بِهِ, (A, Msb,) inf. n. as above, (Msb,) I made him to know it; acquainted him with it. (A, Msb.) And بصّرهُ الأَمْرَ, inf. n. as above and تَبْصِرَةٌ, He made him to understand the affair, or case. (M.) ― - Also He rendered it apparent, or plainly apparent, conspicuous, manifest, or evident. (S, K.) = بُصِّرَتْ بِدِمَامٍ, said of the feathers of an arrow, They were besmeared بِالبَصِيرَةِ, i. e. with blood: (S:) or were strengthened and fastened with glue. (M.) = Also بصّر, inf. n. تَبْصِيرٌ; (S, K) and ↓ ابصر ; (K;) He went, (S,) or came, (M, K,) to the city of El-Basrah (البَصْرَة). (S, M, K.) 3 باصرهُ إِصر باصره باصرة بإِصره بآصرة آصرة He looked with at a thing, trying which of them two would see it before the other. (M.) And بَاصَرَا They two looked, trying which of them would see first. (K.) ― - He elevated himself, or rose up, or stood up, so as to be higher than the surrounding objects, (أَشْرَفَ,) looking at him, or towards him, from afar. (S.) ― - See also 4. 4 ابصرهُ أبصر أبصره ابصره ابصرة بصر , (Lh S M, A, &c.,) inf. n. إِبْصَارٌ, (Msb,) He saw him, or it, (Lh, S, A, Mgh, Msb,) بِرُؤْيَةِ العَيْنِ by the sight of the eye; (Msb;) as also بِهِ ↓ بَصُرَ : (A:) or he looked (M, K) at, or towards, him, or it, (M,) trying whether he could see him, or it; (M, K;) as also بِهِ ↓ بَصُرَ , inf. n.بَصَرٌ and بَصَارَةٌ and بِصَارَةٌ; (M;) and به ↓بَصِرَ; (Lh, M;) and ↓ تبّصرهُ ; (M, K;) and ↓ باصرهُ : (M:) or, accord. to Sb, ↓ بَصُرَ [is used when no object of sight is mentioned, and] signifies he [saw, or] became seeing: and ابصرهُ is said when one mentions that upon which his eye has fallen. (M.) You say also, أَبْصِرَ إِلَىَّ Look thou at me: or turn thy face towards me. (Ibn-Buzurj, TA.) ― - See also 1. = And see 2. = أَبْصِرْ بِهِ وَ أَسْمِعْ, in the Kur [xviii. 25], means مَا أَبْصَرَهُ وَ مَا أَسْمَعَهُ (Jel) (tropical:) How clear is his sight! and how clear his hearing! the pronoun relating to God; (Bd, Jel;) and thus used, the phrase is tropical; i. e., nothing escapes his sight and hearing. (Jel.) And أَسْمِعْ بِهِمْ وَ أَبْصِرْ, in the same [xix. 39], means مَا أَسْمَعَهُمْ وَ مَا أَبْصَرَهُمْ (S in art. سمع, and Jel) How clearly shall they hear! and how clearly shall they see! (S, Bd, Jel:) or the meaning is, do thou make them to hear, and make them to see, the threats of that day which is afterwards mentioned, and what shall befall them therein. (Bd.) = أَبْصَرَ also signifies He relinquished infidelity, and adopted the true belief. (IAar.) = See also 10. = He hung upon the door of his dwelling a بَصِيرَة, i. e. an oblong piece of cotton or other cloth. (TA.) = See also 2, last sentence. 5 تبصّرهُ أبصر بصر تبصر تبصره تبصرة He looked at it; namely, a thing: or looked long at it: or glanced lightly at it: like رَمَقَهُ: (TA:) or he sought, or endeavoured, to see it: (Mgh:) or i. q. أَبْصَرَهُ, in a sense explained above; see 4. (M.) You say also, تَبَصَّرْ لِى فُلَانًا [Consider thou, or examine thou, for me, such a one, that thou mayest obtain a clear knowledge of him]. (TA.) And تبصّر فِى شَىْءٍ He considered a thing, endeavouring to obtain a clear knowledge of it; he looked into it, considered it, examined it, or studied it, repeatedly, until he knew it: he sought, or sought leisurely, or repeatedly, after the knowledge of it, until he knew it. (S, * K, * TA.) And تبصّر فِى رَأْيِهِ signifies the same as فِيهِ ↓ استبصر , i. e. He sought, or endeavoured, to see, or discover, what would happen to him, of good and evil. (M.) 6 تباصروا تباصروا They saw one another. (M, K.) ― - [تباصر also signifies He feigned himself seeing, either ocularly or mentally; contr. of تَعَامَى.] 10 استبصر أستبصر استبصر ٱستبصر [He sought, or endeavoured, to see, or to perceive mentally]. You say, استبصر فِى رَأْيِهِ: see 5, last sentence. ― - He had, or was endowed with, [mental perception, or] knowledge, (Msb,) [or understanding, intelligence, or skill: as in the phrase,] استبصر فِى شَىْءٍ [He had a mental perception, or knowledge, &c., of, or in relation to, a thing]. (S.) [See مُسْتَبْصِرٌ.] = It (a road, TA) was, or became, plain, clear, manifest, or conspicuous; (K, * TA;) as also ↓ ابصر . (A.) بَصْرٌ بصر : see بَصْرَةٌ, in four places: and see بُصْرَةٌ. بُصْرٌ بصر The thickness of anything; (M;) as of the heaven, (TA,) or of each heaven [of the seven heavens], (S, A, TA,) and of the earth, [or of each of the seven earths,] and of the skin of a man, (TA,) and of a garment, or piece of cloth. (A.) You say ثَوْبٌ جَيِّدُ البُصْرِ A thick garment or piece of cloth. (M.) صُبْرٌ, formed by transposition, signifies the same. (S in art. صبر.) ― - A side: (S, M, K:) the edge of anything: (S, K:) formed by transposition from صُبْرٌ. (M.) = Cotton: (K:) whence بَصِيرَةٌ signifying “an oblong piece of cotton cloth.” (TA.) = See also بَصْرَةٌ. بِصْرٌ بصر : see بَصْرَةٌ, in five places. بَصَرٌ بصر The sense of sight, (Lth, S,) or of the eye: (M, K:) or the light whereby the organ [of sight] (الجَارِحَة) perceives the things seen (المُبْصَرَات): (Msb:) pl. أَبْصَارٌ. (M, Msb, K.) [Hence,] صَلَاةُ البَصَرِ The prayer of sunset: or, as some say, of daybreak: because performed when the darkness becomes mixed with the light: (TA:) or because performed when the stars are seen: also called صَلَاةُ الشَّاهِدِ: (TA in art. شهد:) or because performed at a time when the eyes see corporeal forms, after the intervention of darkness, or before it. (JM.) And لَقِيَهُ بَصَرًا He met him when eyes saw one another: or at the beginning of darkness, when there remained enough light for objects to be distinguished thereby: [accord. to some,] the noun is used [in the sense which it here bears] only as an adv. n. [of time]. (M.) And رَأَيْتُهُ بَيْنَ سَمْعِ الأَرْضِ وَبَصَرِهَا (tropical:) I saw him in a vacant tract of land, or of the earth, where nothing but it heard or saw me. (A.) [See also سَمْعٌ, in two places.] ― - See also بَصِيرَةٌ, first sentence, in four places. ― - Also The eye; [and so ↓ بَاصِرَةٌ ;] syn. عَيْنٌ; but of the masc. gender: (TA:) pl. as above: (Kur ii. 6, &c.:) but the sing. is also used in a pl. sense [like سَمْعٌ]. (TA in art. سمع.) See two exs. voce بَصِيرةٌ. بَصْرَةٌ صرة بصر بصره بصرة Soft stones; (AA, M, Msb;) i. q. كَذَّانُ; (AA, M;) as also ↓ بِصْرٌ (M, Msb) and ↓ بَصْرٌ ; or, accord. to Zj, this last is not allowable: (Msb:) or soft stones in which is whiteness: (K:) or in which is some whiteness: (TA:) or soft stones inclining to white; as also ↓ بِصْرٌ , with kesr if without ة: (S:) [i. e. whitish soft stones:] or soft white stone; as also ↓ بِصْرٌ (M) and ↓ بَصْرٌ : (TA:) or glistening stones; as also ↓ بِصْرٌ : (Fr:) pl. بِصَارٌ: (M:) and rugged ground: (K:) or stones of rugged ground; (TA;) as also ↓ بِصْرٌ and ↓ بَصْرٌ and ↓ بُصْرٌ : (Kz, TA:) or these three words, without ة, signify thick, or rough, or rugged, stone: (K:) or the same three, hard, or strong, and thick, or rough, or rugged, stone: (Lh, M:) and بَصْرَةٌ signifies, also, land that is as though it were a mountain of gypsum: (ISh, L:) or land of which the stones are gypsum; (M, TA;) as also ↓ بَصَرَةٌ and ↓ بَصِرَةٌ ; (so in a copy of the M, but accord. to the TA ↓ بُصْرَةٌ and ↓ بِصْرَةٌ ;) but the last is app. an epithet: (M: [see بَصِرَةٌ, below; and بُصْرَةٌ:]) also tough clay in which is gypsum; (TA;) and ↓ بَصِرَةٌ signifies tough clay: (M, TA:) or بَصْرَةٌ, (M,) or ↓ بَصْرٌ , (TA,) tough and good clay, containing pebbles. (Lh, M, TA.) بُصْرَةٌ صرة بصر بصره بصرة [in the TA, as on the authority of ISd, ↓ بَصْرَةٌ ,] Good red land. (M, K.) See also بَصْرَةٌ. بِصْرَةٌ صرة بصر بصره بصرة : see بَصْرَةٌ. بَصَرَةٌ صرة بصر بصره بصرة : see بَصْرَةٌ. أَرْضٌ بَصِرَةٌ Land in which are stones that cut the hoofs of beasts. (TA.) See also بَصْرَةٌ, in two places. بَصِيرٌ بصير Seeing; i. q. ↓ مُبْصِرٌ ; (M, K;) contr. of ضَرِيرٌ: (S:) of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ, (M,) or of the measure فَاعِلٌ [i. e. ↓ بَاصِرٌ ] : (TA:) pl. بُصَرَآءُ. (M, K.) One says, إِنَّهُ لَبَصِيرٌ بِالعَيْنَيْنِ Verily he is one who sees with the two eyes. (Lh, M.) [Hence,] البَصِيرُ, as a name of God, The All-seeing; He who sees all things, both what are apparent thereof and what are occult, without any organ [of vision]. (TA.) And The dog; (M;) as also أَبُو بَصِيرٍ: (Msb:) because it is one of the most sharp-sighted of animals. (M.) ― - Endowed with mental perception; (B;) knowing; skilful; possessing understanding, intelligence, or skill: (S, M, A, Msb, K:) pl. as above. (A.) One says, أَنَا بَصِيرٌ بِهِ I am knowing in it, or respecting it. (Msb.) And إِنَّهُ لَبَصِيرٌ بِالأَشْيَآءِ Verily he is knowing, or skilful, in things. (Lh, M.) And رَجُلٌ بَصِيرٌ بِالعِلْمِ A man knowing, or skilful, in science. (M.) And هُوَ مِنَ البُصَرَآءِ بِالِتّجَارَةِ He is of those who are knowing, or skilful, in commerce. (A.) ― - It is also an epithet applied to A blind man; (A'Obeyd, M, B;) and so أَبُو بَصِيرٍ: (TA in art. عور:) so applied as meaning endowed with mental perception; (B;) or as meaning a believer; (A'Obeyd, M;) or as an epithet of good omen: (M:) and أَبُو بَصِيرٍ is used as meaning الأَعْشَى [the weaksighted, &c.,] for this last reason. (M.) = See also بَصِيرَةٌ. بَصِيرَةٌ بصير بصيره بصيرة Mental perception; the perceptive faculty of the mind; as also ↓ بَصَرٌ : (B:) knowledge; (Msb;) as also ↓ بَصَرٌ (S, Msb) and اِسْتِبْصَارٌ: (Msb:) understanding; intelligence; skill: (M, K:) البَصِيرَةُ signifies الاِ سْتِبْصَارُ فِى الشَّىْءِ [which implies all the meanings above: see 10]: (S:) and القَلْبِ ↓ بَصَرُ [in like manner] signifies mental perception or vision or view; idea, or opinion, occurring to the mind: (M, K:) the pl. of بَصِيرَةٌ is بَصَائرُ; (M, B;) and the pl. of ↓ بَصَرٌ , as syn. therewith, أَبْصَارٌ. (B.) [Sometimes it is opposed to بَصَرٌ, as in the first and second of the following exs.] أَهُونُ مِنْ عِمَى البَصَائِرِ ↓ عَمَى الأَبْصَارِ [Blindness of the eyes is a lighter thing than blindness of the perceptive faculties of the mind]. (A.) When Mo'áwiyeh said to Ibn-(??)Abbás, يَابَنِى ↓ هَاشِمٍ تُصَابُونَ فِى أَبْصَارِكُمْ [O sons of Háshim, ye are afflicted in your eyes], the latter replied, وَأَنْتُمْ يَا بَنِى أُمَيَّةَ تُصَابُونَ فِى بَصَائِرِكُمْ [And ye, O sons of Umeiyeh, are afflicted in your perceptive faculties of the mind]. (M.) And the Arabs say, أَعْمَى اللّٰهُ بَصَائِرَةُ May God blind his faculties of understanding! And one says, لَهُ فِرَاسَةٌ ذَاتُ بَصِيرَةٍ, and بَصَائِرَ, (tropical:) He possesses true intuitive perception. (A.) And رَأَيْتُ عَلَيْكَ ذَاتَ البَصَائِرِ (tropical:) [I saw impressed upon thee the signs of perceptive faculties of the mind]. (A.) ― - Also Belief, or firm belief, of the heart, or mind. (M, K.) And عَلَى بَصِيرَةٍ According to, or agreeably with, knowledge and assurance: (TA:) and purposely; intentionally. (M, TA.) And عَلَى غَيْرِ بَصِيرَةٍ Without certainty. (M, TA.) ― - Constancy, or firmness, in religion. (TA.) ― - An evidence, a testimony, a proof, an argument, or the like; as also ↓ مَبْصَرَةٌ (S, K) and ↓ مَبْصَرٌ . (K.) ― - [And hence,] Blood, (M,) or somewhat thereof, (As, S, K,) by which one is directed to an animal that has been shot, or to the knowledge thereof: (As, AA, S, M, K:) or blood upon the ground; (AZ, S;) what sticks upon the ground, not upon the body: (M:) what adheres to the body is termed جَدِيَّةٌ: (AZ, S:) or a portion of blood of the size of a dirhem: (TA:) or what is of a round form, like a shield: or what is of an oblong form: or what is of the size of the فِرْسِن [or foot] of the camel: in all these explanations, blood being meant: or blood not flowing: or what flows thereof at one single time: (M:) or a portion of blood that glistens: (B:) and (as some say, M) the blood of a virgin: (M, K:) and blood-revenge: and a fine for homicide: (TA:) pl. بَصَائِرُ, as above: (S, M:) and ↓ بَصِيرٌ , which occurs in a verse cited by AHn, may also be a pl. of بَصِيرَةٌ, applied to blood, [or rather a coll. gen. n., of which بصيرة is the n. un.,] like as شَعِيرٌ is of شَعِيرَةٌ; or it may be for بصيرة, the ة being elided by poetic license; or it may be a dial. var. of بصيرة, like as one says بَيَاضٌ and بَيَاضَةٌ. (M.) ElAs'ar El-Joafee says رَاحوا بَصَائِرُهُمْ عَلَى أَكْتَافِهِمْ وَبَصِيرَتِى يَعْدُو بِهَا عَتَدٌ وَأَى [They went with their blood upon their shoulderblades; but my blood, a ready and swift and strong horse runs with it]; meaning, they neglected the blood of their father, and left it behind them; i. e., they did not take revenge for it; but I have sought my blood-revenge: (S, M: *) but see another explanation in what follows. (S. [See also Ham p. 59.]) ― - (tropical:) A witness: (Lh, S, * M, Mgh, K:) an observer and a witness. (A.) بَلِ الإِنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ بل الانسان علي نفسه بصيره بل الانسان علي نفسه بصيرة , in the Kur [lxxv. 14], means (tropical:) Nay, the man shall be witness against himself: (S, Mgh:) or it means that his arms, or hands, and his legs, or feet, and his tongue, shall be witnesses against him on the day of resurrection: (M:) Akh says that it is like the saying to a man, أَنْتَ حُجَّةٌ عَلَى نَفْسِكَ: (S:) the ة is added because the members are meant thereby; (B;) or to give intensiveness to the signification, (Mgh, B,) as in عَلَّامَةٌ and رَاوِيَةٌ; (B;) or because the meaning is عَيْنٌ بَصِيرَةٌ. (Mgh.) You say also, اِجْعَلْنِى بَصِيرَةً عَلَيْهِمْ (tropical:) Make thou me an observer of them and a witness against them. (Lh, * M, * A.) ― - An example by which one is admonished: (K:) pl. بَصَائِرُ; which is said to be used agreeably with this interpretation in the Kur xxviii. 43. (TA.) You say, أَمَا لَكَ بَصِيرَةٌ فِيهِ (tropical:) Hast thou not an example whereby thou shouldst be admonished in him? (TA.) = A shield: (AO, S, M, K:) or a glistening shield: or an oblong shield: (TA:) and a coat of mail: (AO, S, M, K:) and any defensive armour: (M, TA:) and بَصَائِرُ السِّلَاحِ any arms that are worn: and بِصَارٌ, as well as بَصَائِرُ, is a pl. thereof. (TA.) Accord. to AO, the verse of El-Joafee cited above commences thus: “ حَمَلُوا بَصَائِرَهُمْ عَلَى أَكْتَافِهِمْ ” and the meaning is, [They bore] their shields [upon their shoulder-blades]; or their coats of mail. (S.) = An oblong piece of cloth (K, TA) of cotton or other material. (TA.) [See بُصْرٌ.] Such is hung upon the door of a dwelling. (TA.) And you say, رَأَيْتُ عَلَيْهِ بَصِيرَةً, i. e. شُقَّةً مُلَفَّقَةً [app. meaning I saw upon him a garment composed of two oblong pieces of cloth joined and sewed together]. (TA.) ― - What is between the two oblong pieces of cloth [i. e. between any two of such pieces] of a بَيْت [or tent]; (S, K;) and what is between the two pieces of a مَزَادَة and the like; what is sewed, thereof, in the manner termed بَصْرٌ [inf. n. of بَصَرَ: see 1, last sentence]: (B:) pl. بَصَائِرُ: (S:) and ↓ بَاصِرٌ signifies [in like manner] what is joined and sewed together (مُلَفَّق) between two oblong pieces of cloth or two pieces of rag. (TA.) بَاصِرٌ إِصر باصر بإِصر : see بَصِيرٌ. ― - لَمْحٌ بَاصِرٌ (tropical:) An intent, or a hard, glance: (M, K:) or a very intent or hard glance. (S.) You say, أَرَيْتُهُ لَمْحًا بَاصِرًا (tropical:) I showed him a very intent or hard glance: (S, M: *) باصرا being here used for the augmented epithet [مُبْصِرًا]; (M;) or it is a possessive epithet, (Yaakoob, M,) like لَابِنٌ and تَامِرٌ, meaning ذُو بَصَرٍ, from أَبْصَرْتُ, like مَوْتٌ مَائِتٌ from أَمَتُّ; and it means I showed him a severe thing. (S.) And لَقِىَ مِنْهُ لَمْحًا بَاصِرًا (tropical:) He experienced from him a manifest, or an evident, thing. (M. [See also art. لمح.]) And رَأَى فُلَانٌ لَمْحًا بَاصِرًا (tropical:) Such a one beheld a terrible thing. (Lth, TA.) And أَرَانِى الزَّمَانُ لَمْحًا بَاصِرًا (tropical:) Fortune showed me a terrifying thing. (A.) ― - It is said in a prov., خَيْرُ الغَدَآءِ بَوَاكِرُهُ وَخَيْرُ العَشَآءِ بَوَاصِرُهُ, [the word بَوَاصِرُ being pl. of ↓ بَاصِرَةٌ ,] meaning [The best kinds of morning-meal are those thereof that are early; and the best kinds of evening-meal are those thereof] in which the food is seen, before the invasion of night. (Meyd. See Freytag's Arab. Prov. i. 442.) ― - بَاصِرَةٌ [as an epithet in which the quality of a subst. predominates]: see بَصَرٌ. = See also بَصَيرَةٌ, last sentence. بَاصِرَةٌ إِصر باصره باصرة بإِصره بآصرة آصرة : see بَصَرٌ: and see بَاصِرٌ. بَاصُورٌ باصور : see بَاسُورٌ. بِنْصِرٌ بنصر نصر : see art. بنصر. أَبْصَرُ [More, and most, sharp-sighted or clearsighted: see an ex. voce حَيَّةٌ]. مَبْصَرٌ مبصر : see بَصَيرةٌ. مُبْصَرٌ مبصر and its fem. مُبْصَرَةٌ: see the next paragraph, in three places. مُبْصِرٌ مبصر : see بَصِيرٌ. ― - [Hence,] (tropical:) A watcher, or guard, set in a garden. (A.) ― - And المُبْصِرُ (assumed tropical:) The lion, which sees his prey from afar, and pursues it. (K.) = [Making, or causing, to see, or to have sight: and hence, giving light; shining; illumining: and conspicuous; manifest; evident; apparent: also making, or causing, to have mental perception, or knowledge, or skill.] وَالنَّهَارَ مُبْصِرًا, in the Kur [x. 68, &c. (in the CK ↓ والنّهارُ مُبْصَرًا ）], means, And the day [causing to see; or] in which one sees; (K;) giving light; shining; or illumining. (TA.) And فَلَمَّا جَآءَتْهُمْ آيَاتُنَا مُبْصِرَةً, also in the Kur [xxvii. 13], (assumed tropical:) And when our signs came to them, making them to have sight, or to have mental perception, or knowledge, or skill; expl. by تَجْعَلُهُمْ بُصَرَآءَ: (Akh, S, K:) or giving light; shining; or illumining: (S:) or being conspicuous, manifest, or evident: or we may read ↓ مُبْصَرَةً , meaning having become manifest, or evident. (Zj, M.) And آتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً, also in the Kur [xvii. 61], (assumed tropical:) And we gave to Thamood the she-camel, by means of which they had sight, or mental perception, or knowledge, or skill: (Akh:) or a sign giving light, shining, or illumining; (Fr, T;) and this is the right explanation: (T:) or a manifest, or an evident, sign: (Zj, L, K:) and some read ↓ مُبْصَرَةً , meaning having become manifest, so as to be seen. (Zj, L.) And جَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً, also in the Kur [xvii. 13], (tropical:) We have made the sign of the day manifest, or apparent. (K, TA.) = One who hangs upon his door a بَصِيرَة, i. e. an oblong piece of cloth (K, TA) of cotton or other material. (TA.) مَبْصَرَةٌ مبصره مبصرة : see بَصِيرَةٌ. مُسْتَبْصِرٌ مستبصر One who seeks, or endeavours, to see a thing plainly or clearly [either with the eyes or with the mind]. (TA, from a trad.) ― - وَكَانُوا مُسْتَبْصِرِينَ, in the Kur [xxix. 37], means, And they were endowed with perceptive faculties of the mind, or of knowledge, or of skill: (Jel:) or they clearly perceived, when they did what they did, that the result thereof would be their punishment. (M.) And you say, هُوَ مُسْتَبْصِرٌ فِى دِينِهِ وَعَمَلِهِ He is endowed with mental perception, or knowledge, or understanding, intelligence, or skill, in his religion and his actions. (TA.) بصط 1 بَصْطٌ بصط , [inf. n. of بَصَطَ,] i. q. بَسْطٌ, in all its meanings: (K:) the س, with ط, is changed into ص because of the nearness of the places of utterance. (L.) بصع 1 بَصَعَ بصع , aor. بَصَعَ , (K,) inf. n. بَصْعٌ, (S,) He collected: (K:) [J says,] I have heard from certain of the grammarians that البَصْعُ is syn. with الجَمْعُ, but I know not what is the truth of the matter. (S.) Hence what here follows. (TA.) أَبْصَعُ is a word used as a corroborative, and is pronounced by some with the pointed ض, but this is not of high authority: you say, أَخَذْتُ حَقِّى أَجْمَعَ أَبْصَعَ [I took my right, or due, altogether]: and [the pl. is أَبْصَعُونَ:] you say, جَآءَ القَوْمُ أَجْمَعُونَ أَبْصَعُونَ [The people, or company of men, came all together]: and the fem. is بَصْعَآءُ: you say, جَمْعَآءَ بَصْعَآءَ: and [the pl. of بَصْعَآءُ is بُصَعُ: you say,] رَأَيْتُ النِّسْوَةَ جُمَعَ بُصَعَ [I saw the women all together]: it is a corroborative occurring in a particular order, never before اجمع. (S.) [See أَبْتَعُ.] بصق 1 بَصَقَ بصق , (Lth, JK, S, K,) [aor. بَصُقَ ,] inf. n. بَصْقٌ, (S,) i. q. بَزَقَ (Lth, S, * K) or بَسَقَ (JK) [He spat]: it is the most chaste of these three verbs. (TA in art. بسق.) بَصَقَ فِى وَجْهِهِ [lit. He spat in his face,] means (assumed tropical:) he held him in contempt, or despised him. (TA.) = He milked a ewe when she was with young. (K.) 4 ابصقت ابصقت She (a ewe) excerned the milk [or biestings into her udder before bringing forth]; (JK, K;) like ابسقت [q. v.]. (TA.) ― - ابصق is also said of the قَصَد, or small juicy branches, in the [species of mimosa termed] عُرْفُط [app. as meaning They excerned a matter like spittle]. (TA.) بَصْقَةٌ بصق بصقه بصقة A [stony tract such as is termed] حَرَّة somewhat elevated; [as also بَسْقَةٌ:] pl. بِصَاقٌ. (AA, K.) بُصَاقٌ بصاق Spittle, or saliva, that has gone forth from the mouth: as long as it is in the mouth, it is termed رِيقٌ: (K:) [or saliva that flows: see بُزَاقٌ:] i. q. بُزَاقٌ (S, K) and بُسَاقٌ: (K:) but it is more chaste than either of these. (TA.) [بُصَاقَةٌ is app. its n. un. And hence,] ― - بُصَاقَةُ القَمَرِ White glistening stone: (S:) or stone of a clear white colour. (JK, K.) [Also written with س.] = A species of palm-tree. (S, K.) = The best of camels: both sing. and pl. (IDrd, K.) بَصُوقٌ بصوق A ewe having the least quantity of milk. (K, TA.) بصل 2 تَبْصِيلٌ تبصيل The act of stripping, or divesting; [like as when one strips an onion (بَصَلَة) of its coats;] (K;) as also ↓ تَبَصُّلٌ . (Fr, K.) You say, بَصَّلْتُ الرَّجُلَ عِنْ ثِيَابِهِ [and ↓ تَبَصَّلْتُهُ ] I stripped the man of his clothes. (TA.) 5 تبصّل تبصل It (a thing) was, or became, several fold, or many fold, like the coats of the بَصَل [or onion]. (Z, TA.) See also مُتَبّصِّلٌ. = It is also trans.: see 2, in two places. ― - [Hence,] تَبَصَّلُوهُ (assumed tropical:) They begged of him so much that all that he had became exhausted. (Sgh, K.) بَصَلٌ بصل [The onion; allium cepa: or onions, collectively:] what it signifies is well known: n. un. with ة. (S, M, Msb, K.) Hence the prov., أَكْسَى مِنَ البَصَلِ [Having more coats, or coverings, than the onion]. (TA.) ― - [Also Any kind of bulb, or bulbous plant.] بَصَلُ الزَّعْفَرَانِ [The bulb of the saffron], which is buried in the ground, is like the بَصَل [or onion] commonly known. (Mgh.) بَصَل الفَأْرِ is the same as الإِسْقِيلُ and الإِسْقَالُ and العُنْصَلُ, (K in art. سقل,) also written العُنْصُلُ, (K in art. عصل,) or بَصَلُ العنصل, (KL voce زيزٌ, [and so as written by Golius,]) [Scilla, or squill; particularly scilla maritima, or officinal squill; called by all these names, except, perhaps, السقال, in the present day;] also called زِيزٌ, and البَصَلُ البَرِّىُّ [the wild onion; but from what follows, it seems that there is a confusion here]. (KL ubi suprà.) بَصَلُ الذِّئْبِ, and بصل الزير, (Golius on the authority of Zeyn El-Attár,) or بصل الرند, (so in the TA in art. بلبس,) i. q. بلبوس Bulbus esculentus, (Golius, from Zeyn El-Attár,) or البَلْبُوس, with fet-h, [thus generally written, though it would seem to be correctly بُلْبُوس,] the leaves of which resemble those of the سَذَاب [or rue]: (TA in art. بلبس:) the بَلْبُوس is the wild onion (in Pers. پِيَازْ صَحْرَائِى). (KL voce بلبوس. [This last assertion suggests that الزير and الرند may be mistranscriptions for الزِّيز; the زيز mentioned before.]) [بَصَلُ القىْءَ Bulbus vomitorius; mentioned by Golius; and by Dioscorides, (l. ii. c. 201,) as being emetic and diuretic.] ― - Also, (K,) or بَصَلَةٌ, (M,) (tropical:) A helmet (M, K) of iron, (K,) pointed in the middle; so called as being likened to what is first mentioned above. (M.) Lebeed likens helmets to بَصَل. (S.) مُتَبَصِّلٌ متبصل (ISh, K) and ↓ ذُو تَبَصُّلٍ (ISh, TA) A covering of any kind (قِشْرٌ) consisting of many coats; thick; (ISh, K;) like the coats of the بَصَل [or onion]. (ISh, TA.) بصم بُصْمٌ أصم بصم The space that is between the extremity of the little finger and that of the third finger [when they are extended apart]: (S, M, * K:) mentioned on the authority of AO, (S,) or on that of Aboo-Málik alone. (M.) The عَتَب is the space between the third finger and the middle finger; the رَتَب, that between the middle finger and the first finger; [but see these two words;] the فِتْر, that between the first finger and the thumb; the شِبْر, that between the thumb and the little finger; and the فَوْت, that between every two fingers, in length. (S.) ― - ذُو بُصْمٍ Thick, or coarse; applied to a man, (M, K,) or a garment, or piece of cloth: (K:) or you say ثَوْبٌ لَهُ بُصْمٌ, meaning a garment, or piece of cloth, that is dense, or compact; close in texture. (M.) بصن بُصَانٌ بصان , (M, K,) so accord. to Ktr, (M,) and بُصَّانٌ, (K,) thus in some of the copies of the Jm of IDrd, (TA,) a name of The month رَبِيعٌ الأخِرُ, (M, K,) in the Time of Ignorance: (M:) pl. [of pauc.] أَبْصِنَةٌ (M, K) and [of mult.] بِصْنَانٌ; (M, TA;) the latter erroneously written in the copies of the K بُصَانَاتٌ: (TA:) so says Ktr; but other lexicologists hold that it is وَبُصَانٌ, like سَبُعَان, and وَبِصَانٌ, like شَقِرَان; and this is the correct opinion: Aboo-Is-hák says that it was so named because of the وَبِيص, i. e. gleaming, of the weapons therein: (M:) but it is said in art. وبص of the K to be وَبْصَان and وُبْصَان: and Sgh holds بُصَّانٌ to be correct because بَصَّ and وَبَصَ signify the same. (TA.) بض 1 بَضَضْتَ بض بضضت , and بَضِضْتَ, (S, TA,) and بَضُضْتَ also, (accord. to one copy of the S,) [third pers., accord. to rule, بَضَّ, (accord. to Golius and Freytag بَضَضَ or بَضِضَ, but these are irregular forms, and not admissible without authority,) aor., accord. to rule, of the first يَبِضُّ, and of the second يَبَضُّ, and of the third يَبُضُّ,] inf. n. بَضَاضَةٌ and بُضَوضَةٌ, (S, TA,) Thou (O man) wast, or becamest, such as is termed بَضٌّ; i. e. thin-shinned and plump; &c.: (S:) or very white or fair, with fatness: or delicate and clear in complexion, and such that the least thing made a mark, or an impression, upon thee. (TA.) = بَضَّ المَآءُ, aor. يَبِضُّ باض بض يبض , inf. n. بَضِيضٌ (S, K) and بُضُوضٌ and بَضٌّ, (K,) The water flowed by little and little: (S, K:) or exuded upon a rock or the ground. (TA.) And بَضَّتِ الرَّكِيَّةُ, and بَضَّتْ بِمَائِهَا, The well had, or yielded, little water; or its water became little. (TA.) It is said in a trad. respecting Tabook, وَالعَيْنُ تَبِضُّ بِشَىْءٍ مِنَ المَآءِ [The source, or spring, yielding scantily somewhat of water]. (TA.) And you say, بَضَّتِ العَيْنُ, aor. as above, inf. n. بَضٌّ and بَضِيضٌ, The eye shed tears. (TA.) And, of a man when you characterise him as patient under affliction, مَا تَبِضُّ عَيْنُهُ [His eye does not shed tears]. (TA.) And بَضَّتِ الحَلَمَةُ The nipple streamed with milk. (TA.) It is said in a trad., مَا تَبِضُّ بِبَلَالٍ Having no milk dropping from it, or her. (TA.) And in another trad., سَقَطَ مِنَ الفَرَسِ فَإِذَا هُوَ جَالِسٌ وَعُرْضُ وَجْهِهِ يَبِضُّ مَآءً أَصْفَرَ [He fell from the horse, and lo, he was sitting, with the side of his face exuding yellow water]. (TA.) One should not say, بَضَّ السِّقَآءُ, nor القِرْبَةُ: but some say so, urging the authority of Ru-beh. (S.) And you say of a stone, and the like, بَضَّ, aor. as above, meaning Water flowed from it like sweat; water oozed from it. (TA.) ― - Hence the saying, مَا يَبِضُّ حَجَرُهُ (assumed tropical:) No good is obtained from him; (TA;) i. q. مَا تَنْدَى صَفَاتُهُ: (S:) a prov. applied to the niggardly. (S, K.) [Hence also,] بَضَّ لَهُ, [aor., accord. to the TA, يَبُضُّ, but this is evidently a mistake,] (assumed tropical:) He gave him a little; as also له ↓ ابضّ , (Sh, K,) inf. n. إِبْضَاضٌ: (TA:) and بَضَّ لَهُ بِشَىْءٍ (assumed tropical:) He did him a small benefit; as also نَضَّ. (As.) 4 ابضّ لَهُ ابض له ابض لة : see 1, last sentence. 5 تَبَضَّضْتُهُ تبضضته تبضضتة I took everything belonging to him. (Ibn-'Abbád, K.) ― - تَبَضَّضْتُ حَقِّى مِنْهُ I took the whole of my right, or due, from him by little and little: (S, K:) [as also تَنَضَّضْتُهُ مِنْهُ.] 10 خُذْ مَا اسْتَبَضَّ Take thou what is easily attainable; what offers itself without difficulty. (AA, TA in art. ندب.) بَضٌّ بض A man thin-skinned, or fine-skinned, and plump: (S:) or a man having a thin, or fine, and plump, skin, upon which the least thing makes a mark, or an impression: (Mgh:) or a man (As) soft, or tender, in body; not particularly implying whiteness: (As, S:) or soft, or tender, in body, thin-skinned, or fine-skinned, and plump: (K:) fem. with ة; (S, K, &c.;) signifying a girl, (S,) or a woman, thin-skinned, or fine-skinned, and soft, or tender, or delicate, (TA,) if tawny or white: (S, TA:) or soft, or tender, in body; not particularly implying whiteness: (As, S:) or fleshy and white: (AA:) or thin-skinned, or fine-skinned, in whom the blood appears [through the skin]: (Lh:) or soft, or tender, or delicate, compact in flesh, and very white or fair in complexion: (Lth:) and ↓ بَضِيضَةٌ and ↓ بَاضَّةٌ and ↓ بَضْبَاضَةٌ , applied to a girl, signify the same as بَضَّةٌ; (K, TA;) compact in flesh, plump, or soft and thin-skinned and plump, with a very white or fair complexion: (TA:) and ↓ بَضَاضٌ also is syn. with بَضَّةٌ, applied to a woman. (TA.) بَضَضٌ بضض Little water. (S, K.) بَضَاضٌ بضاض : see بَضٌّ, at the end of the paragraph. بِئْرٌ بَضُوضٌ , (K,) or رَكِيَّةٌ بَضُوضٌ, (S,) A well having little water: (S:) or of which the water comes forth by little and little: (K:) pl., in some copies of the K, بِضَاضٌ: in others, بَضَائِضُ. (TA.) مَا فِى السِّقَآءَ بُضَاضَةٌ ما في السقآء بضاضه ما في السقآء بضاضة , (K,) or بُضَاضَةٌ مِنْ مَاءٍ, (TA,) and ↓ بَضِيضَةٌ , (K,) There is not in the skin [even so much as] a small quantity of water: (K, TA:) from Aboo-Sa'eed. (TA.) بَضِيضَةٌ بضيض بضيضه بضيضة : see بَضٌّ, near the end of the paragraph. = Rain little in quantity. (Sgh, K.) ― - See also بُضَاضَةٌ. = A thing which the hand possesses. (K.) You say, أَخْرَجْتُ لَهُ بَضِيضَتِى I produced to him what my hand possessed. (TA.) بَضْبَاضَةٌ بضباضه بضباضة : see بَضٌّ, near the end of the paragraph. بَاضَّةٌ باض باضه باضة : see بَضٌّ, near the end of the paragraph. مَا فِى البِئْرِ بَاضُوضٌ There is not any moisture in the well. (Ibn-'Abbád, K.) هُوَ أَبَضُّ النَّاسِ He is the most delicate, or fine, in complexion, of men, and the most beautiful of them in external skin. (TA.) بضع 1 بَضَعَهُ ضعة بضع بضعه بضعة , (S, Msb,) aor. بَضَعَ , (Msb,) inf. n. بَضْعٌ, (S, Mgh, Msb, K,) He cut it; (S, Mgh, Msb, K;) namely, flesh, or flesh-meat: (S, TA:) and it (a sword) cut a piece off from it; namely, a thing: (As, S:) and he cut it in pieces; namely, flesh, or flesh-meat: (K, TA:) and ↓ بضّعهُ , inf. n. تَبْضِيعٌ, has the first of these significations: (K: [but only the inf. n. is there mentioned:]) or this latter signifies he cut it much, or in several pieces, or in many pieces. (Msb, TA. *) ― - He slit it; or cut it lengthwise; (S, Mgh, Msb, K;) namely, flesh, or flesh-meat, (Msb,) or a wound, (S, TA,) and a vein, and a hide. (S.) ― - [And hence,] بَضَعَهَا, (Sb, Msb, TA,) aor. بَضَعَ , (Msb,) inf. n. بَضْعٌ (K, TA) and بُضْعٌ, like شُكْرٌ and شُغْلٌ and كُفْرٌ, for فُعْلٌ is not rare as a measure of inf. ns., (Sb, TA,) or accord. to some it is an inf. n. of this verb, (Msb,) but accord. to others it is a simple subst., (TA,) (tropical:) Inivit eam; he lay with her, or compressed her; (Sb, Msb, K, TA;) as also ↓ باضعها , (Msb,) inf. n. مُبَاضَعَةٌ (S, Mgh, Msb, K) and بِضَاعٌ: (S, Msb, K:) because in the act which it signifies is a kind of slitting. (Mgh.) You say, مَلَكَ بُضْعَهَا, i. e. جِمَاعَهَا. (Msb.) And it is said in a prov., ↓ كَمُعَلِّمَةِ أُمَّهَا البِضَاعَ (tropical:) [Like her who teaches her mother المُجَامَعَة]. (S.) ― - بَضْعٌ also signifies (tropical:) The taking in marriage: (K, TA:) and بُضْعٌ, as an inf. n., (assumed tropical:) The making a contract of marriage. (Msb.) 2 بَضَّعَ see 1. 3 بَاْضَعَ see 1, in two places. 4 ابضعها أبضع أبضعها ابضعها بضع , (Mgh, Msb, K,) inf. n. إِبْضَاعٌ, (Mgh, Msb,) (tropical:) He gave her in marriage. (Mgh, Msb, K.) It is said in a trad., (TA,) تُسْتَأْمَرُ النِّسَآءُ فِى إِبْضَاعِهِنَّ (tropical:) Women shall be consulted respecting the giving them in marriage: (T, Mgh, Msb, TA:) or, accord. to one relation, ↓ أَبْضَاعِهِنَّ , (Mgh, Msb,) which [virtually] means the same; (Msb;) but this is a pl., namely, of بُضْعٌ. (Mgh, Msb.) = ابضع الشَّىْءَ He made the thing to be بِضَاعَة [i. e. an article of merchandise], (S, K, TA,) whatever it was; (TA;) as also ↓ استبضعهُ : (S, K:) or الشَّىْءَ ↓ اِسْتَبْضَعْتُ signifies I made [or took] the thing as بضاعة [an article of merchandise] for myself: and you say, أَبْضَعْتُهُ غَيْرِى [I made it, or gave it as, an article of merchandise to another than me]: (Mgh, Msb:) and ابضعهُ البِضَاعَةَ he gave him the article of merchandise. (TA.) Hence the phrase, in a trad. relating to El-Medeeneh, accord. to one relation, تُبْضِعُ طِيبَهَا, meaning (assumed tropical:) It gives the good that it possesses to its inhabitants; as explained by Z; but accord. to the relation commonly known, it is تَنْصَعُ, with ن and with the unpointed ص; [meaning “it purifies;”; (L in art. نصع نصع ;)] and there are two other relations, which are تَنْضَخُ and تَنْضَخُ. (TA.) 7 انبضع انبضع It was, or became, cut, or cut off. (K, TA.) 8 ابتضع مِنْهُ ابتضع منه ابتضع منة He took, or received, [merchandise] from him. (TA: [in which the word بِضَاعَةً requires to be supplied in the explanation, and is indicated by the context.]) 10 اِسْتِبْضَاعٌ استبضاع denotes a kind of matrimonial connection practised by people in the Time of Ignorance; i. e., A woman's desiring sexual intercourse with a man only to obtain offspring by him: a man of them used to say to his female slave or his wife, أَرْسِلِى إِلَى فُلَان فَآسْتَبْضِعِى مِنْهُ [Send thou to such a one, and demand of him sexual intercourse to obtain offspring]; and he used to separate himself from her, and not touch her, until her pregnancy by that man became apparent: and this he did from a desire of obtaining generous offspring. (IAth, TA.) = See also 4, in two places. بَضْعٌ بضع : see بِضْعٌ, first sentence, and near the end: and see also بَضْعَةٌ. بُضْعٌ بضع Initus; sexual intercourse: (Mgh, Msb, K:) a subst., (Mgh, Msb, TA,) accord. to some; but accord. to others, an inf. n.; (Msb;) held by Sb to be the latter: (TA:) [see 1:] and marriage; or the taking in marriage; syn. نِكَاحٌ; (ISk, S, Msb, TA;) [which has also the first of the meanings given above;] as in the phrase مَلَكَ فُلَانٌ بُضْعَ فُلَانَةَ [explained above (see 1)]: (ISk, S:) or, (K,) in this phrase, (Mgh,) (tropical:) the pudendum muliebre; the vulva; (Az, Mgh, Msb, K, * TA;) and so in the saying, in a trad., عُتِقَ بُضْعُكِ فَاخْتَارِى (tropical:) Thy vulva hath become freed, therefore choose thou whether thou wilt remain with thy husband or separate thyself from him; (TA;) and in the saying, تُسْتَأْمَرُ النِّسَآءُ فِى أَبْضَاعِهِنَّ, accord. to those who thus relate it, others saying إِبْضَاعِهِنَّ; (see 4;) أَبْضَاعٌ being pl. of بُضْعٌ. (Mgh, Msb.) ― - Also (tropical:) The marriage-contract. (K.) ― - And (tropical:) A dowry; or gift given to, or for, a bride: (K, TA:) pl. بُضُوعٌ. (TA.) So in the saying of 'Amr Ibn-Maadee-Kerib وَفِى كَعْبٍ وَإِخْوَتِهَا كِلَابٍ سَوَامِى الطَّرْفِ غَالِيَةُ البُضُوعِ [And among Kaab, and their brethren Kiláb, are females lofty in look, or] proud, and dear in respect of dowries. (TA.) ― - Also (assumed tropical:) Divorce: (Az, K:) thus having two contr. significations. (K.) ― - And (assumed tropical:) The authority possessed over a woman by her guardian who affiances her. (TA.) ― - And (assumed tropical:) An equal; particularly as a suitor in a case of marriage: as in the saying, in a trad., هٰذَا البُضْعُ لَا يُقْرَعُ أَنْفُهُ (assumed tropical:) This equal‘s marriage shall not be refused, nor shall it be desired, or wished for; he shall not be rejected. (TA.) بِضْعٌ بضع (S, Mgh, Msb, K, &c.) and ↓ بَضْعٌ , (S, Msb, K,) some of the Arabs pronouncing it with kesr, (S, Msb,) [A number under ten; and an odd number, meaning] a number between two round, or decimal, numbers; (AZ, K;) from one to ten [exclusive of the latter]; and from eleven to twenty [exclusive of the latter]; so accord. to Mebremán; (K;) i. e. Mohammad Ibn-'Alee Ibn-Ismá'eel the Lexicologist, Mebremán being his surname: (TA:) or from three to nine; (S, Msb, K [in the first and last the ns. being in the fem. gender; but in the second, masc.];) so accord. to Katádeh; (Mgh;) from three to less than ten: (Fr [the ns. of number in the masc. gender]:) or not less than three nor more than ten; (Sh [the first n. of number in the fem. gender, and the second masc.];) from three to ten: (Mgh [the ns. of number in the masc. gender]:) or to seven: (Mujáhid, Mgh:) or to five: (AO, K [the n. of number in the fem. gender]:) or from one to four: (AO, O, K [the ns. of number in the masc. gender]:) or to five; an explanation ascribed to AO: (TA:) or from four to nine; (ISd, K [the ns. of number fem.];) and this is the signification preferred by Th: (TA:) or it signifies five: (Mukátil [this n. of number masc.]:) or seven; (Mukátil, K [in the K this n. of number being fem.];) so accord. to some: (AO:) or ten: (Ed-Dahhák [this n. of number masc.]:) or an undefined number; غَيْرُ مَحْدُودٍ; so says Sgh; [and the like is said in the Msb;] in the K, erroneously, غَيْرُ مَعْدُودٍ; (TA;) because it means a portion, (Sgh, K,) which is undefined: (Sgh, TA:) it also signifies, with ten, [in like manner; i. e. ten and a number under ten; or the like: as] from thirteen to nineteen. (Msb.) When used as signifying from three to nine, (Mgh, Msb,) or to ten, or to seven, (Mgh,) [or to signify some number under ten, without another n. of number,] it is masc. and fem. without variation: (Mgh, Msb:) you say بِضْعُ رِجَالٍ From three to nine [&c.] men: and بِضْعُ نِسْوَةٍ from three to nine [&c.] women: (Msb:) and بِضْعُ سِنِينَ from three to nine [&c.] years: (S:) and فِى بِضْعِ سِنِينَ [in from three to nine, &c., years]: (Kur xxx. 3:) and فَلَبِثَ فِى السِّجْنِ بِضْعَ سِنِينَ [And he remained in the prison from three to nine, &c., years]. (Kur xii. 42.) But when used to denote a number above ten, (Mgh, Msb,) with a masc. n. it is with ة, (↓ بِضْعَة ,) and with a fem. n. it is without ة: (ISk, Mgh, Msb, K:) you say بِضْعَةَ عَشَرَ رَجُلًا From thirteen to nineteen [&c.] men: and بِضْعَ عَشْرَةَ امْرَأَةً from thirteen to nineteen [&c.] women: (S, Mgh, * TA:) like as you say ثَلَاثَةَ عَشَرَ رَجُلًا and ثَلَاثَ عَشْرةَ امْرَأَةً. (Mgh.) When you have passed the word denoting ten, (S, K,) [i. e.] to denote a number above twenty, (Msb,) it is not used: (S, Msb, K:) you do not say بِضْعٌ وَعِشْرُونَ, (S, K,) but نَيِّفٌ وَعِشْرُونَ; and so in the cases of the remaining numbers: (S:) or you do say بِضْعٌ وَعِشْرُونَ: (Sgh, K:) accord. to AZ, (Msb,) you say بِضْعَةٌ وَعِشْرُونَ رَجُلًا (Mgh, Msb, K) meaning Twenty and odd men: (AZ, TA:) and بِضْعٌ وَعِشْرُونَ امْرَأَةً (Mgh, Msb, K) meaning twenty and odd women: (AZ, TA:) but not the reverse: (K:) ISd says, we have not heard this, but there is no objection to it: (TA:) and Fr says, بِضْعٌ is not mentioned save with ten and twenty to ninety; (IB, K;) not with what exceeds this: (IB:) you do not say بِضْعٌ وَمِائَةٌ nor بِضْعٌ وَأَلْفٌ, (IB, K,) but مِائَةٌ وَنَيِّفٌ [and أَلْفٌ وَنَيِّفٌ]: (IB:) it occurs in trads. with عِشْرُونَ and with ثَلَاثُونَ. (TA.) ― - بِضْعٌ and ↓ بَضْعٌ also signify A part, or portion, of the night: (K:) a time thereof. (Lh.) You say, مَضَى بِضْعٌ مِنَ اللَّيْلِ [A part, or portion, of the night passed]. (TA.) J mentions it with ص [in the place of ض]; and explains it by جَوْشٌ, q. v. (TA.) بَضْعَةٌ ضعة بضع بضعه بضعة , (S, Msb, K,) with fet-h, other words of like meaning being with kesr, as قِطْعَةٌ and فِلْذَةٌ and فِدْرَةٌ, (S,) and sometimes with kesr, [↓ بِضْعَةٌ ,] (K,) and ↓ بُضْعَةٌ also is mentioned, (TA,) of which the first is the most chaste, though EshShiháb asserts the second to be more common, (TA,) A piece, or lump, or portion cut off; (TA;) particularly of flesh, or flesh-meat, (S, Msb, K,) in a compact, or collective, state: (TA:) pl. ↓ بَضْعٌ , [or rather this is a coll. gen. n., of which بَضْعَةٌ is the n. un.,] and بِضَعٌ, (S, Msb, K,) as some say, (S,) but this is disallowed by 'Alee Ibn-Hamzeh, (TA,) [or it may be a correct pl. of بِضْعَةٌ agreeably with analogy,] and بِضَاعٌ, and بَضَعَاتٌ, (Msb, K,) and [quasi-pl. n.] بَضِيعٌ, which is extr., like رَهِينٌ and كَلِيبٌ and مَعِيزٌ [&c.]. (TA.) Hence the saying [of Mohammad] in a trad., فَاطِمَةُ بَضْعَةٌ مِنَّى يَرِيبُنِى مَا رَابَهَا وَيُؤْذِينِى مَا آذَاهَا (tropical:) Fátimeh is a part of me: [that displeases and disquiets me which has displeased and disquieted her, and that hurts me which has hurt her:] or, accord. to one relation, he said بُضَيْعَةٌ [a little part]. (TA.) One says also, إِنَّ فُلَانًا لَشَدِيدُ البَضْعَةِ حَسَنُهَا meaning Verily such a one is corpulent and fat. (TA.) ― - See also بَضَعَةٌ. بُضْعَةٌ ضعة بضع بضعه بضعة : see بَضْعَةٌ. بِضْعَةٌ ضعة بضع بضعه بضعة : see بَضْعَةٌ: and, as a noun of number, see بِضْعٌ, latter half of the paragraph. بَضَعَةٌ ضعة بضع بضعه بضعة The sound of cutting of swords: occurring in the saying, سَمِعْتُ لِلسِّيَاطِ خَضَعَةً وَلِلسُّيُوفِ بَضَعَةً I heard a sound of falling of the whips, and a sound of cutting of the swords: (TA:) but in the S and A in art. خضع, and by IB, خضعة and بضعة are written خَضْعَةٌ and ↓ بَضْعَةٌ ; and IB explains the former as signifying the sounds of swords; and the latter, the sounds of whips. (TA in art. خضع.) [See also بَاضِعٌ.] بِضَاعٌ بضاع [The giving and receiving merchandise;] a subst. from أَبْضَعَهُ البِضَاعَةَ and اِبْتَضَعَ مِنْهُ; [or rather an inf. n. of which the verb, بَاضَعَ, is not used;] similar to قِرَاضٌ. (TA.) بَضِيعٌ ضيع بضيع Flesh. (As, S.) You say, دَابَّةٌ كَثِيرَةُ البَضِيعِ (As, S, TA) A beast abounding in what is distinct from the rest of the flesh of the thigh: n. un. with ة. (TA.) And رَجُلٌ خَاظِى البَضِيعِ (As, S) A fat man. (TA.) And سَاعِدٌ خَاظى البَضِيعِ [A fore arm, or an upper arm,] full of flesh. (IB.) [See also بَضْعَةٌ, of which it is a quasipl. n.] بِضَاعَةٌ بضاعه بضاعة Merchandise; or an article of merchandise; (TA;) a portion of one's property which one sends for traffic; (S;) a portion of property prepared for traffic, (Mgh, * Msb,) or with which one traffics; from بَضْعٌ signifying the act of “cutting,” or “cutting off;” and vulgarly pronounced بُضَاعَةٌ: (TA:) pl. بَضَائِعُ. (Msb, TA.) بَاضِعٌ باضع A sword that cuts off a piece of a thing that it strikes: (S, TA:) or a sharp, or cutting, sword: (K:) or a sword that cuts everything: (TA:) pl. بَضَعَةٌ: (K:) Fr says that بَضَعَةٌ signifies swords; and خَضَعَةٌ, whips: but some say the reverse. (TA.) [See also بَضَعَةٌ above.] ― - [See also the next paragraph.] = [A broker who acts as an intermediary between the sellers and buyers of camels;] the same with respect to camels as the دَلَّال with respect to houses: (O, L, K:) or one who carries the articles of merchandise of the tribe, and conveys those articles from place to place for sale: (Ibn-'Abbád, Sgh, K:) it is said in the A that بَاضِعُ الحَىِّ signifies the person who carries the articles of merchandise of the tribe. (TA.) بَاضِعَةٌ باضع باضعه باضعة A wound by which the head is broken, (S, Mgh, Msb, K,) which cuts the skin, and cleaves the flesh (S, K) in a slight degree, (K,) and brings blood, but does not make it to flow: (S, K:) or which wounds the skin, and cleaves the flesh: (Mgh:) or which cleaves the flesh, but does not reach to the bone, nor cause the blood to flow: (Msb:) that from which the blood flows is termed دَامِيَةٌ [app. a mistake for دَامِعَةٌ]. (S, Msb.) = A large flock (فِرْقٌ [in the CK, erroneously, فِرَق,]) of sheep or goats: (S, Sgh, K:) or a portion separated from the rest of the sheep or goats: (Lth, K:) pl. بَوَاضِعُ: you say, فِرَقٌ بَوَاضِعُ. (Lth.) أَبْضَعُ as a corroborative after أَجْمَعُ: see أَبْصَعُ, with the unpointed ص. Az says that it is an evident mistranscription. (TA.) مِبْضَعٌ مبضع A lancet; an instrument with which a vein is cut: (S, Mgh, * K, TA:) and [a currier's knife] with which leather is cut: (S, TA:) [pl. مَبَاضِعُ: accord. to the Mirkát el-Loghah, as cited by Golius, it signifies a farrier's fleam; differing from مِشْرَطٌ, which signifies a surgeon's lancet: but this distinction is probably post-classical; for accord. to the TA, these two words signify the same.] مَبْضُوعَةٌ مبضوع مبضوعه مبضوعة [used as a subst.] A bow: a bow cut from a branch. (TA.) مُسْتَبْضِعٌ مستبضع . It is said in a prov., كَمُسْتَبْضِعِ تَمْرٍ إِلَى هَجَرٍ [Like the taker of dates as merchandise to Hejer]; because Hejer is [famous as] the place of production (مَعْدِن) of dates. (S.) مستبضع is here made trans. by means of الى because it has the meaning of حَامِل. (TA.) بط 1 بَطَّ بط , (S, Mgh, Msb, K,) aor. بَطُ3َ , inf. n. بَطٌّ, (Mgh, Msb,) He slit a wound, (S, Mgh, Msb, K,) or an ulcer, (S,) and a purse, (K,) &c. (TA.) [See also R. Q. 1.] 2 بِطّط بطط , inf. n. تَبْطِيطٌ, He trafficked in the birds called بَطّ, q. v. (K.) 4 ابطّ أبط إِبط ابط بط , (IAar, K,) inf. n. إِبْطَاطٌ, (IAar,) He purchased [or became possessed of] a بَطَّة [q. v.] for oil, or of oil. (IAar, K.) R. Q. 1 ضَرَبَهُ فَبَطْبَطَهُ ضربه فبطبطه ضربه فبطبطة He struck him and clave his skin, or his head. (TA.) [See 1.] = See also بَطْبَطَةٌ, below. بَطٌّ بط A kind of water-fowl; (S, O, Msb;) [the duck, or ducks; and the goose, or geese; but generally the former of these birds; agreeably with a statement in the Jm, that بَطٌّ is applied by the Arabs to the small, and إِوَزٌّ to the large;] i. q. إِوَزٌّ, (K, TA,) both the small thereof and the large: (TA:) a Persian word (عَجَمِىٌّ), arabicized; [originally بَتْ, or بَطْ, or بَطّ;] or, accord. to IJ, an imitation of its cries: n. un. بَطَّةٌ, (S, Msb, K,) which is applied to the male and to the female, (S, Msb,) like حَمَامَةٌ and دَجَاجَةٌ: (S:) pl. بِطَاطٌ. (TA.) بَطَّةٌ طٰه بط بطٰه بطه بطة n. un. of بَطٌّ, q. v. ― - Also A kind of bottle, or pot, of glass; syn. دَبَّةٌ; (K, TA; [in the CK, erroneously, دُبَّة;]) in the dial. of the people of Mekkeh; so called because made in the form of a living بَطَّة: (Lth, TA:) or a vessel like the [flask, or bottle, called] قَارُورَة; (K;) [a kind of leathern pot, or bottle, of which the body is nearly globular, with a short and wide neck;] in which oil &c. are put: pl. بُطَطٌ. (TA.) بَطَّاطٌ بطاط A maker of بُطَط, pl. of بَطَّةٌ. (TA.) بَطْبَطَةٌ بطبط بطبطه بطبطة [app. an inf. n., of which the verb is ↓ بَطْبَطَ ,] The crying, or cry, of the بَطّ; (K;) after which it [the bird] is named, accord. to IJ, as mentioned above: (TA:) or its diving in water. (K.) مِبَطَّةٌ مبط مبطه مبطة The مِبْضَع [or scarifying instrument] (K, TA) with which a wound is slit. (TA.) بطأ 1 بَطُؤَ , aor. بَطُاَ , inf. n. بُطْءٌ (S, Msb, K) and بَطَآءَةٌ, with fet-h and medd, (Msb,) or بِطَآءٌ, like كِتَابٌ; (K;) and ↓ ابطأ ; (S, Msb, K;) He was, or became, slow, tardy, dilatory, late, or backward; contr. of أَسْرَعَ; (K;) in his going or course, and in his gait [&c.]: (TA:) or the latter is said of a man; (S, Msb;) meaning [as above; or] his coming was late, or backward; (Msb;) [and is app. elliptical, for ابطأ مَشْيَهُ he made his pace, or going, slow, &c.; or the like; see اسرع:] and بَطُؤَ [denotes what is as it were an innate quality; see, again, أَسْرَعَ; or] is said of one's coming; [meaning it was, or became, slow, &c.;] (S, Msb;) بُطْءٌ being the contr. of سُرْعَةٌ. (S.) One should not say ↓ أَبْطَيْتَ for أَبْطَأْتَ. (S.) [See also 6.] ― - بَطُءَ ذَا خُرُوجًا: see بُطْآنَ. 2 بطّأبِهِ [and بطّأهُ, inf. n. as below, It made him slow, tardy, dilatory, late, or backward;] it kept him, or held him, back; or put him back, or backward. (TA.) It is said in a trad., مَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ Him whom his evil deeds keep, or hold, back, or put back, or backward, his nobility of lineage will not profit, [or advance, or put forward,] in the life to come, or in the world to come. (TA.) بِكَ ↓ مَا أَبْطَأَ and مَا بَطَّأَ signify the same [What made thee, or hath made thee, slow? &c.]; (S, TA;) and so مَا بَطَّأَكَ. (TA.) And you say, بَطَّأَ عَلَيْهِ بِالأَمْرِ, inf. n. تَبْطِىْءٌ; and بِهِ ↓ ابطأ ; He delayed to him [the doing of] the thing, or affair. (K.) 4 أَبْطَاَ see 1 and 2; each in two places. ― - أَبْطَؤُوا Their beasts on which they rode were, or became, slow. (AZ, S, K.) ― - مَا أَبْطَأَهُ How slow, or tardy, &c., is [he, or] it! (S.) 6 تباطأ [accord. to general analogy, He feigned, or affected, to be slow, tardy, &c.: or] he was slow, or sluggish; or he made delay; in going, or pace: and he held back from work, or action. (KL.) You say of a man, تباطأ فِى مَسِيرِهِ [He feigned, or affected, to be slow, &c., in his going, course, or pace]. (S.) 10 استبطأهُ (S, TA) He deemed him, or reckoned him, slow, tardy, &c. (KL.) You say, كَتَبَ إِلَىَّ يَسْتَبْطِئُنِى [He wrote to me, deeming me, or reckoning me, slow, &c.]. (TA.) بُطْءٌ بطء inf. n. of 1. (S, Msb, K.) ― - One says, in the dial. of Benoo-Yarbooa, (TA,) لَمْ أَفْعَلْهُ بُطْءًا يَاهٰذَا, and ↓ بُطْأَى , [I never did it, lit.] I did it not ever, O thou! i. e. الدَّهْرَ. (K, TA.) بُطْأَى : see بُطْءٌ. بُطْآنَ ذَا خُرُوجًا , and بَطْآنَ, (S, K,) but the latter is extr., (TA,) i. q. ذَا خُرُوجًا ↓ بَطُؤَ [Slow, or very slow, or how slow, is this in coming forth!]; (S, K;) the fet-hah in [the last syllable of] بَطُؤَ is transferred to the ن of بُطْآن, and the dammeh of the ط [in the former] to the ب [in the latter]; the meaning being one of wonder; i. e. مَا أَبْطَأَهُ. (S, TA.) [بطآن is an enunciative placed before its inchoative: and, being originally بَطُؤَ, it may be a simple enunciative, or an enunciative having an intensive signification; as that verb signifies simply “ it was slow, ” &c., and may be used as co-ordinate to رَمُوَ, meaning “ excellent is he in his shooting! ” &c., and قَضُوَ “ excellent is he in his judging! ” &c.: or it may be equivalent to مَا أَبْطَأَ, as it is said to be in the S. See also سَرْعَانَ.] بَطِىْءٌ بطىء بطيء بطئ Slow, tardy, dilatory, late, or backward; applied to a man, (S, Msb, TA,) and to a horse or the like: (S, TA:) pl. بَطَآءٌ. (S, K, TA.) ― - Also an imitative sequent to حَطِىْءٌ. (S in art. حطأ.) أَبْطَأُ More, and most, slow, &c. (Meyd, &c.) المَبْطَأُ for المَبْدَأُ is mentioned by AO. (TA on the letter ط.) بطح 1 بَطَحَهُ بطح بطحه بطحة , aor. بَطَحَ , (Msb, TA,) inf. n. بَطْحٌ, (Mgh, TA,) He spread it; spread it out, or forth; expanded it; extended it. (Mgh, * Msb, TA.) ― - Also, (S, A, K,) or بَطَحَهُ عَلَى وَجْهِهِ, (Mgh, Msb,) aor. as above, (K,) and so the inf. n., (TA,) He threw him down upon his face. (S, A, Mgh, Msb, K.) ― - See also 2. 2 بطّح المَسْجِدَ بطح المسجد , (TA,) inf. n. تَبْطِيحٌ; (K;) and ↓ ابطحهُ ; (TA;) He strewed pebbles in the mosque, and made it plain, or level [in its ground, or floor]: (K, TA:) and بَطْحُهُ, [inf. n. of ↓ بَطَحَهُ ,] occurring in a trad., also signifies the making it plain, or level. (TA.) 4 أَبْطَحَ see 2. 5 تبطّح بطح تبطح : see 7. ― - Also It (a torrent) flowed widely: (ISd, A:) or spread widely in the بَطْحَآء. (S, K.) ― - Also, [and ↓ انبطح ,] It (a place &c.) spread; spread out, or forth; became expanded or extended. (TA.) = And i. q. اِنْتَصَبَ [It became set up or upright, erected, &c.: thus the verb bears two contr. significations]. (TA.) = Also He (a man) took the أَبْطَح as a place of abode. (A, TA.) 7 انبطح أنبطح انبطح ٱنبطح It (water) went to the right and left in a place. (AA.) ― - See also 5. ― - He became thrown down upon his face: (S, A, K:) or he lay, or lay as though thrown down or extended, upon his face: (Mgh, Msb:) or he stretched himself; or lay, and stretched himself; upon his face, extended upon the ground; as also ↓ تبطّح . (TA.) ― - It (a valley) became wide; (K, TA;) as also ↓ استبح . (TA.) 10 إِسْتَبْطَحَ see 7. بَطِحٌ بطح : see أَبْطَحُ, in two places. بَطْحَةٌ بطح بطحه بطحة The stature of a man [app. in a lying posture]: as in the phrase هُوَ بَطْحَةٌ رَجُلٍ [It is of the stature of a man]. (K.) ― - بَيْنَهُمَا بَطْحَةٌ بَعِيدَةٌ Between them two is a far-extending distance or space or interval. (L.) ― - See also أَبْطَحُ. بَطْحَآءُ بطحآء : see أَبْطَحُ, in four places. بِطَاحٌ بُطَّحٌ بطاح بطح [Many wide water-courses in which are fine, or minute, or broken, pebbles: the former word is pl. of أَبْطَحُ or of بَطْحَآءُ]: a phrase like أَعْوَامٌ عُوَّمٌ. (As, A 'Obeyd, S.) بَطِيحَةٌ طيح بطيحه بطيحة : see أَبْطَحُ. بَاطِحٌ باطح applied to a man, i. q. ↓ مُنْبَطِحٌ [part. n. of 7, q. v.]. (Ham p. 244.) أَبْطَحُ , originally an epithet [and therefore imperfectly decl.], (M, TA,) that is, an epithet converted into a subst., and not used as an epithet, (Ham p. 21,) A wide water-course, or channel of a torrent, in which are fine, or minute, or broken, pebbles; (S, A, K, and Ham ubi suprà;) so called because the water goes in it to the right and left; [i. e. spreads widely; see 7;] (AA;) as also ↓ بَطْحَآءُ , (S, A, K, Ham,) fem. of the former, and, like it, an epithet converted into a subst.; (Ham ubi suprà;) and ↓ بَطِيحَةٌ , (S, K,) and ↓ بَطِحٌ : (K:) or a water-course, or channel of a torrent, in which are sand and pebbles; as also ↓ بَطْحَآءُ : (Mgh:) or a wide place [app. in a water-course]; as also ↓ بطحة [app. بَطْحَةٌ, which is explained by Freytag, but without his stating on what authority, as signifying a depressed place through which water flows, abounding with pebbles; as is also بِطْحَةٌ; and in like manner Golius explains the former, but mentions the latter as a pl. of بطيحة]: (Msb:) or, accord. to AHn, the bottom of a water-course, or channel of a torrent, producing no plants or herbage: (TA:) or ↓ بَطْحَآءُ signifies soft earth of a valley, such as has been drawn along by the torrents: (ISd, TA:) or the soft pebbles in the bottom of the water-course, or channel of a torrent, of a valley; as also أَبْطَحُ: (IAth, TA:) or the soft earth, such as has been drawn along by the torrents, in the bottom of a تَلْعَة [meaning a water-course &c.] and of a valley; and the أَبْطَح and ↓ بَطْحَآء of a valley are its earth and soft pebbles: (En-Nadr, TA:) and accord. to AA, ↓ بَطِحٌ signifies sand in a بَطْحَآء: (TA:) the pl. is أَبَاطِحُ and بِطَاحٌ (S, A, K) and بَطَائِحُ; (K;) the first of these, and the second also, contr. to analogy, being pls. of ابطح; (S;) or both are pls. of بطحآء, contr. to analogy; (Ham p. 251;) or the first is pl. of ابطح, formed after the manner of the pl. of a subst. of this measure, though the sing. is originally an epithet; (M, TA;) and the second, as is asserted by more than one, is correctly pl. of بطحآء, as is also بَطْحَاوَاتٌ; (TA;) and the third is pl. of بطيحة. (M, TA.) مُنْبَطِحٌ منبطح [part. n. of 7, q. v.: often applied to anything Spread out, expanded, or flat]: see بَاطِحٌ. بطخ 4 أَبْطَخُوا They had abundance of بِطِّيخ [or melons, or water-melons]. (S, A, L, K.) 5 تبطّخ تبطخ He ate بِطِّيخ. (A, TA.) إِبِلٌ بَطِخَةٌ ابل بطخه ابل بطخة , and رِجَالٌ بَطِخَةٌ, (tropical:) Large, big, bulky, or corpulent, camels, and men: and رَجُلٌ ↓ بُطَاخِىٌّ (tropical:) a large, big, bulky, or corpulent, man. (K, TA.) بُطَاخِىٌّ بطاخى بطاخي : see what immediately precedes. بَطِّيخٌ بطيخ , (S, Msb, K, &c.,) vulgarly and incorrectly pronounced بَطِّيخٌ, (ISk, Msb,) and in the dial. of El-Hijáz called طِبِّيخٌ, (Msb,) A certain well-known fruit; (Msb;) [the melon, absolutely, as is shown by many passages in the lexicons, and expressly stated in law-books: and, particularly, the water-melon; cucurbita citrullus: or a plant] of the kind called يَقْطِين, that does not grow tall, but extends itself upon the surface of the ground: (K, TA:) and also the خِرْبِز [or خَرْبُز, a Persian word, and applied to the water-melon, by the Turks termed by this name, and in their own language قَارْپُوزْ]: (CK: [but not found by me in my MS. copy of the K, nor in the L, nor in the TA:]) or البِطِّيخُ الهِنْدِىُّ [the Indian بطّيخ] is what is called in Persian the خَرْبُز: (Mgh:) [the term بطّيخ is applied to many varieties of the water-melon, distinguished by different epithets; as الأَحْمَرُ the red, الأَصْفَرُ the yellow, الأَبْيَضُ the white, الأَجْرَبُ the mangy, النَّمْشُ the speckled, البُرُلُّىُّ that of El-Burullus, &c.: it is a coll. gen. n.:] n. un. with ة. (S, K.) مَبْطَخَةٌ مبطخه مبطخة (S, A, Mgh, &c.) and مَبْطُخَةٌ (S, L, K) A place where بِطِّيخ grow: (S, A, Mgh, &c.:) pl. مَبَاطِخُ. (A, TA.) بطر 1 بَطِرَ طر بطر , aor. بَطَرَ , inf. n. بَطَرٌ, He exulted; or exulted greatly, or excessively; and behaved insolently and unthankfully, or ungratefully: 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: syn. of the inf. n. أَشَرٌ, (S, A, L, Msb, TA,) and مَرَحٌ; (L, TA;) the former of which signifies شِدَّةٌ المَرَحِ, (S, A,) and مُجَاوَزَةُ الحَدِّ فِى مَرَحٍ: (A:) he was, or became, stupified, deprived of his reason, confounded, or amazed, (S, K, Er-Rághib,) bearing wealth ill, or in an evil manner, performing little of the duty imposed on him by it, and turning it to a wrong purpose: (Er-Rághib, TA, * TK:) this is said to be the primary signification: (TA:) he was, or became, stupified, or confounded, and knew not what to prefer nor what to postpone: (TA:) he was, or became, confounded, perplexed, or amazed, by reason of fright: (As, S voce بَحِرَ:) he behaved exorbitantly, or insolently, with wealth, (K, TA,) or on the occasion of having wealth: and this, also, is said to be the primary signification: (TA:) he had, or exercised, little of the quality of bearing wealth [in a becoming, or proper, manner]: (K:) he behaved proudly: (TA:) he regarded a thing with hatred, or dislike, without its deserving to be so regarded: he was, or became, brisk, lively, or sprightly: (K:) accord. to some, he walked with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side. (TA.) It is said in a trad., لَا يَنْظُرُ اللّٰهُ يَوْمَ القِيَامَةِ مَنْ جَرَّ إِزَارَهُ بَطَرًا [God will not look, on the day of resurrection, upon him who drags along his wrapper of the lower part of the body in exultation and insolence, or pride: meaning one who wears too long a wrapper of the lower part of the body]. (TA.) ― - بَطِرْتَ عَيْشَكَ (tropical:) [Thou exultedst, or exultedst greatly, or excessively, and behavedst insolently and unthankfully, or ungratefully, &c., in thy manner of life,] is a phrase similar to رَشِدْتَ أَمْرَكَ; (S, TA;) and in like manner بَطِرَتْ مَعِيشَتَهَا, in the Kur [xxviii. 58]; in which the verb is not trans., but the subst. is put in the accus. case because of فِى understood before it. (Aboo-Is-hák.) ― - لَا أَبْطَرُ الغِنَى (assumed tropical:) I do not, or will not, domineer, or assume superiority, over others when I am rich. (Ham p. 517.) ― - بَطِرَ النِّعْمَةَ (tropical:) He held wealth, or the favour, or benefit, in light estimation, and was unthankful, or ungrateful, for it. (A.) ― - بَطِرَ هِدَايَةَ أَمْرِهِ (assumed tropical:) He refused the right direction as to the management of his affair, and was ignorant of it. (TA.) ― - It is said in a trad., that pride is بَطَرُ الحَقِّ, which means (tropical:) The considering as false, or vain, what God has pronounced to be the truth, or our duty; namely, the confession of his unity, and the obligation of rendering Him religious service: or the being confounded at considering truth, or duty, and not seeing it to be true, or incumbent: (TA:) or the disdaining the truth, or right, and not accepting it or not admitting it. (K.) = بَطَرَهُ, aor. بَطُرَ (S, K) and بَطِرَ , (K,) inf. n. بَطْرٌ, (S, Msb,) He cut it, or divided it, lengthwise; slit it; split it. (S, Msb, K.) Hence the appellation بَيْطَارٌ. (S, Msb.) 4 ابطرهُ أبطر أبطره ابطره ابطرة بطر It rendered him such as is termed بَطِر; it (wealth) caused him to exult, or to exult greatly, or excessively, and to behave insolently and unthankfully, or ungratefully: &c.: [see بَطِرَ:] (S, A:) it stupified him, deprived him of his reason, confounded him, or amazed him. (S, K.) You say, مَا أَمْطَرَتْ حَتَّى أَبْطَرَتْ It (the sky) rained not until it caused [men] to exult, or to exult greatly, &c. (A.) ― - ابطر حِلْمَهُ (tropical:) It (the ignorance of a person) caused his (another's) clemency, moderation, or gravity, to become converted into inordinate exultation, and insolence, or the like, and levity. (A.) ― - ابطرهُ حِلْمَهُ (tropical:) It stupified, confounded, or amazed, him, so as to turn him from his clemency, moderation, or gravity. (TA.) ― - ابطرهُ ذَرْعَهُ (tropical:) He imposed upon him more than he was able to do; (S;) what was above his power: (K:) ذرعه is here a substitute for its antecedent to indicate an implication therein: (A:) you say this when a slow-paced camel has endeavoured in vain to keep pace with another camel; and when any man has imposed upon another a difficulty beyond his power: (TA:) or the meaning is, he cut off his means of subsistence, and wasted his body: (IAar, K:) ذرع signifying the “ body. ” (IAar.) Q. Q. 1 بَيْطَرَ بيطر , inf. n. بَيْطَرَةٌ, He practised [farriery, the veterinary art, or] the art of the بَيْطَار. (Msb.) ― - هُوَ يُبَيْطِرُ الدَّوَابَّ He treats beasts, or horses and the like, medically, or curatively. (TA.) ذَهَبَ دَمُهُ بِطْرًا (tropical:) His blood went unrevenged, (Ks, S, A, K,) being held in light estimation. (A.) بَطِرٌ طر بطر part. n. of بَطِرَ, (Msb, TA,) Exulting, or exulting greatly, or excessively, and behaving insolently and unthankfully, or ungratefully: 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.: see its verb. (A, Msb, TA.) بَطِيرٌ طير بطير Cut, or divided, lengthwise; slit; split; (K;) as also ↓ مَبْطُورٌ . (TA.) = See also بَيْطَارٌ. اِمْرَأَةٌ بَطِيرَةٌ A woman who behaves with much بَطَر, i. e. exultation, and insolence and unthankfulness, or ingratitude, &c.: [see بَطِرَ.] (A.) [See also what next follows.] بِطْرِيرٌ بطرير Clamorous; long-tongued: and one who perseveres in error: fem. with ة: (K:) but it [the former] is mostly used in relation to women, (TA,) and as signifying a woman who exults, or exults greatly, or excessively, and behaves insolently and unthankfully, or ungratefully, (تَبْطَرُ,) and perseveres in error: (ADk:) [it is said in the TA that some say بِظْرِيرٌ, and that this is the more approved; but Az says,] Lth cites, from ADk, the phrase اِمْرَأَةٌ بِطْرِيرٌ as meaning a clamorous, long-tongued woman; لِأَنَّهَا قَدْ بَطِرَتْ وأَشِرَتٌ [because of her insolent behaviour]: and says that, accord. to Aboo-Kheyreh, it is امراة بِظْرِيرٌ; her tongue being likened to the بَظْر: but Lth adds, the saying of ADk is preferable in my opinion, and more correct. (T in art. بظر.) بَيْطَرٌ بيطر : see بَيْطَارٌ. بِيَطْرٌ بيطر : see بَيْطَارٌ. ― - [Hence,] A tailor. (Sh, S, * K.) A poet says, (calling a tailor a بيطر, like as one calls a skilful man an إِسْكَاف, Sh, TA,) “ شَقَّ البِيَطْرِ مِدْرَعَ الهُمَامِ [Like as the tailor cuts lengthwise, or slits, the woollen tunic of the valiant chief]. (Sh, S.) بَيْطَرَةٌ بيطر بيطره بيطرة [Farriery; the veterinary art;] the art of the بَيْطَار. (S, K.) [See Q. Q. 1.] بَيْطَارٌ بيطار (S, Msb, K) and ↓ بِيَطْرٌ (S, K) and ↓ بَيْطَرٌ and ↓ بَطِيرٌ (K) and ↓ مُبَيْطِرٌ (S, K) [A farrier; one who practises the veterinary art;] one who treats beasts, or horses and the like, medically, or curatively: (K:) from بَطَرَهُ, explained above. (S, Msb. *) أَشْهَرُ مِنْ رَايَةِ البَيْطَارِ [More commonly known than the sign of the farrier, app. meaning a sign which, I suppose, the itinerant farrier carried about with him,] (A, TA) is one of the proverbs of the Arabs. (TA.) ― - You say, also, هُوَ بِهٰذَا عَالِمٌ بَيْطَارٌ (tropical:) [He is knowing and skilful in this: see also بِيَطْرٌ]. (A.) مَبْطُورٌ مبطور : see بَطِيرٌ. مُبَيْطِرٌ مبيطر : see بَيْطَارٌ. بطرق بِطْرِيقٌ طريق بطريق A قَائِد [or leader of an army], in the language of the رُوم [or Greeks of the Lower Empire]; (JK;) one who is to the روم like the قائد to the Arabs; (Mgh, Msb;) [i. e.] a leader of an army (قائد) of the روم; (S, K;) accord. to Kudámeh, (Mgh,) one who is over ten thousand men: (Mgh, K:) next to him is the طَرْخَان [in the CK تَرْخان], over five thousand: then, the قَوْمَس, over two hundred: (K:) but in art. طرخ طرخ in the K, it is said that طرخان signifies “ a headman, or chief, of high, or noble, rank, ” in the language of Khurásán; and in art. قمس, that قومس signifies “ a commander, ” or the like, syn. أَمِيرٌ; and. قَمَامِسَةٌ, i. q. بَطَارِقَةٌ, (TA,) which is pl. of بطريق, (S, Mgh, Msb, K,) as also بَطَارِيقُ, for which بَطَارِقُ is used in a verse of Aboo-Dhueyb: (TA:) it is an arabicized word; (S, TA;) [app. from the Latin “ patricius; ”] or, as some say, of the language of the روم and of Syria: or Arabic, agreeing with the foreign word, and of the dial. of the people of El-Hijáz: accord. to El-Jawáleekee and others, in the language of the روم it is بترك: some say that it signifies skilled in war and its affairs, in the language of the روم; and he who is so has rank, or office, and is sometimes made foremost, among them: (TA:) and (some say, TA) a proud and self-conceited man; (JK, K;) so says Ibn-'Abbád: (TA:) and fat; applied to a bird (JK, K) &c.: (JK:) pl. بَطَارِقَةٌ. (K.) ― - [See also بَطْرَكٌ, and جَاثَلِيقٌ.] بطرك بَطْرَكٌ طر بطر بطرك and بِطَرْكٌ i. q. بِطْرِيقٌ, (As, K,) i. e. A leader of the Christians: (TA:) or the chief of the Magians: (K:) [in the present day, the former is applied to a Patriarch of a Christian church; as also ↓ بِطْرِيكٌ : (see جَاثَلِيقٌ:) pl. بَطَارِكَةٌ and بَطَارِيكُ]: adventitious; not Arabic. (Az, TA.) [ بَطْرَكِىٌّ بطرك بطركى بطركي بطركيي Patriarchal; i. e. of, or belonging to, or relating to, a Patriarch of a Christian church; as also ↓ بِطْرِيكِىٌّ : both modern terms.] [ بَطْرَكِيَّةٌ بطرك بطركيه بطركية A patriarchate; i. e. the office, or jurisdiction, of a Patriarch of a Christian church; as also ↓ بِطْرِيكِيَّةٌ : both modern terms.] بِطْرِيكٌ طري بطر بطرك بطريك : see بَطْرَكٌ. بِطْرِيِكىٌّ بطرك بطريكى بطريكي بطريكيي : see بَطْرَكِىٌّ. بِطْرِيِكيَّهُ بطرك بطريكيه بطريكية : see بَطْرَكِيَّةٌ. بطش 1 بَطَشَ بِهِ , (S, A, Mgh, Msb, K,) aor. بَطِشَ and بَطُشَ , (S, Msb, K,) the former of which is that adopted by the seven readers (Msb, TA) in chap. xliv. verse 15 of the Kur, (TA,) inf. n. بَطْشٌ, (S, Mgh, Msb,) He seized him violently; laid violent hands upon him: (S, Msb:) assaulted him: (S:) or he seized him with violence and assault: (A, K:) or he seized him vehemently, in anger: (Mgh:) and he laid hold upon him (Mgh, TA) vehemently, (TA,) in making an assault: (Mgh, TA:) and ↓ أَبْطَشَهُ signifies the same as بَطَشَ بِهِ, (K,) but is rare, occurring in the words [of the Kur xliv. 15], يَوْمَ نُبْطِشُ البَطْشَةَ الكُبْرَى, accord. to the reading of El-Hasan and Ibn-Rejà, [meaning On the day when we make the greatest assault:] or, accord. to AHát, [and Bd says the like,] the meaning is, [on the day when] we give power over them to such as shall assault them [with the great assault; or make to assault with the great assault]. (TA.) ― - Also He took it, namely, anything, or took hold of it, (Lth, K, * TA,) or clung to it, (TA,) strongly. (Lth, K, TA.) In the saying of El- Hulwánee, وَ مَا لَا يَقَعُ عَلَيْهِ العَيْنُ وَ لَا يَبْطِشُهُ الكَفُّ, [meaning And that upon which the eye falls not, and of which the hand does not take hold,] the prep. [بِ] is understood; or the verb is thus used as implying the meaning of الأَخْذُ and التَّنَاوُلُ. (Mgh.) ― - بَطَشَتْ بِهِمْ أَهْوَالُ الدُّنْيَا (tropical:) [The terrors of the world assaulted them]. (A.) ― - بَطَشَتِ اليَدُ The hand worked, wrought, or laboured. (Msb.) ― - فُلَانٌ يَبْطِشُ فِى العِلْمِ بِبَاعٍ بَسِيطٍ (tropical:) [Such a one labours in science with extensive ability]. (A, TA.) ― - بَطَشَ مِنَ الحُمَّى (tropical:) He recovered from the fever, being still weak. (Aboo-Málik, A, * K.) 3 باطشهُ , (S, TA,) inf. n. مُبَاطَشَةٌ (S, K) and بِطَاشٌ, (TA,) He laboured, strove, struggled, contended, or conflicted, with him, to prevail, or overcome; syn. of the inf. n. مُعَالَجَةٌ. (K, TA.) ― - بَاطَشَا, (TK,) inf. n. مُبَاطَشَةٌ, (K,) Each of them two stretched forth his hand towards the other to seize him violently (K, TA) and to assault him quickly. (TA.) 4 أَبْطَشَ see 1, where two meanings are assigned to it. 5 الرِّكَابُ تَبَطَّشُ بِأَحْمَالِهَا , [for تَبَطَّشُ,] (tropical:) The travelling-camels walk with slow steps (تَزَحَّفُ [for تَتَزَحَّفُ]) with their burdens, hardly moving. (Ibn- 'Abbád, Z, Sgh, K.) بَطْشٌ inf. n. of 1 [q. v.]. ― - Also Might, or strength, in war or fight: or courage; valour, or valiantness; prowess: syn. بَأْسٌ. (K.) You say, رَجُلٌ شَدِيدُ البَطْشِ [A man of great might, &c.]. (K, * TA.) ― - And Anger. (Har p. 258.) بَطْشَةٌ An assault; a violent seizure. (S.) البَطْشَةُ الكُبْرَى [The greatest assault], in the Kur xliv. 15, is applied to the day of resurrection, or to the battle of Bedr. (Bd.) بَطِيشٌ i. q. شَدِيدُ البَطْشِ; (K;) [see بَطْشٌ;] applied to a man; as also ↓ بَطَّاشٌ . (TA.) بَطَّاشٌ : see بَطِيشٌ. [ مَبْطِشٌ , or مَبْطَشٌ, A place of assault, or the like; sing. of مَبَاطِشُ, of which the following is an ex.] سَلَكُوا أَرْضًا بَعِيدَةَ المَسَالِكِ قَرِيبَةَ المَهَالِكِ وَوُقِذُوا بِمَبَاطِشِهَا وَمَا أُنْقِذُوا مِنْ مَعَاطِشِهَا (tropical:) [They traversed a land whereof the roads were farextending, whereof the places of destruction were near, and they were prostrated, or left sick, in its places of assault, and were not saved from its places of thirst]. (A, TA.) بطق بِطَاقَةٌ طاق طاقة بطاقه بطاقة A piece of paper: (IAar, M, Sgh, TA:) in the K, الحَدَقَةُ is erroneously put for الوَرَقَةُ: (TA:) a ticket that is attached to a garment, or piece of cloth, (T, S, M, L, K,) bearing the mark, or inscription, of its price; (T, S, L, K;) or a ticket marked, or inscribed, with the weight, and the number, of a thing: (TA:) of the dial. of Egypt (T, S, L) and the neighbouring parts: (T, L:) so called, (K,) or said (by Sh, TA) to be so called, (S,) because it is tied by a twist, or thread, (بِطَاقَةً,) of the unwoven end of the cloth: (S, K:) but this is a mistake: (ISd, TA:) [in Greek, πιττάκιον , as observed by Freytag; and hence probably derived:] accord. to some, it is [نِطَاقَةً,] with ن, because it tells (تَنْطِقُ) what is marked, or inscribed, thereon; but this is strange. (TA.) It is said in a trad., that a man will be brought on the day of resurrection, and ninety-nine scrolls, or records, inscribed with his sins will be produced; and there will be produced for him a بطاقة bearing the testimony that there is no deity but God, and it will outweigh the others. (TA.) بطل 1 بَطَلَ طل بطل , (S, Msb, K,) aor. بَطُلَ , (S, Msb,) inf. n. بُطْلٌ and بُطُولٌ and بُطْلَانٌ, [of which the last seems to be the most common,] (S, Msb, K, KL, &c.,) It (a thing) was, or became, بَاطِل, as meaning contr. of حَقّ; (S;) [i. e.,] it was, or became, false, untrue, wrong or incorrect, fictitious, spurious, unfounded, unsound, (KL,) vain, unreal, naught, futile, worthless, useless, unprofitable, (KL, PS,) devoid of virtue or efficacy, ineffectual, null, void, of no force, or of no account; (Msb;) it went for nothing, as a thing of no account, (S, Msb, K,) or as a thing that had perished or become lost. (K.) [It is said of an assertion or allegation and the like, and of a deed, &c.] Hence the saying in the Kur [vii. 115], وَ بَطَلَ مَا كَانُوا يَعْمَلُونَ [And what they were doing became vain, or null; or went for nothing, as a thing of no account]. (TA.) And ذَهَبَ دَمُهُ بُطْلًا His blood went for nothing, [unretaliated, and uncompensated by a mulet,] as a thing of no account. (S, Msb.) And بَطَلَ دَمُهُ [signifies the same; or] He was slain without there being obtained for him either blood-revenge or blood-wit. (Er-Rághib, TA.) ― - See also the inf. n. بُطُولٌ below, voce بَطَّالٌ. ― - لَبَطُلَ القَوْلُ [How false, untrue, wrong or incorrect, &c., is the saying!] is said in wonder at that which is بَاطِل. (TA.) ― - بَطَلَ, (S, K,) or بَطَلَ مِنَ العَمَلِ, (Msb,) aor. بَطُلَ , (TA,) inf. n. بَطَالَةٌ (S, Msb, K, KL) and بِطَالَةٌ, which is mentioned by one of the expositors of the Mo'allakát, and said to be the more chaste, and sometimes one says بُطَالَةٌ, to make it accord with its contr. عُمَالَةٌ, (Msb,) He (a hired man, or hireling,) was, or became, idle, unoccupied, or without work. (S, Msb, * K, KL. [See also 5.]) [Hence, يَوْمُ بَطَالَةٍ A day of idleness; a holiday.] ― - بِطَالَةٌ, with kesr, also signifies The being diverted from that which would bring profit in the present life or in the life to come. (TA.) ― - See also 2. ― - بَطَلَ فِى حَدِيثِهِ, (K,) aor. بَطُلَ ; so it seems to be from the context in the K, but correctly بَطِلَ, aor. بَطَلَ , as in the Jm; (TA;) inf. n. بَطَالَةٌ (K) [and app. بُطُولٌ also; see بَطَّالٌ]; He jested, or joked, or was not serious or in earnest, in his discourse; as also ↓ ابطل . (K.) = بَطُلَ, aor. بَطُلَ , (Msb,) inf. n. بَطَالَةٌ (S, Msb, K, KL) and بِطَالَةٌ (Lth, Msb, TA) and بُطَالَةٌ (TA) and بُطُولَةٌ, (S, K, KL,) He (a man) was, or became, courageous, brave, or stronghearted, on the occasion of war, or fight; such as is termed بَطَلٌ, q. v.; (S, Msb, K, KL;) as also ↓ تبطّل : (K:) or this last signifies he affected courage, &c.; he made himself, or constrained himself to be, courageous, &c.; syn. تَشَجَّعَ. (TA.) ― - لَبَطُلَ الرَّجُلُ [How courageous, &c., is the man!] is said in wonder at التَّبَطُّل [i. e. courage, &c., or the affecting of courage, &c.]. (TA.) 2 التَّبْطِيلُ التبطيل [inf. n. of بطّل] signifies ↓ فِعْلُ البطالهِ , [in which the latter word is written in the TA without any indication of the vowel of the ب,] i. e. The pursuit of vain, or frivolous, diversion or sport, and foolish, or ignorant, conduct. (TA.) [See بِطَالَةٌ, above, and the phrase next following it.] = See also 4. 4 ابطل أبطل ابطل بطل He said, or spoke, what was false, or untrue; (Mgh, Msb, K;) [contr. of أَحَقَّ;] he lied: (Mgh:) he made a false, or vain, claim or demand; he claimed, or demanded, for himself that which was not right, or just. (Lth, TA.) ― - See also 1. = ابطلهُ [and vulgarly ↓ بطّلهُ ] He made it, or rendered it, [and he proved it to be,] بَاطِل, i. e. false, untrue, wrong or incorrect, fictitious, spurious, unfounded, unsound, vain, unreal, naught, futile, worthless, useless, unprofitable, (S, * L, K, TA,) devoid of virtue or efficacy, ineffectual, null, void, of no force, or of no account; (Msb, TA;) he nullified it, annulled it, abolished it, cancelled it; whether it was true or false, right or wrong, authentic or spurious, valid or null; (TA;) he made it to go for nothing, as a thing of no account, or as a thing that had perished or become lost. (K.) Hence, ابطل شَهَادَتَهُ He annulled his testimony. (TA in art. زور.) And لِيُحِقَّ الحَقَّ وَ يُيْطِلَ البَاطِلَ, in the Kur [viii. 8, meaning That He might establish that which is true, and annul that which is false]. (TA.) 5 تبطّلوا بَيْنَهُمْ تبطلوا بينهم They took it by turns to say, or to do, that which was false, wrong, vain, futile, or the like; syn. تَدَالُوا البَاطِلَ. (Az, K.) ― - [تبطّل, said in the Mgh to be from البَطَالَةُ, (see بَطَلَ, or بَطَلَ مِنَ العَمَلِ,) app. signifies, as its part. n. (q. v. voce بَطَّالٌ) indicates, He became unoccupied and lazy.] = See also 1, near the end of the paragraph. بُطْلٌ طل بطل [originally an inf. n. of 1, and mentioned therewith, first sentence:] i. q. بَاطِلٌ, q. v. (Ham p. 114.) بَطَلٌ طل بطل , said to be the only epithet of its measure except حَسَنٌ; (TA in art. حسن;) applied to a man, Courageous, brave, or strong-hearted, on the occasion of war, or fight; [commonly used as a subst., meaning a man of courage or valour, a brave man, a hero;] (S, Msb, K;) as also ↓ بَطَّالٌ ; (K;) one whose wound goes for nothing, so that he does not care for it, (Lth, K,) and it does not withhold him from the exercise of his courage; (Lth, TA;) or the blood of whose adversaries goes for nothing with him, (K,) unrevenged: (TA:) or for this reason he is thus called; (TA;) or because life is annulled, or made to go for nothing, on the occasion of encountering him, and severe misfortunes are annulled by him, (Msb,) or by his sword, and made to be of no account: (TA:) and so ↓ بَطَلَةٌ applied to a woman; (S, Msb, K;) accord. to one of the expositors of the Hamáseh; (Msb;) but AZ says that this is not allowable: (IDrd, TA:) the pl. of بَطَلٌ is أَبْطَالٌ. (Msb, K.) بَطَلَةٌ طل بطل بطله بطلة : see بَاطِلٌ: = and see also بَطَلٌ. بَطْلَانُ بطل بطلان One whose powers have become weak: but this is a vulgar word. (TA.) بُطَّلَاتٌ بطل بطلات (pl. of بُطَّلٌ, TA) False, or vain, things; or unprofitable sayings. (Ibn-'Abbád, K.) You say, جَآءَ بِالبُطَّلَاتِ He uttered false, or vain, things; &c. (El-Moheet, TA.) بَطَّالٌ بطال , applied to a man, signifies بَيِّنٌ ↓ ذُو بَاطِلٍ ↓ البُطُولِ [app. meaning Having a vain, or false, object or pursuit; manifesting the having such an object or pursuit: or, accord. to an explanation of ذو باطل by Bd in xxxviii. 26, i. q. مُبْطِلٌ and عَابِثٌ, i. e. jesting, or joking; (see بَطَلَ فِى حَدِيثِهِ, or بَطِلَ;) or saying what is untrue: and playing, or sporting, and doing that in which is no profit; as also ↓ بَاطِلٌ , q. v.]: (K:) one who jests, or jokes, in his discourse: one who is diverted from that which would bring profit in the present life or in that which is to come: (TA:) idle; unoccupied: (S, Msb:) or exceedingly, or extremely, idle: (KL:) or unoccupied and lazy; as also ↓ مُتَبَطِّلٌ . (Mgh.) [In the present day it is commonly used as signifying Bad, worthless, and useless; applied to a man and to anything.] = See also بَطَلٌ. بَاطِلٌ باطل contr. of حَقٌّ; (S, K;) i. e. False, untrue, wrong or incorrect, fictitious, spurious, unfounded, unsound, (KL,) vain, unreal, naught, futile, worthless, useless, unprofitable, (KL, PS,) devoid of virtue or efficacy, ineffectual, null, void, of no force, or of no effect; (Msb;) that proves, when inquired into, or investigated, to be false, wrong, unfounded, unsound, or not established; applying to a saying, and [sometimes] to a deed: (TA:) [going for nothing, as a thing of no account, or as a thing that has perished or become lost: (see the verb, 1, first sentence:) often used as a subst., meaning a false, or vain, saying, or assertion, or allegation; a lie; a falsehood: and a false, or vain, deed, or action, or affair, or thing; &c.:] and ↓ بُطْلٌ is syn. therewith, (Ham p. 114,) and so are ↓ أُبْطُولَةٌ and ↓ إِبْطَالَةٌ : (K:) the pl. of بَاطِلٌ is بَوَاطِلُ; (Msb;) and بُطُلٌ occurs as a pl. of the same; (Ham p. 360;) or its pl. is أَبَاطِيلُ, contr. to analogy, (S, Msb,) as though the sing. were إِبْطِيلٌ; (S;) or, accord. to AHát, this is pl. of ↓ أُبْطُولَةٌ , or, as some say, of ↓ إِبْطَالَةٌ , (Msb,) or, accord. to As and AHát and IDrd, of both these; (TA;) and signifies false, or vain, sayings and actions or deeds. (K in art. هتر, &c.) You say, قَدْ قُلْتَ بَاطِلًا [Thou hast said a false, or vain, saying; a lie; a falsehood]; like as you say, قَدْ قُلْتَ حَقًّا. (Ham p. 360.) And يَأْكُلُونَ أَمْوَالَ النَّاسِ بِالبَاطِلِ [They devour the possessions of men by false pretence]. (Kur ix. 34.) And ↓ بَيْنَهُمْ أُبْطُولَةٌ and ↓ إِبْطَالَةٌ [Between them is false, or vain, speech, or discourse, &c.]; syn. بَاطِلٌ. (K.) ― - The belief in a plurality of Gods: so explained as occurring in the Kur xlii. 23. (TA.) ― - See also بَطَّالٌ, in two places. [Hence,] بَاطِلًا In play, or sport; acting unprofitably; or aiming at no profit. (Jel in iii. 188 and xxxviii. 26.) ― - البَاطِلُ Iblees: so in the Kur [xxxiv. 48], where it is said, مَا يُبْدِئُ الْبَاطِلُ وَ مَا يُعِيدُ [explained in art. بدأ]: (Katádeh, K:) and again [xli. 42], where it is said, لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنَ يَدَيْهِ وَ لَا مِنْ خَلْفِهِ, [accord. to some,] meaning that Iblees shall not add to the Kuran nor diminish therefrom: (TA:) ↓ بَطَلَةٌ [is its pl., and] signifies devils: (A, TA:) or enchanters. (O, K.) إِبْطَالَةٌ أبطاله إِبطال إِبطاله ابطاله ابطالة بطل : see بَاطِلٌ; for each in three places. أُبْطُولَةٌ : see بَاطِلٌ; for each in three places. مُبْطِلٌ مبطل One who says a thing in which is no truth, or reality: (Er-Rághib, TA:) one who embellishes speech with lies: (Bd in xxx. 58:) one who says, or does, false, or vain, things. (Jel ibid.] [See also its verb, 4.] مُتَبَطِّلٌ متبطل : see بَطَّالٌ. بطم بُطْمٌ طم بطم (S, K) and بُطُمٌ, (K,) the latter allowable accord. to IAar, (TA,) The حَبَّة خَضْرَآء [or fruit of the terebinth-tree, to which this latter appellation is given in the present day, i. e., of the pistacia terebinthus of the botanists]; (S, K;) so accord. to the people of El-'Áliyeh; and the like is said on the authority of As: (TA:) or the tree thereof; (K;) [which is called بُطْم in the present day;] so accord. to AHn; and he says, but no one has told me that it grows in the land of the Arabs; but they assert that the ضِرْو [meaning the cancamum-tree, also called كَمْكَام, but said by IAar to be the حبّة خضراء,] is nearly like it: (TA:) its fruit is heating, diuretic, strengthening to the venereal faculty, good for the cough, and for the [disease of the face called] لَقْوَة, and for the kidney; and the overspreading of the hair with its dry and sifted leaves causes it to grow, and beautifies it. (K.) بطن 1 بَطُنَ طن بطن بطنن , aor. بَطُنَ , (K,) inf. n. بَطَانَةٌ, (TA,) He (a man) was, or became, big, or large, in the belly, (K, TA,) in consequence of much eating. (TA.) ― - And بَطِنَ, aor. بَطَنَ , inf. n. بَطَنٌ, He (a man) was, or became, big, or large, in the belly, in consequence of satiety, (S, TA,) and disordered therein: (TA:) he was, or became, in a state of repletion, or much filled with food. (TA.) ― - ― - And [hence,] بَطِنَ signifies also (tropical:) i. q. أَشِرَ and بَطِرَ [He exulted, or exulted greatly, or excessively, and behaved insolently and unthankfully, or ungratefully: &c.]. (TA.) ― - بُطِنَ He (a man, S, TA) had a complaint of, or a disease in, or a pain in, his belly. (S, Msb, TA.) = بَطَنَهُ, (S, K,) aor. بَطُنَ , (S, TA,) inf. n. بَطْنٌ, (TA,) He struck, or beat, his belly; as also بَطَنَ لَهُ, (S, K,) accord. to some, or the ل is added [only] in verse; (S;) and ↓ بطّنهُ , (K,) inf. n. تَبْطِينٌ. (TA.) ― - It (a disease) entered into him: [as though it penetrated into his belly: see 10:] in this sense it has for its inf. n. بُطُونٌ. (TA.) And بَطَنَتْ بِهِ الحُمَّى The fever produced an effect within him. (TA.) ― - He entered into it; namely, a valley; (S, TA;) in which sense it has for its inf. n. بَطْنٌ; and ↓ تبطّنهُ signifies the same: or the latter, he went about in it; namely, the valley; as also ↓ استبطنهُ . (TA.) ― - (tropical:) [He penetrated into it mentally;] he knew it; (Msb, K, TA;) namely, the news or story, or the state or case, of another: (K, TA:) (tropical:) he knew the inward, or intrinsic, state or circumstances thereof; (S, Msb, TA;) i. e., of a case, or an affair; (S, TA;) as also ↓ استبطنهُ : (K, A, TA:) and ↓ تبطّنهُ (assumed tropical:) he entered into it so that he knew its inward, or intrinsic, state or circumstances. (Ham p. 688.) ― - بَطَنَ بِفُلَانٍ, accord. to the S and M, but in the K مِنْ فُلَانٍ, (TA,) (tropical:) He became one of his particular, or special, intimates, friends, or associates, (S, K, TA,) entering into his affair [or affairs]: (TA:) or بَطَنَ بِهِ, aor. بَطُنَ , inf. n. بُطُونٌ and بَطَانَةٌ, means (assumed tropical:) he entered into his affair [or affairs]. (TA.) ― - And بَطَنَ, (Msb, K,) aor. بَطُنَ , said of a thing, (Msb,) It was, or became, unapparent, hidden, concealed, or covert; (K, TA;) contr. of ظَهَرَ. (Msb.) ― - See also 4. 2 بطّنهُ طن بطن بطنه بطننه بطنة , inf. n. تَبْطِينٌ: see 1. ― - See also 4. ― - He put a بِطَانَة, i. e. a lining, to it; namely, a garment, or piece of cloth; (S, K;) as also ↓ ابطنهُ . (K.) ― - بطّن لِحَيَتَهُ, inf. n. as above, He took, or cut off, from that part of his beard which was beneath the chin and lower jaw. (Sh, Nh, TA.) Accord. to the copies of the K, تَبْطِينُ اللِّحْيَةِ signifies the not doing so: but this is wrong. (TA.) 3 بَاطَنْتُ صَاحِبِى باطنت صاحبى باطنت صاحبي i. q. شددته [app. a mistranscription for شَاوَرْتُهُ, meaning (assumed tropical:) I consulted with my companion in order to know what was in his mind]. (TA.) 4 ابطن البَعِيرَ ابطن البعير , (IAar, S, K,) inf. n. إِبْطَانٌ, (S,) He bound, or made fast, the camel's بِطَان [or belly-girth]; (S, K;) as also ↓ بطّنهُ , accord. to the copies of the K; but this is a mistake for ↓ بَطَنَهُ , aor. بَطُنَ , inf. n. بَطْنٌ; which last verb, however, though said by Az to be a dial. var., is disallowed by IAar and by AHeyth. (TA.) ― - أَبْطَنْتُ السِّيْفَ كَشْحِى (S, TA) I put the sword beneath my waist. (TA.) And ابطن كَشْحَهُ سَيْفَهُ (assumed tropical:) He made his sword to be his ↓ بِطَانَة [app. meaning his secret companion]. (TA.) [This seems to be from the phrase next following.] ― - أَبْطَنْتُ الرَّجُلَ (assumed tropical:) I made the man to be one of my particular, or special, intimates, friends, or associates; (S, TA; *) took him as a بِطَانَة. (TA.) One says also, فُلَانًا دُونَكَ ↓ اِسْتَبْطَنْتُ (Ham p. 688; [there rendered by خامصته, app. a mistranscription for خَصَصْتُهُ; meaning (assumed tropical:) I took, or chose, such a one particularly, or specially, for my companion, in preference to thee: it is said in explanation of the phrase مُسْتَبْطِنًا سَيْفِى, which seems to mean (assumed tropical:) taking my sword as my special companion, or putting it beneath my waist; so that سَيْفَهُ ↓ استبطن is similar to one, or both, of two phrases mentioned above in this paragraph.]) ― - See also 2. 5 تبطّن أبطن بطن تبطن تبطنن He filled the [meaning his] belly. (Har p. 176.) ― - تبطّن جَارِيَةً (Sh, S, TA) He made his بَطْن to be in contact with that of a girl, skin to skin: (Sh, TA:) or inivit puellam; i. e. أَوْلَحَ ذَكَرَهُ فِيهَا. (TA.) ― - تبطّن الكَلَأَ He was, or became, in the middle, or midst, of the herbage: (TA:) or he went round about in the herbage. (S.) See also 1, in two places. 6 تباطن تباطن It (a place) was far-extending; one part thereof being remote from another. (TA.) 8 اِبْتَطَنْتُ النَّاقَةَ عَشَرَةَ أَبْطُنٍ I assisted the she-camel in bringing forth, or delivered her of her young, ten times. (S, TA. [Golius and Freytag render the verb by “ ventre enixa fuit: ” and the former renders the phrase above (incorrectly printed in his Lex.) by “ peperit camela decem vicibus. ”]) 10 استبطن الفَرَسَ استبطن الفرس He sought to find what young was in the belly of the mare. (TA.) ― - استبطن الفَحْلُ الشُّوَّلَ The stallion covered the she-camels raising their tails, so that they conceived, or received his seed into their wombs; as though [meaning] he deposited his seed in their bellies. (TA.) ― - استبطنهُ He, or it, entered [or penetrated] into his, or its, belly, or interior; [or was, or became, or lay, within it;] like as the vein enters [or penetrates] into [or lies within] (يَسْتَبْطِنُ) the flesh. (A, TA.) You say, اِسْتَبْطَنْتُ الشَّىْءَ [I entered, or penetrated, into the thing, whether actually or mentally]. (S.) See 1, in two places. ― - See also 4, in two places. ― - اِسْتِبْطَانٌ also signifies The having, or holding, [a thing] concealed within. (PS.) [This explanation seems to be given to show that, in the opinion of the author of the PS, اِسْتَبْطَنْتُ الشَّىْءَ in the S means I had, or held, the thing concealed within.] بَطْنٌ طن بطن بطنن The belly, or abdomen; i. e. the part of the body which is separated from the جَوْف [i. e. chest, or thorax,] by the حِجَاب [i. e. midriff, or diaphragm]; containing the liver and the spleen and the stomach and the lower intestines &c.; (Zj in his “ Khalk el-Insán; [in which it is erroneously said to comprise also the lungs;]) contr. of ظَهْرٌ; (S, Msb, K;) of a man and of any animal: (TA:) of the masc. gender, (S, K,) and, accord. to AO, fem. also: (AHát, S:) pl. أَبْطُنٌ and بُطُونٌ (Az, Msb, K) and بُطْنَانٌ; (K;) the first a pl. of pauc.; and the second [as also the third] a pl. of mult., applied to more than ten. (Az, TA.) [Hence,] ذُو البَطْنِ [What is in the belly: but generally meaning] excrement, ordure, or dung. (K, TA.) You say, أَلْقَى ذَا بَطْنِهِ He (a man) ejected his excrement, or ordure. (TA.) And أَلْقَتْ ذَا بَطْنِهَا She (a woman, TA) brought forth; (K;) as also وَضَعَتْ ذَاتَ بَطْنِهَا: (TA in art. ذو:) and she (a hen) laid an egg. (K.) And نَثَرَتْ ذَا بَطْنِهَا, (T and Mgh in art. نثر,) and [elliptically] نَثَرَتْ بَطْنَهَا, (T and A and Mgh in that art.,) She (a woman) brought forth many children. (T in that art.) And it is said in a prov., (TA,) الذِّئْبُ يُغْبَطُ بِذِى بَطْنِهِ [The wolf is envied for what is in his belly]: for one never thinks him to be hungry, but only thinks him to be in a state of repletion, because of his hostility to men and cattle, (A'Obeyd, K,) though he is sometimes distressed by hunger. (A'Obeyd. [See various readings of this prov. in Freytag's Arab. Prov. i. 500 and 501.]) مَاتَتْ فِى بَطْنٍ, a phrase occurring in a trad., means She (a woman) died in childbirth. (TA.) See also فُلَانٌ ابْنُ بَطْنِهِ. بَطَنٌ. means (assumed tropical:) Such a one is solicitous for his belly. (Er-Rághib, TA in art. بنى.) [Many phrases in which the word بَطْن occurs will be found explained under other words of those phrases; as ظَهْرٌ, and أَخَذَ, and عُصْفُورٌ, &c.] بَطْنُ الحُوتِ: see الرِّشَآءُ. ― - Also The inside, or interior, of anything; syn. جَوْفٌ: and so ↓ بَاطِنٌ ; syn. دَاخِلٌ: (K:) pl. of the former as above. (TA.) Thus بَطْنُ وَادٍ means The interior of a water-course or riverbed [or valley; i. e. its bottom, in which flows, occasionally or constantly, its torrent or river]. (MA.) And بَطْنُ مَكَّةَ means The interior of Mekkeh. (Bd in xlviii. 24.) [Hence,] it is said of the Kuran, لِكُلِّ آيَةٍ مِنْهَا ظَهْرٌ وَ بَطْنٌ, meaning (assumed tropical:) To every verse thereof is an apparent sense and a sense requiring development. (TA.) [See ظَهْرٌ.] See also بَاطِنٌ. [And its pl. بُطْنَانٌ is also used as a sing., meaning The middle, or midst, of a thing: and the lower, or lowest, part, or the foundation. Thus,] بُطْنَانُ الجَنَّةِ means The middle, or midst, of Paradise: (S, TA:) and بُطْنَانُ العَرْشِ, The lower, or lowest, part, or the foundation, of the عرش [vulgarly held to be the throne of God]. (TA.) You say also [بَطْنُ الكَفِّ and] الكَفِّ ↓ بَاطِنُ (assumed tropical:) The palm of the hand [opposed to ظَهْرُهَا and ظَاهِرُهَا]: and [بَطْنُ القَدَمِ and] القَدَمِ ↓ بَاطِنُ (assumed tropical:) The sole of the foot [likewise opposed to ظَهْرُهَا and ظَاهِرُهَا]: (Zj in his “ Khalk- el-Insán: ”) and بَطْنُ الحَافِرُ (S in art. نسر) and الحَافِرِ ↓ بَاطِنُ (M and K in that art.) (assumed tropical:) [The sole of the solid hoof;] the part of the solid hoof in which is the نَسْر, q. v. (S and M and K in that art.) بَطْنُ الرَّاحَةِ is well known [as another name for بَطْنُ الكَفِّ, explained above; for الرَّاحَة is often used as syn. with الكَفّ]: and الخُفِّ ↓ بَاطِنُ is [said to be] (assumed tropical:) The part of the foot of a camel or the like that is next the leg: and one says, ↓ بَاطِنُ الإِبْطِ, [meaning (assumed tropical:) The armpit, or hollow of the inner side of the shoulder-joint,] but not بَطْنُ الإِبْطِ: (TA:) [and العُنُقِ ↓ بَاطِنُ the throat.] The بَطْن of a feather is (tropical:) The long, (S,) or longer, (K,) [or wider, i. e. inner,] lateral half: pl. بُطْنَانٌ; (S, K, TA;) which is explained as signifying the parts beneath the shaft: opposed to ظُهْرَانٌ, pl. of ظَهْرٌ [q. v.]. (TA.) ― - Also A low, or depressed, tract, or portion, of land, or ground; (S, TA;) and so ↓ بَاطِنٌ : (TA:) [or a bottom, or low land; or a low, soft flat; i. e.] soft, plain, fine, low land or ground; opposed to ظَهْرٌ [q. v.]: (TA in art. ظهر:) pl. of the former, (S,) or of the latter, (K,) بُطْنَانٌ, (S, K,) a pl. of mult., (TA,) and أَبْطِنَةٌ, (K,) a pl. of pauc., and anomalous [as pl. of either]: (TA:) the former pl., in relation to land, is also used as a sing., like بَطْنٌ: (AHn, TA:) and accord. to ISh, بُطْنَانُ الأَرْضِ signifies the low, or depressed, tract, or tracts, of land, of the plain, or soft, parts thereof, and of the rugged, and of the meadows, where water rests and stagnates: and such tracts are also called بَوَاطِنُ and بُطُونٌ. (TA.) ― - بَطْنُ السَّمَآءِ and ظَهْرُ السَّمَآءِ both signify (assumed tropical:) The apparent, visible, part of the sky. (Fr, T voce ظَهْرٌ [q. v.].) = Also (tropical:) A tribe below that which is termed قَبِيلَة: (S, Msb, K, TA:) or next below the عِمَارَة: (S and TA voce شَعْبٌ, &c.:) or below the فَخِذ and above the عمارة: (K: [but for this I have found no other authority:]) of the masc. gender: (TA:) or [properly] fem.: but if حَيٌّ [said by some to signify a tribe, absolutely,] be meant thereby, it is masc.: (Msb:) or fem. if used in the sense of قَبِيلَة: (TA:) pl. [of pauc.] أَبْطُنٌ and [of mult.] بُطُونٌ. (Msb, K.) [See شَعْبٌ.] بَطَنٌ طن بطن بطنن Disease of the belly, (K, TA,) being a state of enlargement thereof arising from satiety; and so ↓ بَطْنٌ ; whence the phrase مَاتَ بِالبَطْنِ He died by the disease of the belly. (TA.) بَطَنٌ طن بطن بطنن One whose object of care, or anxiety, is his belly: (K:) or who has an inordinate desire, or appetite, for food; (S;) whom nothing causes care, or anxiety, but his belly; (S, TA;) as also ↓ مِبْطَانٌ : (TA:) or the former, (TA,) or ↓ the latter, (S,) ever large, or big, in the belly in consequence of much eating: (S, TA:) or ↓ both signify voracious; not ceasing from eating. (K.) ― - And [hence,] (tropical:) One who exults, or exults greatly, or excessively, and behaves insolently and unthankfully, or ungratefully: (TA:) or who does so, being abundant in wealth. (K, TA.) بِطْنَةٌ طن بطن بطنه بطننه بطنة Repletion; the state of being much filled with food (S, K) and drink. (So in a copy of the S.) It is said in a prov., البِطْنَةُ تُذْهِبُ الفِطْنَةَ [Repletion banishes intelligence]. (TA.) ― - And [hence,] (tropical:) Exultation, or great or excessive exultation, and insolent and unthankful, or ungrateful, behaviour. (K, TA.) ― - [Hence also,] مَاتَ فُلَانٌ بِبِطْنَتِهِ (assumed tropical:) Such a one died with his wealth complete, not having expended, or dispensed, anything thereof: or, accord. to A'Obeyd, this prov. relates to religion, and means (assumed tropical:) he went forth from the present world in a state of integrity, without any infringement of his religion. (TA.) [See also تَغَضْغَضَ, in two places.] [Hence also,] نَزَّتْ بِهِ البَطِنَةُ (assumed tropical:) Richness caused him to exult, or exult greatly, or excessively, and to behave insolently and unthankfully, or ungratefully. (TA.) البَطِنَةُ البطنه البطنة بطنة i. q. الدُّبُرُ [The back, hinder part, posteriors, &c.]. (TA.) ― - بَطِنَاتُ الوَادِى The roads, or beaten tracks, of the valley. (TA.) بِطَانٌ بطان [The belly-girth of a camel: or] the girth of the [kind of saddle called] قَتَب, (S, K,) which is put beneath the belly of the camel, and is like the تَصْدِير to the رَحْل: (S:) or the girth of the [saddle called] رَحْل: (Msb:) pl. [of pauc.] أَبْطِنَةٌ and [of mult.] بُطْنٌ. (K.) [Hence,] اِلْتَقَتْ حَلْقَتَا البِطَانِ [The two rings of the belly-girth met]: said of a case, or an affair, that has become severe, strait, or distressing. (S.) And رَجُلٌ عَرِيضُ البِطَانِ (tropical:) A man in ample and easy circumstances; or in an easy, or a pleasant, state or condition; or easy, or unstraitened, in mind. (K, TA. [See also art. عرض.]) And مَاتَ فُلَانٌ وَهُوَ عَرِيضُ البِطَانِ, meaning, accord. to A'Obeyd, (assumed tropical:) Such a one died broad in the fleshy parts (المَلَاحِم); nothing of him having gone. (TA. [But this seems to be said of a man's dying in a state of opulence: see Freytag's Arab. Prov. ii. 601.]) بَطِينٌ طين بطين , applied to a man, (K,) Big, or large, in the belly; (S, K;) as also ↓ مِبْطَانٌ : the former occurs, in a description of 'Alee, used as an epithet of praise: and signifies also big, or large, in the belly in consequence of much eating: and having the belly full; as also ↓ the latter: pl. of the former بِطَانٌ. (TA.) ― - Hence, (tropical:) Full; applied to a purse [&c.]. (TA.) You say رَجُلٌ بَطِينُ الكُرْزِ (assumed tropical:) [lit. A man having the pair of provision-bags full]; meaning (assumed tropical:) a man who conceals his travel-ling-provision in a journey, and eats that of his companion. (TA.) ― - (assumed tropical:) Far; far-extending. (S, K, TA.) So in the phrase شَأْوٌ بَطِينٌ (assumed tropical:) [A farextending heat, or single run to a goal or limit], (S, TA,) and شَوْطٌ بَطِينٌ [signifying the same]. (TA.) ― - (assumed tropical:) Wide, and low, or depressed; applied to a tract of land or ground. (Ham p. 506.) البُطَيْنُ البطين بطين One of the Mansions of the Moon; (S, K;) namely, the Second; (Kzw, &c.;) three small stars [e and p and n], (S, K,) disposed in the form of an equilateral triangle, (S,) as though they were three stones whereon a cooking-pot is placed, and forming the belly of the Ram; (S, K;) the appellation being made a diminutive because the Ram consists of many stars in the form of a ram; [so I here render حَمَل though it properly signifies a lamb;] the شَزَطَانِ being its two horns; and the بُطَيْن, its belly; [or, accord. to our configuration of Aries, the rump;] and the ثُرَيَّا, its rump, or tail; (S;) three obscure stars, forming the points of a triangle, in the belly of the Ram, between the شَرَطَانِ and the ثُرَيَّا; (Kzw, Mir-át ez-Zemán, &c.;) the three stars of which two are on the tail and one on the thigh of the Ram, forming an equilateral triangle. (Kzw in his description of Aries.) [See مَنَازِلُ القَمَرِ, in art. نزل.] The Arabs assert that it has no نَوْء [here meaning effect upon the weather], except wind. (TA.) بِطَانَةٌ بطان بطانه بطانة The lining, or inner covering, of a garment, or piece of cloth [&c.]; contr. of ظِهَارَةٌ; (S, Msb, K;) as also ↓ بَاطِنَةٌ : (JK in art. ظهر:) pl. of the former بَطَائنُ. (TA.) ― - (assumed tropical:) A secret (K, TA) that a man conceals. (TA.) One says, هُوَ ذُو بِطَانَةٍ بِفُلَانٍ, i. e. (assumed tropical:) He is one who possesses knowledge of the inward, or intrinsic, state or circumstances of the case, or affair, of such a one. (TA.) ― - (tropical:) A particular, or special, intimate, friend, or associate; (S, K, TA;) one who is particularly distinguished by entering into, and becoming acquainted with, the inward, or intrinsic, state or circumstances of one's case or affair; (TA;) an intimate and familiar friend or associate; (Zj, TA;) a confidential friend, who is consulted respecting one's circumstances: (TA:) it is from the same word in the sense first explained above, relating to a garment, or piece of cloth: (Mgh, Er-Rághib:) and is used in a pl. sense, as meaning intimate and familiar friends or associates, to whom one is open, or unreserved, in conversation, and who know the inward state or circumstances [of one's case or affair]: (Zj, TA:) or one's family; and one's particular, or special, intimates, friends, or associates. (Mgh.) You say, هُوَ بِطَانَتِى (tropical:) [He is my particular, or special, intimate, &c.]: and هُمْ بِطَانَتِى and أَهْلُ بِطَانَتِى (tropical:) [They are my particular, or special, intimates, &c.]. (A, TA.) See also 4. ― - Coupled with عَلَاوَة, it signifies What is put beneath [the things that compose the main load of a camel], such as a water-skin and the like. (TA.) ― - See also بَاطِنَةٌ. بَاطِنٌ باطن Unapparent; hidden; concealed; covert: (K, TA:) [and inward; inner; interior; internal; intrinsic; esoteric: in all these senses] contr. of ظَاهِرٌ. (Msb, TA.) ― - بَاطِنُ أَمْرٍ [The inward, or intrinsic, state or circumstances, of a case or an affair]; (TA, &c.;) [and so أَمْرٍ ↓ بَطْنُ ; whence the phrases,] أَفْرَشَنِى ظَهْرَ أَمْرِهِ وَبَطْنَهُ (assumed tropical:) [He displayed, or laid open, to me the outward state or circumstances of his case or affair, and the inward state or circumstances thereof]; and هُوَ مُجَرِّبٌ بَطْنَ الأُمُورِ (assumed tropical:) [He is one who possesses experience of the inward, or intrinsic, state or circumstances of affairs], as though he hit their bellies by his knowledge of their true, or real, states or circumstances. (TA.) ― - البَاطِنُ [The internal, inward, or intrinsic, state, condition, character, or circumstances, of a man: and the heart, meaning the secret thoughts; the recesses of the mind; the state of mind; the inward, or secret, disposition of the mind: opposed to الظَّاهِرُ. ― - Also,] an epithet applied to God, meaning He who knows the inward, or intrinsic, states or circumstances of things: (S:) or He who knows the secret and hidden things: or He who is veiled from the eyes and imaginations of created beings. (TA.) ― - [بَاطِنًا Covertly; secretly.] ― - See also بَاطِنَةٌ, in eight places. ― - بِطَانَةٌ also signifies A water-course, or place in which water flows, in rugged ground: pl. بُطْنَانٌ (K) and بُطْنٌ. (TA.) بَاطِنَةٌ باطن باطنه باطنة : see بِطَانَةٌ. ― - Also The middle, and the retired part, of a كُورَة [i. e. province, or district, or city]: in the copies of the K erroneously written ↓ بِطَانَة , and explained as meaning the “ middle of a كورة. ” (TA.) الأَبْطَنُ A certain vein in the interior of the arm of the horse; one of two veins which are called الأَبْطَنَانِ: (S:) accord. to AO, these are two veins that penetrate into the interior of the arm until they become hidden among the sinews of the shank. (TA.) مُبَطَّنٌ مبطن , applied to a man, Lank in the belly: (S, K, TA:) fem. with ة. (S.) ― - Applied to a horse, White in the back and belly. (K.) ― - Lined; having a بِطَانَة put to it. (TA.) مِبْطَانٌ مبط مبطان : see بَطِينٌ, in two places: and see بَطِنٌ, in three places. مَبْطُونٌ مبطون Having a complaint of, or a disease in, or a pain in, his belly: (S, Mgh, Msb, K:) one who dies of disease of his belly, as dropsy and the like: such is reckoned a martyr. (TA.) بطو or بطى 1 بَطَا بط بطا , aor. يَبْطُو, is said by Z and Meyd to signify He, or it, was, or became, wide: and hence بَاطِيَةٌ, meaning a نَاجُود. (TA.) 4 أَ1ْ2َ3َ see what next follows. بِطْيَةٌ طي طية بطيه بطية , with kesr, is a word mentioned by Sb; (K;) but ISd says I know not to what it is applied, unless ↓ أَبْطَيْتُ be a dial. var. of أَبْطَأْتُ, (K, TA,) like as اِحْبَنْطَيْتُ is of اِحْبَنْطَأْتُ; in which case it is thence derived as meaning The state [of being slow, &c.]; and is not to be regarded as formed by substitution [of ى for '], because that would be extr.: ” so in the M: (TA:) it is asserted, however, in the S and the Fs and the Jámi' el-Loghah of Kz and in other lexicons, that one should not say, ابطيت, with ى, but ابطأت, with '. (MF, TA.) بَاطٍ أط باط بأط part. n. of بَطَا, mentioned above, accord. to Z and Meyd. (TA.) بَاطِيَةٌ باطيه باطية A certain vessel; (S;) a نَاجُود [or vessel into which wine is put]; (AA, S, Mgh, K;) a large vessel of glass, which is filled with wine, or beverage, and placed amid the drinkers, who ladle out from it [into their cups], (Az, Mgh, TA,) and drink: (Az, TA:) [a wine-vase, of glass or of earthenware; an amphora; an earthen jar; now applied to a vessel of this kind into which wine and oil &c. are put:] said to be an arabicized word: (TA:) [J says,] “ I think it to be arabicized: ” (S:) but accord. to Z and Meyd, it is from 1, as mentioned above. (TA.) بظر 1 بَظِرَتْ بظرت , [aor. بَظَرَ , inf. n. بَظَرٌ,] said of a woman, [She had a بَظْر (q. v.), or a long بَظْر; or] she was uncircumcised. (Msb.) [But see بَظَرٌ, below.] ― - And بَظِر, inf. n. بَظَرٌ, He had what is termed a بُظَارَة [q. v.] in his upper lip. (S.) 2 بَظَّرَتْ بظرت , inf. n. تَبْظِيرٌ, She circumcised a female. (K.) ― - هُوَ يُمِصُّهُ وَيُبَظِّرُهُ (M, K) He says to him, اُمْصُصْ بَظْرَ فُلَانَةَ: (K:) a prov. of the Arabs. (TA.) بَظْرٌ ظر بظر , (Lh, T, S, M, &c.,) also pronounced بَضْرٌ, (T,) and ↓ بُظَارَةٌ [which see below] (Lh, T, S, M, K) and ↓ بَظَارَةٌ (M, K) and ↓ بَيْظَرٌ (Lh, T, M, K) and ↓ بُنْظُرٌ , (K,) A certain thing, (S, M, Mgh, K,) or piece of flesh, (A,) between the two sides of the vulva (الإِسْكَتَانِ, S, M, K, or الشُّفْرَانِ, A, or شُفْرَا الفَرْجِ, Mgh) of a woman, (M, A, Mgh, K,) which is cut off in circumcision, (A,) not yet cut off; (S;) a piece of flesh between the two sides of the vulva (الشُّفْرَانِ) of a woman; i. e. the prepuce (قُلْقَة) that is cut off in circumcision; (Msb;) also called كَيْنٌ and رَفْرَفٌ and نَوْفٌ (Lh, T) and قُنْبٌ [which last properly signifies the “ prepuce, ” or “ sheath, ” of a beast or horse or the like]; (A and K in art. قنب;) and likened to a cock's comb: (Msb in art. عرف:) [the last of these explanations plainly shows that what is meant thereby is the prepuce of the clitoris; which, it seems, in the Arabian and Egyptian races, and others throughout Eastern Africa, and still more so in the Hottentot race, grows to an extraordinary size; and this may be the reason why the بظر is described by some travellers as a caruncle for which we have no name: or it may, perhaps, be a distinct excrescence from the prepuce of the clitoris: it has been described to me as a caruncle a little in front of the meatus urinarius: many of the Egyptians assert that it is the clitoris itself that is amputated, (as Ludolph also does in his Comment. to his Ethiop. Hist. p. 273, finding fault with those who say otherwise;) and they affirm that this is done for the purpose of lessening the libidinous passion: such, indeed, appears to be the case in some instances, but not generally; and it may have led to a misapplication of the term بظر in post-classical times: an analogous practice, one still more barbarous, is said to have obtained among an African race hence called the Colobi: see بَرْبَرُ: Abu-l-Kásim Ez-Zahráwee speaks of the amputation of the redundance of the بظر when preternaturally large, and also of an excrescence in the vulva: the former he describes in such a manner as plainly shows that he means thereby the clitoris: the latter, in terms apparently indicating a preternatural elongation of the lower part of the prepuce of the clitoris; as “ an excrescence of flesh at, or in, the mouth of the vulva, such as fills it up, and sometimes protrudes externally, like a tail, wherefore the ancients term it the caudal disease المرض الذنبى; and this, ” he says should be amputated, like as the بظر is amputated ” when preternaturally large: (Albucasis de Chirurgia, pp. 314 and 316:) in some of our medical books, the term “ caudatio ” is defined as “ an elongation of the clitoris; ” inconsistently with the foregoing description of “ the caudal disease: ”] the pl. [of mult.] of بَظْرٌ is بُظُورٌ, (M, Msb, K,) and [pl. of pauc.] أَبْظُرٌ. (Msb.) يَا ابْنَ مُقَطِّعَةِ البُظُورِ [O son of her who amputates بظور !] is an expression of contumely employed by the Arabs whether the mother of the person addressed be really a circumciser of females or not. (TA.) بَظَرٌ ظر بظر The having a بَظْر: (T, S:) or the having a long بَظْر: (K:) a subst., (K,) or an inf. n., (T,) having no verb, (T, M, *) because it denotes an inherent quality, not one that is accidental. (T.) [But see بَظِرَتْ.] بُظْرَةٌ ظر بظر بظره بظرة , or بَظَرَةٌ: see بُظَارَةٌ. بَظَارَةٌ بظاره بظارة : see بَظْرٌ. بُظَارَةٌ بظاره بظارة The lower extremity, (M,) or a thing in the extremity, (S, K,) or a protuberant, or prominent, thing in the lower part, (Lh, T, M,) of the vulva (Lh, T, S, M) of a ewe or goat, (Lh, T, S, M, K,) or camel, (Lh, T,) and any animal. (M.) It is metaphorically used by Jereer in relation to a woman. (M.) See بَظْرٌ. ― - Also, (Lh, S, T, M, &c.,) and ↓ بُظْرَةٌ , (M, K,) or ↓ بَظَرَةٌ , (IAar, T,) The thing (M, K) protuberant, (M,) or a protuberant thing, (S, A, Mgh,) in the upper lip, (S, M, A, Mgh, K,) in the middle thereof, (M, A, Mgh, K,) when it is somewhat long, (S,) or somewhat large: (M:) or a pro- tuberance in the lip: (IAar, T:) when not long, it is called حِثْرِمَةٌ: (S:) it is not every one that has it: (Mgh:) dim. ↓ بُظَيْرَةٌ . (T.) بُظَيْرَةٌ بظيره بظيرة : see what next precedes. بِظْرِيرٌ بظرير (assumed tropical:) A long-tongued, (M,) clamorous woman: (M, K: [in the CK, erroneously, with ة:]) but some say بِطْرِيرٌ [q. v.]. (M.) [See أَبْظَرُ.] بُنْظُرٌ بنظر نظر : see بَظْرٌ. بَيْظَرٌ بيظر : see بَظْرٌ. ― - يَا بَيْظَرُ is an expression of contumely addressed to a female slave. (K.) أَبْظَرُ A man uncircumcised. (M, K.) And the fem., بَظْرَآءُ, A woman, (T, S, Msb,) or a female slave, (M, K,) having a بَظْر; (T, S, Msb;) or having a long بَظْر: (M, K:) or a woman uncircumcised: (Mgh:) pl. بُظْرٌ. (T.) يَا ابْنَ البَظْرَآءِ O son of the uncircumcised woman! is an expression of contumely. (Mgh.) ― - A man having what is termed a بُظَارَة in his upper lip; (S, A, Mgh;) [i. e.] having a حِثْرِمَة somewhat long; (S in art. حثرم;) having a long (T, M) and projecting (M) upper lip, with a protuberance in the middle of it. (T, M.) ― - Accord. to some, (assumed tropical:) Clamorous; long-tongued. (Mgh.) [See بِظْرِيرٌ.] مُبَظِّرٌ مبظر A circumciser: (M, L:) and مُبَظِّرَةٌ a woman who circumcises females. (K.) بعث 1 بَعْثٌ عث بعث signifies The removing of that which restrains one from free action. (TA.) [And hence,] ― - بَعَثَهُ, (S, A, &c.,) aor. بَعَثَ , (A, K,) inf. n. بَعَثٌ (Mgh, L, Msb, TA) and بَعَثٌ, (L, TA,) He sent him; (S, A, Mgh, Msb, K;) namely, a messenger; (Msb;) and, when said of God, an apostle; (A;) [and when said of a man, a letter, &c.;] as also ↓ ابتعثه : (S, A, Msb, K:) [or] the former is said of anything that goes, or is sent, by itself; and of anything that will not go, or be sent, by itself, as a letter, and a present, one says, بَعَثَ بِهِ: (Msb:) [thus,] بَعَثَهُ signifies he sent him, or it, alone, by himself, or by itself; and بَعَثَ بِهِ, he sent him, or it, by, or with, another, or others: (L:) but El-Fárábee says that the former of these two has another signification, which will be found below; and that the latter signifies he sent him, or it. (Msb.) Hence, ضُرِبَ عَلَيْهِمُ البَعْثُ The being sent to the war was appointed them and imposed upon them as an obligation. (Msb.) You say, بَعَثَهُ لِكَذَا [He sent him for such a thing or purpose]. (A, TA.) [And بَعَثَ إِلَيْهِ بِكَذَا He sent to him such a thing; lit., he sent to him a messenger with such a thing.] And بَعَثَ الجُنْدَ إِلَى الغَزْوِ [He sent the army to the war]. (TA.) And بَعَثَ عَلَيْهِمُ البَلَآءَ [He sent upon them trial, or affliction;] he caused trial, or affliction, to befall them. (TA.) ― - Also, (A, L, TA,) inf. بَعْثٌ (Mgh, L, TA) and بَعَثٌ (L) and تَبْعَاثٌ [an intensive form], (TA,) He roused him, excited him, or put him in motion or action; (A, L, Mgh, TA;) namely, anything; (TA;) [i. e. any person or animal; and particularly,] an animal lying down, or a person sitting. (L, TA.) You say, بَعَثَ النَّاقَةَ He roused, or put in motion or action, the she-camel; (S, Mgh, K, TA;) i. e., loosed the cord that bound her shank to her arm, and dismissed her; or he roused her, or made her to rise, she being lying down. (TA.) It is said in a trad. respecting 'Áïsheh, فَبَعَثْنَا البَعِيرَ فإِذَا العِقْدُ تَحْتَهُ [And we made the camel to rise, and to, the necklace was beneath him]. (TA.) You say also, بَعَثَهُ عَلَى الأَمْرِ, (A,) or الشَّىْءِ, (L,) He roused him, excited him, or put him in motion or action, to do the affair, or thing: (A:) or he incited him, urged him, or instigated him, to do the thing. (L.) ― - Also, accord. to El-Fárábee, (Msb,) or بَعَثَهُ مِنْ مَنَامِهِ, (S, A, K,) inf. n. بَعَثٌ and بَعَثٌ, (TA,) He roused him, or awoke him, from his sleep; (S, A, Msb, K;) as also ↓ ابتعثهُ . (TA, from a trad.) ― - بَعْثٌ (S, K, TA) and بَعَثٌ (TA) also signify The quickening, vivifying, or revivifying, of the dead; the raising of the dead to life; (S, K, * TA;) by God, (TA,) on the day called يَوْمُ البَعْثِ (S, TA) the day [of resurrection,] when those who are in the graves shall be raised. (A, Mgh.) You say, بَعَثَ اللّٰهُ الخَلْقَ, and المَوْتَى, God quickened, vivified, revivified, or raised to life, mankind, and the dead. (TA.) = بَعِثَ, aor. بَعَثَ , (inf. n. بَعَثٌ, TK,) He (a man, TA) was sleepless, or wakeful. (K, * TA.) [See بَعِثٌ.] 5 تَبَعَّثَ see 7, in two places. 6 تَبَاعَثُوا تباعثوا [They roused, excited, incited, urged, or instigated, one another; or put one another in motion or action; to do a thing]. One says, تَوَاصَوْا بِالخَيْرِ وَ تَبَاعَثُوا عَلَيْهِ [Enjoin ye, or charge ye, one another to do good, and rouse ye, or excite ye, &c., one another to do it]. (A.) 7 انبعث أنبعث انبعث ٱنبعث He became sent; [i. e. he went, being sent;] quasi-pass. of بَعَثَهُ, as signifying “he sent him:” (S, Msb, K:) he rose, and went away: (TA:) he rose to go forth. (Bd in ix. 46.) You say, انبعث لِكَذَا [He went, being sent, or he rose, and went away. or he rose to go forth, for such a thing or purpose]. (A, TA.) And انبعث فُلَانٌ لِشَأْنِهِ Such a one rose, and went away, to perform his affair. (TA.) And انبعث فِى السَّيْرِ He hastened, made haste, sped, or was quick or swift, in going, journeying, or pace. (S.) And انبعث الشَّيْءُ, i. e. اِنْدَفَعَ [The thing became impelled, or propelled; or went quickly, or swiftly, as though impelled or propelled; &c.]; as also ↓ تبعّث . (TA.) [Thus] you say, انبعث المَآءُ [The water poured out, or forth, as though impelled or propelled]. (TA in art. فجر; &c.) And [hence,] مِنِّىَ الشِّعْرُ ↓ تبعّث , i. e. انبعث [The poetry issued quickly from me], as though it flowed (كَأَنَّهُ سَالَ): so in the S and K: but in some of the copies of the S, in the place of سَالَ, we find سَارَ. (TA.) And انبعث بِشَرٍّ [He broke forth with evil, or mischief]. (JK in art. بوق.) ― - [He became roused, excited, incited, urged, instigated, or put in motion or action.] You say, انبعثت النَّاقَةُ The she-camel became roused, or put in motion or action, and rose: (L, Mgh, TA: *) quasi-pass. of بَعَثَ النَّاقَةَ [q. v.]. (Mgh, TA.) And فُلَانٌ كَسْلَانٌ لَا بَنْبَعِثُ [Such a one is sluggish, lazy, or indolent: he will not become roused, &c.]. (A.) ― - He became roused, or awakened, from his sleep; or he awoke from his sleep. (TA.) 8 إِبْتَعَثَ see 1, in two places. بَعْثٌ عث بعث an inf. n. used as a pass. part. n.; Sent; as also ↓ بَعِيثٌ and ↓ مَبْعوثٌ : pl. of the first بُعُوثٌ; and of the second بُعُثٌ. (L, TA.) ― - And [used as a subst., signifying] A person sent; a messenger: pl. بَعْثَانٌ. (L.) You say also, مُحَمَّدٌ خَيْرُ ↓ مَبْعُوثٍ and ↓ مُبْتَعَثٍ [Mohammad is the best person that has been sent]. (A.) And ↓ بَعَيثُكَ نِعْمَةً, i. e. ↓ مَبْعُوثُكَ [He whom Thou (O God) hast sent (namely Mohammad) as a boon, or benefit, or favour]. (L, from a trad. [The latter word (نعمة) is written in the L without any syll. signs; but the context shows that it is in the accus. case as a specificative.]) ― - A people sent from one place to another; as also ↓ بَعَثٌ : (L, TA:) a people sent in any direction; a word similar to سَفْرٌ and رَكْبٌ. (TA.) بَعْثُ النَّارِ, occurring in a trad., means The people sent to the fire [of Hell]. (L.) ― - An army; (S, Mgh, Msb, K;) because sent; (Mgh;) as also ↓ بَعَثٌ (K) and ↓ بَعِيثٌ : (TA:) pl. of the first بُعُوثٌ; (S, A, Mgh, Msb, K;) and of the last بُعُثٌ: (TA:) the first, [as also the second,] an inf. n. used as a subst. (Msb.) You say, كُنْتُ فِى بَعْثِ فُلَانٍ I was in the army of such a one, that was sent with him. (S.) And خَرَجَ فِى البُعُوثِ He went forth among the forces that were sent to the frontiers. (A.) ― - See also بَعِثٌ. بُعْثٌ عث بعث : see بَعْثٌ. بَعَثٌ عث بعث : see بَعْثٌ, in two places: ― - and see what next follows. بَعِثٌ عث بعث (A, L, K) and ↓ بَعْثٌ (L, TA) and ↓ بُعْثٌ , (L,) or ↓ بَعَثٌ , (TA,) Sleepless, or wakeful: (K:) a man incessantly, (A,) or often, (TA,) awaking from his sleep: (A, TA:) a man whose anxieties, or griefs, incessantly render him sleepless, or wakeful, and awake him from his sleep: pl. أَبْعاثٌ. (TA.) بَعْثَةٌ عث بعث بعثه بعثة [inf. n. of un. of 1; and particularly signifying] An occasion, or occurrence, of raising, rousing, exciting, stirring up, or provoking, of sedition, or the like: pl. بَعَثَاتٌ. (TA, from a trad.) بَعِيثٌ عيث بعيث : see بَعْثٌ, in three places. بَاعِثٌ باعث [act. part. n. of 1; Sending: &c. ― - And hence, Occasioning, or causing: an occasion, or a cause; and a motive]. ― - البَاعِثُ one of the names [or epithets] of God; The Quickener of mankind after death, on the day of resurrection. (TA.) البَاعُوثُ الباعوث باعوث , (L, K,) or, accord. to some, البَاغُوتُ, q. v., with the pointed غ and the double-pointed ت, (TA,) [The Christian festival of Easter;] the اِسْتِسْقَآء of the Christians; (K;) or [rather] what is to the Christians as the استسقآء is to the Muslims: a Syriac word. (L.) مَبْعَثٌ مبعث [a noun of place and of time from 1; A place, and a time, of sending: &c. Hence, المَبْعَثُ is particularly applied to The time of the mission of Mohammad: and it is also applied to the mission itself]. (A, TA.) مَبْعُوثٌ مبعوث : see بَعْثٌ, in three places. مُبْتَعَثٌ مبتعث : see بَعْثٌ. بعثر Q. 1 بَعْثَرَ بعثر , [inf. n. بَعْثَرَةٌ,] He took, drew, or pulled, a thing out, or forth, and uncovered it, laid it open, or exposed it; (S, K;) as also بَحْثَرَ: (S:) he raised what was in a thing, (S, K,) and caused it to come forth. (S.) Hence, in the Kur [c. 9], إِذَا بُعْثِرَ مَا فِى الْقُبُورِ When that which is in the graves is raised, and caused to come forth: (AO, S:) [see also بَحْثَرَ:] or the meaning is, when the dust, or earth, in the graves is turned over, and the dead in them are raised: (Zj:) or when what is in the graves, of gold and silver, comes forth; after which the dead are to come forth. (Fr.) ― - Also He examined; he searched. (K.) ― - He searched for, or after, or into, news, or tidings. (TA.) ― - He scattered, or dispersed, a thing, and turned it over, one part upon another: (K:) he scattered, or dispersed, his household goods, or his commodities, (Fr, S,) and turned them over, one upon another; (Fr, Zj, S;) as also بَحْثَرَ, (Fr, S,) and بَغْثَرَ. (Yaakoob.) ― - He demolished a watering-trough or tank, and turned it upside-down. (AO, S, K.) بعج 1 بَعَجَهُ عج عجة بعج بعجه بعجة , aor. بَعَجَ , (T, S, A, K,) inf. n. بَعْجٌ, (T, S,) He slit, ripped, or rent, it, (T, S, A, K,) namely, a belly, with a knife, (T, S, A, TA,) and moved about the knife in it, (T,) so that what was in it became displaced and apparent, hanging down; (TA;) as also ↓ بعّجهُ . (K.) ― - بَعَجَتْ بَطْيَهَا لِزَوْجِهَا (assumed tropical:) [She brought forth many children to her husband; i. q. نَثَرَتْ: see بَعِيجٌ]. (K.) ― - بَعَجْتُ لَهُ بَطْنِى (tropical:) I disclosed, or revealed, to him my secret [or my whole mind]. (A.) Esh-Shemmákh uses the phrase بَعَجْتُ إِلَيْهِ البَطْنَ [meaning the same]. (TA.) ― - بَعَجَ بَطْيَهُ لَكَ signifies [also] (tropical:) He took extraordinary pains, or exceeded the usual bounds, in giving thee sincere, honest, or faithful, advice, or counsel. (K, TA.) ― - بَعَجَ أَرْضَهُ (tropical:) He clave, or furrowed, or trenched, his land. (A.) ― - بَعَجَ الأَرْضَ آبَارًا (tropical:) He dug many wells in the ground. (A.) ― - بَعَجَ الأَرْضَ وَ بَجَعَهَا (tropical:) He clave the earth, or land, and subdued it: said of 'Omar, in a trad., alluding to his conquests. (TA.) ― - بَعَجَتْ لَهُ الدَّنْيَا مِعَاهَا (tropical:) The world disclosed to him what it contained, of treasures, and other possessions, and spoil: also said of 'Omar, in another trad. (TA.) ― - بَعَجَتْ هٰذِهِ الأَرْضَ عَذَاةٌ طَيِّبَةُ الأَرْضِ (assumed tropical:) A tract of good land intervened in the middle of this land [as though cleaving it]. (L.) ― - بَعَجَهُ الحُبُّ (tropical:) Love threw him into mourning, or sorrow; brought grief to him: (K, TA:) [or occasioned him intense grief: for] you say, بَعَجَهُ حُبُّ فُلَانٍ meaning (tropical:) the love of such a one occasioned him intense grief, and he mourned for him: Az says that لَعَجَهُ الحُبُّ is more correct than بَعَجَهُ: but he afterwards mentions بَعَجَهُ الأَمْرُ as meaning (assumed tropical:) the affair caused him to mourn, or sorrow. (L, TA.) 2 بَعَّجَ see 1. ― - بعّج المَطَرُ الأَرْضَ, (S,) or فِى الأَرْضِ, (L, TA,) inf. n. تَبْعِيجٌ, (assumed tropical:) The rain dug up the stones of the earth by its vehemence. (S, L, TA.) 5 تبعّج السَّحّابُ تبعج السحاب , (S, A, K,) and ↓ انبعج , (K,) بِالمَطَرِ, (TA,) (tropical:) The clouds clave asunder, with, or by reason of, rain, (S, A, K, TA,) and vehement rain. (TA.) 7 انبعج أنبعج انبعج ٱنبعج It [a belly] became slit, ripped, or rent. (S, K, TA.) ― - He had his belly slit, or ripped, or rent, with a knife, so that what was in it became displaced and apparent, hanging down. (TA.) ― - See also 5. ― - (assumed tropical:) It (anything, as, for instance, a valley,) became wide, or ample. (TA.) اِنْبَعَجَتْ دُفْعَةٌ مِنَ المَطَرِ (tropical:) [A fall of rain burst forth]. (A.) And انبعج السَّيْلُ (tropical:) [The torrent burst forth]. (A.) بَعِجٌ عج بعج : see بَعِيجٌ. ― - Also (assumed tropical:) A man who walks weakly, as though his belly were slit, or ripped, or rent. (S, K.) بَعِيجٌ بعيج A belly (S) slit, ripped, or rent, (S, K,) with a knife, (S,) so that what was in it is displaced and apparent, hanging down; (TA;) as also ↓ بَعِجٌ , thought to be after manner of a rel. n.; (L, TA;) and ↓ مَبْعُوجٌ . (S, K.) ― - Hence, بَطْنِى لِلْكِرَامِ بَعِيجٌ, an expression used by Aboo-Dhu-eyb, meaning (tropical:) My sincere, honest, or faithful, advice, or counsel, is liberally, or freely, given to the generous. (TA. [In a reading given in the S, بالكرام is substituted for للكرام]) [Or it may mean (tropical:) My secret is disclosed, or revealed, to the generous: or my whole mind.] ― - بَعِيجٌ is also applied to a man, and, without ة, to a woman, as signifying Having the belly slit, ripped, or rent, with a knife, so that what was in it is displaced and apparent, hanging down: pl., masc. and fem., بَعْجَى. (TA.) ― - And [hence,] (assumed tropical:) A woman who has brought forth many children (بَعَجَتْ بَطْنَهَا, and نَثَرَتْ, [see 1, and see art. نثر,]) to her husband. (K.) بَاعِجَةٌ باعجه باعجة (assumed tropical:) The wide part of a valley; (S, K;) the place where it becomes wide. (TA.) ― - Also (assumed tropical:) Plain, or soft, land, that produces [the plant called] نَصِىّ: or the extremity of a tract of sand, and of plain, or soft, land, [extending] to what is termed قُفّ [or high, or high and rugged, ground]: and [the pl.] بَوَائِجُ signifies places, in sand, which are of little depth [of sand], and which, if نَصِىّ grow therein, are of least depth, and best. (TA.) مَبْعُوجٌ مبعوج : see بَعِيجٌ. بعد 1 بَعُدَ عد بعد , aor. بَعُدَ , inf. n. بُعْدٌ; (S, L, Msb, K;) and بَعِدَ, aor. بَعَدَ , inf. n. بَعَدٌ; (L, K;) and ↓ ابعد , inf. n. إِبْعَادٌ, which is also trans.; (Msb;) and ↓ تباعد ; (S, Msb, K;) and ↓ استبعد ; (S, K, &c.;) He, or it, was, or became, distant, remote, far off, or aloof: he went, or removed, or retired, or withdrew himself, to a distance, or far away, or far off: he alienated, or estranged, himself: he stood, or kept, aloof: contr. of قَرُبَ: (S, L:) [but بَعُدَ generally has the first of these significations; and ↓ ابعد , the others, as also ↓ تباعد and ↓ استبعد :] it is the general opinion of the leading lexicologists that بَعِدَ, as well as بَعُدَ, is thus used; but some deny this; and some assert that they may be employed alike, but that بَعُدَ is more chaste than بَعِدَ thus used. (TA.) [You say also, of a desert, and a tract of country, and the like, بَعُدَ, meaning It extended far.] And زَيْدٌ عَنِ المَنْزِلِ ↓ ابعد , meaning ↓ تباعد [i. e. Zeyd went, or removed, to a distance, or far, from the place of alighting or abode]. (IKt, Msb.) And مِنِّى ↓ تباعد , and ↓ ابتعد , and ↓ تبعّد , [He went, or removed, to a distance, or far, from me; he alienated, or estranged, himself from me; he shunned, or avoided, me;] (A;) and عَنِّى ↓ تباعد [and بَعُدَ عنّى signify the same]. (Msb in art. كشح.) And ↓ إِذَا أَرَاذَ أَحَدُكُمْ الحَاجَةِ أَبْعَدَ , (L, Msb,) a trad., (Msb,) meaning When one of you desires to accomplish that which is needful, (i. e. to ease nature,) he goes far, or to a great distance. (L.) And فِى المَذْهَبِ ↓ أَبْعَدْتُ , meaning ↓ تَبَاعَدْتُ , (Msb,) I went far, or to a great distance, to the place of ease, i. e., to ease nature. (L.) ― - [بَعُدَ referring to a saying or the like, and an event, means It was far from being probable or correct; it was improbable, extraordinary, or strange: (see بَعِيدٌ, and see also 10:) often occurring in these senses.] And فِى نَوْعِهِ ↓ ابعد It reached the utmost point, or degree, in its kind, or species. (IAth.) And ابعد فِى السَّوْمِ He exceeded the due bounds in offering a thing for sale and demanding a price for it, or in bargaining for a thing. (A.) ― - أَخَذَهُ مَا قَرُبَ وَ مَا بَعُدَ Recent and old griefs took hold upon him: a saying similar to أَخَذَهُ مَا قَدُمَ وَ مَا حَدُثَ. (Mgh in art. قدم.) ― - [بَعُدَ is often used, agreeably with a general rule, in the manner of a verb of praise or dispraise; and in this case is commonly contracted into بُعْدَ, like حُسْنَ; as in the phrase, in a verse of Imrael-Keys, بُعْدَ مَا مُتَأَمَّلى (in which ما is redundant) Distant, or far distant, was the object of my contemplation! or (as explained in the EM p. 52) how distant, &c.!] ― - بَعِدَ, aor. بَعَدَ , inf. n. بَعَدٌ; (S, L, Msb, K;) and بَعْدَ, aor. بَعُدَ , inf. n. بُعْدٌ; (L, K;) also signify He, or it, perished: (S L, Msb:) he died: (K:) it is the general opinion of the leading lexicologists that both these verbs are used as signifying “he perished,” and both occur in different readings of v. 98 of ch. xi. of the Kur: the former is said to be used in this sense by some of the Arabs; and the latter, by others; but some disallow the latter in this sense; and some say that the former is more chaste than the latter thus used: (TA:) or both signify he became far distant from his home or native country; became a stranger, or estranged, therefrom: (L, TA:) or the Arabs say, بَعِدَ الرَّجُلُ and بَعُدَ in the sense of تباعد, when not reviling; but when reviling, they say, بَعِدَ, only. (Yoo, TA.) You say, لَا تَبْعَدٌ وَ إِنْ بَعُدْتَ عَنَّى [Mayest thou not perish though thou be distant from me!] (A.) [And as an imprecation against a man, you say, بَعِدْتَ, meaning Mayest thou perish! (See the printed edition of the Ham, pp. 89 and 90, where بَعِدْتَاىَ هلكت is an evident mistake for َعِدْتَ أَى هَلَكْتَ.)] And بُعْدًا لَهُ May God alienate him, or estrange him, from good, or prosperity! or, curse him! (A, * K, TA;) i. e. may he not be pitied with respect to that which has befallen him! like سُحْقًا لَهُ: the most approved way being to put بعد thus in the accus. case as an inf. n.; but the tribe of Temeem say, لَهُ ↓ بُعْدٌ , and سُحْقٌ, like غُلَامٌ لَهُ. (TA.) = بَعُدَ is made trans. by means of [the preposition] ب: see 4. (Msb.) 2 بَعَّدَ see 4, in four places. ― - [You say also, بعّدهُ عَنِ السُّوْءِ He declared him, or pronounced him, to be far removed from evil.] 3 باعدهُ باعد باعده باعدة He was, or became, [distant, remote, far off, or aloof, from him; or] in a part, quarter, or tract, different from that in which he (the other) was. (TA in art. جنب.) ― - See also 4, in seven places. 4 ابعد أبعد ابعد بعد , inf. n. إِبْعَادٌ: see 1, in seven places. = ابعدهُ; (S, Msb, K;) and ↓ باعدهُ , (S, K,) inf. n. مُبَاعَدَةٌ and بِعَادٌ; (K;) and ↓ بعّدهُ , (S, K,) inf. n. تَبْعِيدٌ; (S;) and بِهِ ↓ بَعُدَ ; (Msb;) He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof; or to go, remove, retire, or withdraw himself, to a distance, far away, or far off; he placed, or put, at a distance, or he put, or sent, away, or far away, or far off, or he removed far away, alienated, or estranged, him, or it. (S, Msb.) You say, نَفْسَكَ عَنْ زَيْدٍ ↓ بَاعِدْ [Remove thyself far from; or avoid thou, Zeyd]: and زَيْدًا عَنْكَ ↓ بَاعِدْ [Remove thou Zeyd far from thee]. (TA, voce إِيَّا.) And بَيْنَهُمَا ↓ بَعَّدْتُ , inf. n. تَبْعِيدٌ, [I made a wide separation between them two]; as also ↓ بَاعَدْتُ , inf. n. مُبَاعَدَةٌ. (Msb.) And اللّٰهُ ↓ بَاعَدَ مَا بَيْنَهُمَا [May God make the space between them two far extending! may He make a wide separation between them two!]; as also ↓ بَعَّدَ . (TA.) And بَيْنَ أَسْفَارِنَا ↓ رَبَّنَا بَاعِدْ , or ↓ بَعِّدْ , [O our Lord, make to be far-extending the spaces between our journeys! or, put wide distances between our journeys!] accord. to different readings [in the Kur xxxiv. 18]: the former of these is the common reading: Yaakoob El-Hadramee read ↓ رَبُّنَا بَاعَدَ الخ [Our Lord, He hath made to be far extending &c.]. (TA.) ― - أَبْعَدَهُ اللّٰهُ means May God alienate him, or estrange him, from good, or prosperity! or, curse him! (K;) i. e., may he not be pitied with respect to that which has befallen him! (TA.) [You say also, أَبْعَدَ اللّٰهُ الأَخِرَ: see أَخِرٌ.] ― - See also 10. = مَا أَبْعَدَهُ مِنَ الصَّوَابِ [How far is it (namely the saying) from what is right, or correct!]. (A.) 5 تَبَعَّدَ see 1. 6 تباعد باعد تباعد : see 1, in six places. ― - [It also signifies He became alienated, or estranged, from his family or friends. ― - And تباعدوا They became distant, or remote, one from another; they went, removed, retired, or withdrew themselves, to a distance, far away, or far off, one from another; they removed themselves far, or kept aloof, one from another.] You say, كَانُوا مُتَقَارِبِينَ فَتَبَاعَدُوا [They were near, one to another, and they became distant, or remote, one from another]. (A.) 8 إِبْتَعَدَ see 1. 10 استبعدهُ أستبعده استبعده استبعدة ٱستبعد ٱستبعده He reckoned it, or esteemed it, (namely, a thing, K, or a saying, A,) بَعِيد [i. e. distant, or remote; or if a saying or the like, far from being probable or correct, improbable, extraordinary, or strange]; (S, A, K;) as also ↓ ابعدهُ . (A.) = See also 1, first sentence, in two places. بَعْدُ عد بعد an adv. n. of time, signifying After, or afterwards: and allowable also, accord. to some of the grammarians, as an adv. n. of place, signifying after, or behind: (TA:) contr. of قَبْلُ: (S, A, K:) it is a vague adv. n., of which the meaning is not understood without its being prefixed to another noun [expressed or implied]; denoting after-time. (Msb.) When it occurs without any complement, (S, K,) a noun or the like which should be its complement being intended to be understood as to the meaning thereof but not as to the letter, (S, * TA,) it is indecl., (S, K,) because it resembles a particle, (TA,) and has damm for its termination to show that it is indecl., since it cannot have damm by any rule of desinential syntax because it cannot occur as an agent nor as an inchoative or enunciative. (S.) Sb, however, mentions [as exceptions to this rule] the phrases مِنْ بَعْدٍ [Afterwards] and أَفْعَلُ هٰذَا بَعْدًا [I will do this afterwards], as having been used by the Arabs. (K, * TA.) [The latter of these phrases is common in the present day. Another exception to the rule above-mentioned will be found in what follows.] Accord. to the primary rule, it is used as a prefixed n. governing its complement in the gen. case; (S;) [i. e., it is used in the manner of a preposition;] and when thus used, it is decl., (K,) because it does not in this case [always] resemble a particle. (TA.) You say, جَآءَ زَيْدٌ بَعْدَ عَمْرٍو Zeyd came after 'Amr. (Msb.) And رَأَيْتُهُ بَعْدَكَ and مِنْ بَعْدِكَ [I saw him after thee]. (L.) The words of the Kur [xxx. 3], اللّٰهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ, meaning To God belonged the command before that the Greeks were overcome and after that they had been overcome, [thus read when the complements of قبل and بعد are intended to be understood as to the meaning thereof but not as to the letter,] are also read مِنْ قَبْلِ وَ مِنْ بَعْدِ, when each complement is intended to be understood as to the meaning and the letter, and also مِنْ قَبْلٍ وَ مِنْ بَعْدٍ, meaning To God belongeth the command first and last, [when neither complement is intended to be understood either as to the letter or as to the meaning,] but the first of these readings is the best. (L.) [You say also, بَعْدَ ذٰلِكَ and مِنْ بَعْدِ ذٰلِكَ After that: and بَعْدَ أَنْ فَعَلْتُ and مِنْ بَعْدِ أَنْ فَعَلْتُ and بَعْدَ مَا فَعَلْتُ and مِنْ بَعْدِ مَا فَعَلْتُ After I did, or after my doing, such a thing: &c.] Also جِئْتُ بَعْدَيْكُمَا, meaning بَعْدَ كُمَا, I came after you two. (K.) And هٰذَا مِمَّا لَيْسَ بَعْدَهُ غَايَةٌ فِى الجَوْدَةِ, and فِى الرَّدَآءَة, This is of the things after, or beyond, which there is not any extreme degree in respect of goodness, and in respect of badness: and, by way of abridgement, لَيْسَ بَعْدَهُ [with nothing following this]: and hence, app., the saying of Mohammad, وَإِنْ كَانَ لَيْسَ بِالَّذِى لَا بَعْدَ لَهُ, meaning [And though] it be not in the utmost degree in respect of goodness: بعد being thus used as a decl. noun. (Mgh.) [ بَعْدِى عد عدي بعد بعدى بعدي بعديي and the like are also frequently used as meaning بَعْدَ عَهْدِى and the like; as in the phrase, قَدْ تَغَيَّرْتَ بَعْدى Thou hast become altered since I knew thee, or saw thee, or met thee, or was with thee. And similar to this are many phrases in the Kur; as, for instance, in ii. 48,] ثُمَّ اتَّخَذْتُمُ العِجْلَ مِنْ بَعْدِهِ Then ye took to yourselves the calf as a god, or an object of worship, after him, namely Moses, i. e., after his having gone away. (Bd.) أَمَّا بَعْدُ (S, K, &c.) is [an expression denoting transition;] an expression by which an address or a discourse is divided; (S;) used without any complement to بعد, which in this case signifies the contr. of قَبْلُ: (TA:) you say, أَمَّا بَعْدُ فَقَدْ كَانَ كَذَا, meaning [Now, after these preliminary words, (Abu-l- 'Abbás in TA voce خِطَابٌ,) I proceed to say, that such a thing has happened: or] after my prayer for thee: (K:) or after praising God: (TA:) the first who used this formula was David; (K;) or Jacob; (TA;) or Kaab Ibn-Lu-eí; (K;) or Kuss Ibn-Sá'ideh; or Yaarub Ibn-Kahtán. (TA.) ― - You also use the dim. form, saying ↓ بُعَيْدَهُ [A little after him, or it], when you mean by it to denote a time near to the preceding time. (Msb.) You say also, بَيْنٍ ↓ رَأَيْتُهُ بُعَيْدَاتِ , (S, K,) and ↓ بَعِيدَاتِهِ , (K, TA, [in the CK بُعَيْدَاتِه,]) I saw him a little after a separation: (S, K:) or, after intervals of separation: (S, L:) or, after a while. (A'Obeyd, A.) And إِنَّهَا لَتَضْحَكُ بَيْنٍ ↓ بُعَيْذَاتِ Verily she laughs after intervals. (L.) [See also art. بين.] ↓ بُعَيْدَات is used only as an adv. n. of time. (S, L.) ― - بَعْدُ also sometimes means Now; yet; as yet. (TA.) [It is used in this sense mostly in negative phrases; as, for instance, in لَمْ يَمُتْ بَعْدُ He has not died yet. The following is one of the instances of its having this meaning in affirmative phrases: سُمِّيَ الحَوْلِىُّ مِنْ أَوْلَادِ البَقَرِ تَبِيعًا لِأَنَّهُ يَنْبَعُ أُمَّهُ بَعْدُ The yearling of the offspring of cows is called تبيع because he yet follows his mother: occurring in the Mgh &c., in art. تبع.] ― - It occurs also in the sense of مَعَ; as in the words of the Kur [ii. 174 and v. 95], فَمَنِ اعْتَدَى بَعْدَ ذٰلِكَ, i. e., (as some say, MF,) مَعَ ذلك [And whoso transgresseth notwithstanding that; lit., with that]. (Msb.) ― - It has been said that it also means Before, in time; thus bearing two contr. significations: that it has this meaning in two instances; in the Kur [lxxix. 30], where it is said, وَ الْأَرْضَ بَعْدَ ذٰلِكَ دَحَاهَا [as though signifying And the earth, before that, He spread it forth]; and [xxi. 105] where it is said, وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ [as though meaning And verily we wrote in the Psalms before the Kuran]: (MF, TA:) but Az says that this is a mistake; that God created the earth not spread forth; then created the heaven; and then spread forth the earth: (L, TA:) and الذكر in the latter of these instances means the Book of the Law revealed to Moses: (Bd:) or الزبور means the revealed Scriptures; (Bd, Jel;) and الذكر, the Preserved Tablet, (Bd,) [i. e.] the Original of the Scriptures, which is with God. (Jel.) بُعْدٌ عد بعد [as an inf. n. used in the manner of a subst. signifies] Distance, or remoteness; (S, A, L, K; *) and so ↓ بَعَدٌ , (L, K,) accord. to most of the leading lexicologists, (TA, [see بَعْدَ,]) [and ↓ بُعْدَةٌ , for] you say, بَيْنَنَا بُعْدَةٌ, meaning [Between us two is a distance] of land or country, or of relationship. (S, K.) ― - [Remoteness from probability or correctness; improbability, or strangeness: see بَعُدَ. Hence the phrase, هٰذَا مِنَ البُعْدِ بِمَكَانٍ This is improbable, or extraordinary, or strange: often occurring in the TA &c.] ― - Also i. q. ↓ بُعْدٌ : (L, K:) this latter (S, L, Msb, K) and بُعْدٌ, (L, K,) accord. to most of the leading lexicologists, as, for instance, in the Kur xi. 98, (TA, [see بَعِدَ,]) signifying Perdition; (S, L, Msb;) or death. (K.) ― - Judgment and prudence; as also ↓ بُعْدَةٌ : so in the phrase, إِنَّهُ لَذُو بُعْدٍ, and بُعْدَةٍ, Verily he is possessed of judgment and prudence: (K:) or penetrating, or effective, judgment; depth, or profundity; far-reaching judgment. (TA.) [See also أَبْعَدُ.] ↓ ذُو البُعْدَةِ also signifies A man who goes to a great length, or far, in hostility. (L.) ― - A cursing; execration; malediction; as also ↓ بِعَادٌ . (K.) You say, بُعْدٌ لَهُ, as well as بُعْدًا لَهُ: see 1, last sentence but one. (TA.) بَعَدٌ عد بعد : see بُعْدٌ, in two places: = and بَعِيدٌ, in five places. بُعْدٌ عد بعد : see أَبْعَدُ, in two places. بُعْدَةٌ عد عدة بعد بعده بعدة : see بُعْدٌ, in three places. بُعَادٌ عادي بعاد : see بَعِيدٌ: ― - and see also بَاعِدٌ. بِعَادٌ عادي بعاد : see بُعْدٌ. بَعِيدٌ عيد بعيد Distant; remote; far; far off; (S, L, K; *) as also ↓ بُعَادٌ , and ↓ بَاعِدٌ : (L, K:) pl. (of the first, S, L) بُعْدَانٌ (S, L, K) and (of the first also, L, TA) بُعُدٌ (L, K) and بِعَادٌ (TA) and (of the first and second, L) بُعَدَآءُ (L, K) and of the third, ↓ بَعَدٌ , [but this (which is also used as a sing. epithet, as will be shown in what follows,) is properly a quasi-pl. n.,] like as خَدَمٌ is of خَادِمٌ. (S.) As signifying Distant with respect to place, it is correctly used alike as masc. and fem. and sing. and dual and pl.; (L, and TA in this art. and in art. قرب, in which latter see the authorities;) but not necessarily; like its contr. قَرِيبٌ: (L:) you say, هِىَ بَعِيدٌ مِنْكَ [She is distant from thee; or it is] as though you said, مَكَانُهَا بَعِيدٌ: (L:) also مَا أَنْتَ مِنَّا بِبَعِيدٍ [Thou art not distant from us ], and مَا أَنْتُمْ مِنَّا بِبَعِيدٍ [Ye are not distant from us]: and in like manner, مَا أَنْتَ ↓ مِنَّا بِبَعَدٍ , and ↓ مَا أَنْتُمُ مِنَّا بِبَعَدٍ . (S, TA.) [But it receives, sometimes, the fem. form when used in this sense; for] جَلَسْتُ بَعِيدًا مِنْكَ and بَعِيدَةٌ مِنْكَ are phrases mentioned as signifying I sat distant, or remote in place, or at a distance, or aloof, from thee; مَكَانًا [and نَاحِيَةً or the like] being understood. (L.) You say also, ↓ مَنْزِلٌ بَعَدٌ A distant, or remote, place of alighting or abode. (K.) And تَنَحَّ غَيْرَ بَعِيدٍ (S, K) and ↓ غَيْرَ بَاعِدٍ and ↓ غَيْرَ بَعَدٍ (K) [Retire thou not far;] meaning be thou near: (S, K:) [or] the second and third of these phrases mean retire thou not in an abject, or a mean, or contemptible, or despicable, state. (S, A.) And ↓ اِنْطَلِقْ يَا فُلَانُ غَيْرَ بَاعِدٍ [Depart thou, O such a one, not far;] meaning mayest thou not go away! (L.) [And رَأَيْتُهُ مِنْ بَعِيدٍ I saw him, or it, from afar: and جَآءَ مِنْ بَعِيدٍ He came from afar: and the like. And بَعِيدٌ as applied to a desert and the like, meaning Far extending.] And ↓ بُعْدٌ بَاعِدٌ A far distance. (K.) [And نِيَّةٌ بَعِيدَةٌ A distant, far-reaching, or far-aiming, intention, purpose, or design.] And فُلَانٌ بَعِيدُ الهِمَّةِ [Such a one is far-aiming, or faraspiring, in purpose, desire, or ambition]. (A.) And هِىَ بَعِيدَةُ العَهْدِ [She was known, or seen, or met, a long time ago]: in this case, the fem. form, with ة, must be used. (L.) And قَوْلٌ بَعِيدٌ [A saying far from being probable or correct; improbable; far-fetched; extraordinary, or strange]. (A.) And أَمْرٌ بَعِيدٌ An extraordinary thing or affair or case, of which the like does not happen or occur. (L.) ― - Also Distant with respect to kindred or relationship: in which sense, the word receives the fem. form, [as well as the dual form, and pl. forms, like its contr. قَرِيبٌ,] by universal consent. (TA.) [Its pl.] بُعَدَآءُ signifies Strangers, that are not relations. (IAth.) You say also, فُلَانٌ مِنْ بُعْدَانِ الأَمِيرِ [meaning Such a one is of the distant dependents, or subjects, of the governor, or prince]. (S.) And إِذَا لَمْ تَكُنْ مِنْ قُرْبَانِ الأَمِيرِ فَكُنْ مِنْ بُعْدَانِهِ [If thou be not of the particular companions, or familiars, of the governor, or prince, then be of his distant dependents, or subjects]; i. e., be distant from him, that his evil may not affect thee. (AZ, A.) ― - رَأَيْتُهُ بَعِيدَاتِ بَيْنٍ: see بَعْدٌ in the latter half of the paragraph. ― - See also بَاعِدٌ. بُعَيْد عيد بعيد and بُعَيْدَات: see بَعْدُ in four places. بَاعِدُ باعد : see بَعِيدٌ in four places. ― - Also Perishing: (S, L: [in the K it is implied that it signifies dying; and so ↓ بَعِيدٌ and ↓ بُعَادٌ :]) or far distant from his home, or native country; in a state of estrangement therefrom. (L.) أَبْعَدُ More, and most, distant or remote; further, and furthest: by poetic licence written أَبْعَدُّ: (L:) [pl. أَبَاعِدُ; as in the saying,] فُلَانٌ يَسْتَجِرُّ الحَدِيثَ مِنْ أَبَاعِدِ أَطْرَافِهِ [Such a one draws forth talk, or discourse, or news, or the like, from its most remote sources]. (A.) ― - More, and most, extreme, excessive, egregious, or extraordinary, in its kind. (IAth.) [Hence, perhaps,] إِنَّهُ لَغَيْرُ أَبْعَدَ [in the CK أَبْعَدٍ] and ↓ بُعَدٍ Verily there is no good in him: (K:) or, no depth in him in anything: (IAar:) [or, he is not extraordinary in his kind: see also بُعْدٌ:] said in dispraising one. (TA.) And مَا عِنْدَهُ أَبْعَدُ and ↓ بُعَدٌ [He has not what is extraordinary in its kind: or] he possesses not excellence, or power, or riches: or he possesses not anything profitable: (L, K:) said only in dispraising one: (AZ:) or it may mean he possesses not anything which one would go far to seek; or, anything of value: or what he possesses, of things or qualities that are desirable, is more extraordinary than what others possess. (MF.) ― - Remote from good: [which is the meaning generally intended in the present day when it is used absolutely as an epithet applied to a man; but meaning also remote from him or those in whose presence this epithet is used, both as to place and as to moral condition:] and, from continence: (L:) and stupid; foolish; or having little, or no, intellect or understanding; syn. حَائِنٌ: (so in a copy of the S and in the L and TA:) or treacherous, or unfaithful; syn. خَائِنٌ (So in two copies of the S and in a copy of the A.) It is used as an allusion to the name of a person whom one would mention with dispraise; as when one says, هَلَكَ الأَبْعَدُ [May such a one, the remote from good, &c., perish!]: with respect to a woman, one says, هَلَكَتِ البُعْدَى. (En-Nadr, Az.) One says also, كَبَّ اللّٰهُ الأَبْعَدَ لِفِيهِ, meaning [May God cast down prostrate such a one, the remote from good, &c., upon his mouth! or,] cast him down upon his face! (S.) [It is a rule observed in decent society, by the Arabs, to avoid, as much as possible, the mention of opprobrious epithets, lest any person present should imagine an epithet of this kind to be slily applied to himself: therefore, when any malediction or vituperation is uttered, it is usual to allude to the object by the term الأَبْعَد, or البَعِيد, as meaning the remote from good, &c., and also the remote from the person or persons present. See also الأَخِرُ, which is used in a similar manner.] ― - A more distant, or most distant, or very distant, relation; (Lth;) contr. of أَقْرَبُ: (Msb:) pl. أَبَاعِدُ (Lth, S, A, Msb, K) and أَبْعَدُونَ; (Lth;) contr. of أَقَارِبُ (Lth, S, K) and أَقْرَبُونَ. (Lth.) مِبْعَدٌ مبعد A man who makes far journeys. (K.) بعر 1 بَعَرَ بعر , aor. بَعَرَ (S, Mgh, Msb, K,) inf. n. بَعْرٌ (S, Msb,) said of an animal having the kind of foot called خُفّ, (Mgh, Msb, K,) [i. e.,] of a camel, and also of a sheep and goat, (S,) and of a cloven-hoofed animal (Mgh, Msb, K) of the wild kind of bull or cow, but not of the domestic kind, and of the gazelle-kind, beside the other two cloven-hoofed kinds mentioned before, and of the hare or rabbit, (TA,) He voided dung. (S, * Mgh, Msb, K.) ― - بَعَرَهُ He threw at him a piece of بَعْر. (A.) ― - بَعَرَتْ, said of a widow, She threw the piece of بَعْر; i. q. ↓ رَمَتْ بِالبَعْرَة ; meaning she ended the number of days during which she had to wait after the death of her husband before she could marry again. (A.) [It seems to have been customary for the widow to collect a number of pieces of بَعْر, as many as the days she had to wait before she could marry again, and to throw away one each day: so that the saying means She threw the last piece of بعر.] = بَعِرَ, aor. بَعَرَ , (K,) inf. n. بَعَرٌ, (TA,) He (a camel) became a بَعِير. (K.) 2 بَعَّرَ see 4. 3 بَاعَرَتْ حَالِبَهَا باعرت حالبها , [inf. n., app., بِعَارٌ, q. v.,] said of a ewe or she-goat, (K,) and of a she-camel, (TA,) She befouled her milker with her dung. (TA voce بِعَارٌ.) = بَاعَرَتْ إِلَى حَالِبِهَا She (a ewe or goat, and a camel,) hastened to her milker. (TA.) 4 ابعر ابعر He cleansed an intestine, or a gut, of its بَعْر; as also ↓ بعّر , inf. n. تَبْعِيرٌ. (K.) بَعْرٌ بعر (S, A, K) and ↓ بَعَرٌ (Msb, K) [coll. gen. ns. signifying Camels', and sheeps', and goats', and similar, dung;] dung (Msb, K) of animals having the kind of foot called خُفّ, (A, Mgh, Msb, K) [i. e.,] of the camel, and also of the sheep and goat, (S,) and of cloven-hoofed animals (A, Mgh, Msb, K) of the wild kind of bull and cow, but not of the domestic kind, and of the gazelle-kind, beside the two other cloven-hoofed kinds, and of the hare or rabbit: (TA:) n. un. with ة: (S, Mgh, K:) and pl. أَبْعَارٌ. (S, Msb, K) One says, هُوَ أَهْوَنُ عَلَىَّ مِنْ بَعْرَةٍ يُرْمَى بِهَا كَلْبٌ [He is a lighter thing to me than a piece of بعر that is thrown at a dog]. (A.) And it is said in a prov., أَنْتَ كَصَاحِبِ البَعْرَةِ [Thou art like the owner of the piece of بعر, or أَنْتَ فِى مِثْلِ صَاحِبِ البَعْرَةِ Thou art in a condition like that of the owner of the piece of بعر; (meaning the person for whom it was intended;) applied to him who reveals a thing relating to himself; (see Freytag's Arab. Prov. i. 85;)] originating from the fact that a man had a suspicion respecting some one among his people; so he collected them to search out from them the truth of the case, and took a piece of بعر, and said, “I am about to throw this my piece of بعر at the person whom I suspect;” whereupon one of them withdrew himself quickly, and said, “Throw it not at me;” and confessed. (TA.) See also بَعَرَتْ, above. بَعَرٌ بعر : see بَعْرٌ. بِعَارٌ عار عاري بعار , a subst., [or inf. n. of 3,] The befouling of her milker with her dung, by a ewe or she-goat, (K,) or a camel: (TA:) it is reckoned a fault, because the animal that does so sometimes casts her dung into the milking-vessel. (TA.) بَعِيرٌ عير بعير , (S, Msb, K, &c.,) sometimes pronounced بَعِيرٌ, (K,) which latter is of the dial. of BenooTemeem, but the former is the more chaste, (TA,) A camel, male or female; (S, Msb, K;) as applied to a camel, like إِنْسَانٌ applied to a human being; (S, Msb;) whereas جَمَلٌ is applied only to a male camel, and نَاقَةٌ to a she-camel; بَكْرٌ and بَكْرَةٌ are respectively terms like فَتنًى and فَتَاةٌ; and قَلُوصٌ is like the term جَارِيَةٌ; so say, among others, ISk and Az and IJ; and it is added in the Mutahffidh, that the terms جمل and ناقة are applied only when the animal has entered the seventh year: (Msb:) but بعير is more commonly applied to the male camel; (Msb, K;) and only to one that has entered its fifth year; (S, K;) or that has entered its ninth year: (K:) the pl. is أَبْعِرَةٌ [a pl. of pauc.] and بُعْرَانٌ (S, Msb, K) and بِعْرَانٌ (K) and بُعُرٌ (TA) and (pl. of أَبْعِرَةٌ TA) أَبَاعِرُ (S, Msb, K) and أَبَاعِيرُ (K.) If one say, أَعْطُونِى بَعِيرًا [Give ye to me a بعير], the persons so addressed, accord. to EshSháfi'ee, are not to give a she-camel: (Msb:) but the following phrases are transmitted from the Arabs: صَرَعَتْنِى بَعِيرِى My she-camel threw me down prostrate: (S, A:) and حَلَبْتُ بَعِيرِى I milked my camel: (A, Msb:) and شَرِبْتُ مِنْ لَبَنِ بَعِيرِى I drank of the milk of my camel: (S:) and كِلَا هٰذِيْنِ البِعْرَيْنِ نَاقَةٌ Each of these two camels is a she-camel. (A.) لَيْلَةُ البَعِيرِ [The night of the camel], mentioned in a trad. of Jábir, means the night in which the Prophet purchased of him his camel. (TA.) ― - Also An ass: (IKh, K:) so in the Kur xii. 72; but this signification is of rare occurrence: (IKh:) and anything that carries: (IKh, K:) so in the Hebrew language [165 (see Gen. xlv. 17)]. (TA.) بَاعِرٌ باعر A widow throwing the piece of بَعْر; meaning ending the number of days during which she has had to wait after the death of her husband previously to her being allowed to marry again. (A.) [See 1.] مَبْعَرٌ مبعر and ↓ مِبْعَرٌ [and ↓ مَبْعَرَةٌ (occurring in the K in art. خور）] The place [or passage (as is shown in the Lexicons in many places)] of the بَعْر; [i. e. the rectum; the intestine, or gut, containing the بَعْر;] of any quadruped: (K:) pl. مَبَاعِرُ. (TA.) It is said in a prov., إِنَّ هٰذَا الدَّاعِرَ مَا زَالَ يَنْحَرُ الأَبَاعِرَ وَ يَنْثِلُ المَبَاعِرَ [Verily this bad man has not ceased to slaughter camels and to cleanse the intestines containing the dung]. (A, TA.) مِبْعَرٌ مبعر : see مَبْعَرٌ مَبْعَرَةٌ مبعره مبعرة : see مَبْعَرٌ مِبْعَارٌ مبعار A ewe or she-goat, (K,) or a she-camel, (TA,) that befouls with her dung (تُبَاعِرُ) her milker. (K, TA.) [See بِعَارٌ.] بعض 1 بَعَضَهُ البَعُوضُ بعضه البعوض , [aor. بَعَضَ ,] inf. n. بَعْضٌ, The بَعُوض [or gnats, or musquitoes,] bit him; and annoyed, or molested, him. (TA.) And بُعِضُوا They were bitten by the بَعُوض: (A:) or were annoyed, or molested, thereby. (K.) بَعَضَهُ is not used in relation to anything but بَعُوض. (TA.) A poet says, praising a man who passed the night within a كِلَّة [or thin curtain used for protection from gnats, or musquitoes], which is also called أَبُو دِثَارٍ لَنِعْمَ البَيْتُ بَيْتُ أَبِى دِثَارٍ إِذَا مَا خَافَ بَعْضُ القَوْمِ بَعْضَا [Excellent indeed is the tent, the tent of Aboo-Dithár, when some of the people fear biting, and annoyance, or molestation, from gnats, or musquitoes]: by بعضا meaning عَضًّا. (TA.) 2 بعضهُ عض عضة بعض بعضه بعضة , inf. n. تَبْعِيضٌ, He divided it into parts, or portions, (S, A, Msb, K,) distinct, or separate, one from another. (Msb) You say, أَخَذُوا مَالَهُ فَبَعَّضُوهُ They took his property and divided it into parts, or portions. (A, TA.) And عَضَّى الشَّاةَ وَ بَعَّضَهَا [He limbed, or dismembered, the sheep, or goat, and divided it into parts, or portions]. (A, TA.) [Hence,] مِنْ in certain cases, and بِ in the like cases, as in the saying شَرِبْتُ بِمَآءِ كَذَا [“ I drank of, ” i. e. “ some of, such water ”], are said to be لِلتَّبْعِيضِ [For the purpose of dividing into parts, or portions]. (Msb.) 4 ابعضوا ابعضوا They had بَعُوض [or gnats, or musquitoes], (K,) or abundance thereof, (A,) in their land. (A, K.) 5 تبعّض بعض تبعض It was, or became, divided into parts, or portions. (S, K.) بَعْضٌ عض بعض Some, or somewhat or some one, (lit. a thing,) of things, or of a thing: Th says that it signifies thus accord. to all the grammarians; (Msb, TA;) except Hishám, as will be seen hereafter: (TA:) or a part, or portion, (A, Msb, K,) of a thing, (Msb,) or of anything; (A, K;) whether little or much: (TA:) accord. to both these explanations, it may denote the greater part; as eight of ten: (Msb:) [thus it signifies some one or more; and it relates to persons and to other things:] pl. أَبْعَاضٌ; (S, IJ, K;) but ISd doubts whether IJ had an authority for this. (TA.) You say, بَعْضُ الشَّرِّ أَهْوَنُ مِنْ بَعْضٍ [Some kinds of evil are easier to be borne than some]. (A.) And جَارِيَةٌ حُسَّانَةٌ يُشْبِهُ بَعْضُهَا بَعْضًا [A very beautiful girl, parts of whom resemble other parts]. (A.) [And ضَرَبَ بَعْضُهُمْ بَعْضًا Some of them beat some; i. e. they beat one another.] And لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ [We have tarried a day or part of a day]. (Kur xviii. 18.) And one says to a man of a company of men Who did this? ” and he answers, أَحَدُنَا or بَعْضُنَا [Some one of us]; meaning himself. (A.) The article ال should not be prefixed to it, (K, * TA,) because it is originally a prefixed n., and as such determinate either literally or virtually, so that it does not admit another cause of being determinate; (TA;) contr. to what is said by IDrst (K, TA) and Ez-Zejjájee; for they said البَعْضُ and الكُلُّ; which, properly, as ISd says, is not allowable; and it is said in the O that IDrst, in this matter, was at variance with all the people of his age: (TA:) AHát says that the Arabs did not say الكُلُّ nor البَعْضُ, but that people used these expressions, even Sb and Akh in their two books, by reason of their little knowledge in this way: (K, * TA:) a remark, says MF, which is extr., and needs no comment: (TA:) [for who surpassed Sb and Akh in knowledge respecting matters of this kind?] AHát also relates his having told As that he had seen in the book of [that celebrated and chaste author] Ibn-ElMukaffa', العِلْمُ الكَثِيرٌ وَ لٰكِنَّ أَخْذَ البَعْضِ خَيْرٌ مِنْ تَرْكِ الكُلِّ [Science is large; but the acquiring of part is better than the neglecting of the whole]; and that As disapproved of it most strongly, saying that the article ال is not prefixed to بَعْضٌ and كُلٌّ because they are determinate without it: (TA:) Az, however, says that the grammarians allow its being prefixed to these two words, (Msb, TA,) though As disallows it, (TA,) because they are meant to be understood as prefixed ns.; (Msb;) or because the article is meant to be a substitute for the noun to which they should be prefixed; or, in the case of بَعْضٌ, because this word is equivalent to جُزْءٌ, which receives the article ال. (MF.) It is related of AO, that he assigned also to بَعْضٌ the contr. meaning of All; or the whole: adducing as a proof thereof the words of the Kur [xl. 29], يُصِبْكُمْ بَعْضُ الَّذِى يَعِدُكُمْ as meaning All of that with which he threateneth you will befall you: and the saying of Lebeed. “ أَوْ يَعْتَلِقْ بَعْضَ النُّفُوسِ حِمَامُهَا [as meaning Or their death shall cling to all living creatures: or, accord. to another relation, او يَرْتَبِطْ, which means the same as او يعتلق]: thus also AHeyth explains the above-cited verse of the Kur; and thus Hishám explains the saying of Lebeed, erroneously asserting that بعض is here a pl.: (TA:) but with respect to the former instance, the Prophet had threatened them with two things, the punishment of the present world and that of the world to come; so he says This punishment will befall you in the present world; ” which is part (بعض] of the two threats; without denying the punishment of the world to come: or, as Aboo-Is-hák says, he mentions the part to indicate the necessary consequence of the whole: and as to the saying of Lebeed, by بعض النفوس he means himself. (TA [app. from ISd].) أَرْضٌ بَعِضَةٌ A land abounding with بَعُوض [or gnats, or musquitoes]; (K;) as also ↓ مَبْعَضَةٌ , like as you say مَبَقَّةٌ. (TA.) And لَيْلَةٌ بَعِضَةٌ A night in which are many بَعُوض; as also ↓ مَبْعُوضَةٌ (A, K.) بَعُوضٌ عوض بعوض [Gnats, or musquitoes;] i. q. بَقَّ [which signifies both gnats, or musquitoes, (called in Egypt نَامُوس,) and also bugs]: n. un. with ة: (S:) or pl. of بَعُوضَةٌ, (K,) which signifies i. q. بَقَّةٌ. (A, K.) A poet speaks of the humming of the بعوض of the water. (TA.) The author of the K says, in the B, that the word is taken from بَعْضٌ, because of the smallness of the body of the بعوضة in comparison with other living things. (TA.) You say, كَلَّفَنِى مُخَّ البَعُوضِ (tropical:) He imposed upon me a difficult thing: (A:) or an impossible thing. (TS, K.) أَرْضٌ مَبْعَضَةٌ : see بَعِضَةٌ لَيْلَةٌ مَبْعُوضَةٌ ليلة مبعوضه ليلة مبعوضة : see بَعِضَةٌ بعق 1 بَعَقَ عق بعق , (TA,) [aor. بَعَقَ ,] inf. n. بُعَاقٌ, (Lth, K, TA,) said of a man, and a camel, &c., (TA,) He uttered a vehement sound, or cry. (Lth, * K, * TA.) = Also, inf. n. as above, said of a vehement rain, descending in large drops, It clave, or furrowed, the ground, and made it to flow. (K, * TA.) ― - And, inf. n. بَعْقٌ, He stabbed, or stuck, a camel in the نَحْر, or throat, or uppermost part of the breast, (K, TA,) making the blood to flow; (TA;) and (TA) so ↓ بعّق . (A'Obeyd, S, L, TA, all of which, except the last, mention only the latter verb in this sense.) ― - Also, (K,) inf. n. بَعْقٌ, (TA,) He dug a well. (Z, K.) ― - بَعْقٌ also signifies The act of slitting, ripping, or rending; like بَعْجٌ: (TA:) and ↓ تَبْعِيقٌ the same; (S;) or the doing so much. (K.) You say, زِقَّ الخَمْرِ ↓ بَعَّقْتُ , inf. n. تَبْعِيقٌ, I slit, or ripped, or rent, the wine-skin. (S.) ― - بَعَقَةُ عَنْ كَذَا, (K,) inf. n. بَعْقٌ, (TA,) He removed it, took it off, or stripped it off, from over, or before, such a thing, which it covered, or concealed. (Ibn-'Abbád, K.) 2 بَعَّقَ see 1, in three places. 5 تَبَعَّقَ see 7, in two places. 7 انبعق أنبعق انبعق ٱنبعق It came upon one suddenly, unexpectedly, without his knowledge. (S, K, TA.) ― - انبعق المُزْنُ (tropical:) [The clouds, or white clouds, or clouds containing water,] clave asunder, with, or by reason of, rain, or violent rain; syn. اِنْبَعَجَ بِالمَطَرِ; (S, K, TA;) or opened vehemently with rain; (Z, TA;) and ↓ تبعّق signifies the same. (S.) ― - انبعق فُلَانٌ بِالجُودِ وَ الكَرَمِ (tropical:) [Such a one was profuse in bounty and generosity]. (TA.) ― - انبعق فِى الكَلَامِ (S, K) (assumed tropical:) He was profuse in speech; (K, * TA;) as also ↓ تبعّق (K) and ↓ ابتعق . (Sgh, K.) 8 إِبْتَعَقَ see 7. بَعَاقٌ عاق بعاق : see what next follows, in two places. بُعَاقٌ عاق بعاق (assumed tropical:) Clouds (سَحَابٌ) pouring forth [rain] with vehemence. (S.) ― - Also, and ↓ بَعَاقٌ and ↓ بِعَاقٌ and ↓ بَاعِقٌ , (tropical:) Rain coming suddenly, or unexpectedly, with vehemence, in large drops. (K, TA.) جَمُّ البُعَاقِ, in a trad. respecting prayer for rain, means (assumed tropical:) Copious, abundant, extensive rain. (TA.) ― - And ↓ all these four words, (assumed tropical:) A torrent vehemently driving; (K, TA;) that carries away everything. (AHn, TA.) بِعَاقٌ عاق بعاق : see بُعَاقٌ, in two places. بَاعِقٌ أعق باعق بأعق : see بُعَاقٌ, in two places. أَرْضٌ مَبْعُوقَةٌ Land upon which what is termed بُعَاق [i. e. either the rain or torrent so termed] has fallen, or descended. (Nawádir el-Aaráb, TA.) بعل 1 بَعَلَ بعل , (S, Msb, K,) aor. بَعَلَ , (K,) or بَعُلَ [contr. to rule]; (Msb;) or the pret. is بَعُلَ; (so in the Ham p. 337;) inf. n. بُعُولَةٌ (Msb, K) and بَعَالَةٌ also (Ham ubi suprà) [and app. بَعْلٌ, for it is said in the Ham p. 359 that the primary signification of البَعْلُ is النِّكَاحُ]; He (a man, S) became a husband; (S, K;) as also ↓ استبعل : (K:) he married, or took a wife. (Msb.) And in like manner, بَعَلَتْ, inf. n. بُعُولَةٌ, She became a wife: (TA:) [and it seems to be indicated in the Ham p. 359 that ↓ ابتعلت and ↓ تبعّلت signify the same:] and ↓ باعلت she took to herself a husband. (K.) ― - بَعَلَ عَلَيْهِ [as though originally signifying He became a بَعْل, or lord, over him:] he was incompliant, or unyielding, to him; he resisted him, or withstood him. (K.) Hence, in a trad., فَمَنْ بَعَلَ عَلَيْكُمْ أَمْرَكُمْ فَاقْتُلُوهُ And whoso resisteth and disobeyeth your command, slay ye him. (TA.) = بَعِلَ, (S, K,) بِأَمْرِهِ, aor. بَعَلَ , (K,) (assumed tropical:) He became confounded, or perplexed, so that he was unable to see his right course, (S, K,) by his affair, or case, and feared, and was disgusted, (K,) and remained fixed in his place like as do the palm-trees termed بَعْل, (TA,) not knowing what to do. (K.) 3 باعلت باعلت : see 1. ― - باعل القَوْمُ قَوْمًا The people intermarried with a people. (K.) You say also, بَنُو فُلَانٍ لَا يُبَاعَلُونَ The sons of such a one, none is married to them, nor are they married [to any but persons of their own tribe]. (Ham p. 337.) ― - [The inf. n.] بِعَالٌ signifies also The playing, or toying, together, of a man with his wife; (S, Mgh, Msb, K;) and so مُبَاعَلَةٌ [also an inf. n. of the same verb], (Msb, K,) and ↓ تَبَاعُلٌ [inf. n. of 6]. (K.) You say, باعل امْرَأَتَهُ He played, or toyed, with his wife. (Msb.) And تُبَاعِلُ زَوْجَهَا She plays, or toys, with her husband. (S.) And بَيْنَهُمَا مُبَاعَلَةً Between them two is playing, or toying. (TA.) And ↓ هُمَا يَتَبَاعَلَانِ They two play, or toy, together, each with the other. (TA.) ― - And metonymically, (TA,) بِعَالٌ signifies also (tropical:) I. q. جِمَاعٌ; (Az, K, TA;) and so مُبَاعَلَةٌ. (TK.) You say, بَاعَلَهَا, meaning (tropical:) He lay with her. (TK.) ― - And باعل فُلَانٌ فُلَانًا (tropical:) Such a one sat with such a one: (K, TA:) the idea of playing, or toying, being imagined to be implied. (TA.) 5 تبعّلت تبعلت : see 1. ― - Also She was obedient to her husband; (K;) [so too ↓ ابتعلت , as will be seen from what follows;] and so تبعّلت زَوْجَهَا: (TA:) or she adorned herself for her husband. (K.) You say ↓ اِمْرَأَةٌ حَسَنَةٌ الاِبْتِعَالِ A woman who is good in obedience to her husband. (TA.) 6 تَبَاْعَلَ see 3, in two places. 8 إِبْتَعَلَ see 1: ― - and see also 5, in two places. 10 استبعل استبعل : see 1. ― - Also, said of palm-trees (نَخْل), They became what are termed بَعْل, q. v., (S, TA,) and great. (TA.) ― - And, said of a place, It became what is termed بَعْل: (K:) or it became elevated. (TA.) بَعْلٌ بعل A husband: (S, Mgh, Msb, K:) pl. بُعُولَةٌ (S, Msb, K) and بُعُولٌ and بِعَالٌ. (K.) And A wife; as also بَعْلَةٌ; (S, Msb, K;) like زَوْجٌ and زَوْجَةٌ. (S, Msb. *) ― - A lord, a master, an owner, or a possessor, (S, Msb, K,) of a thing, (K,) such as a house, and a beast, (TA,) or a she-camel: (S:) a head, chief, ruler, or person of authority. (El-Khattábee, TA.) ― - [And hence,] A certain idol, (S, K,) of gold, (TA,) belonging to the people of Ilyás, (S, K,) who is said to be the same as Idrees, the grandfather, or an ancestor, of Noah, or to have been a grandson of Aaron, (Bd in vi. 85,) or the son of the brother of Aaron: (Jel ibid.:) it is mentioned in the Kur xxxvii. 123: accord. to one copy of the K, it belonged to the people of Jonas; and so in the Kitáb el-Mujarrad of Kr: accord. to Mujáhid, it means a deity that is not God: (TA:) or a certain king: (IAar, K:) but [SM says,] the correct explanation is the first: (TA:) or a certain idol belonging to the people of Bekk, in Syria; i. e., of the town now called Baala-Bekk: so in the Kur: (Bd, Jel: *) or it means in the dial. of El-Yemen a lord; and so in the Kur. (Bd.) ― - Also One whom it is a necessary duty to obey; as a father, and a mother, and the like. (TA.) ― - And A family, or household, whose maintenance is incumbent on a man. (TA.) ― - And it may be a contraction of بَعِلٌ, as meaning Lacking strength, or power, or ability; unable to find the right way to accomplish his affair. (TA.) ― - Also (tropical:) A weight, or burden. (K, TA.) You say, أَصْبَحَ فُلَانٌ بَعْلًا عَلَى أَهْلِهِ (tropical:) Such a one became a weight, or burden, upon his family; because of his ascendency over them. (Er-Rághib, TA.) ― - (assumed tropical:) Elevated land, (S, K,) upon which comes neither running water nor torrent, (S,) or that is not rained upon more than once in the year: (K:) or (tropical:) land elevated above other land; as being likened to the man who is thus termed. (Er-Rághib, TA.) ― - (assumed tropical:) Any palm-trees, and other trees, and seed-produce, not watered: or such as are watered by the rain: (K:) or (tropical:) palm-trees (نَخْل) that imbibe with their roots, and so need not to be watered: (S, Mgh, Msb, K:) metaphorically so applied: (Mgh:) AA says that it is syn. with عِذْىٌ, meaning what is watered by the rain: but As says that this latter word has the meaning just given, whereas بعل signifies what imbibes with its roots, without irrigation or rain: (S, Msb:) or palm-trees growing in land whereof the supply of water is near [to the surface], so that it suffices without their having irrigation or rain: (TA:) or large, so as to imbibe with the roots: (Er-Rághib, TA:) and (tropical:) a male palm-tree; (K, TA;) likened to the man who is thus termed: (TA:) and Az says that it is used as meaning (assumed tropical:) [dates such as are termed] قَسْب. (TA.) ― - And (assumed tropical:) The tax, or impost, that is given for the watering of palm-trees. (K.) بَعِلٌ بعل part. n. of بَعِلَ, Confounded, or perplexed, &c. (K.) And Lacking strength, or power, or ability; unable to find the right way to accomplish his affair. (TA.) ― - With ة, applied as an epithet to a woman, (S,) and meaning One who does not dress, or wear clothes, well, (K, TA,) nor well adjust her personal state or condition. (TA.) بغت 1 بَغَتَهُ بغى بغت بغته بغتة بغتته غت , (S, A, &c.,) aor. بَغَتَ , (A, Msb, K,) inf. n. بَغْتٌ and بَغْتَةٌ (S, A, Msb, K) and بَغَتٌ (MF) and بَغَتَةٌ (K) and بَغَتَّةٌ, with teshdeed to the ت, of the same measure as جَرَبَّةٌ, accord. to AA's reading of the Kur in a passage which will be found below, without a parallel among inf. ns., (Z,) [and said by some to have an intensive signification,] He, or it, came upon him, or happened to him, suddenly, unexpectedly, without his being aware of it, or without any previous cause; surprised him; took him by surprise, or unawares; (S, A, Msb, K;) as also ↓ باغتهُ , (A, Msb,) inf. n. مُبَاغَتَةٌ (S, K) and بِغَاتٌ. (TA.) It is said in the Kur vi. 31, accord. to the reading mentioned above, إِذَا جَآءَتْهُمُ السَّاعَةُ بَغَتَّةً [When the hour of the resurrection shall come upon them suddenly, unexpectedly, &c.]. (Z.) And you say, جَآءَهُ بَغْتَةً He, or it, came to him suddenly, &c. (A, Msb.) And لَقِيَهُ بَغْتَةً He met, or found, him, or it, suddenly, &c. (S.) And لَسْتُ آمَنُ بَغَتَاتِ العَدُوِّ I am not secure from, or free from fear of, the enemy's comings [upon me] unawares. (S.) 3 بَاْغَتَ see 1. البَاغُوتُ الباغوت The festival, (A,) or a certain festival, (IAth, K,) of the Christians; (A, IAth, K;) [namely, Easter;] thus called accord. to some; but accord. to others, الباعوث [q. v.], with the unpointed ع and the three-pointed ث. (IAth.) مَبْغُوتٌ مبغوت i. q. مَبْهُوتٌ [Confounded, or perplexed, and unable to see his right course]: so in the saying, لَا رَأْىَ لِمَبْغُوتٍ [There is no judgment to one who is confounded, &c.]. (A.) بغث 1 بَغِثَ بغث غث , (Msb, K,) aor. بَغَثَ , (K,) inf. n. بُغْثَةٌ, (Msb,) or this is a simple subst., and the inf. n. is بَغَثٌ, (TA,) He (a bird) was, or became, of a colour resembling that of ashes: (Msb:) or he (a sheep or goat) was of the mixed colours of those to which the epithet بَغْثَآءُ is applied. (K, TA.) [See أَبْغَثُ, and بُغْثَةٌ, and بَغَثٌ.] بَغَثٌ بغث غث Dust-colour. (A.) [But see بُغْثَةٌ. Accord. to the TA, the former is the inf. n. of 1, q. v.] بُغْثَةٌ بغثه بغثة غث Whiteness inclining to خُضْرَة [which here app. means a dark, or ashy, dust-colour]: (T:) [or, in a bird, a colour resembling that of ashes: (see 1:)] or the colour of sheep or goats to which the epithet بَغْثَآءُ is applied. (K, TA.) [See أَبْغَثُ.] بَغْثَآءُ بغثآء : see أَبْغَثُ, of which it is the fem. بَغَاثٌ بغاث (T, S, A, Mgh, Msb, K) and بُغَاثٌ and بِغَاثٌ; (A, Mgh, K;) only the second of these three mentioned by Sb; (TA;) but the second and third asserted to be correct by Yoo; (AZ, TA;) and the last heard by Az; (TA;) or neither of these two is allowable; (Msb;) A bird that does not prey, and such as one does not desire to make an object of prey because it is not eaten: (T, Msb:) or small birds that do not prey, such as sparrows and the like; [a coll. gen. n.;] n. un. with ة: (Mgh:) or [accord. to Lth,] a certain dust-coloured bird, (T, A, K,) of the birds of the water, ash-coloured, and long-necked; as also ↓ أَبْغَثُ ; pl. [of the latter] بُغْثٌ and أَبَاغِثُ: (T:) [but this appears to be wrong; for AM says, in the T,] Lth makes the بغاث and the ابغث to be one, asserting them to be of aquatic birds; but in my opinion, the former is different from the latter: as to the latter, it is a well-known kind of aquatic bird, so called because it is of the colour termed بُغْثَة, i. e. white inclining to خُضْرَة [explained above, voce بُغْثَةٌ]: but as to the بغاث, it is any bird that is not one of prey: and the word is said to be a coll. gen. n., signifying the class of birds that are objects of prey: (TA:) ISk says that the بَغَاث is a bird of a colour inclining to that of dust, (S, Msb, *) a little less than the رَخَمَة [or vultur percnopterus], (S,) or less than the رخمة, (Msb,) slow in flight: (S, Msb:) but IB says that this is a mistake in two points of view; first, because بغاث is a [coll.] gen. n., of which the n. un. is with ة, like as is that of حَمَامٌ; and secondly, because it applies to the class of birds that do not prey; but the ↓ أَبْغَث is a bird of the colour of dust, and this may be a bird of prey, and it may be not a bird of prey: (TA:) AZ says that بغاث signifies the [species of vulture called] رَخَم; and the n. un. is with ة others, the young ones of the رخم and birds of the crowkind: or [birds] like the [hawks called] سَوَادِق [pl. of سَوْدَقٌ], not predaceous: in the T, it is said to be [a kind of bird] like the [hawk called] بَاشَق, that does not prey upon any other bird: (TA:) or بِغَاثٌ and بُغَاثٌ (ISd, K) and بَغَاثٌ (K) signify the worst [or most ignoble] of birds, (ISd, K, [the latter giving this as a second and distinct signification,]) and such as do not prey: (ISd, TA:) Fr says, بَغَاثُ الطَّيْرِ signifies the worst of birds, and such as do not prey; and بُغَاثٌ and بِغَاثٌ are dial. vars.: (S:) the pl. is بِغْثَانٌ, (Sb, T, S, Msb, K,) accord. to those who make بغاث a sing., (Yoo, S, Msb, TA,) or accord. to those who make the sing. to be with ة; (T, TA;) or those who apply بَغَاثَةٌ [as a n. un.] to the male and the female make بَغَاثٌ to be pl. [or rather a coll. gen. n.]; (Yoo, S, Msb;) as is done in the case of نَعَامَةٌ and نَعَامٌ: (Yoo, S:) ISd says that بَغَاثَةٌ, with fet-h, is the n. un., applied alike to the male and the female: (TA:) [and Fei says,] it is not allowable to pronounce this with damm or with kesr to the first letter: (Msb:) but Yoo asserts both of these forms to be used: (AZ, TA:) and بغاثة is said to signify a weak bird. (TA.) It is said in a prov., إِنَّ البَغَاثَ بِأَرْضِنَا يَسْتَنْسِرُ (S, A, Msb, K *) Verily the بغاث in our land becomes [like] a vulture, or become [like] vultures: (Msb:) applied to the low person who becomes of high rank: (A:) meaning (tropical:) the weak in our land becomes strong: (Msb:) or he who makes himself our neighbour becomes mighty, strong, or of high rank, by our means, (S, K, TA,) acquiring the might, or strength, of the vulture, after having been low, or mean, in condition. (TA.) بَغِيثٌ بغيث غيث Wheat (حِنْطَةٌ and طَعَامٌ [both of which signify the same, though the latter, q. v., has a a larger application,]) adulterated by being mixed with barley; (Th, K;) as also غَلِيثٌ and لَغِيثٌ. (Th, TA.) بُغَيْثَآءُ بغيثآء [dim. of بَغْثَآءُ fem. of أَبْغَثُ, q. v.,] The place of the حَقِيبَة [q. v.] in a camel. (K.) [So called because of its colour, produced by chafing.] أَبْغَثُ Of a white colour inclining to خُضْرَة [which here app. means a dark, or ashy, dustcolour]: (T:) [or of a colour resembling that of ashes: (see 1:)] or dust-coloured: (A:) or of a colour near to that of dust: (S:) an epithet, like أَحْمَرُ: [fem. بَغْثَآءُ: and] pl. بُغْثٌ: and sometimes, when used as a subst., it has for pl. أَبَاغِثُ. (IB, TA.) You say طَائِرٌ أَبْغَثُ A bird of the colour above described: (T, S:) whether it be a bird of prey or not: see بَغَاثٌ in two places: (IB, TA:) and صَقْرٌ أَبْغَثُ [a hawk of that colour.]; (ISh, A;) as well as أَحْوَى and أَبْيَضُ; i. e., that wherewith men take game. (ISh, TA.) بَغْثَآءُ applied to sheep or goats, (S, K,) or, as in some lexicons, to sheep, (TA,) is like رَقْطَآءُ; (S, K;) [Black speckled with white; or the reverse;] or in which are blackness and whiteness, with predominance of the latter colour: (TA:) or شَاةٌ بَغْثَآءُ and غَنَمٌ بُغْثٌ signify a sheep or goat, and sheep or goats, in which are blackness and whiteness. (A.) ― - Also, [as a subst.,] A certain bird, (K, TA,) dustcoloured, in truth different from the بَغَاث, as shown above: see the latter word: (TA:) pl. بُغْثٌ and أَبَاغِثُ. (T, TA.) You say, هُوَ مِنْ أَبَاغِثِ الطَّيْرِ [He is of the birds thus called]. (A.) ― - And الأَبْغَثُ signifies The lion; (TS, K;) because he is of the colour termed بُغْثَةٌ. (TA.) ― - And البَغْثَآءُ (tropical:) The medley, or mixed or promiscuous multitude or collection, of men or people; or of the lowest or basest or meanest sort, or refuse, or riffraff, thereof; (S, A, K;) the commonalty, or vulgar, and collective body, of the people. (S.) One says, خَرَجَ فَلَانٌ فِى البَغْثَآءِ and الغَثْرَآءِ (tropical:) Such a one went forth among the medley, &c., of the people. (A.) And دَخَلْنَا فِى البَغْثَآءِ (tropical:) We entered among the commonalty, or vulgar, and the collective body, of the people. (S.) بغش 1 بَغَشَتِ السَّمَآءُ , aor. بَغَشَ , (S, K,) inf. n. بَغْشٌ, (S,) The sky rained a rain such as is termed بَغْشَةٌ, q. v. (S, K.) ― - بُغِشَتُ الأَرْضُ The land was watered by a rain such as is termed بَغْشَةٌ, (S,) or بَغْشٌ. (TA.) بَغْشٌ : see what next follows. بَغْشَةٌ A weak shower of rain; (S, K:) above what is called طَشَّة: (S:) or weak rain, small in its drops; as also ↓ بَغْشٌ [originally an inf. n.]: or both signify a cloud that pours forth its rain in one shower: As says that the lightest and weakest of rain is that called طَلّ; then, the رَذَاذ; then, the بَغْش: the dim. of the last is بُغَيْشٌ. (TA.) مَطَرٌ بَاغِشٌ Weak rain. (S, K.) أَرْضٌ مَبْغُوشَةٌ Land watered by a rain such as is termed بَغْشَةٌ, (S,) or بَغْشٌ. (TA.) بغض 1 بَغُضَ بغض غض ; (S, A, Msb, K;) and بَغَضَ; aor. [of both] بَغُضَ ; and بَغِضَ, aor. بَغَضَ ; (K;) inf. n. بَفَاضَةٌ, (S, A, Msb, K,) inf. n. of the first; (TA;) He, or it, (a man, S, or a thing, Msb,) was, or became, hateful, odious, or an object of hatred. (S, A, K.) ― - بَغُضَ جَدُّهُ (tropical:) His fortune, or good fortune, fell; syn. عَثَرَ. (A.) And بَغُضَ جَدُّكَ, (L, K, TA,) or بَغَضَ, (as in one copy of the K,) or بَغِضَ, (as in the CK,) (tropical:) May thy fortune, or good fortune, fall: syn. تَعَسَ, (K, TA,) and عَثَرَ: (TA:) a phrase ascribed by IB to the people of El-Yemen. (TA.) = See also 4, in three places. 2 بغّضهُ اللّٰهُ إِلَى النَّاسِ , (S, TA,) or لِلنَّاسِ, (Msb,) [but this I think doubtful, from what is said in explanation of the verb of wonder, (see 4,)] inf. n. تَبْغِيضٌ, (S, K,) God rendered him hateful, odious, or an object of hatred, to men; (S, Msb; *) تَبْغِيضٌ being the contr. of تَحْبِيبٌ: (K:) or very hateful or odious. (TA.) You say also, حُبِّبَ إِلَىَّ زَيْدٌ وَ بُغِّضَ إِلَىَّ عَمْرٌو [Zeyd was rendered an object of love to me, and 'Amr was rendered an object of hatred, or of much hatred, to me]. (A, TA.) 3 بَاغَضْتُهُ باغض باغضته باغضتة , inf. n. مُبَاغَضَةٌ, I rendered him [hatred, or] vehement hatred, reciprocally. (A, * TA.) You say also, بَيْنَهُمَا مُبَاغَضَةٌ [Between them two is reciprocal hatred, or vehement hatred]. (A.) 4 ابغضهُ أبغض أبغضه ابغضه ابغضة بغض , (S, A, Msb, K,) inf. n. إِبْغَاضٌ, (Msb,) He hated him. (S, A, * Msb, * K.) It is said that ↓ بَغَضَهُ is not allowable: (Msb:) or يَبْغُضُنِى is a bad form; (AHát, K;) used by the lower class; and sanctioned by Th only; for he explains قَالِينَ, as occurring in the Kur [xxvi. 168], by بَاغِضِينَ, which shows that he held بَغَضَ to be a dial. var.; for otherwise he would have said مُبْغِضِينَ: (AHát:) but the epithet بَغُوضٌ affords a strong evidence in favour of the opinion of Th here mentioned; for فَعُولٌ is mostly from فَاعِلٌ, not from مُفْعِلٌ. (TA.) = مَا أَبْغَضَهُ إِلَىَّ, (S,) or لِى, (K,) is [said to be] anomalous; (S, K;) because the verb of wonder is not regularly formed from a verb of the measure أَفْعَلَ; but this is not anomalous; for it is from بَغَضَ فُلَانٌ إِلَىَّ [“ such a one was, or became, hateful, or odious, to me: ” ما ابغضه الىّ signifying How hateful, or odious, is he to me! but ما ابغضه لِى, How he hates me! for] the lexicologists and grammarians relate that مَا أَبْغَضَنِى لَهُ is said when thou hatest him; and ما ابغضنى إِلَيْهِ, when he hates thee: (IB:) ISd says, on the authority of Sb, that ما ابغضنى له means that thou art an object of hatred (مُبْغَضٌ [so in the TA, but this is evidently a mistake for مُبْغِضٌ, a hater,]) to him; and ما ابغضه الىّ, that he is an object of hatred with thee, or in thine estimation. (TA.) = أَنْعَمَ اللّٰهُ بِكَ عَيْنًا وَ أَبْغَضَ بِعَدُوِّكَ عَيْنًا, (so in the A, and the latter verb thus in the JK and in the L,) or the former verb is نَعِمَ, (L, K,) and the latter ↓ بَغَضَ , (K, TA,) like نَصَرَ, (TA,) or ↓ بَغِضَ , (CK,) is a form of imprecation (TA) (tropical:) [app. meaning May God make thine eye to be refreshed by the sight of him whom thou lovest, and make the eye of thine enemy to be pained by the sight of him whom he hateth: or may God make an eye to be refreshed by the sight of thee, and make an eye to be affected with hatred by the sight of thine enemy]. 5 تبغّض أبغض بغض تبغض He manifested, or showed, hatred; or he became, or made himself, an object of hatred; contr. of تَحَبَّبَ. (K.) You say, تَحَبَّبَ لِى فُلَانٌ وَ تَبَغَّضَ لِى أَخُوهُ [Such a one manifested love to me, or made himself an object of love to me, and his brother manifested hatred to me, or made himself an object of hatred to me]. (A, TA.) 6 تباغض القَوْمُ تباغض القوم The company of men hated one another: (Msb:) تَبَاغُضٌ is the contr. of تَحَابُبٌ. (S, K.) You say, مَا رَأَيْتُ أَشَدَّ تَبَاغُضًا مِنْهُمَا [I have not seen any more vehement in mutual hatred than they two]. (A, TA.) بُغْضٌ بغض غض Hatred; contr. of حُبُّ: (S, A, K:) a subst. from أَبْغَضَهُ. (Msb.) بِغْضَةٌ بغض بغضه بغضة غض غضة Vehement hatred; as also ↓ بَغْضَآءُ , (S, A, Msb, K,) and ↓ بَغَاضَةٌ [but see 1]. (TA.) = See also بَغِيضٌ. بَغْضَآءُ بغضآء : see what next precedes. بَغُوضٌ بغوض : see what next follows. بَغِيضٌ بغيض غيض Hateful; odious; and object of hatred: (S, A, Msb, * K:) hated; as also ↓ بَغُوضٌ (TA) and ↓ مُبْغَضٌ : (Msb, * TA:) pl. of the first, بُغَضَآءُ. (A, TA.) ― - Some say that it has also the contr. signification of Hating; i. q. ↓ مُبْغِضٌ : (TA:) and Skr explains ↓ بِغْضَةٌ as signifying people hating thee. (L, TA. *) بَغَاضَةٌ بغاضه بغاضة غاض : see بِغْضَةٌ. مُبْغَضٌ مبغض : see بَغِيضٌ. مُبْغِضٌ مبغض : see بَغِيضٌ. مَبْغَضَةٌ مبغض مبغضه مبغضة [A cause of hatred: a word of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ]. (A.) بغل 1 بَغُلَ بغل غل , aor. بَغُلَ , inf. n. بُغُولَةٌ, said of a man, i. q. تَبَلَّدَ [i. e. (assumed tropical:) He affected stupidity, dulness, or want of intelligence; or he became submissive, and humble; &c.]. (TA.) [See also 2.] = بَغَلَهُمْ: see 2. 2 تَبْغِيلٌ تبغيل , the inf. n., signifies (assumed tropical:) The being big, thick, or rude, and hard, strong, or sturdy, in body; or said of the body: and hence, accord. to some, is derived ↓ بَغْلٌ . (TA.) ― - بغّل, inf. n. as above, (tropical:) He was impotent and weak, or languid, and fatigued, (JK, K, TA,) in going, or pace. (TA.) ― - بغّلت الإِبِلُ, (K,) inf. n. as above, (S, K,) (tropical:) The camels went a pace between that termed هَمْجَلَة and that termed عَنَق: (S, * K, TA:) and hence ↓ بَغْلٌ is derived accord. to IDrd: (TA:) or they went in a certain manner, with wide step: (JK:) [see also 5:] or the inf. n. signifies the going in a gentle manner: and one says, أَعْيَا فَبَغَّلَ, i. e. [he was fatigued, so] he went an easy, but a quick, pace; syn. هَمْلَجَ. (TA.) = بَغَّلَهُمْ, (inf. n. as above, TA,) (tropical:) He made their children to be base-born, or ignoble, (K, TA,) by marrying among them; (IDrd, TA;) as also ↓ بَغَلَهُمْ , aor. بَغَلَ : (K:) from بَغْلٌ; because the بغل [or mule] is unable to equal the heat, or course, of the horse. (TA.) 5 تبغّل تبغل He (a camel) became like the بَغْل [or mule] in the width of his step. (TA.) [See also 2.] بَغْلٌ بغل غل The mule; i. e. the animal generated between the he-ass and the mare [or sometimes between the horse and the she-ass]; (TA;) also called ↓ بَغَّالٌ ; so in a verse of Jereer: (S, Sgh:) pl. أَبْغَلٌ [a pl. of pauc.] (JK) and أَبْغَالٌ, [also] a pl. of pauc., (Msb,) and بِغَالٌ, (JK, S, Msb, K,) a pl. of mult.; (Msb;) and quasi-pl. n. ↓ مَبْغُولَآءُ , (K,) meaning a number of mules (بِغَال) together: (JK, * S:) the female is termed بَغْلَةٌ; (S, Msb, K;) pl. بَغَلَاتٌ and بِغَالٌ. (Msb.) See 2, in two places. You say طَرِيقٌ فِيهِ أَبْوَالُ البِغَالِ [A road in which is the urine of mules]; meaning (assumed tropical:) a difficult road. (TA.) And فُلَانَةُ أَعْقَرُ مِنْ بَغْلَةٍ [Such a woman is more barren than a she-mule]. (TA.) And البَغْلُ نَغْلٌ وَ هُوَ لَهُ أَهْلٌ [The mule is a bastard, and he is a relation to him]; meaning (assumed tropical:) he is a bastard. (TA.) And as the mule suggests the idea of evil disposition, or perverseness, and roughness, you say, in describing him who is low, or ignoble, هُوَ بَغْلٌ نَغْلٌ (assumed tropical:) [he is a mule, a bastard]. (Er-Rághib, TA.) The people of Egypt say, اِشْتَرَى فُلَانٌ بَغْلَةً حَسْنَآءَ, meaning (tropical:) [Such a one bought a beautiful] female slave: and فِى بَيْتِ بَنِى فُلَانٍ بِغَالٌ [(tropical:) In the house of the sons of such a one are slaves, or female slaves]: and اِشْتَرَيْتُ مِنْ بِغَالِ اليَمَنْ وَ لٰكِنْ بِغَالِى الثَّمَنْ [(tropical:) I bought of the slaves, or female slaves, of El-Yemen, but for a high price]. (TA.) بَغَّالٌ بغال بغل غال غالي [n. un. of ↓ بَغَّالَةٌ , which is a coll. gen. n., like حَمَّارَةٌ and جَمَّالَةٌ, but explained by Freytag as meaning “ he who possesses many mules; ”] An owner, or attendant, (Sb, S,) of mules, (Sb, TA,) or of the mule. (S.) = See also بَغْلٌ, with which it is syn. بَغَّالَةٌ بغال بغاله بغالة بغل غال : see what next precedes. هُوَ مِنَ الثَّوْرِ أَبْغَلُ وَ مِنَ الحِمَارِ أَثْقَلُ (assumed tropical:) [He is more mulish than the bull, and more heavy, or sluggish, than the ass]. (TA.) مَبْغُولَآءُ مبغولآء : see بَغْلٌ. بغم 1 بَغَمَتْ بغمت , aor. بَغِمَ (S, K) and بَغَمَ and بَغُمَ , (K,) inf. n. بُغَامٌ (JK, S, K) and بُغُومٌ; (JK, K;) and ↓ تبغّمت ; (K;) She (a gazelle) uttered a cry: (S:) or uttered her softest, or gentlest, cry (JK, K) to her young one: (K:) and sometimes it is said of a [wild] cow: (TA:) so too بَغَمَ said of a male gazelle: and the verb is also used transitively, said of a female gazelle uttering this cry to her young one. (JK.) Also, (S, K,) ↓ both verbs, (K,) She (a camel) uttered a cry without clearness: (S:) or uttered a broken, or an interrupted, not a prolonged, yearning cry, to, or for, her young one: (K:) or uttered a weak cry, below that [grumbling cry] which is termed رُغَآء. (Ham p. 233.) [See an ex. in a verse of Dhu-rRummeh cited voce إِلَّا.] And بَغَمَ and ↓ تبغّم said of the ثَيْتَل and إِيَّل and وَعِل, [all of which words are said to signify the mountain goat,] He uttered a cry. (K.) ― - بَغَمَهُ, (S, K,) and بَغَمَ لَهُ, (TA,) (assumed tropical:) He spoke to him obscurely, not expressing clearly to him the meaning of his speech to him; (S, K;) taken from the بُغَام of the she-camel; because it is a cry not uttered clearly. (TA.) 3 بَاْغَمَ باغمهُ, (K,) inf. n. مُبَاغَمَةٌ, (S,) (tropical:) He talked with him with a soft, or gentle, voice: (S, K, TA:) or المُبَاغَمَةٌ is like المُنَاغَمَةُ, and means the speaking [with another] faintly; taken from the بُغَام [see 1] of the gazelle and the she-camel: (Ham p. 233:) or the holding amatory and enticing talk, or conversation, with another, with a soft, or gentle, voice. (TA.) 5 تَبَغَّمَ see 1, in three places. 6 تَبَاْغَمَ [تَبَاغَمَتْ They (gazelles) uttered cries, or their softest or gentlest cries, one to another.] One says, مَرَرْتُ بِرَوْضَةٍ تَتَبَاغَمُ فِيهَا الظِّبَآءُ [I passed by a meadow in which the gazelles were uttering cries, &c., one to another]: and بِغِزْلَانٍ يَتَبَاغَمْنَ [by gazelles uttering cries, &c., one to another]. (TA.) بُغْمَةٌ بغمه بغمة غم غمة A thing like the قِلَادَة, [a necklace,] with which women ornament themselves. (TA.) [But this is apparently post-classical, from the Turkish بُوغْمَقْ. In the present day, it is applied to A necklace of pearls.] بُغَامٌ بغام غام The crying, or cry, of the female gazelle, and of the she-camel, as explained above: see 1. (S.) بَغُومٌ بغوم A female gazelle uttering, or that utters, the cry termed بُغَام. (S, K.) ― - (assumed tropical:) A woman having a soft, or gentle, voice. (JK, TA.) مَبْغُومٌ مبغوم A young gazelle, and a young camel, to which the cry termed بُغَام is addressed by its mother. (JK.) ― - One says, also, بُغَامٌ مَبْغُومٌ [A cry &c. uttered]; like as one says, قَوْلٌ مَقُولٌ. (TA.) بغو 1 بَغَا الشَّىْءَ , inf. n. بَغْوٌ, He looked at the thing [to see] how it was; (K;) as also بَغَى, (K in art. بغى,) inf. n. بَغْىٌ. (TA in that art.) بغى 1 بَغَى بغى بغي غي , (S, K, &c.,) aor. بَغِىَ , (Msb, K,) inf. n. بُغَآءٌ, (S, Mgh, K, &c.,) or this is a simple subst., and the inf. n. is بَغْىٌ, (Msb,) [but, if this be correct, the former is generally used for the latter,] and بُغًى, (Lh, K,) but the first is better known, and is the chaste form, and some say, بِغًى, (TA,) and بُغْيَةٌ and بِغْيَةٌ, (K,) accord. to Th, but others hold these two to be simple substs., and some mention also بَغْيَةٌ, with fet-h, (TA,) and بُغَايَةٌ, (As, S, TA,) He sought; sought for, or after; sought, desired, or endeavoured, to find, and take, or get; (S, Mgh, Msb, K, &c.;) a stray-beast, (As, S, TA,) or any other thing, (S, Mgh, * Msb, * K, * TA,) good or evil; (Lh, TA;) as also ↓ ابتغى and ↓ تبغّى (S, Msb, K) and ↓ استبغى : (K:) or ↓ ابتغى signifies he sought, &c., diligently, studiously, sedulously, or earnestly: (Er-Rághib, TA:) and بَغَى signifies also he loved, or affected, a thing: (MF, TA:) or, accord. to Er-Rághib, the inf. n. signifies the seeking to exceed the just bounds in respect of that which one aims at, or endeavours after, whether one actually exceed or do not; and sometimes it is considered in relation to quantity; and sometimes, in relation to quality. (TA.) You say, بَغَاهُ بِشَرٍّ [He sought him with an evil purpose; or sought to do him evil]. (S and K in art. عقب.) ― - And بَغَاهُ He sought, &c., a thing for him; like بَغَى لَهُ. (Lh, Mgh, * K. *) You say, بَغَاهُ الشَّىْءَ He sought, &c., the thing for him; (S, K;) as also الشَّىْءَ ↓ ابغاهُ : (K:) thus you say, اِبْغِنِى كَذَا or كذا ↓ أَبْغِنِى and اِبْغَ لِى كذا Seek thou for me such a thing; (TA;) and ضَالَّتِى ↓ أَبْغِنِى Seek thou for me my stray-beast: (Mgh:) or الشَّىءَ ↓ ابغاهُ signifies He aided, or assisted, him to seek the thing: (Ks, K:) or كَذَا ↓ أَبْغِنِى signifies Seek thou for me such a thing; and also Aid thou me to seek such a thing. (JK.) It is said in the Kur [ix. 47], يَبْغُونَكُمُ الفِتْنَةَ They seek, or desire, for you discord, or dissension; or they seeking, &c.: and in the same [iii. 94], تَبْغُونَهَا عِوَجًا Ye seek, or desire, for it, namely, the way [of God], crookedness; or ye seeking, &c.: the first objective complement of the verb being in the accus. case because of the suppression of the preposition ل. (TA.) ― - [Hence, app.,] بَغَانِى دَآءً It procured to me disease; it caused disease to befall me. (Ham p. 794.) And إِنَّهُ لَذُو بُغَايَةٍ Verily he is one who makes much gain: (JK, K:) but in the M, ذُو بُغَايَةٍ لِلْكَسْبِ, meaning a seeker of gain. (TA.) And مَابُغِىَ لَهُ Good was not appointed to betide him. (TA.) ― - بَغَى عَلَى أَخِيهِ, inf. n. بَغْىٌ, He envied his brother; he wished that a blessing, or cause of happiness, or an excellence, might become transferred from his brother to himself: so says Lh, who holds this to be the primary signification of the verb. (TA.) It is said in a prov., البَغْىُ عِقَالُ النَّصْرِ [Envy is the shackle of aid from God against an enemy or a wrongdoer]. (TA.) ― - Hence, (Lh, TA,) بَغْىٌ signifies The acting wrongfully, injuriously, or tyrannically; (Lh, S, TA;) because the envier so acts towards the envied; his endeavour being to cause, by guile, the blessing of God upon him to depart from him: (Lh, TA:) or the seeking, or endeavouring, to act corruptly, wrongly, or unjustly: (Az, TA:) or the exceeding the due bounds, or just limits, in any way: (S:) accord. to Er-Rághib, it is of two kinds: one of these is approved, and this is the passing beyond the bounds of equity to exercise beneficence, and beyond the bounds of obligatory duties to do what is not obligatory: the other is disapproved, and this is the passing beyond the bounds of that which is true, or right, to do that which is false, or wrong, or to do acts of a doubtful nature: but in most instances it is that which is disapprove. (TA.) You say, بَغَى عَلَيْهِ, (S, K,) and بغى عَلَى النَّاسِ, (Az, Msb,) aor. بَغِىَ , (K,) inf. n. بَغْىٌ, (Msb, K,) He exalted himself against him, or above him; overpowered, or oppressed, him; (Fr, S, K;) acted wrongfully, injuriously, or tyrannically, towards him; and deviated from the right way: (K:) and he acted wrongfully, injuriously, or tyrannically, towards men, or the people, (Az, Msb,) and sought to annoy them, or hurt them. (Az, TA.) Lh mentions, on the authority of Ks, the saying, مَا لِى وَلِلْبَغِ بَعْضِكُمْ عَلَى بَعْضٍ [What have I to do with wrongful conduct, the wrongful conduct of one of you towards another?], for وَلِلْبَغْىِ; ISd thinks, because of the difficulty found in pronouncing the kesreh after the ى. (TA.) بَغَى also signifies He occupied himself with corrupt, wrong, or unjust, conduct: [accord. to Fei,] from the same verb [in a sense to be mentioned below,] said of a wound. (Msb.) Also, aor. بَغِىَ , (TA,) inf. n. بَغْىٌ, (Az, TA,) He magnified himself; or behaved proudly, haughtily, or insolently: (Az, TA:) because he who does so passes beyond the bounds of his proper station to a station that does not belong to him. (TA.) ― - And [hence,] بَغَى فِى مِشيَتِهِ, (K,) inf. n. بَغْىٌ, (TA,) He [app. a horse, and perhaps a man also,] was proud, or self-conceited, and quick, in his gait: (K:) or بَغْىٌ in a horse, (S, TA,) or in the running of a horse, (JK, TA,) is the being proud, or self-conceited, with exceeding briskness or liveliness or sprightliness. (JK, S, TA.) ― - And بَغَتِ السَّمَآءُ, (S, K,) inf. n. بَغْىٌ, (TA,) The sky rained vehemently: (A'Obeyd, S, K:) or exceeded, in rain, the limit of what was wanted. (Er-Rághib, TA.) And بَغَى الوَادِى The valley flowed with water reaching to a place to which it had not reached before. (S, TA.) ― - بَغَتْ, (S, Mgh, Msb, K,) said of a woman, (Th, IKh, S, Msb, and so in some copies of the K,) or of a female slave, (so in other copies of the K,) but it is not restricted to the latter, (TA,) aor. بَغِىَ , (JK, Msb,) inf. n. بِغَآءٌ, (IKh, JK, S, Mgh, Msb, TA,) or بَغْىٌ, (ISd, K,) [but the former, only, is commonly known,] She committed fornication, or adultery; she prostituted herself; (JK, S, Mgh, Msb, K;) because she who does so transgresses her proper bounds; (TA;) as also ↓ بَاغَتْ , (IKh, S, * Msb, K,) inf. n. بِغَآءٌ (IKh, K) and مُبَاغَاةٌ, (K,) said of a female slave: (Msb:) or مباغاة signifies the committing fornication, or adultery, with another. (KL.) It is said in the Kur [xxiv. 33], وَلَا تُكْرِهُو فَتَيَاتِكُمْ عَلَى البِغَآءِ [And compel not ye your young women to prostitute themselves]. (Mgh.) And you say, ↓ خَرَجَتِ المَرْأَةُ تُبَاغِى [The woman went forth for prostituting herself]. (S.) Accord. to the Jema etTefáreek, بِغَآءٌ signifies The knowing of a woman's committing fornication or adultery, or prostituting herself, and approving, or being content: but this, if correct, is an amplification in speech. (Mgh.) ― - بَغَى الجُرْحُ, (JK, S, Msb,) aor. بَغَىَ , inf. n. بَغْىٌ, (JK,) The wound swelled, (S,) and became in a corrupt state, (JK, S, Msb,) and produced thick purulent matter. (JK.) And بَرَأَ جُرْحُهُ عَلَى بَغْىٍ His wound healed having somewhat of corruption in it. (S.) ― - بَغَى, (K,) aor. بَغِىَ , inf. n. بَغْىٌ, (TA,) also signifies He lied; said what was untrue. (K.) مَا نَبْغِى ما نبغى ما نبغي , in the Kur [xii. 65], is said to mean We do not lie: and we do not act wrongfully: or it may mean what do we seek, or desire? (TA.) ― - Also, (K,) inf. n. بَغْىٌ, (TA,) He looked at a thing [to see] how it was; (K;) and so بَغَا, inf. n. بَغْوٌ: mentioned by Kr. (TA.) ― - And, (K,) with the same inf. n., (TA,) He looked, watched, or waited, for a person or thing. (Kr, K.) 3 بَاْغَىَ see 1, latter part, in two places. = Lh mentions the saying, addressed to a pretty woman, إِنَّكِ لَجَمِيلَةٌ وَلَا تُبَاغِى, as meaning Verily thou art pretty, and mayest thou not be smitten by the [evil] eye: (TA in this art.:) but accord. to some, the verb in this instance belongs to art. بوغ or art. بيغ. (TA in art. بوغ.) 4 أَبْغَىَ see 1, in five places. ― - ابغاهُ الشَّىْءَ also signifies He made him, or caused him, to seek the thing; to seek for it, or after it; to seek, or desire, or endeavour, to find, and take, or get, it. (S.) 5 تَبَغَّىَ see 1, first sentence. 6 تَبَاغَوْا تباغوا They acted wrong fully, injuriously, or tyrannically, one towards another; exalted themselves, one against, or above, another; overpowered, or oppressed, one another. (S, TA.) 7 انبغى أنبغ أنبغى أنبغي أنبغيي انبغى انبغي ٱنبغى is said in the S to be quasi-pass. of بَغَيْتُهُ, like as اِنْكَسَرَ is of كَسَرْتُهُ; and Esh-Shiháb says of the aor. that it is quasi-pass. of بَغَاهُ, aor. يَبْغِيهِ, in the sense of طَلَبَهُ: (TA:) [Fei says,] it has been asserted that انبغى is quasi-pass. of بَغَى; but a verb of the measure انفعل is not used as a quasi-pass. unless it implies effort, and the consequence of an action, as in the case of كَسَرْتُهُ, of which the quasi-pass. is اِنْكَسَرَ; which انبغى does not: some, however, allow its being thus used: (Msb:) accord. to Zj, it is as though it were syn. with اِنْطَلَبَ, as quasi-pass. of طَلَبَ, and means It was, or became, suitable, fit, meet, or proper; (Zj, TA;) [or right, and allowable; and good: or very requisite: (see explanations of exs. following:) or it behooved: and] it was, or became, facilitated, or easy; (Er-Rághib, K;) and practicable, or manageable. (Er-Rághib, TA.) Accord. to some, this verb is not used in the pret. tense, but only in the aor.: it is reckoned among verbs imperfectly inflected: (Msb, TA:) but the pret. is mentioned by AZ and Sb and Zj, and by ElKhattábee on the authority of Ks; and was often used by Esh-Sháfi'ee: it is, however, very rare. (TA.) You say, يَنْبَغِى لَكَ أَنْ تَفْعَلَ كَذَا [It is suitable to thee, or is fit, meet, or proper, &c., for thee, or it behooveth thee, that thou shouldst do such a thing]. (S, TA.) And, accord. to Zj, اِنْبَغَى لِفُلَانٍ أَنْ يَفْعَلَ, as meaning It was, or became, suitable to such a one, or fit, meet, or proper, for him, that he should do, or to do, such a thing. (TA.) And مَا يَنْبَغِى لَكَ أَنْ تَفْعَلَ هٰذَا, (Lh, K,) and ↓ ما يُبْتَغَى , (K, TA,) with fet-h to the غ, (TA,) and ما انْبَغَى, and ↓ ما ابْتُغِىَ ; (Lh, K;) of which four phrases, the first is given by Lh as explanatory of the third and fourth, and means, accord. to Esh-Shiháb, It is not right, proper, fit, or meet, nor allowable, for thee that thou shouldst do this, or to do this; and it is not good for thee &c.; but he adds that only the aor. has been heard from the Arabs in this sense. (TA.) And يَنْبَغِى أَنْ يَكُونَ كَذَا It is very requisite that it should be so, or that such a thing ought be; [or it ought to be so, or such a thing ought to be; it behooves that it should be so, or such a thing behooves;] it is not well that such a thing should be neglected, or left undone. (Msb.) And Ks is related to have heard, from the Arabs, the phrase, مَا يَنْبَغِى أَنْ يَكُونَ كَذَا, meaning It is not right that it should be so, or that such a thing should be: or it is not good &c. (Msb.) It is said in the Kur [xxxvi. 69], وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِى لَهُ, i. e. [And we have not taught him poetry, or versification], nor is it right, proper, fit, or meet, for him: (Bd:) or nor is it easy to him, (Bd, Jel, Er-Rághib,) or practicable to him. (Bd, Er-Rághib.) 8 إِبْتَغَىَ see 1, first sentence, in two places: ― - and see also 7, in two places. 10 إِسْتَبْغَىَ see 1, first sentence. ― - You say also, استبغى القَوْمَ فَبَغَوْهُ and بَغَوْا لَهُ [He asked the people, or company of men, to seek a thing for him, and they sought it for him]. (Lh, K.) بَغْىٌ بغى بغي غي [originally an inf. n. (see 1)] Much of rain; or much rain: in [some of] the copies of the K, البطر is erroneously put for المطر: (TA:) [and in some, البَغِىُّ for البَغْىُ: in a MS. copy, I find البَغِىُّ الكَثِيرُ مِنَ المَطَرِ: and in the CK, البَغِىُّ الكَثِيْرُ من النَّظَرِ:] or بَغْىُ السَّمَآءِ signifies the main portion, (As, S,) or the vehemence, and the main portion, (Lh, JK, TA,) of the rain of the sky. (As, Lh, JK, S, TA.) Hence the saying, دَفَعْنَا بَغْىَ السَّمَآءِ خَلْفَنَا (As, S, TA) or عَنَّا (Lh, TA) [lit. We drove away the main portion, or the vehemence, and the main portion, of the rain of the sky behind us or from us; meaning it was driven away behind us or from us, or it departed; as is shown in art. دفع]. بُغْيَةٌ بغي بغيه بغية غي غية : see what next follows. بِغْيَةٌ بغي بغيه بغية غي غية and ↓ بُغْيَةٌ (JK, S, Msb, K) and ↓ بَغِيَّةٌ (K) A thing sought; (JK, K;) as also ↓ بَغَايَةٌ [originally an inf. n. (see 1)]: (JK:) or a thing wanted, needed, or required; an object of want or need; a want, or needful or requisite thing or affair: (S, Msb:) as in the saying, لِى فِىبَنِى فُلَانٍ بَغْيَةٌ and بُغْيَةٌ [I have among the sons of such a one an object of want]: (S:) or the first signifies a state that one seeks; and the second, a thing itself that one wants: (As, S, Msb: *) and the first, (JK,) or third, (K,) signifies also a stray beast that is sought: (JK, K:) the pl. of the second is بُغًى. (JK.) اِرْتَدَّتْ عَلَى فُلَانٍ بِغْيَتُهُ [The thing that he sought was refused to such a one] is said of one who finds not what he seeks. (TA.). بَغُوٌّ بغو : see what next follows. بَغِىٌّ بغى بغي غي , accord. to some, of the measure فَعِيلٌ; accord. to others, of the measure فَعُولٌ, originally بَغُوىٌ; [if of the former, originally meaning “ sought; ” and if of the latter, originally meaning “ seeking; ”] and therefore [in either case] not admitting the affix ة: (TA:) A fornicatress, an adulteress, or a prostitute; (JK, S, Mgh, Msb, K;) as also ↓ بَغُوٌّ [of the measure فَعُولٌ, and therefore anomalous, like نَهُوٌّ]: (M, K:) بَغِىٌّ is not applied to a man, (Lh, Msb,) nor بَغِيَّةٌ to a woman: (Lh, TA:) pl. بَغَايَا. (S, Mgh, Msb.) [See an ex. voce مَهْرٌ.] ― - Also A female slave, (JK, S, K,) whether she be a fornicatress or an adulteress or a prostitute or not; (TA;) not meant to imply revilement, though originally applied to female slaves because of their prostitution of themselves: (S:) or a free woman who is a fornicatress or an adulteress or a prostitute: so in the K: but correctly, or a fornicatress or an adulteress or a prostitute, whether free or a slave: (TA:) and a female singer, though chaste; because of fornication's being originally attributable to such a person: (Msb:) pl. as above. (JK, S, TA.) One says, قَامَتْ عَلَى رُؤُسِهِمُ البَغَايَا [The female slaves stood over their heads]. (S.) ― - بَغَايَا also signifies The scouts, or companies of scouts, that precede an army: (S, K, TA:) but the sing. of this is ↓ بَغِيَّةٌ . (TA.) بَغِيَّةٌ بغي بغيه بغية غي غية : see بِغْيَةٌ. = Also, pl. بَغَايَا: see بَغِىٌّ, last sentence. بُغَايَةٌ بغايه بغاية غاية : see بِغْيَةٌ. بَاغٍ باغ باغي Seeking; seeking for, or after; seeking, desiring, or endeavouring, to find, and take, or get: pl. بُغَاةٌ and بُغْيَانٌ (K) and بُغَّآءٌ. (TA: [there mentioned as a pl., but not said to be of بَاغٍ, nor explained.]) بَاغٍ وَهَادٍ, lit. A seeker of [stray] camels and a guide of the way, mentioned in a trad. respecting the Hijreh (as said by A booBekr to a man who asked him “ Who are ye? ”), alludes to the seeking of religion and the guiding from error. (TA.) One says, فَرِّقُوا لِهٰذِهِ الإِبِلِ بُغْيَانًا يُضِبُّونَ لَهَا, i. e. [Disperse ye, for these camels, seekers] to scatter themselves in search thereof. (S.) ― - Acting wrongfully, injuriously, or tyrannically, [&c.,] towards others: pl. بُغَاةٌ. (Msb. [See 1.]) غَيْرَ بَاغٍ, in the Kur ii. 168, [&c.,] means Not being a revolter from the Muslims, (Jel,) or, against the Imám: (TA:) or it means not desiring to eat for the sake of enjoyment: or not seeking to exceed the limit of his want: (Az, TA:) or not seeking what he should not seek. (Er-Rághib, TA.) فِئَةٌ بَاغِيَهٌ A company of men revolting from the just Imám. (K.) فِرْقَةٌ بَاغِيَةٌ A party occupying itself with corrupt, wrong, or unjust, conduct. (Msb.) ― - A camel that does not impregnate, or get with young. (Kr, K.) ― - A horse that is proud, or self-conceited, with exceeding briskness or liveliness or sprightliness: (JK, Ham p. 210:) [but] Kh disallows its being thus used. (S.) = [The pl.] بُغْيَانٌ also signifies What the sportsman, or hunter, seeks, of game, or objects of the chase. (JK.) مَبْغًى [A place where a thing is sought: and hence, a way, or manner, in which a thing is, or should be, sought]: this is meant in the saying, ↓ بَغَيْتُ المَالَ مِنْ مَبْغَاتِهِ [I sought wealth by the way, or manner, whereby it should be sought]; like as مَأْتًى is meant in the saying, أَتَيْتُ الأَمْرَ مِنْ مَأْتَاتِهِ. (S.) مَبْغَاةٌ مبغاه مبغاة مبغى : see what next precedes. المُبْتَغِى المبتغى المبتغي مبتغى , (K,) or, as in the Tekmileh, المُتَبَغِّى, (TA,) The lion: (K:) because he is always seeking prey. (TA.) المُتَبَغِّى المتبغى المتبغي : see what next precedes. بق 1 بَقَّ بق , (JK, M,) aor. يَبِقُّ; and بَقَّ, [first pers. بَقِقْتُ,] aor. يَبَقُّ [in the TA يَبُقُّ, which, being anomalous, is probably a mistake,] inf. n. بَقٌّ and بَقَقٌ [which is of the latter verb accord. to analogy] and بَقِيقٌ; (M;) He spoke, or talked, much; was, or became, loquacious; (JK, M, TA;) as also ↓ ابقّ (JK, S, M, TA) and ↓ بَقْبَقَ . (M, TA.) And بَقَّ كَلَامًا [in which case the aor., accord. to rule, unless the noun be a specificative, is يَبُقُّ,] and بَقَّ بِكَلَامٍ [He was, or became, profuse in speech]. (M.) And بَقَّ عَلَى القَوْمِ, (Zj, K,) or بَقَّ كَلَامَهُ, (M,) inf. n. بَقٌّ and بَقَاقٌ, (K,) He spoke, or talked, much against the people, or company of men; (Zj, M, * K;) as also ↓ ابقّ . (K.) Hence, (TA,) قَدْ مَلَأْتَ الأَرْضَ بَقَاقًا [Thou hast filled the earth, or land, with much discoursing], said, in dispraise, to a voluminous writer. (M, TA.) ― - بَقَّتْ and ↓ ابقّت , said of a woman, She had many children: (JK, S, M, K:) or, as Sb says, بَقَّتْ وَلَدًا she brought forth many children. (M, TA.) ― - بَقَّتِ السَّمَآءُ, (S, M, K,) and ↓ ابقّت , (M, TA,) The sky rained much, and consecutively, or uninterruptedly: (M, TA: *) or rained vehemently. (S, M, K.) ― - بَقَّ, (M, K,) aor. يَيَقُّ, (M,) or يَبِقُّ, (TA,) inf. n. بَقٌّ, (M, TA,) He gave largely, or amply: (IF, M, K, * TA:) in some of the copies of the K, العَظَمَة is erroneously put for العَطِيَّة. (TA.) And بَقَّ لَنَا العَطَآءَ He made the gift large, or ample, to us. (M.) ― - بَقَّ مَالَهُ He distributed, or dispersed, or scattered, his property; (K;) as also ↓ بقّقهُ . (JK, * K.) ― - بَقَّ الخَبَرَ, inf. n. بَقٌّ, He spread, and sent forth, the news, or information. (M.) ― - بَقَّ الشَّىْءَ, aor. يَبُقُّ, He put forth, or took forth, what was in the thing. (M, TA.) Hence, (M,) بَقَّ عِيَابَهُ, (M, L, TA,) in the K, erroneously, عِيَالَهُ, (TA,) He spread out (K, TA) his [receptacles of skin, or leather, termed] عياب, and put forth, or took forth, what was in them. (TA.) ― - He clave, slit, ripped, or rent, the thing. (JK.) So in the phrase بَقَّ الجِرَابَ [He slit, ripped, or rent, and opened, (see مَبْقُوقٌ,) the bag, or receptacle, for travelling-provisions &c.]. (K.) ― - بَقَّ, (IF, K,) inf. n. بُقُوقٌ, (TA,) said of a plant, [app. from its cleaving the earth,] It came forth. (IF, K, TA.) = بَقَّ المَكَانُ, [aor., app., يَبِقُّ, or يَبَقُّ,] The place abounded with بَقّ [i. e. gnats, or musquitoes; or bugs]; as also ↓ ابقّ . (M, TA.) 2 بَقَّ3َ see 1. 4 أَبْقَ3َ see 1, in five places. ― - ابقّ وَلَدُ فُلَانٍ, inf. n. إِبْقَاقٌ, The children of such a one multiplied; became many, or numerous. (TA.) ― - أَبَقَّتِ الغَنَمُ فِى الجَدْبِ, accord. to the K, (TA,) or ↓ اِنْبَقَّتِ الغَنَمُ فِى عَامِ جَدْبٍ, (JK, and thus in the O, TA,) The ewes, or she-goats, being lean, or meagre, brought forth [in drought, or scarcity, or in a year of drought or scarcity]. (JK, O, K, TA.) — ابقّ الوَادِى The valley put forth its plants, or herbage. (O, L, TA.) In the K, خَرَجَ بَقَاقُةُ is erroneously put for خَرَجَ نَبَاتُهُ. (TA.) ― - أَبَقَّهُمْ خَيْرًا, or شَرًّا, He did to him much, or ample, good, or evil. (Ibn-'Abbád, JK, K.) 7 إِنْبَقَ3َ see 4. R. Q. 1 بَقْبَقَ الكُوزُ بقبق الكوز , (S, M,) بِالمَآءِ, (M,) [inf. n. بَقْبَقَةٌ, q. v. infrà,] The mug made a [guggling or gurgling] sound with the water [on being dipped into it or on one's pouring out from it]. (S, * M.) And بَقْبَقَتِ القِدْرُ The cooking-pot boiled [so as to make a sound of bubbling]. (M.) ― - See also 1. ― - بَقْبَقَ عَلَيْنَا الكَلَامَ i. q. فَرَّقَهُ [lit. He scattered speech (app. meaning he jabbered) at us, or against us: compare بَقَّ عَلَى القَوْمِ, or بَقَّ كَلَامَهُ, above]. (K.) بَقٌّ بق : see بَقَاقٌ. ― - بَقَّةٌ A woman having many children: (Ibn-'Abbád, JK, K:) and ↓ مِبَقَّةٌ a woman that brings forth many children. (M, TA.) ― - أَثَرٌ بَقٌّ [A trace, mark, track, impression, or the like,] that is plainly apparent, or conspicuous. (JK, TA.) = Also, a pl. n.; (S, TA;) [or rather a coll. gen. n.;] sing., (S, TA,) or n. un., (JK, M, Msb, K, *) بَقَّةٌ; (JK, S, M, &c.;) Gnats, or musquitoes; syn. بَعُوضٌ: (S, M, K: *) or large بَعُوض: (JK, M, Msb:) the poet 'Abder-Rahmán Ibn-El-Hakam, cited by IB, speaks of their singing [or humming]. (TA.) يَا عَيْنَ بَقَّةٍ [O eye of a gnat or musquito] denotes smallness of the person of him to whom it is said; or of the eye, as being likened to the eye of the gnat or musquito. (Har p. 619. [See an ex. voce حُزُقٌّ.]) ― - Also, [in the M is here added “ it is said, ” but this implies uncertainty where none exists,] A kind of insect, [namely, bugs,] (M, K,) resembling the louse, (M, TA,) [but larger,] wide, (K,) red, and stinking, (M, K,) [and hence termed بَقٌّ مُنْتِنٌ,] found in bed-frames, or couch-frames, and in walls, [and therefore termed بَقُّ الخَشَبِ and بَقُّ الحِيطَانِ,] (M, TA,) called also بَنَاتُ الحَصِيرِ [from being found in mats]; (TA;) when one kills them, he smells [what resembles] the odour of bitter almonds proceeding from them. (M, TA.) ― - شَجَرَةٌ البَقِّ [The elmtree]: see دَرْدَارٌ. بَقَقَةٌ بققه بققة : see what next follows. بَقَاقٌ بقاق قاق A man who speaks, or talks, much; loquacious; talkative; garrulous; a great talker; (S, K;) whether incorrectly or correctly; (M;) or such is termed ↓ بَقَّاقٌ ; (so written in a copy of the M;) as also ↓ بَقَاقَةٌ , (JK, S, K,) but this has a more intensive signification, (S, TA,) and ↓ مِبَقٌّ , (M, Sgh, K,) and ↓ بَقْبَاقٌ , (JK, S, M,) or ↓ لَقْلَاقٌ بَقْبَاقٌ , (K,) and ↓ لَقٌّ بَقٌّ , (K,) which last occurs in a trad., but accord. to one recital it is لَقًى بَقًى, in which the former word signifies “ cast away, ” and the latter is an imitative sequent thereto: (TA:) ↓ بَقَقَةٌ , also, [app. pl. of بَاقٌّ,] is syn. with ثَرْثَارُونَ [great talkers, &c.]: (IAar, TA:) and بَقَاقٌ [thus written without teshdeed] signifies a babbler; nonsensical, irrational, foolish, or delirious, in his talk; one who speaks confusedly and improperly; or who speaks, or talks, much and badly, or erroneously. (M.) [See also 1, of which it is an inf. n.] ― - Also, (K,) n. un. with ة, (JK, K,) A kind of clamorous bird: (JK, K:) but Sgh writes it [↓ بَقَّاقٌ ,] with teshdeed. (TA.) = Also The worthless, or mean, or vile, articles of the furniture or utensils of a house or tent, or of household-goods. (M, K.) بَقَاقَةٌ بقاق بقاقه بقاقة قاق : see بَقَاقٌ. بَقَّاقٌ بقاق قاق : see بَقَاقٌ, in two places. بَقْبَقَةٌ بقبق بقبقه بقبقة a word imitative of The [guggling or gurgling] sound of a mug (JK, S, K) [when dipped] in water, (JK, K,) and the like: (K:) and of a cooking-pot in its boiling. (TA.) [See also R. Q. 1.] بَقْبَاقٌ بقباق : see بَقَاقٌ, in two places. ― - Also The mouth. (K.) مِبَقٌّ مبق : see بَقَاقٌ. ― - مِبَقَّةٌ [its fem.]: see بَقٌّ. أَرْضٌ مَبَقَّةٌ A land abounding with بَقّ [i. e. gnats, or musquitoes; or bugs]; (M, TA;) like as you say مَبْعَضَةٌ. (TA in art. بعض.) جِرَابٌ مَبْقُوقٌ جراب مبقوق [A bag, or receptacle, for travel-ling-provisions &c.] opened: (JK:) or slit, ripped, or rent, and opened. (Ibn-'Abbád, TA.) بقر 1 بَقَرَ بقر قر , (S, K, &c.,) aor. بَقُرَ , (JK, S, A, Mgh, Msb,) or بَقَرَ , (K,) [but this seems to be a mistake,] inf. n. بَقْرٌ, (S, Msb,) He slit; ripped; split; cut, or divided, lengthwise. (S, Msb, K, &c.) He slit, or ripped open, an animal's belly. (A, Mgh.) One says, اُبْقُرْهَا عَنْ جَنِينِهَا Rip thou open her [a camel's] belly so as to disclose her fœtus. (S.) [See بَقِيرٌ.] ― - He opened, or laid open. (S, A, Msb.) ― - He widened; made wide, or ample. (S, K.) ― - He opened, and widened, or made wide, a house, or tent. (TA, from a trad.) ― - He opened and revealed to a person a story. (TA, from a trad.) ― - بَقَرَ الأَرْضَ said of a هُدْهُد [or hoopoe], It looked for the place of water and saw it: (K:) [or it clave the ground and discovered water:] occurring in a trad. respecting the هدهد of Solomon [mentioned in the Kur ch. xxvii.] (T.) ― - بَقَرَ فِى بَنِى فُلَانٍ He knew the state, condition, case, or affair, of the sons of such a one, and examined, or inspected, them. (K.) ― - بَقَرَ عَنِ العُلُومِ He inquired, and searched to the utmost, after sciences. (A.) ― - بَقَرَ العِلْمَ: see 5. = بَقِرَ, aor. بَقَرَ , He (a dog) became confounded, (S, K,) and stupified, (TA,) with joy, (K,) at seeing بَقَر, (S, K,) i. e., بَقَر الوَحْش [wild oxen, or wild bulls or cows]; (TA;) like as one says غَزِلَ meaning “ he sported, ” or “ played, ” “ at seeing a gazelle, ” or “ a young gazelle; ” as also ↓ بَيْقَرَ : or the former, he feared, so that he was astonished, amazed, or stupified, at seeing many بَقَر: (TA voce بَحِزَ:) and ↓ the latter signifies also [simply] he became confounded, or perplexed: (IAar, TA:) and he doubted respecting a thing. (K.) ― - Also, aor. as above, inf. n. بَقَرٌ (S, K) and بَقْرٌ; (K;) but Az says, El-Mundhiree has informed me that A Heyth disallowed بَقْرٌ, saying that it is accord. to analogy بَقَرٌ, as the verb is intrans.; (TA;) He (a man) became tired, or fatigued, (S, K,) so that he could hardly see; (K;) and he became weary, or jaded; (S, K;) as also ↓ بَيْقَرَ . (S, K. *) 2 بقّر القَوْمُ مَا حَوْلَهُمْ بقر القوم ما حولهم The people dug the tract around them, and made wells. (As.) 5 تبقّر أبقر بقر تبقر It (a she-camel's belly) became ripped open; as also ↓ ابتقر and ↓ انبقر . (TA.) ― - It became open. (As.) ― - And i. q. توسّع; (As, K;) as also ↓ تَبَيْقَرَ . (K.) So in the phrase تبقّر فِى العِلْمِ [He enlarged himself, or took a wide range, in science, or knowledge]; (S, A, Msb;) and العِلْمَ ↓ بَقَرَ , inf. n. بَقْرٌ, signifies the same. (TA.) And so in the phrase تبقّر فِى المَالِ, (S, A, Msb,) and فى الأَهْلِ, (TA,) i. e., He enlarged himself, or he became, or made himself, large, or abundant, in wealth, or camels or the like, and in family; as explained by As. (A'Obeyd.) You say also, تبقّر الكَلَامَ, [meaning فِى الكَلَامِ,] i. e., He was diffuse, or profuse, in speech; syn. تَفَتَّقَ بِهِ. (A.) 7 إِنْبَقَرَ see 5. 8 إِبْتَقَرَ see 5. Q. Q. 1 see 1, in three places. Q. Q. 2 see 5. بَقَرٌ بقر قر a gen. n., (S, Msb,) a word of well-known meaning, (S, Msb, K,) [The bovine genus; the ox, or bull, and cow; and oxen, or bulls, and cows; neat; black cattle;] applied to the domestic and the wild: (TA:) [but the wild have also distinctive appellations, as will be seen below:] n. un. بَقَرَةٌ, (S, Msb, K, [but in the K it is said that بَقَرٌ is pl. of بَقَرَةٌ,]) which is applied to the male and the female; (S, Msb, K;) the ة being added only to restrict it to unity: (S, Msb:) the pl. of بَقَرٌ is أَبْقُرٌ [a pl. of pauc.]; (M,) and أَبْقَارٌ, meaning herds of oxen, or bulls, or cows: (Msb and TA in art. ابل:) and the pl. of بَقَرَةٌ is بَقَرَاتٌ (S, Msb, K) and بُقُرٌ and بُقَّارٌ (K) and بَوَاقِرُ (As, T, K) and ↓ أُبْقُورٌ ; (K;) [or rather this last is a quasi-pl. n.;] and the following [also] are quasi-pl. ns., namely, ↓ بَيْقُورٌ , (K,) which is syn. with بَقَرٌ, (S,) and ↓ بَقِيرٌ , (K,) or this signifies a collection, or herd, of بَقَر, (S,) and ↓ بَاقِرٌ , (K,) or this signifies a collection, or herd, of بَقَر with their pastors, (Lth, S,) and ↓ بَاقُورٌ , and ↓ بَاقُورَةٌ , (K,) or this last is syn. with بَقَرَةٌ in the dial. of the people of El-Yemen: (S:) or ↓ بَاقُورٌ and ↓ يَبْقُورٌ and ↓ أُبْقُورٌ are all syn. with بَقَرٌ; and so, accord. to Ktr, is ↓ بَاقُورَةٌ . (Mgh.) ― - بَقَرُ الوَحْشِ [and البَقَرُ الوَحْشِىُّ signify The wild ox, or bull, and cow; and wild oxen, or bulls, and cows, collectively: n. un. بَقَرَةُ الوَحْشِ and البَقَرَةُ الوَحْشِيَّةُ; masc. and fem.: in Egypt, these appellations are applied to the antilope defassa of modern zoologists: so says Sir Gardner Wilkinson; and to this, I believe, they generally apply in the poems &c. of the early Arabs: it is a species of bovine antelope: in Barbary, it seems that the animal thus called is another species of bovine antelope, or perhaps a variety of the former; it is said to be what is termed by Pallas antilope bubalis; by others, alcephalus bubalis, or acronotus bubalis; and this is said to come occasionally to the Nile: but the Arabic appellations given above are employed with much laxity: thus we find بَقَرُ الوَحْشِ explained as meaning] a kind of animal of which there are four different species: the first called مِهِا [i. e. مَهًا, a coll. gen. n. of which the n. un. is مَهَاةٌ]; the second, ايل [i. e. إِيَّلٌ]; the third يحمور [i. e. يَحْمُورٌ], or يامور [i. e. يَأْمُورٌ]; the fourth, ثيثل [or ثَيْتَلٌ], and also وعل [i. e. وَعْلٌ]: (Ed-Demeeree, cited by De Sacy, erroneously written by him “ Domaïri, ” in his Chrest. Ar. sec. ed. ii. 435 et seq.:) or what is called in Persian كوزن [or گَوَزْنْ (see also إِيَّلٌ in art. اول）]; it has a great horn, with branches; an additional branch growing upon its horn every year; and its horn is solid, thus differing from the horns of other animals, for their horns are hollow: when it hears singing, and the sounds of musical instruments, it listens thereto, and then it takes no care to guard itself from the arrows, by reason of its intense delight therein: when it raises its ear, it hears sounds; and when it relaxes it, it hears not anything. (Kzw: also cited by De Sacy, ubi suprà.) The Arabs regard بَقَر [meaning بقر الوحش] as ominous of evil, because of the sharpness of their horns. (Ham p. 285.) ― - مِلْءُ مَسْكِ البَقَرَةِ [The quantity that fills the hide of the bull, or cow,] means (tropical:) a large quantity. (A.) ― - الظِّبَآءَ عَلَى البَقَرِ [or الظِّبَآءُ] and الكِرَابَ عَلَى البَقَرِ [or الكِرَابُ, and الكِلَابَ or الكِلَابُ,] are provs. of the Arabs. (TA.) [See arts. ظبي and كرب and كلب.] ― - عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] i. q. بَهَارٌ, q. v. (S in art. بهر.) ― - عُيُونُ البَقَرِ (tropical:) A species of grape, black, large, round, and not very sweet. (K, TA.) In Palestine, applied to (tropical:) A species of إِجَّاص [or plum]. (K, TA.) ― - بَقَرٌ is also applied to (tropical:) A family, or household; those who dwell with a man, and whose maintenance is incumbent on him. (TA.) You say, جَاءَ فُلَانٌ يَجُرُّ بَقَرَهُ (tropical:) Such a one came dragging along his family, or household. (A, * TA.) And عَلَى فُلَانٍ بَقَرَةٌ مِنْ عِيَالٍ وَمَالٍ (tropical:) Upon such a one is dependent a troop, or large number, of his family, and of camels or the like; (A, * TA;) and in like manner you say, كَرِشٌ مِنْ عِيَالٍ. (A.) And فُلَانٌ فِى بَقَرٍ مِنَ النَّاسِ (tropical:) Such a one is among a large company of men. (A.) بَقِيرٌ بقير قير Slit; ripped; split; cut, or divided, lengthwise; as also ↓ مَبْقُورٌ . (K.) ― - A she-camel having her belly ripped open so as to disclose her fœtus. (S.) ― - A mare's colt or foal that is born in a [membrane such as is called] مَاسِكَةٌ or سَلًى: (K:) so termed because this is ripped open over it. (TA.) ― - Also, and ↓ بَقِيرَةٌ , A garment of the kind called بُرْد, which is slit [in the middle], and worn (As, K) by a woman, who throws it upon her neck, [putting her head through the slit,] (As,) without sleeves, (As, K,) and without a جَيْبٍ [or an opening at the bosom]; (As;) i. q. إِتْبٌ [q. v.], which is a kind of shirt without sleeves, worn by women. (S.) = See also بَقَرٌ. بَقِيرَةٌ بقيره بقيرة قير : see بَقِيرٌ. بَقَّارٌ بقار قار قاري A grave-digger; syn. حَفَّارٌ. (TA.) ― - A worker in iron; a blacksmith. (K.) = An owner, or a possessor, [or an attendant,] of بَقَر [or oxen, or bulls, or cows]. (K.) عَصًا بَقَّارِيَّةٌ عصا بقاريه عصا بقارية A strong staff or stick [such, app., as is used for driving oxen or bulls or cows]. (K.) البَاقِرُ الباقر باقر The lion: (K:) because, when he catches his prey, he rips open his belly. (TA.) ― - بَاقِرٌ and ↓ بَاقرَةٌ , [the latter an intensive epithet,] A man who inquires, and searches to the utmost, after sciences. (A.) And بَاقِرُ عِلْمٍ One who enlarges himself, or takes a wide range, in science, or knowledge. (Msb.) ― - فِتْنَةٌ بَاقِرَةٌ, (S, K,) occurring in a trad., (TA,) (assumed tropical:) A sedition, discord, dissension, or the like, that severs society; (K;) that corrupts religion, and separates men: or that is wide-spreading and great: (TA:) it is likened to the disease of the belly; meaning the yellow water or fluid: (S:) or to pain of the belly; because its exciting cause and its cure are unknown. (TA.) = See also بَقَرٌ. بَاقِرَةٌ باقر باقره باقرة : see بَاقِرٌ. بَيْقَرَةٌ بيقره بيقرة Abundance of wealth, or of camels or the like, and of commodities, or household goods or utensils and furniture. (K.) بَاقُورٌ باقور : see بَقَرٌ; each in two places. بَيْقُورٌ بيقور : see بَقَرٌ; each in two places. بَاقُورَةٌ باقوره باقورة : see بَقَرٌ; each in two places. أُبْقُورٌ : see بَقَرٌ; each in two places. مَبْقُورٌ مبقور : see بَقِيرٌ. بقس بَقْسٌ بقس قس and ↓ بَقْسِيسٌ , (K,) the latter written, in some copies of the K, بقبيس, (TA,) [The boxtree; Greek πυξος ;] a certain kind of tree, resembling the آس [or myrtle] in leaves and berries: or i. q. شَمْشَاد [a Persian word, also applied to the box-tree]: (K:) it grows in the country of the Greeks; and spoons and doors are made of it, because of its hardness: and it may be with ش [بَقْشٌ, which is explained by Sgh and in the K as a kind of tree called in Persion خُوشْ سَاىْ; and this, also, is a name of the box-tree]: (TA:) it is astringent, having the property of drying up the moisture of the intestines; and its saw-dust, kneaded with honey, strengthens the hair, and makes it abundant, and is good for (or prevents, as in the CK,) the headache, and with the white of the egg is good for what is termed وَثْىٌ, (K,) i. e., a fracture [of the flesh]. (TA.) بَقْسِيسٌ بقسيس قسيس : see بَقْسٌ, above. بقش بَقْشٌ A certain kind of tree, called in Persian خُوشْ سَاىْ, (Sgh, K,) which means “ good in shade; [and also is applied to the box-tree;] as has been said before, voce بَقْسٌ, which may be the same: IDrd says that بَقْشٌ is a post-classical word. (TA.) بقع 1 بَقِعَ بقع بقعة , aor. بَقَعَ , (Msb, K,) inf. n. بَقَعٌ, (S, Msb, K,) It (a bird, and a dog,) was black and white; syn. بَلِقَ; (K;) [or rather] بَقَعٌ in birds and dogs is like بَلَقٌ in beasts that are ridden, or horses and the like: (S, K:) or it (a crow, &c.,) was partycoloured or pied. (Msb.) ― - He (a drawer of water, L, K, from a well, by means of a pulley and rope and bucket, L) had his body sprinkled with the water, so that some parts of it became wetted. (L. K.) = مَا أَدْرِى أَيْنَ بَقَعَ I know not whither he went; (S, K;) as though one said, to what بُقْعَة of the بِقَاع of the earth he went; (S;) not used except negatively; (TA;) as also ↓ بَقَّعَ . (Fr, K.) ― - بَقَعَتْهُمُ الدَّاهِيَةُ The calamity, or misfortune, befell them. (TA.) = بُقِعَ, (S, K,) like عُنِىَ, (K,) He was assailed with bad, or foul, speech, or language: (S, O, K:) or with calumny, slander, or false accusation. (S.) And بُقِعَ بِقَبِيحٍ He was assailed with foul, evil, or abominable, speech, or language. (L.) 2 بقّع الثَّوْبَ بقع الثوب He (a dyer) left spots, or portions, of the garment, or piece of cloth, undyed. (Mgh, TA.) ― - بقّع ثَوْبَهُ He (a waterer) sprinkled the water upon his garment, so that spots, or portions, of it became wetted. (Mgh.) ― - بقّع المَطَرُ فِى مَوَاضِعَ مِنَ الأَرْضِ, inf. n. تَبْقِيعٌ, The rain fell in places of the land, not universally. (TA.) = مَا أَدْرِى أَيْنَ بَقَّعَ: see 1. 7 انبقع انبقع He went away quickly; (K;) and ran. (TA.) 8 اُبْتُقِعَ لَوْنُهُ ابتقع لونه ابتقع لونة , with damm, i. q. اُنْتُقِعَ, and اُمْتُقِعَ; (the former in some copies of the K; the latter in others; and both in the TA;) i. e. His colour changed, (TA,) by reason of grief, or sorrow. (Har p. 244.) The last of these three verbs is the best. (Har ubi suprà.) بَقْعَةٌ بقع بقعه بقعة A place in which water remains and stagnates; (K;) [and which is not a usual place of watering: (see بَاقِعَةٌ:) this is what is meant, app., by its being said that] بِقَاعٌ, which is its pl., signifies the contr. of مَشَارِعُ [or watering-places to which men and beasts are accustomed to come]. (TA.) ― - See also what next follows. بُقْعَةٌ بقع بقعه بقعة (S, Mgh, Msb, K) and ↓ بَقْعَةٌ , (AZ, Msb, K,) but the former is the more common, (Msb,) and more chaste, (TA,) A piece, part, portion, or plot, (Mgh, Msb, K,) of land, or ground, (S, Mgh, Msb, K,) differing [in any manner,] in colour, (Mgh,) or in appearance, or external state or condition, (K,) from that which adjoins it, or is next to it: (Mgh, K:) this is the primary signification: (Mgh:) [a patch of ground:] pl. بِقَاعٌ, (S, K,) or this is pl. of بَقْعَةٌ, (Msb, TA,) and the pl. of بُقْعَةٌ is بُقَعٌ. (Mgh, Msb, TA.) You say أَرْضٌ فِيهَا بُقَعٌ مِنَ الجَرَادِ [meaning Land in which are bare places occasioned by the locusts]. (Lh, K.) And فِى الأَرْضِ مِنْ نَبْتٍ In the land are small portions of herbage. (AHn.) And بُقْعَةٌ مِنْ كَلَأ A patch of herbage. (TA in art. بقطً.) ― - [The former also signifies A spot; or small portion of any surface, distinct from what surrounds it.] And the pl. بُقَعٌ Places in a garment, or piece of cloth, which has been dyed, remaining undyed. (Mgh.) And بُقَعُ المَآءِ Places in a garment, or piece of cloth, which has been washed, in which the water remains, undried. (Mgh.) ― - هُوَ حَسَنُ البُقْعَةِ عِنْدَ الأَمِيرِ (tropical:) He has a good station with the prince, or commander. (TA.) [See also جُلْبَةٌ.] أَرْضٌ بَقِعَةٌ , Land in which are بُقَعٌ مِنَ الجَرَادِ [meaning bare place occasioned by the locusts]: (Lh, K:) and land of which the herbage is unconnected [or in patches]. (TA.) أَصَابَهُ خُرْءُ بَقَاعِ , like قَطَامِ, [indecl.,] and decl., (K,) and imperfectly decl., so that you say also بَقَاعٍ, and بَقَاعَ, (AZ, TA,) Dust and sweat came upon him, and discolorations produced thereby remained upon his body: (AZ, K:) by بقاع is [lit.] meant land, or a land: so says AZ: and عَلَيْهِ خُرْءُ بَقَاع is said to mean upon him is sweat which has become white upon his skin, like what are termed لُمَعٌ. (TA.) بَقِيعٌ بقيع A place in which are roots of trees of various kinds: (S, K:) or a wide, or spacious, place: or a place in which are trees: (Msb:) or a wide, or spacious, piece of land; but not so called unless containing trees; (TA;) though بَقيعُ الغَرْقَدِ continued to the name of a burialground of El-Medeeneh after the trees therein had ceased to be. (Msb, * TA.) بَاقِعَةٌ باقعه باقعة A bird (K, TA) that is cautious, or wary, and cunning, or wily, that looks to the right and left when drinking, (TA,) that does not come to drink to the مَشَارِع [or watering-places to which men and beats are accustomed to come], (K, TA, [but in the CK, for مشارع is put مَشارِب,]) and the frequented waters, (TA,) from fear of being caught, but only drinks from the بَقْعَة, i. e., the place in which water remains and stagnates. (K, TA.) ― - Hence, as being likened thereto, (tropical:) Any one that is cautious, or wary, cunning, or wily, and skilful: (TA:) (tropical:) a man possessing much cunning: (K, TA:) [accord. to some] so called because he alights and abides in [various] parts (بِقَاع) of the earth, and often traverses countries, and possesses much knowledge thereof: to such, therefore, is likened (tropical:) a man knowing, or skilful, in affairs, who investigates them much, and is experienced therein; the ة being added to give intensiveness to the signification: (TA:) and (tropical:) sharp, or quick, in intellect; knowing; whom nothing escapes, and who is not to be deceived, beguiled, or circumvented: (K, TA:) pl. بَوَاقِعُ. (TA.) You say, مَا فُلَانٌ إِلَّا بَاقِعَةٌ مِنَ البَوَاقِعِ (tropical:) Such a one is none other than a very cunning man of the very cunning. (TA.) ― - Also (assumed tropical:) A calamity, or misfortune, (S, TA,) that befalls a man. (TA.) أَبْقَعُ , applied to a غُرَاب [or bird of the crowkind], In which is blackness and whiteness; (S, TA;) and so applied to a dog: (Lh, TA voce أَبْرَقُ, q. v.:) or, applied to the former, having whiteness in the breast; and this is the worst [or most ill-omened] of the crow-kind: (TA:) [it is this species, accord. to some, which is called غُرَابُ البَيْنِ: (see art. بين:)] or, applied to a غراب &c., party-coloured, or pied: (Msb:) or the whitewinged غراب: (ISh, TA in art. حذف:) pl., when thus applied, بُقْعَانٌ, (TA,) or بِقْعَانٌ, with kesr; the quality of a subst. being predominant in it; but when it is regarded as an epithet, [in which case the fem. is بَقْعَآءُ,] its pl. is بُقْعٌ. (Msb.) ― - Hence, as being likened to such a bird, (tropical:) Anything bad, evil, wicked, mischievous, [ill-omened,] or the like. (TA.) ― - And (assumed tropical:) Leprous. (IAar, K.) ― - بُقْعَانُ الشَّأْمِ , (S, K,) with damm, (K,) mentioned in a trad., (S,) (assumed tropical:) The servants and slaves of Syria; because of their whiteness and redness, (S, K,) or blackness; (S;) or because of their whiteness and redness and blackness likened to a thing such as is termed أَبْقَعُ; (TA;) or (K) because they are of the Greeks and the Negroes: (S, K:) or so called because of the mixture of their colours; their predominant colours being white and yellow: A'Obeyd says that what is meant is whiteness and yellowness, and they are thus called because of their difference of colours and their being begotten of two races: but Kt says, البُقْعَانُ signifies (assumed tropical:) those in whom is blackness and whiteness; and one who is white without any admixture of blackness is not called ابقع: how then should the Greeks be called بقعان when they are purely white? and he adds that he thinks the meaning to be, the offspring of Arabs, who are black, [which is not to be understood literally, but rather in the sense of swarthy,] by female slaves of the Greeks, who are white. (TA.) ― - بُقْعٌ is also applied to Waterers (سُقَاةٌ); because their bodies become sprinkled with the water, so that some parts thereof are wetted. (K.) ― - رَأَيْتُ قَوْمًا بُقْعًا (tropical:) I saw a people wearing patched garments; said by El-Hajjáj; (K, TA;) and thus explained by him; i. e., by reason of their evil condition. (TA.) ― - ذَوْدٌ بُقْعُ الذُّرَى A herd of camels having white humps. (TA.) ― - الأَبْقَعُ The mirage; because of its varying, or assuming different hues. (TA.) ― - أَرْضٌ بَقْعَآءُ Land containing [or diversified with] small pebbles. (TA.) ― - سَنَةٌ بَقْعَآءُ (tropical:) A barren, or an unfruitful, year: (S, K:) or a year in which is fruitfulness and barrenness. (S, Msb, K.) And عَامٌ أَبْقَعُ (tropical:) A year in which the rain falls in places of the land, not universally. (TA.) And ↓ عَامٌ أُبَيْقِعُ , (K,) the dim. form being used to denote terribleness, (TA,) (tropical:) A year of little rain. (K, TA.) أُبَيْقِعُ , dim. of أَبْقَعُ, which see, last sentence. هُوَ مُبَقَّعُ الرِّجْلَيْنِ هو مبقع الرجلين He has his legs wetted by water in some places, so that their [general] colour is different from the colour of those places. (TA.) بَقَلَ 1 بَقَلَ بقل قل : see 4, in two places. ― - [Hence,] said of a boy's face, (S, Mgh, K,) aor. بََُقَ , inf. n. بُقُولٌ, (S,) (tropical:) It put forth its beard, (S, TA,) or hair; (K;) as also ↓ ابقل and ↓ بقّل ; (K;) or this last is not allowable: (S:) similar to اِخْضَرَّ said of a boy's mustache. (Mgh.) ― - And said of a camel's tush, (tropical:) It cut, or came forth. (ISk, S, TA.) ― - (assumed tropical:) It (a thing, TA) appeared: (K, TA:) derived from بَقْلٌ, q. v. (TA.) = He collected [plants, or herbs, of the kind termed] بَقْل for his camel. (Fr, K.) ― - بَقَلَ البَقْلَ He cut the بقل: so in the “ Mufradát. “ (TA.) 2 بقّل بقل قل , inf. n. تَبْقِيِلٌ, He (a pastor) left camels to pasture upon بَقْل (TA.) ― - And, [hence, app.,] inf. n. as above, i. q. سَاسَ (Sgh, K.) You say, بقّل الدَّايَّةَ, i. e. سَاسَهَا, meaning He tended, or took care of, the beast well. (TK.) = See also 1. 4 ابقلت الأَرْضُ The land produced [plants, or herbs, of the kind termed] بَقْل: (Msb:) or produced its بقل: (S:) or produced plants, or herbage: (K:) or became green with plants, or herbage: (Mgh:) and ↓ بَقَلَت signifies the same: (IDrd, K:) both are chaste words. (IDrd, TA.) In like manner one says also of a place, ابقل, (JK, Msb,) from بَقْلٌ. (Msb.) ― - ابقل الرِّمْثُ The [tree, or shrub, called] رمث became green; as also ↓ بَقَلَ : (K:) or it put forth what resembled young wingless locusts, and the greenness of its leaves became apparent. (S. [See also حَنَطَ.]) And ابقل الشَّجَرُ The trees put forth their بَاقِل [q. v., app. buds,] in the days of the رَبِيع [or spring], before their leaves became apparent: (JK:) or they put forth, in the time of the ربيع in their sides, what resembled the necks of locusts. (TA.) ― - See also 1. = ابقل القَوْمُ The people, or company of men, found [plants, or herbs, such as are termed] بَقْل. (Msb.) ― - See also 8. = ابقل وَجْهَهُ (tropical:) He (God) made his (a boy's) face to put forth its hair, (K, TA,) meaning, its beard. (TA.) 5 تبقّل بقل تبقل He went forth seeking [plants, or herbs, of the kind called] بَقْل. (K.) ― - See also 8, in three places. 8 ابتقل الحِمَارُ ابتقل الحمار and ↓ تبقّل ; (S;) or ابتقلت المَاشِيَةُ, (K,) or الإِبِلُ, (JK,) and ↓ تبقّلت ; (JK, K;) The ass, or the beasts, or camels, pastured upon [plants, or herbs, of the kind called] بَقْل: (S, K:) or became fat from pasturing upon بقل. (JK.) ― - And ابتقل القَوْمُ The people, or company of men, had their cattle pasturing upon بَقْل; as also ↓ تبقّلوا and ↓ ابقلوا : (K:) or they pastured their cattle upon بقل. (JK.) بَقْلٌ بقل قل a word of which the meaning is well known; (S;) [Leguminous, or tender, plants; such as we term herbs; i. e. plants, or vegetables, that may be gathered, with the hand, or depastured down to the ground, and that are only annuals;] plants which are neither shrubs nor trees; (Lth, JK, * Mgh;) such as, when depastured, have no stem remaining; thus differing from trees and shrubs, which have stems remaining [when they have been depastured]: (Lth, Mgh:) or the herbs, or herbage, produced by [the rain, or the season, called] the رَبِيع: (Mgh:) or whatever herbs, or plants, grow from seed, (AHn, Mgh, K,*) not upon a permanent أَرُومَة [i. e. root-stock, or root]: (AHn, K:) and accord. to this definition may be explained the saying that the cucumber is of the things termed بُقُولٌ [pl. of بَقْلٌ, meaning sorts, or species, of بَقْل], not of those termed فَوَاكِهُ: (Mgh:) or the kind of which the root and branch do not last in the winter: (Er-Rághib, TA:) or, it is said, (S, Mgh,) any plants, or herbs, whereby the earth becomes green: (S, IF, Mgh, Msb:) [pl. of pauc. أَبْقَالٌ: the pl. of mult. has been mentioned above:] the n. un. is with ة, i. e. بَقْلَةٌ. (S, K.) Hence the prov., لَا تُنْبِتُ البَقْلَةَ إِلَّا الحَقْلَةُ [Nothing produces the leguminous, or tender, plant, or herb, but the clear and open piece of good land]: (TA:) [i. e., only a good parent produces good offspring: (see Freytag's Arab. Prov. ii. 516:)] it is said to be applied to the case of a vile saying proceeding from a vile man. (TA in art. حقل.) The saying بَاعَ الزَّرْعَ وَ هُوَ بَقْلٌ means [He sold the seedproduce] when it was green, not yet ripe. (Mgh.) ― - البَقْلَةُ, also, and البَقْلَةُ الحَمْقَآءُ, (S,) or بَقْلَةُ الحَمْقَآءِ, (K,) or all these, (TA,) signify the same as الرِّجْلَةُ [i. e. Purslane; called by these names in the present day]; (S, K;) and so البَقْلَةُ اللَّيِّنةُ and البَقْلَةُ المُبَارَكَةُ: or this last, i. q. الهِنْدَبَآءُ [i. e. wild and garden succory, or endive]. (K.) ― - بَقْلَةُ الأَنْصَارِ i. q. الكُرْنُبُ [or الكُرْنَبُ, q. v., the name now given to Cabbage: in the CK الكُرْنَبُ]. (K.) ― - بَقْلَةُ الخَطَاطِيفِ [Chelidonium, or celandine; thus called in the present day;] i. q. العُرُوقُ الصُّفْرُ. (K.) ― - بَقْلَةُ المَلِكِ i. q. الشَّاهْتَرَجُ [Fumaria officinalis, or common fumitory]. (K.) ― - البَقْلَةُ البَارِدَةُ i. q. اللَّبْلَابُ [now commonly applied to the Dolichos lablab of of Linnæus; but Golius explains the former appellation by hedera, i. e. ivy, though only as on the authority of the K]. (K.) ― - البَقْلَةُ الذَّهَبِيَّةُ i. q. القِطْفُ [or القَطَفُ, a name now given to Atriplex, or orache: Golius explains the former appellation by spinachium seu atriplex; and the latter, in its proper art., by atriplex herba, and androsœnum]. (K.) ― - البَقْلَةُ اليَهُودِيَّةُ [Sonchus, or sow-thistle; thus called in the present day]. (TA voce خُبَّازٌ, q. v.) ― - البَقْلَةُ اليَمَانِيَّةُ [Blitum, or blite; and particularly the species called strawberry blite;] a certain herb. (K.) ― - البَقْلَةٌ الأُتْرُجِيَّةُ [Citrago, or balmgentle;] a certain herb. (K.) ― - بَقْلَةُ الضَّبِّ and بَقْلَةُ الرُّمَاةِ and بَقْلَةُ الرَّمْلِ and [in the CK “ or ”] بَقْلَةُ البَرَارِى and البَقْلَةُ الحَمْضَآءُ, (K, TA,) or بَقْلَةُ الحَامِضَةُ, (CK,) are also Certain herbs. (K.) ― - بُقُولُ الأَرْجَاعِ A certain plant proved by experience to remove pains from the belly. (K, TA.) بَلَدٌ بَقِلٌ بلد بقل and ↓ مُبْقِلٌ [A country, or region, or district, producing plants, or herbs, of the kind termed بَقْل. (JK.) And أَرْضٌ بَقِلَةٌ, (Msb, K,) [in the CK بَقْلَةٌ, but it is] like فَرِحَةٌ, (TA,) and ↓ بَقِيلَةٌ and ↓ مُبْقِلَةٌ , (JK, Msb, K,) Land producing بَقْل: (Msb:) or producing plants, or herbage: (K:) and the first and ↓ second of these, (K,) and ↓ بَقَّالةٌ , erroneously written in the copies of the K بَقَّالَةٌ, without teshdeed, (TA,) and ↓ مَبْقَلَةٌ and ↓ مَبْقُلَةٌ , (K,) land having, or containing, بَقْل (K, * TA) of [the rain, or season, called] the رَبِيع: (K:) or ↓ مَبْقَلَةٌ [used alone, as a subst.,] signifies a land having, or containing, بَقْل; (JK;) or a place of بَقْل: (S:) and ↓ بَاقِلٌ [app. as meaning producing بَقْل] is applied as an epithet to a place; (JK, Msb;) but not ↓ مُبْقِلٌ ; (JK;) or this last sometimes occurs, thus applied. (IJ, IB.) بُقْلَةٌ بقل بقله بقلة قل قلة The [plants, or herbs, termed] بَقْل of [the rain, or season, called] the رَبِيع. (JK, K, TA.) أَرْضٌ بَقِيلَةٌ : see بَقِلٌ, in two places. [ بُقُولِىٌّ بقل بقولى بقولي قول Of, or relating to, the plants, or herbs, termed بَقْل: from the pl. بُقُولٌ.] بَقَّالٌ بقال [properly A green-grocer; i. e.] a seller of تَرَهْ [Persian for بَقْل]: and [by extension of its application] a shop-keeper: (KL:) or a seller of dry fruits: (Ibn-Es-Sem'ánee, TA:) vulgarly, a seller of eatables [of various kinds, and particularly of dried and salted provisions, cheese, &c.; a grocer]; correctly, بَدَّالٌ. (AHeyth, T in art. بدل, K.) ― - أَرْضٌ بَقَّالةٌ : see بَقِلٌ. بَاقلٌ أقل بأقل باقل : see بَقِلٌ. ― - Also, as an epithet applied to the [tree, or shrub, called] رِمْث, (S, K,) Becoming green: (K:) or putting forth what resemble young wingless locusts, and showing the greenness of its leaves: they did not say ↓ مُبْقِلٌ [in this sense], in like manner as [it is commonly asserted that] they did not say مُورِسٌ, from أَوْرَسَ, but وَاِرسٌ. (S.) ― - Also What comes forth, or come forth, in the sides of trees, in the days of the رَبِيع [or spring], before their leaves become apparent. (JK.) [See 4.] بَاقِلًّى أقل بأقلي بأقليي باقلى باقلي and بَاقِلَآءٌ, (JK, S, Mgh, Msb, K,) the former with teshdeed and the latter without tesh-deed, (S, Mgh, Msb,) and بَاقلًى, (K,) [every one with tenween when it has not the article ال, for] the n. un. is with ة, (S, Mgh, Msb, K,) i. e. بَاقِلَّاةٌ and بَقِلَآءَةٌ (S, Mgh, Msb) [and بَقِلَاةٌ] or the sing. and pl. are alike, (El-Ahmar, K,) [and if so, the word may be fem., as Ibn-Buzurj, cited in the TA voce هِنْدَبٌ, asserts بَقِلَآء to be, and therefore in every case without tenween,] i. q. فُولٌ [Beans; or the bean; faba sativa of Jussieu; vicia faba of Linnæus]; (JK, K;) a name of the dial. of the Sawád [of El-'Irák]; its produce is called الجِرْجِرُ; (TA; [but see جَرْجِيرٌ; and see تُرْمُسٌ;]) [or it is applied to the plant and to its produce;] a certain well-known حَبّ [or grain]: (Mgh:) the eating of it produces exhalations (K) of a gross kind, (TA,) and bad dreams, and سَدَر, (K,) i. e. vertigo, (TA,) and anxiety, and gross humours; but it is good for the cough, and for rendering the body fruitful (تَخْصِيب البَدَن); when properly qualified [app. by seasoning or by some admixture] (إِذَا أُصْلِحَ), it preserves the health; and in its green state, together with ginger, it has the utmost effect in strengthening the venereal faculty: (K:) the pl. is بَوَاقِلُ: and the dim. of باقّلى is ↓ بُوَيْقِلَةٌ and ↓ بُوَيْقِلْيَةٌ , the latter with the ل quiescent because kesreh is disapproved in so long a word; [both forms indicating that باقلّى is held to be fem.;] and that of باقلآء is بُوَيْقِلَآء [with or without tenween accord. as it is held to be masc. or fem.], or, if one will, he [who holds باقلآء to be fem.] may say ↓ بُوَيْقلَةٌ , suppressing the augmentative meddeh, and adding ة to indicate the fem. gender; and that of باقلّاة is ↓ بُوَيْقِلَاةٌ . (TA.) ― - البَاقِلَّى القبْطِىُّ [app. the same as الباقّلى المِصْرِىُّ mentioned in the K voce تُرْمُسٌ, &c., i. e. The Egyptian bean; an appellation said to be applied by some in the present day to the colocasia; but what it properly denotes is doubtful;] a certain plant, the grain of which is smaller than the فُول [or bean]: (K:) the people of Egypt know it by the name of الجَامِسَة, with جيم, and with the unpointed سين: he who says that it is the تُرْمُس is in error. (Ibn-Beytár, cited by De Sacy in his “ Relation de l'Égypte par Abd-allatif, ” q. v., p. 97.) بَاقِلِّىٌّ أقل بأقلي بأقليي باقلى باقلي and بَاقِلَائِىٌّ rel. ns. of بَاقِلّى and بَاقِلَآء, respectively. (Mgh.) بَاقُولٌ باقول , (JK, A, O,) or ↓ بُوقَالٌ , (K,) A mug (كُوزٌ) having no عُرْوَة [or handle]; (JK, O, K;) i. q. كُوبٌ: (A, TA:) [in Spanish bokal, (Golius,) which favours the form in the K; but the Spanish word may be from بُوقَالَةٌ, if from the Arabic:] pl. بَوَاقِيلُ. (JK, A, TA.) بُوقَالٌ بوقال : see what next precedes. بُوقَالَةٌ بوقال بوقاله بوقالة A kind of drinking-vessel, like a طَاس, or like a كَأْسِ; syn. طَرْجَهَارَةٌ. (IAar, TA.) [See also بَاقُولٌ.] بُوَيْقِلَةٌ بويقله بويقلة : see بَاقِلٍّى, in four places. بُوَيْقِلَاةً بويقلاه بويقلاة : see بَاقِلٍّى, in four places. بُوَيْقِلَاةٌ بويقلاه بويقلاة : see بَاقِلٍّى, in four places. مُبْقِلٌ مبقل : see بَقِلٌ, in three places: ― - and see بَاقِلٌ. مَبْقَلَةٌ مبقله مبقلة : see بَقِلٌ, in three places. مَبْقُلَةٌ مبقله مبقلة : see بَقِلٌ, in three places. بقم بَقَّمٌ بقم قم [Brazil-wood; the wood of the Braziltree, a species of Cæsalpinia;] a well-known dye; (S, Msb;) i. q. عَنْدَمٌ; (S;) [or rather the wood from which a well-known dye is prepared;] the wood of a certain great tree, the leaves of which are like those of the almond, and having a red stem, the decoction of which is used as a dye: it consolidates wounds, stops a flow of blood from any member, and dries up ulcers; and its root, or lowest part, is an instantaneous poison: (K:) the word is said by some to be Arabic; (Msb;) others say that it is arabicized; (S, Msb, TA;) [perhaps from the Persian بَقَمْ, or بَكَمْ;] and that the only other words of the same measure in the Arabic language are proper names, and four in number, (S TA,) or seven: (TA:) if used as a proper name, it is imperfectly decl., because determinate and of the measure of a verb. (S.) بقو 1 بَقَاهُ بِعَيْنِهِ بقاه بعينه بقاه بعينة , [aor. بَقُوَ ,] inf. n. بَقَاوَةٌ [and بَقْوَةٌ, as will be seen from what follows, like رَحْمَةٌ], He looked, (Lh, JK, ISd, K,) or looked long, or glanced lightly, (JK,) at him, or it; (Lh, JK, ISd, K;) and so with ى for the last radical: (JK:) and بَقَاهُ [alone], with و and with ى for the last radical, (K in art. بقى,) first pers. بَقَوْتُهُ and بَقَيْتُهُ, (Lh, TA,) he looked at him, or it: (Lh, K:) or he watched, or observed, him, or it: (K in art. بقى:) and بقوته I looked, watched, or waited, for him, or it: (K:) a dial. var. of بَقَيْتُهُ, which is the more approved. (TA.) [Hence,] اُبْقُهُ بَقْوَتَكَ مَالَكَ and بَقَاوَتَكَ مَالَكَ Guard thou, or preserve thou, him, or it, as thou guardest, or preservest, thy property. (M, Tekmileh, K.) بَقْوَى بقوى بقوي قوى قوة قوي and بُقْوَى: see art. بقى. بقى 1 بَقِيَ بق بقى بقي بقيي قياء aor. يَبْقَى, inf. n. بَقَآءٌ (JK, S, Msb, K) and بَاقِيَةٌ; (Msb; [but see this latter below;]) [and accord. to the CK, بَقًى and بَقْىٌ; but this is a mistake; وَبَقَى و بَقْيًا being there erroneously put for بَقَى بَقْيًا, explained by what here follows;] and بَقَى, [by some written بَقَا,] (JK, S, Msb, K,) aor. as above, (JK,) inf. n. بَقْىٌ, (K,) of the dial. of Belhárith Ibn-Kaab, (TA,) or of that of Teiyi, (JK, S, TA,) who in like manner say بَقَتْ instead of بَقَيَتْ, (S, TA,) and the like is done in other verbs of the same class, (S, Msb,) whether the kesreh and the ى be original, as in بَقِىَ and نَسِىَ and فَنِىَ, or accidental, as in the pass. verbs هُدِىَ and بُنِىَ; (Msb;) [He, or] it, namely, a thing, remained, continued, lasted, endured: and was, or became, permanent, or perpetual; or continued, lasted, or existed, incessantly, always, endlessly, or for ever: syn. دَامَ, and ثَبَتَ; (Msb;) contr. of فَنِىَ: (K:) بَقَآءٌ signifies a thing's remaining, continuing, lasting, or enduring, in its first state, to a period determined by the will of God, either with respect to its corporeal substance, as in the case of a heavenly orb, or with respect to its kind only, as in the case of the human and other animal races; and the continuing, lasting, or existing, for ever, either by self, as in the instance of God alone, or otherwise, and thus either with respect to the corporeal substance, as in the case of an inhabitant of Paradise, or with respect to kind only, as in the case of the fruits of the inhabitants of Paradise. (Er-Rághib, TA.) [Hence,] دَارُ البَقَآءِ [The abode of everlasting existence;] the world to come. (T in art. دور.) The verb is said of a thing; and in like manner of a man, as in بَقِىَ زَمَانًا طَوِيلًا, i. e. He lived [or continued in life] a long time. (S.) [You say also, بَقِىَ عَلَى حَالِهِ He, or it, remained, or continued, in his, or its, state, or condition; i. e., as he, or it, was. And بَقِىَ عَلَى الشِّدَّةِ He endured, or bore up against, difficulty, distress, or adversity.] And بَقِى مِنَ الشَّىْءِ بَقِيَّةٌ [A remain, remainder, remnant, relic, or residue, of the thing remained.] (S.) And بَقِىَ مِنْهُ كَذَا Such a thing remained, over and above, and behind, thereof; as also ↓ تبقّى . (Msb.) = بَقَاهُ, with ى and with و for the last radical, (K,) first pers. بَقَيْتُهُ (Lh, S) and بَقَوْتُهُ, (Lh, TA,) aor. of the former بَقِىَ , (S,) inf. n. بَقْىٌ, [of the former verb,] (K,) He looked at him, or it: (Lh, S, K:) or [so in the K, but in the S “ and, ”] he watched, or observed, him, or it: (S, K:) and بَقَيْتُهُ I looked, watched, or waited, for him, or it; (TA in art. بقو;) as also بَقَوْتُهُ; (K in that art.;) but the former is the more approved. (TA in that art.) [See also art. بقو.] You say also, فُلَانٌ يَبْقِى الشَّىْءَ بِبَصَرِهِ Such a one looks at the thing, and watches, or observes, it. (JK.) And it is said in a trad., بَقَيْنَا رَسُولَ اللّٰهِ We looked, watched, or waited, for the Apostle of God. (S.) 2 بَقَّىَ see 4, in two places. 4 ابقاهُ أبق أبقاه أبقى ابقاه ابقاة آبق آبقاه (S, Msb, K) and ↓ بقّاهُ and ↓ تبقّاهُ (S, K) all signify the same, (S,) and ↓ استبقاهُ likewise, (K,) He made, or caused, [and he suffered,] him, or it, to remain, continue, last; to be, or become, permanent, or perpetual; to continue, last, or exist, incessantly, always, endlessly, or for ever; he continued it; he perpetuated it. (Msb, K *) You say, ابقاهُ اللّٰهُ [God preserved him, or prolonged his life; or may God preserve him, or prolong his life; or] God made him, or caused him, or may God make him, or cause him, to continue in life. (S.) And أَبْقَى أَصْلَ الشَّىْءِ وَجَعَلَ ثَمَرَهُ فِى سَبِيلِ اللّٰهِ He made the thing itself to remain unalienable, not to be inherited nor sold nor given away, and assigned the profit arising from it to be employed in the cause of God, or of religion. (TA in art. حبس.) And أَبْقَيْتُ مَا بَيْنَنَا I was sparing of marring, i. e., forbore from marring much, or exceedingly, that [state of union or amity] which subsisted between us. (K.) And نَعْلَيْكَ وَابْذُلْ قَدَمَيْكَ ↓ بَقِّ [Pre- serve thou, or spare thou, thy sandals, and use freely, or unsparingly, thy feet]: a prov. (Meyd. See Freytag's Arab. Prov. i. 149.) And ↓ تَبَقَّهْ وَتَوَقَّهْ Preserve thou the soul (النَّفْسَ ↓ اِسْتَبْقِ ), expose it not to destruction, [meaning preserve thyself,] and guard against evils, or calamities: a trad.: the ه in each verb is that of pausation. (TA.) [And ابقى مِنَ الشَّىْءِ بَقِيَّةً He left, or reserved, of the thing, a remain, remainder, remnant, &c.:] and مِنَ الشَّىْءِ ↓ استبقى He left a portion of the thing; (S, K;) as also ↓ تبقّى ; whence the prov., used to incite to liberality, ↓ لَا يَنْفَعُكَ مِنْ زَادٍ تَبَقٍّ Leaving a portion of travel-ling-provision will not profit thee. (JK.) [And ابقى الشَّىْءِ and ↓ استبقاهُ He reserved the thing for a future time or use &c.] And ↓ استبقاهُ as meaning [He spared him; he let him live;] he left him alive; (S, K;) [as also ابقاهُ; for] men say to their enemies when the latter have overcome, أَبْقُونَا وَ لَا تَسْتَأْصِلُونَا [Spare ye us, and destroy us not entirely]: (TA:) [or ابقاهُ, in a case of this kind,] and ابقى عَلَيْهِ and ↓ استبقاهُ signify He pardoned him, [and forbore to slay him,] when slaughter was his due: (TA:) and ↓ استبقاهُ signifies also He pardoned, or forgave, his fault, wrong action, or lapse into sin, and preserved his love, or affection. (JK, TA. *) And [hence,] أَبْقَيْتُ عَلَى فُلَانٍ signifies also I showed mercy to such a one [by sparing him, or letting him live, or by pardoning him, or otherwise]; had mercy on him; pitied, or compassionated, him; syn. أَرْعَيْتُ عَلَيْهِ and رَحِمْتُهُ. (S.) One says, لَا أَبْقَى اللّٰهُ عَلَيْكَ إِنْ أَبْقَيْتَ عَلَىَّ [May God not show mercy to thee if thou show mercy to me: a prov., said in derision to one who affects to show mercy when unable to take revenge]. (S, Meyd.) And لَا تُبْقِ إِلَّا عَلَى نَفْسِكَ [Show not mercy save to thyself: another prov., similar to the former]. (Meyd.) And it is said, in a trad., of the fire [of Hell], لَا تُبْقِى عَلَى مَنْ تَضَرَّعَ إِلَيْهَا, i. e. It will not pity [him who abases himself to it: or rather it will not spare &c.: and in like manner, لَا تُبْقِى وَلَا تَذَرُ, in the Kur lxxiv. 28, is generally understood as meaning It (namely, Hell,) will not spare, nor leave unburned]. (TA.) 5 تَبَقَّىَ see 1: = and see also 4, in four places. 6 تَبَاقٍ تباق The remaining together. (KL.) [You say, app., تَبَاقَوْا, and تَبَاقَيَا, They, and they two, remained together.] 10 إِسْتَبْقَىَ see 4, in seven places. [See also a usage of this verb in art. حى, conj. 10, second sentence.] لَقٍى بَقًى لقي بقى لقي بقي : see بَقَاقٌ. بَقْيَةٌ بق بقي بقيه بقية قياء : see بَقِيَّةٌ. بَقْوَى بقوى بقوي قوى قوة قوي : see بُقْيَا, in five places. بُقوَى بقوى بقوي قوى قوة قوي : see بُقْيَا, in two places. بَقْيَا بقي بقيا : see what next follows. بُقْيَا بقي بقيا (JK, S, Msb, K, &c.) and ↓ بَقْيَا (TA) and ↓ بَقْوَى (JK, S, Msb, K) and ↓ بُقْوَى (Th, K) and ↓ (JK, K,) the ↓ third and ↓ fourth with ى changed into و, like as و is changed into ى in دُنْيَا and عُلْيَا and قُصْيَا, (ISd, TA,) [substs. in the sense of إِبْقَآءٌ, inf. n. of 4, signifying The making, or causing, and suffering, to remain, continue, last, &c.; preservation of a person in life, and of a thing in being; and the sparing, letting live, or leaving alive;] substs. from أَبْقَاهُ: (Msb, K:) or [the showing mercy by sparing or letting live, or by pardoning, or otherwise; having mercy; pitying, or compassionating;] substs. from أَبْقَيْتُ عَلَى فُلَانٍ. (S.) Thus one says of a pilgrim, that he put gum, or something glutinous, upon his head, and so caused his hair to become compacted, بُقْيَا عَلَيْهِ to preserve it in the state in which it was (expl. by إِبْقَآءً عليه), lest it should become shaggy, or dishevelled, &c. (L in art. لبد.) And one says, نَشَدْتُكَ اللّٰهَ وَالبُقْيَا and ↓ البَقْوَى [I conjure, or beg, or beseech, thee by God and by the preservation of thy life]. (JK.) And مَا لِى عَلَيْه رَعْوَى وَلَا ↓ بَقْوَى [I have no mercy nor pity to bestow upon him]. (JK. [There expl. by the words أَىْ أَرْعَيْتُ عَلَيْهِ وَأَبْقَيْتُ; but أَىْ is evidently a mistranscription for مِنْ, i. e. from.]) A poet (El-La'een ElMinkaree, TA) says فَمَا بُقْيَا عَلَىَّ تَرَكْتُمَانِى وَلٰكِنْ خِفْتُمَا صَرَدَ النِّبَالِ [And it was not to show mercy by sparing me that ye two left me; but ye feared the transpiercing of the arrows]. (S.) And another says, on his having refused to accept an offer of seven bloodwits أُذَكَّرُ بِالبُقْيَا عَلَى مَنْ أَصَابَنِى وَبُقْيَاىَ أَنِّى جَاهِدٌ غَيْرُ مُؤْتَلِى ” i. e. Am I required [or exhorted or reminded] to show mercy to him who slew my relation, when the mercy that I show to him is that I am labouring to slay him, and not falling short, or being remiss: by بقياى is meant إِبْقَائِى عَلَيْهِ; though الإِبْقَآء is not الجَهْد: the meaning is, that this is done by me in lieu of that: البُقْيَا is a subst. from الإِبْقَآء, syn. therewith; and the و prefixed to it is a denotative of state. (Ham p. 119. [This verse is also cited in the TA, but with the substitution of ↓ بِالبَقْوَى and وَبَقْوَاى for the corresponding words above.] ↓ البَقِيَّةَ is said by men to their enemies when the latter have overcome; meaning [We ask, or beg, the being spared, or mercy, or quarter; a verb, whereby it is governed, being understood: or] أَبْقُونَا وَلَا تَسْتَأْصِلُونَا [spare ye us, and destroy us not entirely]. (TA.) بَقِيَّةٌ بق بقي بقيه بقية قياء A remain, remainder, remaining portion, remnant, relic, residue, or the remains, or rest, of a thing; (KL, PS, &c.;) a subst. from بَقِىَ as signifying “ it remained over and above, ” and “ it remained behind: ” pl. بَقَايَا and بَقِيَّاتٌ: (Msb:) ↓ بَاقِيَةٌ , also, [pl. بَوَاقٍ and بَاقِيَاتٌ,] has the same meaning as بَقِيَّةٌ; (TA;) [i. e., as explained above; and so has ↓ بَاقٍ , for شَىْءٍ بَاقٍ &c.] You say, بَقِىَ مِنَ الشَّىْءِ بَقِيَّةٌ [explained before: see 1]. (S.) [And هُمْ بَقِيَّةُ السَّيْفِ, and بَقَايَا السَّيْفِ, They are those who have been spared by the sword]. ― - [Hence,] فُلَانٌ مِنْ بَقِيَّةِ القَوْمِ Such a one is of the best of the people, or company of men: because a man reserves the most excellent of the things that he produces. (Bd in xi. 118.) And فُلَانٌ مِنْ بَقِيَّةِ أَهْلِهِ Such a one is of the most excellent of his people, or family. (Ham p. 78.) And فُلَانٌ بَقِيَّةُ القَوْمِ Such a one is the best of the people, or company of men: pl. بَقَايَا. (Kull p. 96.) ― - أُولُو بَقِيَّةٍ, in the Kur xi. 118, hence means Persons possessed of excellence: [see a phrase mentioned voce بَلَلٌ:] or possessing a relic of judgment and intelligence: (Bd:) or persons of religion and excellence: (Jel:) or persons of understanding (K, TA) and discrimination: (TA:) or persons of obedience: (TA:) or having the quality of preserving themselves (Az, Bd, K, *) from punishment, (Bd,) by their holding the approved religion: (Az, TA:) and this last explanation is confirmed by another reading, which is ↓ اولوا بَقْيَةٍ [possessing a quality of watching, or observing, and hence, of guarding, or preserving]; بَقْيَة being the inf. n. of un. of بَقَاهُ, aor. يَبْقِيهِ, signifying “ he watched, ” or “ observed, ” &c. him, ” or “ it. ” (Bd.) See also بُقَيَا, in two places. بَقِيَّةٌ is also a subst. from أَبْقَيْتُ مَا بَيْنَنَا [explained before: see 4: app. meaning Forbearance from marring much, or exceedingly, the state of unity, or of amity, subsisting between two persons, or parties: and such may be its meaning in the phrase above-mentioned (اولوا بقيّة）]. (K.) ― - بَقِيَّةُ اللّٰهِ, in the Kur xi. 87, [after the command, in the next preceding verse, to give full measure and weight,] means God's sustenance that remains for you after your giving full measure [and weight]: (Jel:) or that which God has preserved for you, of what is lawful, (Fr, Bd,) after [your] keeping aloof from that which he has forbidden you: (Bd:) or the good state, or condition, remaining for you: (Zj, K:) or the fear (مُرَاقَبَة) of God; accord. to some: (Fr, TA:) or the obedience of God, and (as Aboo-'Alee says, TA) the looking for his recompense: (K, TA:) or بَقِيَّةٌ and ↓ بَاقِيَةٌ signify any religious service whereby one seeks to obtain the recompense of God; and such is the meaning of the former in this instance. (Er-Rághib, TA.) ― - See also بَاقِيَةٌ. بَاقٍ باق باقي part. n. of بَقِىَ [in all its senses; Remaining, continuing, lasting, or enduring: and permanent, or perpetual; or continuing, lasting, or existing, incessantly, always, endlessly, or for ever: &c.: see 1]. (Er-Rághib, TA.) البَاقِى, a name of God, [as also, pleonastically, البَاقِى الأَبَدِىُّ, means The Everlasting, or] He whose existence will have no end. (TA.) See also بَقِيَّةٌ. ― - البَاقِى also signifies The حَاصِل [or net produce, or perhaps simply the produce,] of the [tax termed] خَرَاج, and the like. (Lth, JK, TA.) بَاقِيَةٌ باقي باقيه باقية : see بَقِيَّةٌ, first sentence. ― - البَاقِيَاتُ الصَّالِحَاتُ [in the Kur xviii. 44, and xix. 79,] means Any righteous, or good, work, (K, TA,) of which the recompense remains: (TA:) or acts of obedience, (Bd and Jel in xix. 79,) or good works, (Bd in xviii. 44,) of which the fruit remains for ever: (Bd in both those places, and Jel * in the former:) and, as included therein, [so Bd, but in the K “ or, ”] the five prayers; (Bd, K;) and the performance of the pilgrimage; and the keeping the fast of Ramadán; (Bd in xviii. 44;) and [so Bd, but in the K “ or, ”] the saying, سُبْحَانَ اللّٰهِ وَ الحَمْدُلِلّٰهِ وَ لَا إِلَّا اللّٰهُ وَ اللّٰهُ أَكْبَرُ; (Bd and Jel in xviii. 44, and K;) to which some add, وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللّٰهِ: (Jel ibid.:) or, accord. to Er-Rághib, the correct meaning is any religious service whereby one seeks to obtain the recompense of God: see also بَقِيَّةٌ, last explanation. (TA.) ― - بَاقِيَةٌ is sometimes put in the place of an inf. n.; (S, K;) or it is an inf. n.; (Msb;) syn. with بَقَآءٌ; (S, Msb, TA;) with which ↓ بَقِيَّةٌ , also, is syn. (TA in art. سرع.) So in the Kur [lxix. 8], فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ [And dost thou see them to have any continuance?]; (S, TA;) so says Fr: (TA:) or, as some say, the meaning is, بَقِيَّةٍ [i. e. a remnant]: (TA:) or جَمَاعَةٍ بَاقِيَةٍ [a company remaining]: (Er-Rághib, TA:) or نَفْسٍ بَاقِيَةٍ [a soul, or person, remaining]: (Bd, Jel:) or the ة is an intensive affix; (Jel;) [or a restrictive to unity;] i. e. one remaining; (Jel, TA;) and this is also allowable and good: one says, likewise, مَا بَقِيَتْ بَاقِيَةٌ وَ لَا وَ قَاهُمْ مِنَ اللّٰهِ وَاقِيَةٌ [One remaining remained not, nor did one preserver preserve them from God]. (TA.) أَبْقَى Longer continuing. (Bd and Jel in xx. 74, &c.) ― - هُوَ أَبْقَى الرَّجُلَيْنِ means أَكْثَرُ إِبْقَآءً عَلَى قَوْمِهِ [He is the more merciful, or pitiful, or compassionate, of the two men, towards his people]. (TA.) نَاقَةٌ مُبْقِيَةٌ ناقة مبقيه ناقة مبقية A she-camel [that retains some milk;] that does not exhaust her copious supply of milk. (JK.) ― - مُبْقِيَاتُ الخَيْلِ, (K,) or rather المُبْقِيَاتُ مِنَ الخَيْلِ, (TA,) The horses whose running continues after the running of other horses has ceased: (M, K:) or, that reserve somewhat of their running. (T, TA.) ― - And المُبْقِيَاتُ The places that retain some of the pools in which water has collected, and do not drink it up. (TA.) بكأ 1 بَكَأَتْ , aor. بَكَاَ ; and بَكُؤَتْ, aor. بَكُاَ ; inf. n. بَكْءٌ (S, K) and بُكْءٌ (AZ, TA) and بَكَأَةٌ, or بَكْأَةٌ, (accord. to different copies of the K,) or بَكَآءَةٌ, (as in the O and CK,) and بُكُوْءٌ, (S, K,) which is inf. n. of بَكُؤَ, (S, TA,) as is also that next preceding it, (TA,) and بُكَآءٌ, (AZ, K, TA,) in some copies of the K بُكْءٌ, (TA,) She (a camel, S, K, or a ewe or goat, S) had little milk; her milk became little: (S, K, TA:) or, as some say, her milk ceased, or stopped. (TA.) ― - And [hence,] بَكَأَتْ عَيْنِى (assumed tropical:) My eye had few tears. (TA.) ― - And بَكُؤَ, inf. n. بَكَآءَةٌ, [app. (assumed tropical:) He became poor; had little wealth; being] said of a man. (TA.) [See also 4.] ― - And بَكِئ (assumed tropical:) He failed of attaining the object of his want. (TA.) 4 قَدْ أَبْكَأَ الدَّرَّ , occurring in a verse, [see Ham p. 758,] is asserted by Aboo-Riyásh to mean He (the milker) has found the milk to be little in quantity; like as أَحْمَدَهُ signifies “ he found him to be such as is praised: ” ISd holds that it may signify he has made the milk to be little in quantity [app. by his niggardness]; but he confesses his not having heard the verb used in this sense by any one. (TA.) = ابكأ also signifies (assumed tropical:) He (a man) became poor; or in the condition of having little, or no, wealth. (TA.) [See also بَكُؤَ.] بَكْءٌ بكء [originally inf. n. of 1, q. v.: and hence,] (assumed tropical:) Poverty; or paucity of wealth. (TA.) ― - And (assumed tropical:) Paucity of speech, except as to things requiring speech. (TA.) بَكِىْءٌ بكىء بكيء بكئ and بَكِيْئَةٌ A she-camel, (S, K,) or a ewe or she-goat, (S,) having little milk; whose milk has become little: (S, K, TA:) or, as some say, whose milk has ceased, or stopped: (TA:) pl. بِكَآءٌ (S, K) and بَكَايَا (K.) ― - And [hence,] دَرٌّ بَكِىْءٌ (assumed tropical:) [Milk, or a flow of milk, little in quantity]. (TA.) ― - And رَكِيَّةٌ بَكِيَّةٌ (assumed tropical:) A well of which the water has sunk into the earth; or become low: the latter word having its ' changed into ى to assimilate it to the former. (TA.) ― - And عُيُونٌ بِكَآءٌ (assumed tropical:) Eyes having few tears. (TA.) ― - And أَيْدٍ بِكَآءٌ (assumed tropical:) Hands of which the gifts are few. (TA.) And رَجُلٌ بَكِىةءٌ (assumed tropical:) [app. A poor man; a man having little wealth: or of few words: or unable to speak: see بَكْءٌ; and see بَكِىٌّ, in art. بكى]: pl. بِكَآءٌ. (TA.) بكت 1 بَكڤتَ see 2, in four places. 2 بكّتهُ بكى بكة بكت بكته بكتة بكتته كت , inf. n. تَبْكِيتٌ, He reprehended, reproved, blamed, chid, or reproached, him, for an affair, or for a crime or the like; (S, A, Msb, K;) accord. to some, with justice; (TA;) or he did so severely; (S, * TA;) and threatened him; (TA;) and declared his deed to be evil; (Msb;) as when one says O wicked man! wast thou not ashamed? didst thou not fear God? ” (TA:) and sometimes this is done by using an enunciative phrase, such as the saying of Abraham, [mentioned in the Kur xxi. 64,] “ Nay, the chief of them, this, did it; ” for thus he said to reprove their worship of idols; (Msb;) and it may be by means of the hand, and a staff or stick, and the like. (Hr, TA.) ― - He accused him, to his face, (اِسْتَقْبَلَهُ, q. v.,) of that which he disliked, or hated; (As, A, K;) as also ↓ بَكَتَهُ , (As, K,) aor. بَكُتَ , inf. n. بَكْتٌ. (TA.) ― - He overcame him, بِالحُجَّةِ [with the argument, allegation, or plea]; (S, A, K;) as also ↓ بَكَتَهُ ; (A, TA;) and both, he obliged him to be silent by reason of his inability to reply. (A, * TA.) You say, بكّتهُ حَتَّى أَسْكَتَهُ, and ↓ بَكَتَهُ , He overcame him [by an argument, &c.,] so that he silenced him. (A, TA.) ― - Also, (Lth, TA,) and ↓ بَكَتَهُ , (K, TA,) aor. and inf. n. as above, (TA,) He beat, struck, or smote, him (K, TA) with a staff or stick, and a sword, (Lth, K, TA,) and the like. (Lth, TA.) مُبَكِّتٌ 1 A woman who usually brings forth a male child after a female. (K, TA.) [Such a woman is app. thus called because supposed to reproach her husband for his having been displeased with her on her bringing forth a female.] بكر 1 بَكَرَ and غَدَا both [properly] relate to the beginning of the day: (AZ, Msb:) the former of these verbs, (T, S, A,) aor. بَكُرَ , inf. n. بُكُورٌ; (T, S;) and ↓ بكّر , (T, S, A,) inf. n. تَبْكِيرٌ; (T, S;) and ↓ ابكر , and ↓ ابتكر , (S, A,) and ↓ باكر ; (S;) all signify the same; (S;) He (a traveller, A) went forth early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise; syn. خَرَجَ فِى البُكْرَةِ: (T, A:) or ↓ ابكر , inf. n. إِبْكَارٌ, signifies he entered upon that time: (T:) one should not say بَكُرَ nor بَكِرَ in the sense of بكّر [&c.]. (S.) ― - You say also, بَكَرَ إِلَيْهِ, and عَلَيْهِ, and فِيهِ, inf. n. as above; and ↓ بكّر , and ↓ ابكر , and ↓ ابتكر ; and ↓ باكرهُ ; meaning أَتَاهُ بُكْرَةٌ [i. e. He came to him, or it, early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise: and he did it at that time: or بَكَرَ &c. with فِيهِ following may be rendered he occupied himself at that time in doing it]. (K.) ― - And [hence,] بَكَرَ إِلَيْهِ, [and عَلَيْهِ,] aor. and inf. n. as above; (Msb;) and بَكِرَ اليه, aor. بَكَرَ ; (ISd, K; * [but see a remark respecting this verb above;]) and اليه ↓ بكر , (S, Msb, TA,) and عليه; (TA;) and اليه ↓ ابكر , (S, K,) and عليه; [and ↓ ابكرهُ ;] and ↓ باكرهُ ; (TA;) signify also (assumed tropical:) He hastened [or betook himself early] to it, or to do it, at any time, (S, Msb, K, TA,) morning or evening. (TA.) You say, بَكَرْتُ عَلَى الحَاجَةِ (assumed tropical:) [I hastened to do, or accomplish, or attain, the thing needed], inf. n. as above: and in like manner, عَلَى الوِرْدِ ↓ أَبْكَرْتُ (assumed tropical:) [I hastened to come to water]: (AZ, S:) and الوِرْدَ ↓ ابكر , (TA,) and الغَدَآءَ, (AZ, S, TA,) (assumed tropical:) He hastened to come to water, and to take the morning-meal. (TA.) Lebeed says بَاكَرْتُ جَاجَتَهَا الدَّجَاجَ بِسُحْرَةٍ ” meaning (assumed tropical:) I hastened to be before the crowing of the cock, at the close of night, in obtaining what was wanted [of it, namely, of wine,] by me: (TA:) حاجتها being for حَاجَتِى إِلَيْهَا, i. e., إِلَى الخَمْرِ. (EM p. 170: but the first word is there written بَادَرْتُ.) [See also 2, below.] ― - [It is also said that] بكر [app. بَكِرَ,] inf. n. بكر, [app. بَكَرٌ,] signifies (assumed tropical:) He possessed the quality of applying himself early, or of hastening; expl. by كَانَ صَاحِبَ بُكُورٍ. (Msb.) [But see بَكُرٌ.] 2 بكّر مبكت , inf. n. تَبْكِيرٌ: see 1, in three places: and see 8. You say also, بكّر إِلَى الجُمْعَةِ (tropical:) He went forth to the [prayers of] Friday at the commencement of the time thereof. (A.) And بكّر [alone], inf. n. as above, (tropical:) He came to prayer at the commencement of its time. (K, TA.) And بكّر بِالصَّلَاةِ (tropical:) He performed the prayer at the commencement of its time: (A, Mgh, Msb, TA:) he was regardful of it, and performed it early. (TA.) And بَكِّرُوا بِصَلَاةِ المَغْرِبِ (tropical:) Perform ye the prayer of sunset at the setting of the [sun's] disc. (S.) And بَكَّرَتِ النَّخْلَةُ بِحَمْلِهَا (tropical:) [The palmtree was early with its fruit]. (A.) ― - Also (tropical:) He was, or became, or went, before; preceded; had, or took, precedence; syn. تَقَدَّمَ; and so ↓ ابكر and ↓ تبكّر . (K, TA.) You say, بَكَّرْتُ فِى كَذَا (tropical:) I was, or became, or went, before, &c., in such a thing; syn. تَقَدَّمْتُ. (IJ, IB, TA.) And بكّر عَلَى أَصْحَابِهِ (assumed tropical:) [He was, or became, or went, before his companions; preceded them; or had, or took, precedence of them]. (M, K.) = بكّرهُ عَلَى أَصْحَابِهِ signifies جَعَلَهُ يُبَكِّرُ عَلَيْهِمْ (assumed tropical:) [He made him to be, or become, or go, before his companions; to precede them; or to have, or take, precedence of them]; and so عَلَيْهِمْ ↓ ابكرهُ . (M, K.) ― - See also 4. ― - بكّر الفَاكِهَةَ: see 8. 3 بَاْكَرَ see 1, in four places. 4 أَبْكَرَ see 1, in seven places: and see 2 as meaning تَقَدَّمَ. ― - ابكر also signifies He had camels coming to water early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise. (S, K.) = It is also trans. of بَكَرَ: (S, Sgh, Msb:) you say, أَبْكَرْتُ غَيْرِى [I made another to go forth early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise: and I made another to go to a person &c. at that time; and to betake himself to an action at that time: and (assumed tropical:) to hasten, or betake himself early, to a thing at any time, morning or evening: and غَيْرِى ↓ بَكَّرْتُ app. signifies the same]. (S.) ― - You say also, ابكرهُ عَلَى أَصْحَابِهِ: see 2. 5 تَبَكَّرَ see 2. 8 ابتكر أبتكر ابتكر ٱبتكر : see 1, in two places. ― - Also (tropical:) He arrived [at the mosque on the occasion of the Friday-prayers] in time to hear the first portion of the خُطْبَة: (S, K:) or he heard the first portion of the خُطْبَة; (A, Msb;) [and] ابتكر الخُطْبَةَ has this meaning. (Mgh.) وَابْتَكَرَ ↓ مَنْ بَكَّرَ , occurring in a trad., (S, Msb,) respecting [the prayers of] Friday, (S,) means (tropical:) Whoso hasteneth, (S, Msb,) and arriveth in time to hear the first portion of the خُطْبَة, (S,) or heareth the first portion thereof: (Msb:) or whoso hasteneth, going forth to the mosque early, and performeth the prayer at the first of its time: or, accord. to Aboo-Sa'eed, whoso hasteneth to the Fridayprayers, before the call to prayer, and arriveth at the commencement of their time: or both the verbs signify the same, and the [virtual] repetition is to give intensiveness and strength to the meaning. (TA. [See 2.]) ― - You say also, ابتكرهُ, meaning (tropical:) He took, (A, Msb,) or obtained possession of, (S, TA,) its بَاكُورَة, (S, TA,) i. e., (TA,) the first of it: (A, Msb, TA:) which is the primary signification [of the trans. verb]. (TA.) ― - And ابتكر, K,) or ابتكر الفَاكِهَةَ, (A, Mgh, Msb,) and ↓ بَكَّرَهَا , (TA,) (tropical:) He ate the first that had come to maturity of fruit, or of the fruit. (A, Mgh, Msb, K.) ― - And hence, (Mgh,) ابتكر الجَارِيَةَ (tropical:) He took the girl's virginity: (A, Mgh:) or he did so before she had attained to puberty. (Msb in art. قض, and TA in art. خضر.) ― - And ابتكر عَجِينًا (assumed tropical:) [He took, or made use of, fresh dough for preparing bread]. (K in art. غرض.) = And اِبْتَكَرَتْ, (Abu-l-Beydà,) or ابتكرت بِوَلَدِهَا, (AHeyth,) She brought forth her first offspring: (AHeyth, Abu-l-Beydà:) or the former signifies she (a woman) brought forth a male at her first birth. (K.) بَكْرٌ بكر بكرة كر (S, Mgh, Msb, K, &c.) and ↓ بُكْرٌ , (K,) but this latter is hardly to be found in any of the lexicons, (MF,) and ↓ بِكْرٌ , (ISd, TA,) A youthful he-camel; one in a state of youthful vigour: fem. with ة; (S, Mgh, Msb, K;) and also بَكْرٌ, without ة: (TA:) the term بَكْرٌ, applied to a camel, corresponds to فَتًى, applied to a human being; and بَكْرَةٌ, to فَتَاةٌ; and قَلُوصٌ, to جَارِيَةٌ; and بَعِيرٌ, to إِنْسَانٌ; and جَمَلٌ, to رَجُلٌ; and نَاقَةٌ, to مَرْأَةٌ: (AO, S:) or the offspring, or young one, of a she-camel; (K;) thus indefinitely explained: (TA:) or a camel in his sixth year (ثَنِىٌّ) [and] until he becomes a جَذَع: [but it seems that the reverse must be meant; for a جذع, of camels, is one in his fifth year:] or a camel in his second year [and] until he enters his sixth year: or a camel in his second year, or that has entered his third year, or that has completed his second year and entered his third year; syn. اِبْنُ لَبُونٍ: (K:) and a camel that has just entered upon his fourth year: and a camel in his fifth year: (IAar, Az:) or a camel that has not entered his ninth year: (K:) and sometimes it is metaphorically applied to a human being; [meaning (tropical:) a young man;] and بَكْرَةٌ to (tropical:) a young woman: (TA:) the pl. (of pauc., S) is أَبْكُرٌ; (S, K;) and ↓ أُبَيْكِرُونَ occurs as pl. of the dim. of أَبْكُرٌ; (S, TA;) and (pl. of mult., S, TA) بِكَارٌ, (S, Msb,) like as فِرَاخٌ is pl. of فَرْخٌ; (S;) or this is pl. of بَكْرَةٌ; (Msb, K;) and there are other pls. of بَكْرٌ, namely, بُكْرَانٌ (K) and بِكَارَةٌ; (S, Msb, K;) and [quasi-pl. n.] ↓ بَكَارَةٌ . (K.) Hence the well-known prov., (TA,) صَدَقَنِى سِنَّ بَكْرِهِ, and سِنُّ بَكْرِهِ, meaning He hath told me what is in his mind, and what his ribs infold: a saying originating from the following fact: a man bargained with another for a youthful camel (بَكْر), and said What is his age (سِنُّهُ)? ” the other answered He is in his ninth year: ” then the young camel took fright and ran away: whereupon his owner said to him, هِدَعْ هِدَعْ; and this is an expression by which are quieted young ones, (K,) of the camel; (TA;) so when the purchaser heard it, he said, صدقنى سنّ بكره [He hath told me truly the age, or as to the age, of his youthful camel: or the age of his youthful camel has spoken truly to me]: if سنّ is in the accus. case, the meaning [of the verb] is عَرَّفَنِى, (K,) and سنّ is in the accus. case as a second objective complement; (TA;) or خَبَرَ سِنِّ is meant; [in the CK, erroneously, خَبَرَ;] or فِى سِنِّ; the prefixed noun [خَبَرَ] or the proposition [فِى] being suppressed [and سنّ being therefore in the accus. case]: but if سنّ is in the nom. case, veracity is attributed to the [animal's] age, by an amplification: (K:) or, as some say, the buyer said to the owner of the camel How many years has he? ” and he told him; and he looked at the teeth of the camel, and found him to be as he had said; whereupon he said, صدقنى سِنُّ بكره. (Har p. 95.) بُكْرٌ بكر بكرة كر : see بَكْرٌ. بِكْرٌ بكر بكرة كر A virgin; (S, K;) and a man who has not yet drawn near to a woman; (TA;) contr. of ثَيِّبٌ, applied to a man as well as to a female: (Mgh, Msb:) pl. أَبْكَارٌ. (S, Msb, K.) ― - And [hence,] (assumed tropical:) A pearl unpierced. (MF.) And (assumed tropical:) A bow when one first shoots with it. (TA.) And (tropical:) A cloud abounding with water: (K, TA:) likened to a virgin, because her blood is more than that of her who is not a virgin: and the phrase سَحَابٌ بِكْرٌ is sometimes used. (TA.) And نَارٌ بِكْرٌ (tropical:) Fire not lighted from another fire. (As, A.) ― - Also She that has not yet brought forth offspring: (AHeyth:) and a cow that has not yet conceived: (K:) or a heifer (K, TA) that has not yet conceived: (TA:) and a woman, (S, K,) and a she-camel, (As, K,) that has brought forth but once: pl. أَبْكَارٌ and بِكَارٌ: (TA:) or a she-camel in her first state or condition. (Ham p. 340.) ― - And [hence,] (tropical:) A grape-vine that has produced fruit but once: (A, K:) pl. أَبْكَارٌ. (A.) ― - Also i. q. بَكْرٌ, q. v. (ISd, TA.) And [hence,] أَبْكَارُ الأَوْلَادِ (assumed tropical:) Young children. (TA, from a trad.) And أَبْكَارُ النَّحْلِ (assumed tropical:) Young bees. (TA.) Whence, عَسَلُ أَبْكَارٍ (tropical:) Honey produced by young bees: or this means honey of which the preparation has been superintended by virgin-girls. (A, * TA.) ― - Also (tropical:) The first-born of his, or her, mother (S, Msb, K) and father; (Msb, K;) applied alike to the male and the female: (S:) and sometimes to that which is not the offspring of human beings; (TA;) the first-born of camels; (S;) and of a serpent: (TA:) pl. أَبْكَارٌ. (TA.) You say, هٰذَا بِكْرُ أَبَوَيْهِ (tropical:) This is the first-born of his parents. (TA.) And أَشَدُّ النَّاسِ بِكْرٌ ابْنُ بِكْرَيْنِ (A) or بِكْرُ بِكْرَيْنِ (M, TA) (tropical:) [The strongest of men is the first-born of a man and woman each a first-born]. ― - (assumed tropical:) The first of anything; (K;) as also ↓ بَاكُورَةٌ : (TA:) and (assumed tropical:) an action that has not been preceded by its like. (K.) You say, مَا هٰذَا الأَمْرُ مِنْكَ بِكْرًا وَ لَا ثَنِيًا (tropical:) This thing, or affair, is not thy first nor thy second. (A, TA.) ― - حَاجَةٌ بِكْرٌ (tropical:) A want, or needful thing, recently sought to be accomplished or attained: (TA:) or that is the first in being referred to him of whom its accomplishment is sought. (A, TA.) ― - ضَرْبَةٌ بِكْرٌ (tropical:) A cutting blow or stroke, (S, K,) that kills (K) at once, (TA,) not requiring to be struck a second time: (S, A:) pl. ضَرَبَاتٌ أَبْكَارٌ; occurring in a trad., in which it is said that such were the blows of 'Alee; (S, TA;) but in that trad., as some recite it, the latter word is ↓ مُبْتَكِرَاتٌ . (TA.) بَكَرٌ بكر بكرة كر : see بُكْرَةٌ, in three places: = and see also بَكْرَةٌ. رَجُلٌ بَكُرٌ فِى حَاجَتِهِ رجل بكر في حاجته رجل بكر في حاجتة , [in the CK, erroneously, بَكْرٌ,] and ↓بَكِرٌ, (S, K, * TA,) like حَذُرٌ and حَذِرٌ, (S,) and ↓بَكِيرٌ, (TA,) (assumed tropical:) A man possessing the quality of applying himself early, or of hastening, or having strength to apply himself early, or to hasten, (صَاحِبُ بُكُورٌ, S, or قَوِىٌّ عَلَى البُكُورِ, K,) to do, or accomplish, the thing that he needs, or wants: (S:) بَكُرٌ and بَكِرٌ [and بَكِيرٌ] are [said to be] possessive epithets; for they have no simple triliteral verb. (TA.) [But see 1, last sentence.] بَكِرٌ بكر بكرة كر : see what next precedes. بَكْرَةٌ بكر بكره بكرة كر كره كرة (S, Msb, K) and ↓بَكَرَةٌ (Msb, K) The thing upon which [passes the rope wherewith] one draws water (S, Msb, K) from a well [or the like]; (S;) [ i. e. the sheave of a pulley;] a round piece of wood, in the middle [of the circumference] whereof is a groove (K, TA) for the rope, and in the interior [or centre] whereof is an axis upon which it turns: (TA:) or a quick مَحَالَة [or large sheave of a pulley]: (M, K:) [but MF disapproves of this last explanation: sometimes, by a synecdoche, it is used to signify a pulley complete:] the pl. is ↓ بَكَرٌ , (S, Msb, K,) a pl. of the former, anomalous, like حَلَقٌ pl. of حَلْقَةٌ, and حَمَأٌ pl. of حَمْأَةٌ, (S,) or of the latter; (Msb;) or a coll. gen. n., of which بَكَرَةٌ is the n. un.; (MF;) and بَكَرَات, (S, Msb, K,) a pl. of the former [as well as of the latter]. (S, Msb.) ― - Hence, app., the former signifies also (assumed tropical:) A small ring, like a bead, in the ornamental part of a sword: (Mgh:) [and the pl.] بَكَرَاتٌ signifies (assumed tropical:) the rings that are attached to the ornamental part [of the scabbard] of a sword, (K,) resembling the [rings called] قَتَخ [which are worn upon the fingers or toes] of women. (TA.) ― - [And hence, perhaps,] (assumed tropical:) An assembly, a company, or a congregated body. (IAar, K.) ― - جَاؤُوا عَلَى بَكْرَةِ أَبِيهِمْ is a prov., (TA,) meaning (tropical:) They came together, not one remaining behind, (S, TA;) they came all of them, (AA, IJ, A, TA,) without exception: (TA:) or they came in a multitude, and all together, none remaining behind: (TA:) or they came in succession, one after, or at the heels of, another: (AO:) or they came in one way, or manner: (As:) [accord. to some, from بكرة as explained in the next preceding sentence; and, if so, على is used in the sense of مَعَ, or مُشْتَمِلِينَ is understood before it: or it is from بكرة signifying “ a youthful she-camel; ” and thus implies that they were few: (see Freytag's Arab. Prov. i. 312:) or] from بَكَّرْتُ فِى كَذَا meaning “ I was, ” or “ became, ” or “ went, ” “ before in such a thing; ” so that it signifies that they came from first to last: (IJ:) or from بكرة in the first of the senses explained in this paragraph; though in this case there is no بكرة in reality. (AO, S. *) بُكْرَةٌ بكر بكره بكرة كر كره كرة and ↓ بَكَرٌ The early morning, or first part of the day; (Bd and Jel in xix. 12 and 33:41 and xlviii. 9, as relating to the former word; and K; *) between the time of the prayer of daybreak and sunrise; syn. غُدْوَةٌ; and ↓ إِبْكَارٌ is a subst. in the same sense, (K,) accord. to the lexicologists, as Sb says; but he adds that he holds it to be [only] the inf. n. of أَبْكَرَ: (TA: [and the like is said in the S with reference to its occurrence in the Kur iii. 36 and xl. 57:]) pl. [of pauc.] of the first, أَبْكَارٌ, and [of mult.] بُكَرٌ. (T, Msb.) You say, أَتَيْتُهُ بُكْرَةٌ (S, A, Msb) and ↓ بَكَرًا , (A,) meaning ↓ بَاكِرٍا [I came to him early in the morning, &c.]. (S, A, Msb.) But if you mean the بُكْرَةٌ of a particular day, you say, أَتَيْتُهُ بُكْرَةَ, making the noun imperfectly decl.; [meaning I came to him early in the morning, &c., of this day;] and in this case it is not to be used otherwise than as an adv. n. of time. (S.) If you say ↓ بَاكِرًا , using this word as an epithet, you use بَاكِرَة for the fem. (TA.) You say also, سِرْ عَلَى فَرَسِكَ بُكْرَةً and ↓ بَكَرًا [Go thou on thy horse early in the morning, &c.]; like as you say, سَحَرًا. (S, TA. [But in two copies of the S, for سرْ, I find سِيرَ.]) بَكَرَةٌ بكر بكره بكرة كر كره كرة : see بَكْرَةٌ. بَكُورٌ بكور بكير كور كورة (A, K) and ↓ بَاكُورٌ (K) and ↓ بَاكِرٌ (A) and ↓ مُبْكِرٌ (K) (tropical:) Rain that falls in the first of its season: (A:) or that comes (TA) in the commencement of [the season of] the وَسْمِىّ [q. v.]: (K, TA:) and that comes in the end of the night, or the beginning of the day. (TA.) You say also سَحَابَةٌ مِدْلَاجٌ بَكُورٌ (tropical:) [A cloud that comes in the latter part of the night, in the first of its season, bringing rain]: (A:) and ↓ سَحَابَةٌ مِبْكَارٌ a cloud that comes in the end of the night. (TA.) ― - Also بَكُورٌ (S, A, Msb, K) and ↓ بَكِيرَةٌ (S, K) and ↓ بَاكُورَةٌ (Msb, K) and ↓ بَاكِرٌ (A) and ↓ مِبْكَارٌ (A in art. اخر and K) (tropical:) A palm-tree (نَخْلَةٌ, A) that comes to maturity first, (S, Msb, K,) before the other palm-trees: (S:) or that produces its fruit early; (A;) contr. of مِئْخَارٌ (A in art. اخر:) pl. (of the first, Msb, K) بُكُرٌ; (S, Msb, K; [in the CK بُكْرٌ;]) and [pl. of ↓ بَاكِرٌ or بَاكِرَةٌ] بَوَاكِرُ (K voce تَبَاشِيرُ) ↓ بَاكُورَةٌ is fem. of بَاكُورٌ, (K, TA,) which signifies (assumed tropical:) Anything that hastens its coming (TA) and its attaining to maturity. (K, TA.) You say also أَرْضٌ ↓ مِبْكَارٌ (assumed tropical:) Land that produces plants, or herbage, quickly. (K.) بَكِيرٌ بكير كير , and its fem., with ة: see بَكُرٌ and بَكٌورٌ بَكَارَةٌ بكاره بكارة كار كاره Virginity: (S, K:) the virginity, or maidenhead, of a woman. (Mgh, Msb.) = See also بَكْرٌ بَاكِرٌ أكر أكرة بأكر باكر [part. n. of بَكَرَ]: see بُكْرَةٌ, in two places: = and see بَكُورٌ, in three places: ― - and see an ex. of the pl. of its fem. بَاكِرَةٌ, i. e. بَوَاكِرُ, voce بَاصِرٌ ― - Also (assumed tropical:) Fruit when first ripe: pl. بِكَارٌ, like as صِحَابٌ is pl. of صَاحِبٌ. (TA.) بَاكُورٌ بأكور باكور بكير كور , and its fem. بَاكُورَةٌ: see بَكُورٌ, in three places. بَاكُورَةٌ بأكوره باكوره باكورة بكير كور [as a subst.]: see بِكْرٌ. ― - Also, (S, K,) or بَاكُورَةٌ الفَا كِهَةِ, (A, Msb,) (tropical:) The first of fruit: (S:) or the first that comes to maturity, of fruit: (A, Msb, K:) or fruit that hastens to come forth: (AHát, Msb:) pl. بَوَاكِيرُ and بَاكُورَاتٌ. (Msb.) ― - The pl. بَوَاكِيرُ also signifies (assumed tropical:) Winds that announce [coming] rain. (A in art. بشر) إِبْكَارٌ أبكار ابكار بكر : see بُكْرَةٌ. أُبَيْكِرٌ dim. of أَبْكِرٌ, pl. of pauc. of بَكْرٌ: see its pl. أُبَيْكِرُونَ voce بَكْرٌ. تَبَاكِيرُ تباكير (assumed tropical:) The colours of palm-trees when the fruit begins to ripen. (TA voce تَبَاشِيرُ.) مُبْكِرٌ مبكر : see بَكُورٌ. مِبْكَارٌ مبكار : see بَكُورٌ, in three places. ضرَبَاتٌ مُبْتَكِرَاتٌ ضربات مبتكرات : see بِكْرٌ. last sentence. بكم 1 بَكِمَ أبكم ب بكم كم aor. بَكَمَ , (Msb, K,) inf. n. بَكَمٌ, (S, K,) He was أَخْرَسٌ [meaning dumb, either by natural conformation or from inability to find words to express what he would say]; (S, Msb, K; *) بَكَمٌ being syn. with خَرَسٌ, as is also بَكَامَةٌ [accord. to rule an inf. n. of بَكُمَ, which may also have the same signification as بَكِمَ, as well as another to be explained below]: (K:) or he had not understanding to reply, (T, Msb, TA,) nor ability to frame speech well, (T, TA,) though possessing the faculty of speech: [see أَبْكَمُ:] (T, Msb, TA:) or he was dumb, and moreover unable to find words to express what he would say, and weak in understanding, silly, or stupid: (K:) or he was dumb and deaf and blind by birth. (Th, K.) ― - بَكُمَ, aor. بَكُمَ , (inf. n. بَكَامَةٌ, TK,) He refrained, (Lth, K) or, as some say, broke off, or ceased, (TA,) from speaking, intentionally, (Lth, K, TA,) or from ignorance. (Lth, TA.) ― - (tropical:) He cut himself off, or desisted, from marriage, or sexual intercourse, either from ignorance or intentionally. (K, TA.) 5 تبكّم عَلَيْهِ الكَلَامُ تبكم عليه الكلام His speech was, or became, impeded; he was unable to speak freely. (A, K.) بَكِيمٌ بكيم كيم : see what follows, in two places. أَبْكَمٌ (T, S, Msb, K, &c.) and ↓ بَكِيمٌ (S, K) i. q. أَخْرَسُ [meaning Dumb, either by natural conformation or from inability to find words to express what he would say]: (S, Msb, K:) or not having understanding to reply, (IAar, T, Msb, TA,) nor ability to frame speech well, (T, TA,) though possessing the faculty of speech; whereas اخرس signifies speechless, or destitute of the faculty of speech, by natural conformation, (T, Msb, TA,) like the beast that lacks the faculty of articulation; (T, TA;) unable to find words to express what he would say; unable to reply: (AZ, TA:) or dumb by natural conformation: (IAth, TA:) fem. بَكْمَآءُ: (TA:) pl. بُكْمٌ (Msb, K) and بُكْمَانٌ, (K,) both pls. of أَبْكَمُ, like as صُمٌّ and صُمَّانٌ are pls. of أَصَمُّ; and the pl. of ↓ بَكِيمٌ is أَبْكَامٌ. (TA.) In the Kur ii. 166, بُكْمٌ means persons in the condition of him who has been born dumb: or, as some say, deprived of their intellects: (Zj, TA:) or ignorant and ignoble; because not profiting much by the faculty of speech, so that they are as though they had been deprived of it. (IAth, TA.) The phrase فِتْنَةٌ صَمَّآءُ بَكْمَآءُ عَمْيَآءُ, occurring in a trad., [lit.] meaning [A sedition, or the like,] deaf, dumb, blind, applies to a فتنة that does not withdraw, or become removed: or, as some say, to one which, by reason of the confusion attending it, and the perishing of the sound and the sick therein, is likened to the deaf and dumb and blind who does not pursue the right course to a thing, but goes at random like the weak-sighted she-camel. (TA.) بكى 1 بَكَى بك بكى بكي كي , aor. بَكِىَ , (Msb, K,) inf. n. بُكَآءٌ and بُكًا (S, Msb, K) and مَبْكًى, (Har p. 11,) He wept; i. e. he lamented, or grieved, shedding tears at the same time; and he lamented, or grieved, alone; and he shed tears alone: (Er-Rághib, TA:) accord. to some, the preferable opinion is, that there is no difference between بُكَآءُ and بُكًا: (TA:) or the former means the crying, or uttering of the voice [of lamentation], (S, IKtt, Msb, TA, &c.,) that accompanies البُكَآء [so in copies of the S and in the TA, but correctly البُكَا]; (S, IKtt, TA;) and the latter (بُكًا), the shedding of tears: (S, IKtt, Msb, TA, &c.:) or the former, i. e. with medd, means the shedding of tears by reason of lamentation, or grief, and raising of the voice, or crying, [at the same time,] when the voice is predominant, being like رُغَآءٌ, and ثُغَآءٌ and other words of the same form applied to denote the uttering of a cry or of the voice; and the latter, [the shedding of tears &c.] when lamentation, or grief, is predominant: (Er-Rághib, TA:) or by the former is meant the crying, or uttering of the voice [of lamentation]; and by the latter, the lamenting, or grieving. (Kh, TA.) تَبْكَآءٌ and تِبْكَآءٌ [may be inf. ns. of بَكَى or of ↓ بَكَّى , and] signify the same as بُكَآءٌ: or much بُكَاء [or weeping, &c.]: (K:) MF asserts that تِبْكَآءٌ (with kesr) and the former of these explanations are unknown; but both the word and the explanation are mentioned by Lh, as used in a form of words uttered by Arab women of the desert to fascinate men: ISd, however, says that it should be تَبْكَآء, because it is an inf. n. of a class formed to denote muchness [of the attribute signified by the verb], like تَهْذَارٌ and تَلْعَابٌ &c.; and IAar says that تَبْكَاءٌ, with fet-h, has the latter of the two significations assigned to it above. (TA.) [See what is said of the measure تِفْعَالٌ voce بَيَّنَ.] You say, بَكَى لَهُ (MF, TA) and بَكَى عَلَيْهِ, (S, Msb, K, MF,) meaning [He wept] for, or over, him, or it: and only بَكَى بِهِ [or thus and also بَكَىمِنْهُ as appears from what follows] when meaning [He wept] because, or in consequence, of it: ('Ináyeh, MF, TA:) and بَكَاهُ and ↓ بَكَّاهُ , (As, AZ, S, Msb, K,) inf. n. of the former بُكَآءٌ (K) [and بُكًا], and of the latter تَبْكِيَةٌ, (TA,) signify the same as بَكَى عَلَيْهِ; (As, AZ, S, Msb, * K;) the object being a man: (As, S:) and (or as some say, TA) he wept for, or over, him, i. e., one dead; or did so, and enumerated his good qualities or actions; syn. رَثَاهُ: (K:) or, as some say, بَكَاهُ means [he wept because, or in consequence, of it, i. e.,] on account of being pained: and بَكَى عَلَيْهِ, [he wept for, or over, him,] by reason of tenderness of heart, or compassion: and [hence] it is said that بَكَيْتُهُ is originally بَكَيْتُ مِنْهُ: (TA:) [and ↓ بَكَّاهُ may have an intensive, or a frequentative, meaning; for it is said that] بَكِّى, addressed to the eye, signifies weep thou much, and repeatedly. (Ham p. 461.) ― - [Hence,] بَكَت السَّحَابَةُ (assumed tropical:) The cloud rained. (Msb.) ― - بَكَى also means He sang: [in the CK, وبَكَى عَنِّى is erroneously put for وبَكَى غَنَّى:] thus it has two contr. significations: (K, TA:) accord. to MF, it has this meaning only in relation to the pigeon and the like; but it is also used in this sense when said of a man, as in a verse cited voce جَنَازَةٌ, q. v. : and he observes that the assertion of its having two contr significations requires consideration, seeing that it is also said to signify رَثَى; [for in the performance of رِثَآء, it is a common practice to sing;] but رِثَآء is generally accompanied by lamentation, and غِنَآء by rejoicing. (TA.) ― - بَاكَيْتُهُ فَبَكَيْتُهُ: see 3. 2 بَكَّىَ see 1, in three places: = and see also 4. 3 بَاكَيْتُهُ فَبَكَيْتُهُ باكيته فبكيته باكيته فبكيتة , (S, TA,) aor. of the latter أَبْكُوهُ, (TA,) or أَبْكِيهِ, retaining its original form, accord. to a rule observed in the case of a verb having an infirm letter [for its second or third radical] lest a verb with a radical ى should be confounded with one having a radical و, (Ham p. 670,) i. e. [I vied with him, or strove to exceed him, in weeping, and I exceeded him therein, or] I was a greater weeper (أَبْكَى) than he. (S, TA.) 4 ابكاهُ أبكاه أبكى ابكاه ابكاة بكي [He made him, or caused him, to weep; or] he did to him what made him to weep; (S, K;) as also ↓ استبكاهُ . (S.) And عَلَيْهِ ↓ بكّاهُ , inf. n. تَبْكِيَةٌ, He excited him to weep for him, or it; (K, TA;) namely, a person dead, (K,) or a thing lost. (TA.) 6 تباكى تباكى تباكي signifies تَكَلَّفَ البُكَآءَ [i. e. He affected weeping; or endeavoured, or constrained himself, to weep]. (S, K.) Hence, in a trad., فَإِنْ لَمْ تَجِدُوا بُكَآءً فَتَبَاكَوْا [And if ye experience not weeping, endeavour to weep]: (TA:) [or the words of the trad. are] اُتْلُوا القُرْآنَ وَابْكُوا فَإِنْ لَمْ تَبْكُوا فَتَبَاكَوْا [Peruse ye the Kuran, and weep; or, if ye weep not, endeavour to do so]. (Bd in xix. 59.) ― - And He feigned, or made a show of, weeping. (Har p. 602.) 10 استبكاهُ استبكاه استبكاة ٱستبكاه ٱستبكى : see 4. ― - Also He desired, or required, of him weeping. (TA.) بَكِىٌّ بك بكى بكي كي One who weeps much; (S, K;) as also ↓ بَكَّآءٌ . (K, but omitted in some copies and in the TA.) = رَجُلٌ عَيِيٌّ بَكِىٌّ, A man unable to speak. (Mbr, TA.) [But perhaps this should be بَكِىْءٌ: see art. بكأ.] بَكَّآءٌ بكآء : see بَكِىٌّ. بَاكٍ باك باكي part. n. of بَكَى [i. e. Weeping, &c.]: (K:) pl. بُكِىٌّ, (S, K,) of the measure فُعُولٌ, with the و changed into ى [and the second dammeh consequently into a kesreh, wherefore it is also, sometimes, pronounced بِكِىٌّ], (S,) and بُكَاةٌ, (K,) which is agreeable with analogy and usage, though said by Es-Semeen to have not been heard. (TA.) [The pl. of the fem., i. e. of بَاكِيَةٌ, is بَاكِيَاتٌ and بَوَاكٍ.] أَبْكَى [A greater weeper, or one who weeps more, than another: see 3]. (S, TA.) بل 1 بَلَّهُ أبله بل بله بلة (S, M, &c.,) aor. بَلُ3َ , (S, M,) inf. n. بَلٌّ (M, Msb, K) and بِلَّةٌ, (M, K,) He moistened it (S, M, K) with water (M, Msb, K) &c.; (M;) and in like manner, ↓ بلّلهُ , (S, M, K,) but signifying he moistened it much. (S, TA.) ― - [Hence,] بَلَّتِ الإِبِلُ أَغْمَارَهَا [The camels damped their thirst;] i. e., drank a little. (TA in art. غمر.) ― - [Hence also,] بَلَّ رَحِمَهُ, (T, S, M, K,) aor. بَلُ3َ , (T, M,) inf. n. بَلٌّ (with fet-h, TA [in the CK it has kesr]) and بِلَالٌ, (M, K,) (tropical:) He made close [or he refreshed] his ties of relationship by behaving with goodness and affection and gentleness to his kindred; syn. وَصَلَهَا, (T, S, M, K,) and نَدَّاهَا: (T:) for, as some things are conjoined and commixed by moisture, and become disunited by dryness, بَلٌّ is metaphorically used to denote conjunction, as above, and يُبْسٌ to denote the contrary. (TA.) A poet says وَالرِّحْمَ فابْلُلْهَا بِخَيْرِ البُلَّانْ فَإِنَهَااشْتُقَّتْ مِنِ اسْمِ الرَّحْمٰنْ [(tropical:) And the ties of relationship, make thou them close &c. by the best mode, or modes, of doing so; for the name thereof is derived from the name of the Compassionate]: here ↓البُلَّان may be a noun in the sing. number, like غُفْرَانٌ, or it may be pl. of بَلَلٌ, which may be either a subst. or an. inf. n., for some inf. ns. have pls., as شُغْلٌ and عَقْلٌ and مَرَضٌ. (M.) And it is said in a trad., بُلُّوا أَرْحَامَكُمْ وَلَوْ بِالسَّلَامِ (tropical:) Make ye close [or refresh ye] your ties of relationship &c., though but, or if only, by salutation; syn. صِلُوهَا, (M,) or نَدُّوهَا بِالصِّلَةِ. (S.) And hence the saying in another trad., إِذَ اسْتَشَنَّ مَا بَيْنَكَ وَ بَيْنَ اللّٰهِ فَابْلُلْهُ بِالإِحْسَانِ إِلَى عِبَادَهِ (tropical:) [When the tie between thee and God wears out, repair thou it, or refresh thou it, by beneficence to his servants]. (TA.) [See also بِلَالٌ.] ― - بَلَّكَ اللّٰهُ بِابْنٍ, (S, M, K,) and ابْنًا, (M, K,) (assumed tropical:) May God give thee a son. (S, M, K, TA.) Hence, perhaps, the phrase, بُلَّتْ يَدَاكَ بِهِ as meaning (assumed tropical:) Thou was given it. (Har p. 479.) You say also, بَلَلْتُهُ, meaning (assumed tropical:) I gave to him. (T.) And ↓ لَا تَبْلُكَ عِنْدِى بَالَّةٌ , and ↓ بَلَالٌ , (T, S, M, K, [but in the K عِنْدَنَا, and “ or ” for “ and, ” and in the CK لا تَبَلُّكَ,]) (tropical:) No bounty, (S,) no good, or no benefit, shall betide thee from me, (T, S, K, TA,) nor will I profit thee, nor believe thee. (T.) ― - بَلُّوا They sowed land. (ISh, T, K.) = [بَلَّ as an intrans. verb perhaps primarily signifies It was, or became, moist; and has for its sec. pers. بَلِلْتَ or بَلَلْتَ, and for its aor. بَلَ3َ or بَلِ3َ , and for its inf. n. بَلَلٌ, and probably بِلَّةٌ &c. mentioned with that noun below. ― - And hence,] بَلَّتِ الرِّيحُ, aor. بَلِ3َ , inf. n. بُلُولٌ, The wind was cold and moist. (M, K.) [See بَلِيلٌ.] ― - [And hence, probably, as though originally said of one who had had a fever,] بَلَّ مِنْ مَرَضِهِ, aor. بَلِ3َ , inf. n. بَلٌّ (S, M, K) and بَلَلٌ and بُلُولٌ; (M, K) and ↓ ابلّ , and ↓ استبلّ ; (S, M, K;) He recovered from his disease: (S, M:) and ↓ ابتلّ and ↓ تبلّل he became in a good condition after leanness, or meagerness: (M,Z:) or all have this latter signification: and the second (ابلّ) has the former also. (K.) ― - And بَلَّ, (M, K,) aor. بَلِ3َ , (M,) inf. n. بُلُولٌ; and ↓ ابلّ ; He (a man, TA) escaped, or became safe or secure, (M, K,) from difficulty, distress, or straitness. (TA.) ― - بَلَّ فِى الأَرْض, (Msb, K, * TA,) aor. بَلِ3َ , inf. n. بَلٌّ; (Msb;) and ↓ ابلّ ; (M, K;) He (a man, M) went away in, or into, the land, or country. (M, Msb, K.) And بَلَّتْ نَاقَتُهُ His she-camel went away. (TA.) And بَلَّتْ مَطِيَّتُهُ عَلَى وَجْهِهَا, (Fr, T, TA,) and على ↓ ابلّت وجها, (K,) His camel, or riding-camel, ran away, or went away, at random, to pasture, straying; syn. هَمَتْ ضَالَّةً. (Fr, T, K, TA. [In the CK, همت, which, as is said in the TA, is without teshdeed, is written هَمَّتْ.]) = بَلِلْتُ مِنْهُ, (As, T, S, &c.,) inf. n. بَلَلٌ, (M,) I got him; got possession of him; (As, T, S, M, K;) got him in my hand. (S.) One says, لَئِنْ بَلَّتْ بِكَ يَدِى لَا تُفَارِقُنِى أَوْ تُؤَدِّىَ حَقِّى [Assuredly if my hand get hold of thee, thou shalt not quit me unless thou give up, or pay, my right, or due]. (S.) And hence the prov., مَا بَلَلْتُ مِنْ فُلَانٍ بِأَفْوَقَ نَاصِلٍ [I did not get, in such a one, a man like an arrow with a broken notch and without a head]; meaning I got a perfect man; one sufficient. (Sh, T.) ― - Also, (T,) or بَلِلْتُهُ, (M, K,) I kept, or clave, to him, (T, M, K,) namely, a man, (T, K,) and constantly associated with him. (T.) And بَلَّ بِالشَّيْءِ, inf. n. بَلٌّ, He became devoted, or attached, to the thing, and kept to it constantly. (TA.) ― - And بَلِلْتُ مِنْهُ, (M, K,) aor. بَلَ3َ , (TA,) inf. n. بَلَلٌ and بَلَالَةٌ and بُلُولٌ, I was tried by him (مُنِيتُ بِهِ [app. meaning بِحُبِّهِ by love of him]), and loved him (عَلِقْتُهُ [in the CK عَلَقْتُهُ]); as also بَلَلْتُ به, (AA, M, K,) aor. بَلِ3َ , inf. n. بُلُولٌ (AA, TA.) And بَلِلْتُ بِهِ I was tried by him, as though by fire, (صَلِيتُ به, [in the CK صَلَيْتُ,]) and suffered distress, or misery, or fatigue (شَقِيتُ, for which شُفِيتُ is erroneously put in the copies of the K: TA). (M, K. *) ― - مَا بَلَلْتُ بِهِ, (K,) aor. بَلَ3َ , inf. n. بَلَلٌ, (TA,) I did not light on, or meet with, or find, nor know, him, or it; expl. by مَا أَصَبْتُهُ وَ لَا عَلِمْتُهُ. (K.) = بَلَّ, (Th, M, K,) inf. n. بَلَلٌ, (Th, S, M, K,) He (a man) was, or became, such as is termed أَبَلّ [which epithet see below]. (Th, S, M, K.) 2 بَلَّ3َ see 1, first sentence. 4 ابلّ أبال أبل أبلى إِبل ابل بال بل بلا بلي وبل It (wood, or a branch or twig,) had the sap, (المَآء, K,) or the produce of the rain, (O,) flowing in it. (O, K.) ― - See also بَلَّ, in four places. = He (a man) resisted, or withstood, and overcame. (As, T, S. [See also أَبَلَ.]) And ابلّ عَلَيْهِ He overcame him. (M, K.) [See an ex. in a verse of Sá'ideh, cited voce خَسْفٌ.] ― - He wearied by badness, or wickedness: (M, K:) or he wearied another in aiding him to accomplish his desire. (TA. [See مُبِلٌّ.]) = أَبْلَلْتُهُ I made him to go away. (Msb.) 5 تَبَلَّ3َ see 8: ― - and see also بَلَّ. 8 ابتلّ أبتل ابتل بتل ٱبتل ٱبتلى It became moist or moistened (S, M, Msb, * K) with water (M, Msb, K) &c.; (M;) and in like manner, [but signifying it became much moistened, being quasi-pass. of بلّلهُ,] ↓ تبلّل . (M, K.) ― - See also بَلَّ. 10 إِسْتَبْلَ3َ see بَلَّ. R. Q. 1 بَلْبَلَ بلبل , inf. n. بَلْبَلَةٌ and بِلْبَالٌ, (M, K,) the latter with kesr, (TA,) [but written in the CK with fet-h,] He put people in motion; and roused, or excited, them. (M, K.) ― - Also, (T,) inf. n. بَلْبَلَةٌ, (K,) He scattered, dispersed, or put asunder, his goods, commodities, or householdutensils and furniture. (IAar, T, K. * [In the CK, والمَتاعُ is erroneously put for وَالمَتَاعِ.]) ― - And He divided, or disunited, opinions. (Fr, T, K; but only the inf. n. of the verb in this sense is mentioned.) ― - And He (God) [mixed or confounded or] made discordant the tongues, or languages, of a people. (T.) ― - [See also بَلْبَلَةٌ below.] R. Q. 2 تَبَلْبَلَ بلبل تبلبل He (a man) was moved by grief [or anxiety: see بَلْبَلَةٌ, below]. (Har p. 94.) ― - تَبَلْبَلَتِ الأَلْسُنُ The tongues, or languages, became mixed, or confounded. (S, K.) = تَبَلْبَلَتِ الإِبِلُ الكَلَأَ The camels went on seeking the herbage, or pasture, and left not of it aught. (S, K.) بَلْ بل is a particle of digression: (Mughnee, K:) or, accord. to Mbr, it denotes emendation, wherever it occurs, in the case of a negation or an affirmation: (T, TA:) or it is a word of emendation, and denoting digression from that which precedes; as also بَنْ, in which the ن is a substitute for the ل, because بل is of frequent occurrence, and بن is rare; or, as IJ says, the latter may be an independent dial. var. (M.) When it is followed by a proposition, the meaning of the digression is either the cancelling of what precedes, as in وَقَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ [And they said The Compassionate hath gotten offspring: ” extolled be his freedom from that which is derogatory from his glory! nay, or nay rather, or nay but, they are honoured servants (Kur xxi. 26)], or transition from one object of discourse to another, as in قَدْ أَفْلَحَ مَنْ تَزَكَّى وَ ذَكَرَ اسْمَ رَبِّهِ فَصَلَّى بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا [He hath attained felicity who hath purified himself, and celebrated the name of his Lord, and prayed: but ye prefer the present life (Kur lxxxvii. 14-16)]: (Mughnee, K: *) and in all such cases it is an inceptive particle; not a conjunctive. (Mughnee.) When it is followed by a single word, it is a conjunction, (S, * Msb, * Mughnee, K,) and requires that word to be in the same case as the word before it: (S:) and if preceded by a command or an affirmation, (Mughnee, K,) as in اِضْرَبْ زَيْدًا بَلْ عَمْرًا [Beat thou Zeyd: no, 'Amr], (Msb, Mughnee, K,) and قَامَ زَيْدٌ بَلْ عَمْرٌو [Zeyd stood: no, 'Amr], (M, Mughnee, K,) or جَآءَنِى أَخُوكَ بَلْ أَبُوكَ [Thy brother came to me: no, thy father], (S,) it makes what precedes it to be as though nothing were said respecting it, (S, * Msb, * Mughnee, K,) making the command or affirmation to relate to what follows it: (S, * Msb, * Mughnee:) [and similar to these cases is the case in which it is preceded by an interrogation: see أَمْ as syn. with this particle:] but when it is preceded by a negation or a prohibition, it is used to confirm the meaning of what precedes it and to assign the contrary of that meaning to what follows it, (Mughnee, K,) as in مَا قَامَ زَيْدٌ عَمْرٌو [Zeyd stood not, but 'Amr stood], (Mughnee,) or مَا رَأَيْتُ زَيْدًا بَلْ عَمْرًا, [I saw not Zeyd, but I saw 'Amr], (S,) and لَا يَقُمْ زَيْدٌ بَلْ عَمْرٌو [Let not Zeyd stand, but let 'Amr stand]. (Mughnee.) Mbr and 'Abd-El-Wárith allow its being used to transfer the meaning of the negation and the prohibition to what follows it; so that, accord. to them, one may say, مَازَيْدٌ قَائِمًا بَلْ قَاعِدًا [as meaning Zeyd is not standing: no, is not sitting], and بَلْ قَاعِدٌ [but is sitting]; the meaning being different [in the two cases]. (Mughnee, K. *) The Koofees disallow its being used as a conjunction after anything but a negation [so in the Mughnee, but in the K a prohibition,] or the like thereof; so that one should not say, ضَرَبْتُ زَيْدًا بَلْ إِيَّاكَ [I beat Zeyd: no, thee]. (Mughnee, K.) Sometimes لَا is added before it, to corroborate the meaning of digression, after an affirmation, as in the saying وَجْهُكَ البَدْرُ لَا بَلِ الشَّمْسُ لَوْ لَمْ يُقْضَ لِلشَّمْسِ كَسْفَةٌ وَ أُفُولُ [Thy face is the full moon: no, but it would be the sun, were it not that eclipse and setting are appointed to happen to the sun]: and to corroborate what precedes it, after a negation, as in “ وَ مَا هَجَرْتُكَ لَا بَلْ زَادَنِى شَغَفًا هَجْرٌ وَ بَعْدٌ تَرَاخَى لَا إِلَى أَجَلِ [And I did not abandon thee, or have not abandoned thee: no, but abandonment and distance, protracted, not to an appointed period, increased, or have increased, my heart-felt love]. (Mughnee, K. *) ― - Sometimes it is used to denote the passing from one subject to another without cancelling [what precedes it], and is syn. with وَ, as in the saying in the Kur [lxxxv. 20 and 21], وَاللّٰهُ مِنْ, وَ رَائِهِمْ مُحِيطٌ بَلْ هُوَ قُرْآنٌ مَجِيدٌ [And God from behind them is encompassing: and it is a glorious Kuran: or here it may mean إِنَّ, as in an ex. below]: and to this meaning it is made to accord in the saying, لَهُ عَلَىَّ دِينَارٌ بَلْ دِرْهَمٌ [I owe him a deenár and a dirhem]. (Msb.) ― - In the fol- lowing saying in the Kur [xxxviii. 1],وَالْقُرْآنِ ذِى الذِّكْرِبَلِ الَّذِينَ كَفَرُوا فِى عِزَّةٍ وَشِقَاقٍ, it is said to signify إِنَّ; [so that the meaning is, By the Kuran possessed of eminence, verily they who have disbelieved are in a state of pride and opposition;] therefore the oath applies to it. (Akh, S.) ― - Sometimes the Arabs use it in breaking off a saying and commencing another; and thus a man commences with it a citation, or recitation, of verse; in which case, it does not form any part of the first verse, but is a sign of the breaking off, or ending, of what precedes. (Akh, S.) ― - Sometimes it is put in the place of رُبَّ, (S, Mughnee,) as in the saying of the rájiz بَلْ مَهْمَهٍ قَطَعْتُ بَعْدَ مَهْمَهٍ [Many a far-extending desert have I traversed, after a far-extending desert]. (S: [and a similar ex. is given in the Mughnee.]) ― - What is deficient in this word [supposing it to be originally of three letters] is unknown; and so in the cases of هَلْ and قَدْ: it may be a final و or ى or they may be originally بَلّ and هَلّ and قَدّ. (Akh, S.) [ بَلٌّ بل Moist, or containing moisture: or rather moistened; being, app., an inf. n. used in the sense of a pass. part. n. ; like خَلْقٌ in the sense of مَخْلُوقٌ. Hence,] رِيحٌ بَلَّةٌ and ↓بَلِيلٌ and ↓بَلِيلَةٌ A wind in which is moisture: (S:) or the last, a wind mixed with feeble rain: (T:) and the second, a wind cold with moisture; (M, K;) or the same, a wind cold with rain; (A, TA;) the north wind, as though it sprinkled water by reason of its coldness: (TA:) and ↓ بَلَلٌ also signifies a cold north wind: (Ibn- 'Abbád, TA:) بَلِيلٌ is used alike as sing. and pl. : (K:) it has no pl. (M.) = بَلٌّ بِشَىْءٍ A man (M) devoted, or attached, to a thing, and keeping to it constantly. (M, K. [In the CK and in my MS. copy of the K, اللَّهْجُ is erroneously put for اللَّهِجُ.]) ― - And بَلٌّ, alone, Much given to the deferring of payment to his creditors, by repeated promises; (T;) withholding, by swearing, what he possesses of things that are the rightful property of others. (IAar, T, K.) See also أَبَلٌّ, in two places. بِلٌّ بل Allowable, or lawful; i. e., to be taken, or let alone, or done, or made use of, or possessed: (T, S, M, K:) so in the dial. of Himyer: (T, S. M:) or a remedy; (A'Obeyd, T, S, M, K;) from the phrase بَلَّ مِنْ مَرَضِهِ [q. v.]: (A' Obeyd, T, S, M:) or it is an imitative sequent to حِلٌّ, (M, K,) as some say: (M:) so As thought until he heard that it was said to be of the dial. of Himyer in the first of the senses explained above: (S, M:) A'Obeyd and ISk say that it may not be so because it is conjoined with حِلٌّ by وَ: (T:) and A'Obeyd says, We have seldom found an imitative sequent conjoined by و. (TA.) Hence the phrase, هُوَ لَكَ حِلٌّ وَبِلٌّ It is to thee lawful and allowable: or lawful and a remedy. (M, K. *) And hence the saying of El-'Abbás the son of 'Abd-El-Muttalib, respecting [the well of] Zemzem, هِىَ لِشَارِبٍ حِلٌّ وَ بِلٌّ It is to a drinker lawful &c. (T, S, M.) بَلَّةٌ أبله بل بله بلة [A single act of moistening. ― - And hence,] The least sprinkling (أَدْنَى بَلَلٍ lit. the least moisture) of good. (TA in art. هل.) You say, جَآءَنَا فُلَانٌ فَلَمْ يَأْتِنَا بِهَلَّةٍ وَلَا بَلَّةٍ [Such a one came to us and did not bring us anything to rejoice us nor the least sprinkling of good]: هلّة, accord. to ISK, being from الفَرَحُ and الاِسْتِهْلَالُ, and بلّة from البَلْلُ and الخَيْرُ. (S.) And مَا أَصَابَ هَلَّةً وَلَا بَلَّةً He did not obtain, or has not obtained, anything. (S.) ― - Wealth, or competence: (Fr, TA:) or wealth, or competence, after poverty; (Fr, T, K, TA;) as also ↓ بُلَّى . (K.) ― - Remains of herbage or pasture; (K;) as also ↓ بُلَّةٌ . (Fr, T, K.) ― - The freshness of youth; as also ↓ بُلَّةٌ ; (M, K; *) but the former word is the more approved. (M.) ― - See also an ex. voce بَلَلٌ. بُلَّةٌ أبله بل بله بلة : see بَلَلٌ, in two places: ― - and see also بَلَّةٌ, in two places. ― - Also A state of moisture. (M.) ― - The moisture of fresh pasture. (S, M, K.) The rájiz (Iháb Ibn-'Omeyr, TA) says, describing [wild] asses وَ فَارَقَتْهَا بُلَّةُ الأَوَابِلِ حَتَّى إِذَا أَهْرَأْنَ بِالأَصَائِلِ ” meaning that they went in the cool of the evening to the water after that the herbage had dried up: الاوابل means the wild animals that are satisfied with green pasture, so as to be in no need of water. (S.) بِلَّةٌ أبله بل بله بلة : see بَلَلٌ, in two places. ― - Also Good, good fortune, prosperity, or wealth: and sustenance, or means of subsistence. (M, K.) ― - Health; soundness; or freedom from disease. (T, K, TA.) ― - A repast prepared on the occasion of a wedding, or on any occasion. (Fr, K.) ― - (tropical:) The tongue's fluency, and chasteness of speech: (K, TA:) or its readiness of diction or expression, and facility; (M;) and [so in the M, but in the K “ or, ”] its falling upon the [right] places of utterance of the letters, (T, M, A, K,) and its regular and uniform continuance of speech, (T, M, K,) and its facility. (K.) You say, مَا أَحْسَنٌ بِلَّةَ لِسَانِهِ (tropical:) [How good is the fluency, &c., of his tongue!]. (T, M, TA.) بَلَلٌ بلل بلة Moisture; (S, M, Msb, K;) as also ↓ بِلَّةٌ (S, M, K) and ↓ بِلَالٌ and ↓ بُلَالَةٌ (M, K) [and several other dial. vars. occurring in phrases in this paragraph]: or ↓ بِلَّةٌ signifies an inferior, or inconsiderable, degree of moisture; (Lth, T, K; [an ambiguity in the K in this place has occasioned several mistakes in Freytag's Lex. voce بَلَلٌ;]) and ↓ بِلَالٌ is an anomalous pl. of this word; (M, TA;) and is pl. also of ↓ بُلَّةٌ : (S, TA:) and بُلَّانٌ, occurring in a verse cited above (see 1) may be pl. of بَلَلٌ. (M.) [Using syns. of بَلَلٌ in the sense explained above,] you say, طَوَيْتُ ↓ السِّقَآءَ عَلَى بُلُلَتِهِ , (S, K,) and ↓ بُلَلَتِهِ , (K,) or ↓ بَلَلَتِهِ , (T, M,) I folded the skin while it was moist, (T, S, M, K,) before it should break in pieces, (T,) or lest it should break in pieces. (M.) And [hence,] ↓ طَوَيْتُ فُلَانًا عَلَى بُلُلَتِهِ , (T, *S, M, *K, *) and ↓ بُلَلَتِهِ , (T, S, K,) and ↓ بَلَلَتِهِ , and ↓ بُلَالَتِهِ , and ↓ بَلَالَتِهِ , (K,) and ↓ بُلَّتِهِ , (S, K,) and ↓ بَلَّتِهِ , (M, K,) and ↓ بُلَاتِهِ , (S, K,) and ↓ بَلَاتِهِ , (K) and ↓ بُلُولَتِهِ , (S, K,) which is of the dial. of Temeem, (TA,) and ↓ بُلُولِهِ , (K,) (tropical:) I bore with, suffered, or tolerated, such a one, (S, K,) notwithstanding his vice, or fault, (T, S, M, K,) and evil conduct: (S:) or [so in the M and K, but in the S “ and, ”] I treated him with gentleness, or blandishment, (S, K,) while some love, or affection, remained in him; (S, M, K;) and this is the true meaning; (M;) and in like manner, نَفْسِهِ ↓ عَلَى بِلَالٌ . (S, TA.) And ↓ طَوَاهُ عَلَى بِلَالِهِ , and ↓ بُلُولِهِ , (tropical:) He feigned himself heedless of, or inattentive to, his vice, or fault; like as one folds a skin upon its fault [to conceal that fault]. (T.) And اِنْصَرَفَ القَوْمَ ↓ بِبَلَلَتِهِمْ , and ↓ بِبُلُلَتِهِمْ , and ↓ بِبُلُولَتِهِمْ , (assumed tropical:) The people, or company of men, turned away, or back, having some good, or somewhat good, remaining, in them, or among them; expl. by وَفِيهِمْ بَقِيَّةٌ [in which the last word generally implies something good; as, for instance, in the Kur xi. 118]: (M, K:) or, in a good state, or condition: (K:) or this latter is meant when one says, بِبُلُلَتِهِمْ. (T.) ― - Abundance of herbage; or of the goods, conveniences, or comforts, of life. (TA.) ― - See also بَلٌّ. ― - مَا أَحْسَنَ بَلَلَهُ How good is his adornment of himself! or his manner of undertaking a task, or taking upon himself a responsibility! (K: expl. in some copies by تَجَمُّلَهُ; and so in the TA: in others by تَحَمُّلَهُ.) بُلَلٌ بلل بلة , like صُرَدٌ, (K,) or بُلُلٌ, (so in a copy of the T, accord. to the TT,) Seed; grain for sowing. (ISh, T, K.) بَلَلَةٌ بلل بلله بللة بلة and its pl. : see four exs. voce بَلَلٌ. بُلَلَةٌ بلل بلله بللة بلة and its pl.: see three exs. voce بَلَلٌ ― - The sing. also signifies Garb, guise, aspect or appearance, external state or condition. (Ibn- 'Abbád, K.) You say, إِنَّهُ لَحَسَنُ البُلَلَةِ Verily he is goodly, or beautiful, in garb, &c. (Ibn- 'Abbád, TA.) ― - You say also, كَيْفَ بُلَلَتُكَ, and ↓ بُلُولَتُكَ , meaning How is thy state, or condition? (Ibn-'Abbád, K.) بُلُلَةٌ بلل بلله بللة بلة : see three exs. voce بَلَلٌ. بَلَالِ بلال a subst. signifying The making close the ties of relationship by behaving with goodness and affection and gentleness to one's kindred: (K:) changed in form from بَالَةٌ; q. v. (TA.) [See also بِلَالٌ.] بَلَالٌ بلال : see what next follows. بُلَالٌ بلال : see what next follows. بِلَالٌ بلال : see بَلَلٌ, in four places. ― - Also Water; (T, S, M, K;) and so ↓ بُلَالٌ and ↓ بَلَالٌ . (K.) You say, مَا فِى سِقَائِهِ بِلَالٌ There is not in his skin any water: (T, S:) or anything whatever: (so in a copy of the S:) and in like manner one says of a well. (T.) And ↓ مَا فِى البِئْرِ بَالُولٌ There is not any water in the well. (K.) ― - And Anything with which one moistens the fauces, of water or of milk: (S, Msb, K:) such is said to be its meaning. (Msb.) ― - And hence the saying, اِنْضَحُوا الرَّحِمَ بِبَلَالِهَا, i. e. صِلُوهَا بِصِلَتِهَا [Make ye close the ties of relationship by behaving with that goodness and affection and gentleness to kindred which those ties require: see بَلَّ رَحِمَهُ; and see also بَلَالِ]. (S.) بُلُولٌ بلول : see two exs. voce بَلَلٌ. بَلِيلٌ بليل ليل : see بَلٌّ. بَلَالَةٌ بلاله بلالة : see an ex. voce بَلَلٌ. بُلَالَةٌ بلاله بلالة : see بَلَلٌ, in two places. ― - Also The quantity with which a thing is moistened. (Har p. 107.) ― - And A remain, or remainder; (T, and Har ubi suprá;) as also عُلُالَةٌ. (Har ubi suprá.) You say, مَا فِيهِ بُلَالَةٌ وَلَا عُلَالَةٌ There is not in it anything remaining. (T, and Har ubi suprá.) بُلُولَةٌ بلوله بلولة : see two exs. voce بَلَلٌ: ― - and see an ex. voce بُلَلَةٌ. بَلِيلَةٌ بليل بليله بليلة ليل ليلة : see بَلٌّ. ― - Also Wheat boiled in water, [in the present day, with clarified butter, and honey,] and eaten. (TA.) = And i. q. صِحَّةٌ [Health, or soundness, &c.]. (TA.) بُلَّى بل بلى بلي لي : see بَلَّةٌ. بَلَّانٌ بلان A hot bath: (K:) the ا and ن are augmentative: for the hot bath is thus called because he who enters it is moistened by its water or by his sweat: (TA:) pl. بَلَّانَاتٌ, (K,) occurring in a trad., and said by IAth to be originally بَلَّالَاتٌ. (TA in art. بلن; in which, as well as in the present art., it is mentioned in the K.) ― - It is now applied to A man who serves [the bathers, by washing them &c.,] in the hot bath: [fem. with ة:] but this is a vulgar application of the word. (TA.) بُلَّانٌ بلان : see 1. بُلْبُلٌ بلبل [The nightingale: and a certain melodious bird resembling the nightingale: both, in the present day, vulgarly called بِلْبِل:] the عَنْدَلِيب [q. v.]: and the كُعَيْت [q. v.]: (T:) a certain bird, (S, M, K,) well known, (K,) of beautiful voice, that frequents the Haram [or Sacred Territory of Mekkeh], and is called by the people of El-Hijáz the نُغَر [q. v.]. (M.) ― - A man light, or active: (S:) or clever, well-mannered, or elegant, and light, or active: (T:) or a man (M) light, or active, in journeying, and very helpful; (M, K;) and so ↓ بُلَابِلٌ , (M,) or ↓ بُلْبُلِىُّ : (K:) or, accord. to Th, a boy light, or active, in journeying: (M:) and a man light, or active in that which he sets about; (TA;) as also ↓ بُلَابِلٌ ; (K;) or this last signifies a man active in intellect, to whom nothing is unapparent: (T:) pl. of the first, (S,) and of the last, (K,) بَلَابِلُ. (S, K.) = A certain fish, of the size of the hand. (Ibn-'Abbád, K.) = The spout (قَنَاة) of a mug (كُوز), that pours forth the water. (M, K.) بَلْبَلَةٌ بلبل بلبله بلبلة inf. n. of بَلْبَلَ [q. v.]. (M, K.) = A state of confusion, or mixture, of tongues, or languages. (M, K. *) In the copies of the K, الأَسِنَّة is here erroneously put for الأَلْسِنَة. (TA.) ― - Also, and ↓ بَلْبَالٌ , The vain, or unprofitable, or evil, suggestion of anxieties in the bosom: (T:) or anxiety, and vain, or unprofitable, or evil, suggestion of the mind: (S:) or intense anxiety, and vain, or unprofitable, or evil, suggestions or thoughts; (M, K;) as also ↓ بُلَابِلٌ , (so in the M, accord. to the TT,) or ↓ بَلَابِلُ : (so in copies of the K:) this last [however] is pl. of ↓ بَلْبَالٌ ; (T;) which also signifies vehement distress in the bosom; (M, K;) and so does ↓ بَلْبَالَةٌ : (IJ, M:) or ↓ بَلْبَالٌ signifies anxiety and grief: and, as also بَلْبَلَةٌ, a motion, or commotion, in the heart, arising from grief or love. (Har p. 94.) بُلْبُلَةٌ بلبل بلبله بلبلة A mug (كُوز) having a spout (بُلْبُل) by the side of its head, (M, K, TA,) from which the water pours forth: (TA:) or a ewer, as long as it contains wine. (Kull p. 102.) بُلْبُلِيٌّ بلبل بلبلى بلبلي بلبليي : see بُلْبُلٌ. بَلْبَالٌ بلبال : see بَلْبَلَةٌ, in three places. = Also A putting people in motion; and rousing, or exciting, them: a subst. from R. Q. 1. (M, K.) بَلْبَالَةٌ بلبال بلباله بلبالة : see بَلْبَلَةٌ. بَلَابِلٌ بلابل بلبل بلبلة : see بَلْبَلَةٌ. بُلَابِلٌ بلابل بلبل بلبلة : see بُلْبِلٌ, in two places: = and see بَلْبَلَةٌ. بَالَّةٌ إِلٰه بإِلٰه بال باله بالة بآله بآلة آل آلة [properly A thing that moistens. ― - And hence,] (tropical:) Bounty, or liberality; or a gift; as also ↓ بَلالِ : (T, S, TA:) and both these words, good, or benefit: (T, S, M, TA:) so in a phrase mentioned above; see 1: (T, S, K:) the latter word is changed in form the former. (T.) [See also بَلَالِ above.] بَالُولٌ بالول : see بِلَالٌ. [ أَبَلٌّ More, and most, moist: fem. بَلَّآءُ: and pl. بُلٌّ. Hence,] الجَنُوبُ أَبَلُّ الرِّيَاحِ The south is the most moist of the winds. (S.) ― - [Hence, also,] مَا شَىْءٌ أَبَلَّ لِلْجِسْمِ مشنَ اللَّهْوِ Nothing is more healthful and suitable to the body than sport. (TA.) ― - And صَفَاةٌ بَلَّآءٌ A smooth stone or rock. (S.) ― - And أَبَلُّ, applied to a man, (T, S, &c.,) Violent, or vehement, in contention, altercation, or dispute; (T, M, K;) as also ↓ بَلٌّ : (K:) or (M) one who has no sense of shame: (M, K:) or (TA) one who resists, or withstands, (K, TA,) and overcomes: (TA:) or (M) very mean, (M, K,) from whom that which he possesses cannot be obtained, (Ks, T, S, M, K,) by reason of his meanness; (Ks, T, S;) and so بَلَّآءُ applied to a woman: (Ks, S:) or mean, (TA,) much given to the deferring of payment to his creditors, (IAar, M, K,) much given to swearing (T, S, K) and to wronging, (S, K,) withholding the rightful property of others; (TA;) as also ↓ بَلٌّ [q. v.]: (IAar, M, [but referring only to what is given above on the authority of the former,] K, [referring to the same and to what follows except the addition in the TA,] and TA:) or, (S, M,) accord. to AO, (S,) i. q. فَاجِرُ [i. e. vicious, immoral, unrighteous, &c.]: (S, M, K:) fem. بَلَّآءُ: (M, K:) and pl. بُلُّ: (K:) or it signifies one who pursues his course at random, not caring for what he meets. (Ham p. 383.) مُبِلٌّ مبل One whose aiding thee to accomplish thy desire wearies thee. (A'Obeyd, T, K, TA. [In the CK, for مَنْ يَعْيِيكَ أَنْ يُتَابِعَكَ عَلَى مَا تُرِيدُ, we find مَنْ يُعِينُكَ اَى يُتَابِعُكَ علي ما تُرِيدُ.]) خَصْمٌ مِبَلٌّ خصم مبل A constant, firm, or steady, adversary in a contention, dispute, or litigation. (M, K.) بلج 1 بَلِجَ بلج لج , aor. بَلَجَ , (ISh, TA,) inf. n. بَلَجٌ, (S, K, TA,) He (a man) had a clear, a conspicuous, or a white, space between the eyes, not having the eyebrows joined; (ISh, TA;) he had a clear space between the eyebrows; (S, K, TA;) he had a wide space, or a space clear of hair, between the eyebrows. (TA.) ― - [Hence, He (a man) was, or became, bright in countenance: or fair, beautiful, and wide in countenance: or (assumed tropical:) open and pleasant, or cheerful, in countenance: or (assumed tropical:) liberal with acts of beneficence: or (tropical:) generous, beneficent, and open and pleasant, or cheerful, in countenance: see the part. n. أَبْلَجُ, below.] ― - And [hence,] aor. as above, (K,) and so the inf. n., (TA,) (tropical:) He (a man, TA) was, or became, joyful, glad, or happy. (K, TA.) You say, بَلِجَ بِالشَّيْءِ (tropical:) He rejoiced at the thing; or was rejoiced by it; as also ثَلِجَ. (As, TA.) And بَلِجَ بِهِ الصَّدْرُ فَرَحًا (tropical:) The bosom became dilated with joy thereat. (A.) And بَلِجَ بَعْدَ مَا حَرِجَ (tropical:) [It (the bosom) became dilated with joy after it had been contracted with grief]. (TA.) ― - [And hence,] aor. and inf. n. as above; (Msb;) and بَلَجَ, (S, A, Msb, K,) aor. بَلُجَ , inf. n. بُلُوجٌ; (S, Msb;) and ↓ انبلج , (S, K,) or ↓ ابتلج ; (so in copies of the A and Msb;) and ↓ تبلّج ; (S, A, K;) and ↓ ابلج ; (Msb, K;) (assumed tropical:) It (the dawn, or daybreak,) shone, was bright, or shone brightly. (S, A, Msb, K.) And الشَّمْسُ ↓ أَبْلَجَتِ (assumed tropical:) The sun shone, was bright, or shone brightly. (TA.) And الشَّىْءُ ↓ ابلاجّ (assumed tropical:) The thing shone, was bright, or shone brightly. (TA.) ― - And hence, (Msb,) بَلَجَ الحَقُّ, and بَلِجَ; (Msb;) or ↓ ابلج ; (A, TA;) (tropical:) The truth became apparent, (A, Msb, TA,) manifest, evident, or clear. (A, Msb.) And ↓ ابلاجّ , inf. n. اِبْلِيجَاجٌ, (S, and so the inf. n. is written in a copy of the K: in another copy of the K it is written اِبْلِجَاجٌ [inf. n. of ↓ ابلجّ ], and the verb is written ابلجّ in a copy of the S: accord. to the CK, the inf. n. is اِبْلِيلَاجٌ [of which the verb is ↓ ابلولج ]:) said of anything, (S, TA,) signifies (tropical:) It was, or became, apparent, manifest, evident, or clear. (S, K, TA.) = بَلَجَ, aor. بَلِجَ , (K,) inf. n. بَلْجٌ, (TA,) He opened; syn. فَتَحَ. (K.) 4 أَبْلَجَ see 1, in three places. = ابلجهُ (assumed tropical:) He made it apparent, manifest, evident, or clear. (K.) ― - And (assumed tropical:) He made him joyful, glad, or happy; syn. فَرَّحَهُ فرح فرحه فرحة : (K accord. to the TA [and so in a MS. copy of the K in my hands]:) or (assumed tropical:) he removed it, or cleared it away; syn. فَرَّجَهُ. (So accord. to the CK.) 5 تبلّج أبلج بلج تبلج (assumed tropical:) He laughed, and was cheerful, brisk, lively, or sprightly. (S.) ― - See also 1. 7 إِنْبَلَجَ see 1. 8 إِبْتَلَجَ see 1. 9 إِبْلَجَّ see 1. 11 إِبْلَاْجَّ see 1, in two places. 12 إِبْلَوْلَجَ see 1. بَلْجُ بلج لج : see أَبْلَجٌ, in four places. بَلَجٌ بلج لج : see بُلْجَةٌ. بَلِجٌ بلج لج (tropical:) Joyful, glad, or happy. (TA.) [See also أَبْلَجٌ.] بُلُجٌ بلج لج , with two dammehs, Men clear of hair in the [parts of the face called the] قَسَمَات. (IAar, K.) بَلْجَةٌ بلج بلجه بلجة لج لجة : see what next follows. بُلجَةٌ بلج بلجه بلجة لج لجة Clearness of the space between the eyebrows: (S, A, K:) or width of the space between the eyebrows; or [of] the space between the eyebrows when clear of hair; as also ↓ بَلَجٌ [which is the inf. n. of بَلِجَ]. (TA.) One says, مَا أَحْسَنَ بُلْجَتَهُ How beautiful is the clearness of the space between his eyebrows! (A.) ― - The part behind the عَارِض [or side of the cheek or face], to the ear, when there is no hair upon it. (TA.) ― - Also, and ↓ بَلْجَةٌ , (assumed tropical:) The light (S, L, K) of the dawn, or daybreak, (S, L,) in the last part of the night, (S, TA,) at the breaking of the dawn. (TA.) You say, رَأَيْتُ بُلْجَةٌ الصُّبْحِ (assumed tropical:) I saw the light of the dawn. (S.) And لَقِيتُهُ عِنْدَ البُلْجَةِ (assumed tropical:) [I met, or found, him, or it, at the break of the dawn]. (A.) And سَرَيْتُ الدُّلْجَةَ وَ البَلْجَةَ حَتَّى وَصْلَتُ (assumed tropical:) [I journeyed during the whole night, or from the beginning of the night, or during the latter part of the night, and the breaking of the dawn, until I arrived]. (A.) And it is said in a trad., لَيْلَةُ القَدْرِ بُلْجَةِ (assumed tropical:) The night of القدر is bright [like the dawn]. (TA.) بَلِيجٌ بليج : see أَبْلَجُ, in two places. بِلِيلَجٌ بليلج , with kesr to the ب and to the first ل, and with fet-h to the second ل; (Msb;) or بَلِيلَجٌ; (so written in some copies of the K, in other copies of which it is omitted;) [Myrobalana Bellerica: (Golius and Freytag:) Terminaria Chebula: Sprengel. hist. rei herb. p. 262: (Freytag:)] a certain well-known Indian medicine; (Msb;) very beneficial to the stomach and to the intestinum rectum. (K.) [For other properties &c. assigned to it, see Ibn-Seenà (Avicenna), book ii. p. 144. See also اِهْلِيلَجٌ, in art. هلج.] أَبْلَجُ A man having a clear, a conspicuous, or a white, space between the eyes, not having the eyebrows joined: (ISh, TA:) or having such a space between the eyebrows, (K, * TA,) not having the eyebrows joined: (S, TA:) or having a wide space, or a space clear of hair, between the eyebrows: fem. بَلْجَآءُ. (TA.) ― - [Hence,] Bright of countenance; the Prophet being said by UmmMaabad to have been أَبْلَجُ الوَجْهِ; by which she did not mean the بَلَج of the eyebrows, for she described him as having joined eyebrows: (A'Obeyd, S, TA:) or fair, beautiful, and wide in countenance, whether long or short: or [alone, or] followed by ↓ بَلْجٌ , (assumed tropical:) open and pleasant, or cheerful, in countenance; (TA;) and so ↓ the latter alone: (K:) or ↓ the latter, (tropical:) open and pleasant, or cheerful, in countenance, with beneficence: (TA:) or the former, and ↓ the latter, and ↓ بَلِيجٌ , (assumed tropical:) liberal with acts of beneficence: (TA:) or the first, (tropical:) generous, beneficent, and open and pleasant, or cheerful, in countenance; although having joined eyebrows. (A, TA.) ― - Also (assumed tropical:) Shining, bright, or shining brightly; applied to the dawn, or daybreak; (S, A, Msb;) and so ↓ بَلِيجٌ , applied to a thing [of any kind]: (TA:) and the former, anything (assumed tropical:) apparent, manifest, evident, or clear; (K;) thus applied to a face, and to the dawn, (TA,) and to the truth, (Msb, TA,) and to an affair or event, or a case, &c. (TA.) It is an act. part. n. of بَلِجَ. (Msb.) You say, الحَقُّ أَبْلَجُ وَ البَاطِلُ لَجْلَجٌ (tropical:) The truth is apparent, manifest, evident, or clear; [and falsity is a cause of embarrassment, or hesitation, to the speaker;] (S, A; *) i. e., the latter is agitated to and fro, without having utterance: (S in art. لج:) or the truth is lucid and direct; and falsity is confused and indirect. (TA in that art.) And حُجَّةٌ بَلْجَآءُ (assumed tropical:) A manifest, an evident, or a clear, proof or argument. (Msb.) أُبْلُوجُ السُّكَّرِ , with damm, [meaning Sugar-candy, and loaf-sugar, thus applied in the present day,] is an arabicized term [from the Persian آبْلُوجْ]: (K, TA:) in one copy of the K, it is said that أُبْلُوجٌ, with damm, is [syn. with] السُّكَّرٌ [sugar]: by the people [who are makers] of الحَسَا and القَطِيف, [see these words, the latter of which is a coll. gen. n., of which the n. un. is with ة, pl. قَطَائِفٌ,] it is called أٌمْلٌوجٌ. (TA.) بلح 4 ابلح أبلح ابلح بلح It (a palm-tree) bore, or had, dates in the state in which they are termed بَلَح. (S, A, K.) بَلَح بلح Dates, or the fruit of the palm-tree, while continuing green (Msb, TA) and small; (TA;) a term like حِصْرِمٌ applied to grapes; (Msb, TA;) called by the people of El-Basrah خَلَالٌ: when they have begun to colour, i. e., to become red or yellow, they are termed بُسْرٌ: (Msb:) or dates in the state between that in which they are called خلال and that in which they are called بسر; (S, Mgh, K;) for dates in their incipient state are termed طَلْعٌ; then, خلال; then, بلح; then, بسر; then, رُطَبٌ; and then, تَمْرٌ: (S, IAth:) or i. q. سُيَّابٌ: (As, and S and K in art. سيب:) [by many of the Arabs in the present day, it is applied to fresh ripe dates, and to dried dates: it is a coll. gen. n.:] n. un. with ة. (S, Msb.) بلد 1 بَلَدَ ألد بلد لد , aor. بَلِدَ , [inf. n. بُلُودٌ,] He (a man) remained, stayed, abode, or dwelt, in the بَلَد [i. e. country, or town, &c.]: (Msb:) or بَلَدَ بِالمَكَانَ, (T, S, M, L, K,) aor. بَلُدَ , (M, L,) inf. n. بُلُودٌ, (T, M, L, K,) he remained, stayed, abode, or dwelt, in the place, (AZ, T, S, L, K,) and kept to it: (K:) or he took it as his بَلَد [or country, or town, &c.], (M, L, K,) and kept to it. (M, L.) ― - And بَلِدُوا, aor. بَلَدَ ; (M, K;) and بَلَدُوا, aor. بَلُدَ ; (K;) or the latter is correctly ↓ بلّدوا ; (M, * TA;) They kept to the ground, fighting upon it: (M, K:) said to be derived from بِلَادُ الأَرْضِ. (TA.) = بَلِدَ, aor. بَلَدَ , His skin had أَبْلَاد, or marks, [pl. of بَلَدٌ,] remaining upon it. (M, L.) ― - Also, (M, K,) inf. n. بَلَدٌ, (S, M,) He (a man, M) had a space clear from hair between his eyebrows: (S, M, K:) or had eyebrows not joined. (M.) = بَلُدَ, aor. بَلُدَ , (S, M, Msb, K,) inf. n. بَلَادَةٌ, (T, S, M, A, Msb,) He was, or became, stupid, dull, wanting in intelligence: (S, A, Msb:) inert; wanting in vigour; not penetrating, sharp, vigorous, or effective, in the performance of affairs; (T, M, K, * TA;) [or soft, weak, feeble, wanting in endurance, or patience; (see بَلِيدٌ;)] as also بَلِدَ, aor. بَلَدَ , (K, TA,) inf. n. بَلَدٌ. (TA.) ― - Also, inf. n. as above, said of a horse, meaning He lagged behind those that outstripped in running. (T, TA.) [See also 2.] ― - بَلَدَ السَّحَابُ: see 2. 2 بلّد ألد بلد لد , inf. n. تَبْلِيدٌ, He remained, stayed, or abode; [like بَلَدَ;] or cast, or laid, himself down upon the ground; syn. ضَرَبَ بِنَفْسِهِ الأَرْضَ: (S, K:) or he did so by reason of fatigue. (TA. [See 5.]) See also بَلِدُوا. ― - He became languid, and affected laziness, after being brisk, lively, or sprightly. (A.) ― - He (a man) was impotent in work, and was weak; (T, L;) and so even in bounty, or liberality, (T,) or in running. (T, * L.) ― - He (a horse) failed to outstrip in running. (M, K.) [See also بَلُدَ.] ― - He was niggardly, or avaricious; was not liberal, nor generous. (M, K.) [And hence,] بَلَّدَتِ السَّحَابَةُ, (K,) or السَّحَابُ ↓ بَلَدَ , (M,) [but the latter is probably imperfectly transcribed,] The cloud, or clouds, gave no rain. (M, K.) ― - He did not apply himself rightly to anything. (M, K.) = بَلَّدَتِ الجِبَالِ (tropical:) The mountains appeared low to the eye by reason of the darkness of the night: so in the L, confirmed by a citation from a poet: in the A, البِلَادُ ↓ تَبَلَّدَتِ (tropical:) The countries, or regions, appeared short [in extent] to the eye by reason of the darkness of the night. (TA.) 3 مُبَالَدَةٌ مبالده مبالدة [inf. n. of بَالَدَ] The contending with another, or others, in fight, (i. q. مُبَالَطَةٌ, T, S, M, K,) with swords and staves. (T, M, K.) 4 ابلد أبلد ابلد بلد He clave to the ground, (S, K,) in submissiveness. (TA.) [Perhaps formed by transposition from أَلْبَدَ: see مُبْلِدٌ.] ― - See also 5. ― - His beast became dull; not to be rendered brisk, lively, or sprightly, by being put in motion. (AZ, S, * K.) = ابلدهُ مَكَانًا He made him to keep to a place. (K.) = ابلد, inf. n. إِبْلَادٌ, It (a water-ing-trough or tank) was, or became, abandoned, and no longer used, so that it threatened to fall to ruin. (T.) = [And] ابلدهُ الدَّهْرُ Time caused it (a watering-trough or tank) to become abandoned, and worn, and no longer used, so that it threatened to fall to ruin. (TA.) [See مُبْلِدٌ.] 5 تبلّد بلد تبلد He obtained, or exercised, dominion over a بَلَد [i. e. country, or town, &c.,] belonging to others. (K.) ― - He alighted, or sojourned, in a بَلَد [or country, &c.,] wherein was no one, (L, K,) saying within himself, O my grief, or sorrow, or regret! (L.) ― - He was, or became, confounded, or perplexed, and unable to see his right course; (M, K;) he went backwards and forwards in confusion or perplexity, unable to see his right course: (T, * S:) because he who is in this state is like one in a بَلْدَة, meaning a desert in which he cannot find his way: (T, L:) he was overtaken by confusion, or perplexity, such that he was unable to see his right course; as also ↓ أَبْلَدَ . (TA.) ― - He fell to the ground, (K,) by reason of weakness. (TA.) [See also 2.] ― - He became submissive, and humble; (T, TA;) contr. of تَجَلَّدَ. (T, M, K.) ― - He affected بَلَادَة [i. e. stupidity, dulness, want of intelligence, &c.]. (S.) ― - (assumed tropical:) He turned his hands over, or upside-down: (K:) [thus one does in sorrow, or regret, or in perplexity: see Kur xviii. 40:] or the meaning is that which here next follows: (TA:) (assumed tropical:) he clapped his hands; or smote palm upon palm; syn. صَفَّقَ (M, K) بِالكَفِّ. (TA.) [See بَلْدَةٌ.] ― - [And hence, app.,] (tropical:) He felt, or expressed, grief, sorrow, or regret. (M, A, L, K.) = تَبَلَّدَتِ البِلَادُ: see 2. = Accord. to AAF, تبلّد also signifies It (the dawn, or daybreak,) shone, was bright, or shone brightly; i. q. تبلّج. (M.) بَلَدٌ ألد بلد لد (which is masc. and fem., Msb) and ↓ بَلْدَةٌ both signify the same; (M, A, Msb, K;) namely, [A country, land, region, province, district, or territory: and a city, town, or village: or] any portion of the earth, or of land, comprehended within certain limits, [thus I render مُسْتَحِيزَة, and in like manner it is rendered in the TK,] cultivated, or inhabited, or uncultivated, or uninhabited: (M, Msb, * K:) or the former signifies any place of this description; and the latter, a portion thereof: (T:) or the former is a generic name of a place [or country or region or province] such as El-'Irák and Syria; and the latter signifies a particular portion thereof such as [the city or town of] El-Basrah and Damascus; (M, K;) or these are post-classical applications: (TA:) or the former, a tract of land, or district, which is an abode, or a place of resort, of animals, or genii, even if containing no building: (Nh:) or a land, or country, absolutely: and also a town, or village, syn. قَرْيَةٌ: but this latter is a conventional adventitious application: ('Ináyeh, TA:) and the latter, a land, country, or territory, [belonging to, or inhabited by, a people,] syn. أَرْضٌ : (S, TA: [a meaning assigned in the K to بَلَدٌ; but this appears to be a mistake occasioned by the accidental omission of the word البَلْدَةٌ:]) you say, هٰذِهِ بَلْدَتُنَا [This is our land, &c.] like as you say, هٰذِهِ بَحْرَتُنَا: (S, TA:) the pl. (of the former, S, Msb) is بُلْدَانٌ (S, M, Msb) and (of the same, S, or of the latter, Msb) بِلَادٌ: (T, S, M, Msb:) [which latter, regarded as pl. of بَلْدَةٌ in a more limited sense than بَلَدٌ, is often used as meaning provinces collectively; i. e. a country:] بُلْدَانٌ is syn. with كُوَرٌ [which signifies districts, or tracts of country; quarters, or regions; and also, cities, towns, or villages]. (T.) البَلَدُ and ↓ البَلْدَةُ are names applied to Mekkeh; (M, K;) in like manner as النَّجْمُ is a name applied to the Pleiades. (M.) [So too البَلَدُ الأَمِينُ and البَلَدُ الحَرَامُ &c.] بَلَدٌ مَيِّتٌ means A tract of land without herbage, or pasture: (Msb:) and بَلَدٌ alone, a [desert, a waterless desert, or such as is termed] مَفَازَةٍ. (TA voce تا; under which see an ex.) ― - بَلَدٌ also signifies Land which has not been dug, and upon which fire has not been kindled. (M, K.) ― - A [house, or dwelling, such as is termed] دار: (M, K:) of the dial. of ElYemen. (M.) Sb mentions the saying, هٰذِهِ الدَّارُ نِعْمَتِ البَلَدُ [This house, excellent, or most excel-lent, is the dwelling!]; in which البلد is made fem. because it is syn. with الدار. (M.) ― - A burial-ground: (M, K:) or, as some say, (M, but in the K “and,”) a grave, or sepulchre: (M, K:) pl. as above. (M.) ― - Dust, or earth; and so ↓ يَلْدَةٌ . (T, M, K.) ― - The place in which an ostrich lays its egg, in sand. (S, M, L, K.) And hence, بَيْضَةُ البَلَدِ The egg of the ostrich, which it abandons in the place where it lays it, in the sand, or in a desert: (M, L:) also called ↓ البَلَدِيَّةِ and ذَاتُ البَلَدِ. (M.) You say, فُلَانٌ بَيْضَةُ البَلَدِ [(tropical:) Such a one is like the egg of the ostrich, &c.], meaning such a one is unequalled, or unparalleled: said in dispraise and in praise: (M, * L:) allowed by A'Obeyd to be used in praise: and said by El-Bekree to be applied to him who is separated from his family and near relations. (TA.) [See also art. بيض.] You also say, هُوَ أَذَلُّ مِنْ بَيْضَةِ البَلَدِ (S, M, A) (tropical:) He is more object, or vile, than the egg of the ostrich, which it abandons (S, TA) in the desert, and to which it does not return. (TA.) [See again art. بيض.] Also هُوَ أَعَزَّ مِنْ بَيْضَةِ البَلَدِ (tropical:) [He is more highly esteemed than the egg of the ostrich, which it lays in the sand]; because the ostrich spreads its wings over it and sits upon it. (A in art. فرخ.) [See more in art. بيض بيض .] ― - A trace, mark, or vestige, (T, S, M, K, [in the K mentioned in two places, but in the latter of these omitted in the CK,]) of a house, or dwelling: (TA:) and a mark remaining upon the body: (A'Obeyd, T:) pl. أَبْلَادٌ. (S, A'Obeyd, M, K.) ― - The origin, or an element, (عُنْصُر,) of a thing. (Th, M, K.) ― - See also the next paragraph, in three places: ― - and see بُلْدَةٌ. بَلْدَةٌ ألد بلد بلده بلدة لد لدة : see بَلَدٌ, in three places. You say, إِنْ لَمْ تَفْعَلْ كَذَا فَهِىَ بَلْدَةٌ بَيْنِى وَ بَيْنِكَ (tropical:) If thou do not thus, it will be [a cause of] separation between me and thee; (M, * A, TA;) i. e., I will alienate thee from me so that a country, or region, shall separate us, each from the other. (A, TA.) ― - Also A desert, or waterless desert, in which one cannot find his way: and any extensive tract of land. (T, L.) [Hence,] لَقِيتُهُ بِبَلْدَةِ إِصْمَتِ I found him, or met him, in a desert, or desolate, place, in which there was no one beside. (M.) [See also art. صمت.] ― - And [hence, app.,] البَلْدَةُ One of the Mansions of the Moon, (M, K,) [namely, the Twenty-first Mansion,] a patch of the sky, (K,) containing no stars, (M, K,) or containing only small stars, (T, * M,) between the نَعَائِم and سَعْد الذَّابِح: (M, K:) sometimes the moon declines from it, and takes as its mansion the قِلَادَة: it [app. القلادة, accord. to the K, but accord. to the TA البلدة,] consists of six stars resembling a bow, (K,) in the sign of Sagittarius (القَوْس): (T:) or البلدة is one of the Mansions of the Moon, consisting of six stars of Sagittarius (القوس), which the sun enters on the shortest day of the year: (S:) [see مَنَازِلُ القَمَر, in art. نزل: in the K it is also said that ↓ البَلَدُ is a Mansion of the Moon; but this appears to be a mistake, occasioned by the accidental omission of the word البَلْدَةُ; though البَلَدُ would seem to be an appropriate name for the mansion next after the نعائم:] IF says that البَلْدَةُ is a star, or an asterism, (نَجْمٌ,) said to be the بَلْدَة, i. e. breast, of the Lion; not meaning the mansion thus called in the sign of Sagittarius: El-Hareeree finds fault with him for using this expression, [the بلدة of the Lion,] but Ibn-Dhafr replies that it occurs in the language. (TA.) ― - بَلْدَةٌ also signifies The earth, or ground. (S.) ― - Also (S, M, L, TA, [in the K ↓ بَلَد , by the accidental omission of the word البَلْدَةُ,]) The pit between the two collar-bones, with the part around it: or the middle thereof, i. e., of that pit: (M, K:) or the third of the فَلَك (which are six in number) of that part of a horse's breast which is called the زَوُر: or the part called رَحَى الزَّوْرِ: (M:) or [so accord. to the M, but accord. to the K “and,”] the breast, syn. صَدْر, (S, M, A, K,) of a camel, (M, A,) or of that which has a foot like the camel's, and of a solid-hoofed animal, (M,) and of a man: (A:) and the part immediately beneath the two prominent portions of flesh of the breast of a horse, extending to the arms. (M, L.) Dhu-rRummeh says أُنِيخَتْ فَأَلْقَتْ بَلْدَةً فَوْقَ بَلْدَةٍ ” She (the camel) was made to lie down, and threw her breast upon [a tract of] ground. (S, M.) And you say, فُلَانٌ وَاسِعُ البَلْدَةِ Such a one is wide in the breast. (S.) ― - Also (tropical:) The palm of the hand. (M, A, TA. [In the K, by the accidental omission of the word البَلْدَةُ, this meaning is assigned to ↓ بَلَدٌ .]) You say, ضَرَبَ بَلْدَتَهُ عَلَى بَلْدَتِهِ (tropical:) He smote the palm of his hand upon his breast. (A.) = See also بُلْدَةٌ, in two places: = and see بَلَادَةٌ. بُلْدَةٌ ألد بلد بلده بلدة لد لدة (S, M, L, K) and ↓ بَلْدَةٌ (S, M, L) and ↓ بَلَدٌ [which is an inf. n. of بَلِدَ] (S, K) Clearness, from hair, of the space between the eyebrows: (S, L, K:) i. q. بُلْجَةٌ: or more than بُلْجَةٌ: or the having the eyebrows not joined: (M:) or ↓ the second signifies the space between the eyebrows. (M.) ― - And the first, The form, aspect, appearance, or lineaments, of the face. (K.) = See also بَلَادَةٌ. البَلَدِيَّةُ البلديه البلدية بلدي بلدية : see بَلَدٌ. بَلِيدٌ بليد (S, M, K) and ↓ أَبْلَدٌ (M, K) Stupid, dull, wanting in intelligence; (S, Msb;) inert; wanting in vigour; not penetrating, sharp, vigorous, or effective, in the performing of affairs: (T, M, K: *) [soft, weak, feeble; wanting in endurance, or patience:] contr. of جَلِيدٌ. (K.) ― - Also the former, A horse that lags behind those that outstrip in running: (T, TA:) and a camel (TA) not to be rendered brisk, lively, or sprightly, by being put in motion. (M, K, TA.) ― - See also مَبْلُودٌ. بَلادَةٌ بلاد بلاده بلادة بلد [an inf. n. (of بَلُدَ) used as a subst.] (S, M, A) and ↓ بُلْدَةٌ and ↓ بَلْدَةٌ (M, TA) Stupidity, dulness, want of intelligence, (S, A,) or of penetration, sharpness, vigour, or effectiveness, in the performing of affairs. (M, TA.) بَالِدٌ ألد بألد بالد Remaining, staying, abiding, or dwelling, (S, Msb,) in a بَلَد [i. e. country, or town, &c.], (Msb,) or in a place. (S.) ― - تَالِدٌ بَالِدٌ Lasting; that does not cease, or fail, or pass away: the former word signifies old; and the latter is [said to be] an imitative sequent. (TA.) أَبْلَدٌ A man having a space clear from hair between his eyebrows: or having eyebrows not joined: i. q. أَبْلَجُ. (S, M.) = [More, and most, stupid, dull, wanting in intelligence, or in penetration, sharpness, vigour, or effectiveness, in the performing of affairs: see بَلُدَ.] You say, أَبْلَدُ مِنْ ثَوْرٍ [More stupid, &c., than a bull]. (A.) ― - See also بَلِيدٌ. ― - A man (S) of large, (S, K,) big, gross, rude, or coarse, (M,) make. (S, M, K.) مُبْلِدٌ مبلد , (K,) or مُبْلَدٌ, (T,) Old; applied to a watering-trough or tank. (T, K.) So in the words of a poet, describing a watering-trough or tank وَ مُبْلَدٍ بَيْنَ مَوْمَاةٍ بِمَهْلَكَةٍ ” formed by transposition from مُلْبِدَ, which [properly] means cleaving to the ground: (IAar, T, TA:) or it is مُبْلَد, (TA,) or مُبْلِد, (T,) which means abandoned, and worn, and no longer used, so that it threatens to fall to ruin. (T, TA.) مَبْلُودٌ مبلود Confounded, or perplexed, and unable to see his right course: [a pass. part. n., but] it has no verb answering to it: (M, TA:) or idiotic; deficient, or wanting, in intellect; or bereft thereof: (Esh-Sheybánee, M, K:) or unable to proceed in, or prosecute, his journey, his means having failed him, or his camel that bore him stopping with him from fatigue or breaking down or perishing, or an event befalling him so that he cannot move: (As, M:) all of these significations refer to confusion or perplexity: (M, L:) or one whose modesty, or shame, or whose intellect, has quitted him; as also ↓ بَلِيدٌ . (TA.) بلز طِينُ الْإِبْلِيزِ The mud of Egypt; (K;) what the Nile leaves behind it after retiring from the surface of the ground: (TA:) a foreign word [arabicized, perhaps from the Greek πηλὸς , as suggested by De Sacy; who also remarks that it might be derived from the Greek ἰλὺς with the Egyptian masc. art. πι, were it not that ἰλὺς is fem.: (see his “Abd-allatif,” p. 8:) if we might suppose ابليز to be an old mistranscription for ايليز, we might with good reason derive it from ἰλὺς , which, as pronounced by the modern Greeks, very nearly resembles إِيلِيز in sound]: (K:) [some of] the vulgar pronounce it with س. (TA.) ― - [Also applied to Clay; plastic clay; or potters' earth.] بلس 4 ابلس ابلس , (inf. n. إِبْلَاسٌ, S, &c.,) He despaired, (A boo-Bekr, S, M, Msb, K,) or gave up hope, (A boo-Bekr, TA,) مِنْ رَحْمَةِ اللّٰهِ of the mercy of God. (A boo-Bekr, S, TA.) ― - He became broken [in spirit], and mournful. (S, TA.) ― - He was, or became, silent, (S, M, A, Msb,) returning no reply, or answer, (TA,) by reason of grief, (S,) or of despair. (A.) ― - He was, or became, confounded or perplexed, and unable to see his right course. (Ibn-'Arafeh, K.) ― - He was, or became, cut short, or stopped, (K, TA,) فِى حُجَّتِهِ [in his argument, or plea]. (TA.) ― - He became unable to prosecute his journey: or was prevented from attaining his wish: syn. قُطِعَ بِهِ. (Th, M, TA.) ― - He repented; or grieved for what he had done. (M.) = He caused a person to despair. (Har p. 138.) بَلِسٌ بلس Despairing, (مُبْلِسٌ,) and silent respecting what is in his mind, (K, TA,) by reason of grief or fear. (TA.) بَلَاسٌ بلاس , (S, Msb, K,) like سَلَامٌ, (Msb,) and سَحَابٌ, (K,) [in a copy of the M written بِلَاسٌ,] A [garment, or piece of stuff, of the kind called] مِسْح [i. e. of hair-cloth]: (S, M, Msb, K:) used in this sense by the people of El-Medeeneh: (S:) a Persian word; (AO, S, Msb;) originally بَلَاسٌ, without ال: (TA:) arabicized: (S, Msb:) also called by the Arabs پَلَاس, with the ب termed مُشَبَّع: (TA:) pl. بُلُسٌ. (M, Msb, K.) [The pl.] بُلُسٌ is also applied to Large sacks of مُسُوح [i. e. hair-cloths], in which figs are put, [or, more probably, in which straw is put, for التِّين, which I find in two copies of the S and in the TA, can hardly be doubted to be a mistranscription of التِّبْن], and upon which is paraded he who is made a public example that others may take warning from him, and the subject of a proclamation [acquainting the spectators with his offence]: whence the imprecation, أَرَانِيكَ اللّٰهُ عَلَىالبُلُسِ [May God show me thee upon the large haircloth-sacks]. (S, TA.) بَلَسَانٌ بلسان لسان [The balsam-tree; or the species that produces the balsam of Mekkeh; i. e., the amyris opobalsamum;] a certain kind of tree, (M,) or shrub, resembling the حِنَّآء, (K,) having many leaves, inclining to white, in odour resembling the سَذَاب [or rue], (TA,) the berry of which has an unguent, (Lth, M, TA,) which is hot, (Lth, TA,) and its unguent is in great request: (Lth, K, TA:) its unguent [opobalsamum] is more potent than its berry [carpobalsamum], and its berry is more so than its wood [xylobalsamum] : the best of its wood is the smooth, tawny-coloured, pungent and sweet in odour: it is hot and dry in the second degree; and its berry is a little hotter than it: its wood opens stoppages of the nose, and is good for the sciatica and vertigo and headache, and clears cloudiness of the eye, and is good for asthma and oppression of the breath, and for flaccidity of the womb, used by fumigation; it is also beneficial in cases of barrenness, and counteracts poisons and the bite of vipers: (the Minháj, TA:) it is said in the K and in the Minháj, and by most of the physicians and those who treat of drugs, that it grows only at 'Eyn-Shems, in the neighbourhood of El-Káhireh, the place called ElMatareeyeh; but MF observes that this is strange, as it is well known that it is mostly found in the district of El-Hijáz, between the Harameyn and El-Yembo' , whence it is conveyed to all countries: the truth, however, is, that it ceased to grow at ' Eyn-Shems in the latter part of the eighth century [of the Flight], and it was endeavoured [successfully] to be made to grow in El-Hijáz. (TA.) [See also De Sacy's “ Abd-allatif, ” p. 89.] بَلَّاسٌ بلاس One who sells what is termed بَلَاس. (K.) إِبْلِيسُ إِبليس ابليس [A name of Satan]; from أَبْلَسَ, (S, M, Msb, K,) in the first of the senses assigned to it above, (S, M, Msb,) accord. to some; (M, Msb, K;) his former name being عَزَازِيلُ : (S, TA:) or it is a foreign word, (Aboo-Is-hák, M, Msb, K,) and for this reason, (Aboo-Is-hák, M, Msb, TA,) and its being also determinate, (Aboo-Is-hák, M, TA,) or a proper name, (Msb,) it is imperfectly decl.; (Aboo-Is-hák, M, &c.;) for if it were an Arabic word, it would be perfectly decl., like إِجْفِيلٌ and إِخْرِيطٌ. (Msb.) بلسان بَلَسَانٌ بلسان لسان : see art. بلس. بلط 1 بَلَطَ بلط بلطة , (IDrd, K,) [aor., accord. to a rule observed in the K, بَلُطَ ,] inf. n. بَلْطٌ, (IDrd, TA,) He spread, or paved, (K, TA,) a house, (K,) and the ground, (TA,) with بَلَاط [or flag-stones], (K, TA,) or with baked bricks; (TA;) as also ↓ بلّط , (K,) inf. n. تَبْلِيطٌ; (TA;) and ↓ ابلط : (K:) or, as also ↓ the second, he made [or constructed] a wall with بَلَاط: (IDrd, TA:) or ↓ the second, he made a house plain, or even. (TA.) = He struck him, or it, with the بَلْط [q. v.]. (TA.) 2 بَلَّطَ see 1, in three places. = The vulgar phrase بَلِّطِ السَّفِينَةَ signifies Make thou fast the ship; as though it were an order to make it cleave to the ground. (TA.) [You say, بَلَّطَ السَّفِينَةَ فِى الرَّمْلِ, meaning He ran the ship aground upon the sand.] 3 بالط القَوْمُ بَنِى فُلَانٍ بالط القوم بني فلان The people, or company of men, alighted with the sons of such a one, each party to oppose the other, upon the ground: (K, * TA:) from بَلَاطٌ signifying the “ earth, ” or “ ground; ” or “ even, smooth ground. ” (TA.) بالط القَوْمُ, (K,) inf. n. مُبَالَطَةٌ, (S,) The people, or company of men, contended, one with another, in fight with swords, (S, * K, TA,) upon their feet; (TA;) as also ↓ تبالطوا : (S, K:) مبالطة is only upon the ground; (Z, TA;) and you do not say تبالطوا when the people are riders. (TA.) ― - بَالَطَنِى He fled from me, (AHn, K,) and went away in the land: (AHn, TA:) or he left me; quitted me. (TA.) 4 أَبْلَطَ He clave to the [بَلَاط, i. e.] earth, or ground; (K;) said of a man: (TA:) he became bankrupt, or insolvent, or reduced to a state of difficulty or poverty, or without any property, and clave to the بَلَاط: (AHeyth:) he became poor, and his property went away; as also أُبْلِطَ: (S, K:) so says Ks; and AZ says the like: (S:) or he became poor; or had little property. (TA.) = أَبْلَطَ اللِّصُّ القَوْمَ The robber left the people, or company of men, upon the surface of the ground, and left them not anything: (Lh, TA:) or simply, left them not anything. (K.) ― - ابلط المَطَرُ الأَرْضَ The rain fell upon the بَلَاط [or surface] of the earth, (K, TA,) so that no dust was seen upon it. (TA.) ― - See also 1. 6 تَبَاْلَطَ see 3. بَلْطٌ بلط بلطة and ↓ بُلْطٌ [An axe;] i. q. مِخْرَطٌ; (K, TA;) i. e. the iron instrument with which the خَرَّاط barks and planes (يَخْرِطُ) [a branch of a tree]: an Arabic word: the vulgar call it ↓ بَلْطَةٌ [now mostly applied to a battle-axe; in Turkish بَالْتَهْ]. (TA.) AHn says, An Arab of the desert quoted to me فَالْبَلْطُ يَبْرِى حِيَدَ الفَرْفَارِ [And the axe pares off the knobs, or knots, of the tree called farfár]: حَيْدَةٌ [the sing. of حِيَدٌ] signifying a knob (سِلْعَة) in a tree; or a knot; which is cut off, and whereof vessels are shaped out, so that they are variegated and beautiful. (TA.) بُلْطٌ بلط بلطة : see بَلْطٌ. بَلْطَةٌ بلط بلطه بلطة : see بَلْطٌ. بُلْطِىٌّ بلطى بلطة بلطي [The labrus Niloticus;] a kind of fish that is found in the Nile, said to eat of the leaves of Paradise: it is the best of fish: and they liken to it him who is rising out of childhood, in a state of youthfulness and tenderness or delicateness. (TA.) بَلَاطٌ بلاط بلاطة The earth, or ground: (TA:) or even, smooth ground. (K, TA.) ― - The face, or surface, of the earth, or ground: (K:) or the part where what is hard, thereof, i. e. of the earth or ground, ends: (AHn, K:) or the hard part of the exterior thereof. (A, TA.) ― - [Flag-stones, or flat stones for pavement; and baked bricks for pavement; (a coll. gen. n., of which the n. un. is with ة;)] stones, (S, Msb, K,) and any other things, (Msb,) which are spread in a house (S, K) &c., (S,) or with which a house is spread or paved. (Msb.) ― - Any ground, or floor, paved with such stones, or with baked bricks; (K;) [a pavement.] ― - You say with respect to a niggardly and mean man, مَا ذَا يَأْخُذُ الرِّيحُ مِنَ البَلَاطِ [What will the wind take from the pavement?]. (TA.) ― - And رَجُلٌ بَلَاطٌ (assumed tropical:) A man poor, or in want. (TA.) ― - And إِنَّهَا حَسَنَةُ البَلَاطِ إِذَا جُرِّدَتْ (tropical:) Verily she is goodly, or beautiful, in skin when she is stripped. (TA.) بَلُّوطْ بلوط لوط [The acorn;] a certain thing well known; (S;) the fruit, or produce, of a kind of tree, [namely, the oak,] which is eaten, (Mgh, Msb,) sometimes, (Msb,) and with the bark of which one tans, (Mgh, Msb,) sometimes: (Msb:) or [the oak; or this kind of tree is properly called شَجَرُ البَلُّوطِ;] a kind of tree; the fruit, or produce, whereof they used as food, in ancient times; cold and dry (K, TA) in the second degree, or, as some say, in the first; or its dryness is in the third degree; or it is hot in the first degree; (TA;) heavy, coarse, (K, TA,) slow of digestion, bad for the stomach, occasioning headache, injurious to the bladder, but rendered good by its being roasted and having sugar added to it; (TA;) suppressing the urine, (K, TA,) and rendering it difficult; preventing exhaustion by loss of blood, and the emission of blood [from a wound]; good for hardnesses, with the fat of a kid; preventing the progress of [the disease in the mouth called] قُلَاع, and فروع [app. a mistake for قُرُوح, or wounds], when it is burnt; preventing also excoriation, and poisons, and looseness of the bowels; and very nutritious when easily digested. (TA.) [See also عَفْصٌ. ― - Forskål, in his Flora Aegypt., p. lvi., mentions this name as applied to The common ash-tree; fraxinus excelsior.] ― - بَلُّوطُ المَلِكِ, according to some, The walnut: accord. to others, the شَاهْبَلُّوط [a Persian word, and also used by Arabs in the present day, applied to the chestnut]: as is said in the Minháj. (TA.) ― - بَلُّوط الأَرْضِ [applied in the present day to The herb germander, or chamædrys;] a certain plant, the leaves of which resemble the هِنْدِ بَآء [or endive]: it is diuretic; aperient; and wasting to the spleen. (K.) بَلَالِيطٌ بلاليط Level, or even, lands, or tracts of ground: (K:) no sing. to it is known. (Seer.) [See also بَلَاطٌ.] [ مُبْلِطٌ مبلط and مُبْلَطٌ, as epithets applied to a man, part. ns. of أَبْلَطَ and أُبْلِطَ, which see above.] بلع 1 بَلِعَهُ بلع بلعه بلعة , (S, Msb, K,) aor. بَلَعَ , (Msb, K,) inf. n. بَلْعٌ, (TA, [and the same is indicated in the K,]) or بَلَعٌ when the object is food, but بَلْعٌ when it is water or spittle; (Msb;) and بَلَعَهُ, aor. بَلَعَ , inf. n. بَلْعٌ; (Msb;) and ↓ ابتلعهُ ; (S, Msb, K;) and ↓ تبلّعهُ ; (IAar;) and ↓ بَلْعَمَهُ , inf. n. بَلْعَمَةٌ; (S * and TA in art. بلعم;) He swallowed it. (IAar, TA.) It is said in a proverb, لَا يَصْلُحُ رِيقًا ↓ رَفِيقًا مِنْ لمْ يَبْتَلِعْ [He is not suitable, or fit, for being a companion who does not swallow his spittle; meaning, (assumed tropical:) who does not restrain his anger]. (TA.) You say also, اللُّقْمَةَ ↓ بَلْعَمَ meaning He ate the morsel. (TA in art. بلعم.) And بَلَعَ الطَّعَامَ and ↓ ابتلعهُ also signify [He swallowed the food without chewing it;] he did not chew the food. (TA.) 2 بلّع الشَّيْبُ فِيهِ , (K,) or فِى رَأْسِهِ, (S, TA,) inf. n. تَبْلِيعٌ, (S, K,) Hoariness began to appear (S, K) upon him, (K,) or upon his head: (S:) or rose: (A, TA:) or spread much. (TA.) [See also بَلَّغَ.] Hassán says قَدْ بَلَّعَتْ بِى ذُرْأَةٌ فَأَلْحَفَتْ [Hoariness, or grayness, or the like, had begun to appear, &c., upon me, and marred me]; making the verb trans. by بِ because it has the meaning of قَدْ آلَمَتْ [it had given pain, and this verb is thus made trans.]; or substituting بِى for فِىَّ on account of the measure, which would not be right if he said فِىَّ. (TA.) You say also, فِيهِ الشَّيْبُ ↓ تبلّع Hoariness appeared upon him. (IAar.) 4 ابلعهُ الشَّىْءَ (S, K, * TA) He made him to swallow the thing: (S, TA:) or he enabled him to swallow the thing. (K, * TA.) You say, أَبْلِعْنِى رِيقِى [Suffer thou me to swallow my spittle;] give thou me time to swallow my spittle. (K, TA.) 5 تَبَلَّعَ see 1: = and 2. 8 إِبْتَلَعَ see 1, in three places. Q. Q. 1 بَلْعَمَ بلعم : see 1, in two places. [The م in this word is generally held to be augmentative: see بَلْعَمٌ.] بُلَعٌ بلع , applied to a man, Voracious; a great eater; as also ↓ بُلَعَةٌ and ↓ مِبْلَعٌ (K) and ↓ بَوْلَعٌ : (IAar, K:) [↓ بَلَّاعْ signifies the same:] and ↓ هِبْلَعٌ , (S and K in art. هبلع,) in which the ه is said by some to be augmentative, (TA,) and ↓ هَبَلَّعٌ (Lth, K) and ↓ هِبْلَاعٌ , (IDrd, K,) also signify the same; (S in art. هبلع;) or voracious, or a great eater, who takes large mouthfuls, and is wide in the حُنْجُور [app. here meaning the fauces]: (Lth, and K in art. مبلع:) and ↓ بُلَعَةٌ , applied to a woman, one who swallows everything. (Fr.) ↓ يَا بَلَّاعَ الأَيْرِ [app. meaning يَا مَأْبُونُ] is an expression of vituperation used by the people of Syria. (TA.) ― - سَعْدُ بُلَعَ, (Lth, S, K,) determinate, (Lth, K,) [the latter word imperfectly decl.,] One of the Mansions of the Moon; (S, K;) [namely, the Twenty-third;] which rose [aurorally], (S, K,) as they assert, (S,) when God said, يَا أَرْضُ ابْلضعِى مَآءَكِ [Kur xi. 46]; (S, K;) consisting of two stars near together; (S;) or two stars, straight (مُسْتَوِيَانِ) in course, (IKt, K,) or near together and oblique; (TA;) one of them dim, and the other bright, and called ↓ بَالِعٌ , as though it swallowed the former, (IKt, K, TA,) namely, the dim one, and took its light: (TA:) it rises [aurorally] in the last night but one [lit. one night remaining] of كَانُون الآخِر [Jan., O. S.], and sets [aurorally] when one night has passed of آب [Aug., O. S.]. (IKt, K.) [Accord. to my calculation, it thus rose in Arabia about the commencement of the era of the Flight, on the 29th of Jan., O. S., and set aurorally on the 30th of July. See مَنَازِلِ القَمَرِ, in art. نزل: and see also سَعْدٌ.] The rhyming-proser of the Arabs says, إِذَا طَلَعَ سَعْدُ بُلَعْ اِقْتَحَمَ الرُّبَعْ وَ لَحِقَ الهُبَعْ وَصِيَدَ المُرَعْ وَصَارَ فِى الأَرْضِ لُمَعْ [When Saad-Bula' rises aurorally,] the رُبَع [or young camel brought forth in the season called رَبِيع, which is the beginning of the breeding-time,] becomes strong in his walk, and quick, but not strong to labour, and the هُبَع [or young camel brought forth in the end of the breeding-time] acquires some strength, and attains to him, and the مُرَع, a kind of bird, is then, it seems, caught, or snared, [and parts differing in colour from the rest become apparent in the earth.] (TA.) = Also The hole, or perforation, of the بَكْرَة [or sheave of a pulley]: n. un. with ة: (K:) or the hole, or perforation, in the قَامَة of the بَكْرَة [which here means the pulley, or sheave with its apparatus]: (S:) or ↓ بُلَعَةُ has this latter signification; and بُلَعٌ is its pl.; [or is a coll. gen. n.;] so explained by Az; and this is the correct explanation. (Marginal note in a copy of the S.) بُلْعَةٌ بلع بلعه بلعة A gulp, or as much as one swallows at once, of beverage; like جُرْعَةٌ. (TA.) بُلَعَةٌ بلع بلعه بلعة , as an epithet: see بُلَعٌ, in two places: = and as a subst.: see the same, last sentence. بَلْعَمٌ بلعم , applied to a man, (S,) That eats much, and swallows food vehemently. (S, K *) The م is augmentative, (S,) accord. to most authorities. (TA.) بُلْعُمٌ بلعم : see what next follows. بُلْعُومٌ بلعوم and ↓ بُلْعُمٌ ; (Msb, and S and K in art. بلعم;) the latter a contraction of the former; the م augmentative; (Msb;) The place of passage of the food in the حَلْق; (S, Msb, K, TA;) the gullet, or œsophagus; (S, Msb;) as also ↓ مَبْلَعٌ : (TA:) or this last, i. q. حَلْقٌ [which is properly the fauces; but by a synecdoche, the throat, or gullet]. (K.) [See an ex. voce سُرْمٌ.] = Also, the first, A torrent, in ground such as is termed قُفّ, entering into the earth. (AHn, and K in art. بلعم.) = And The whiteness that is upon the lip of the ass, (K in art. بلعم,) at the extremity of the mouth- (TA in that art.) بَلُوعٌ بلوع a subst- signifying A medicine which is swallowed. (TA.) ― - Beverage: or wine: syn. شَرَابٌ. (TA.) = قِدْرٌ بَلُوعٌ (tropical:) A wide cooking-pot, (A, K, TA,) that swallows what is thrown into it. (A, TA.) بَلَّاعٌ بلاع : see بُلَعٌ, in two places. بَلَّاعَةٌ بلاعه بلاعة : see بَالُوعَةٌ. بَلُّوعَةٌ بلاعة بلوعه بلوعة لوعة : see بَالُوعَةٌ. بُلَّيْعَةٌ بليعه بليعة : see بَالُوعَةٌ. بَالِعٌ بالع : see بُلَعٌ. بَوْلَعٌ بولع ولع : see بُلَعٌ. بَالُوعَةٌ بالوع بالوعه بالوعة , (S, Msb, K,) of the dial. of El-Basrah, (TA,) and ↓ بَلُّوعَةٌ , (S, Msb, K,) and ↓ بَلَّاعَةٌ , (K,) and ↓ بُلَّيْعَةٌ , (TA,) A hole, or perforation, in the midst of a house; (S;) a sink-hole; a hole, or perforation, into which water descends: (Msb:) or a well that is dug (K, TA) in the midst of a house, (TA,) narrow at the head, into which run the rain-water and the like: (K, TA:) pl. [of the first] بَوَالِيعُ (Sgh, K) and [of the others] بَلَالِيعُ. (S, Sgh, K.) مَبْلَعٌ مبلع : see بُلْعُومٌ. مِبْلَعٌ مبلع : see بُلَعٌ. مُبْلَعَةٌ مبلعه مبلعة A well (رَكِيَّةٌ) cased with stones, or with baked bricks, from the bottom to the brink: (O, TS, K:) from Ibn-' Abbád. (TA.) هِبْلَعٌ هبلع : see بُلَعٌ. هَبَلَّعٌ هبلع : see بُلَعٌ. هِبْلَاعٌ هبلاع : see بُلَعٌ. بلعم بَلْعَمَ بلعم : see بلع. بَلععَمٌ بلععم : see بلع. بُلْعُمٌ بلعم : see بلع. بُلْعُومٌ بلعوم : see بلع. بلغ 1 بُلُوغٌ بلوغ [inf. n. of بَلَغَ] and إِبْلَاغٌ [inf. n. of ↓ ابلغ , but it seems that ابلاغ is here a mistranscription for بَلَاغٌ, which is, like بُلُوغٌ, an inf. n. of بَلَغَ, and this observation will be found to be confirmed by a statement immediately following this sentence,] signify The reaching, attaining, arriving at, or coming to, the utmost point of that to which, or towards which, one tends or repairs or betakes himself, to which one directs his course, or which one seeks, pursues, endeavours to reach, desires, intends, or purposes; whether it be a place, or a time, or any affair or state or event that is meditated or intended or determined or appointed: and sometimes, the being at the point thereof: so says Abu-1-Kásim in the Mufradát. (TA: [in which it is said, in the supplement to the present art., that بَلَاغٌ signifies The reaching, attaining, arriving at, or coming to, a thing.]) You say, بَلَغَ المَكَانَ, (S, K,) and المَنْزِلَ, (Msb,) [aor. بَلُغَ ,] inf. n. بُلُوغٌ (S, K) [and بَلَاغٌ, as shown above], He reached, attained, arrived at, or came to, (S, Msb, K,) the place, (S, K,) and the place of abode: (Msb:) and (so in the S, but in the K “ or, ”) he was, or became, at the point of reaching it, attaining it, &c. (S, K.) فَبَلَغْنَ أَجَلَهُنَ, in the Kur [ii. 232], means And they have fully attained, or ended, their term. (Msb.) But فَإِذَا بَلَغْنَ أَجَلَهُنَّ, in the same [lxv. 2], means And when they are near to attaining, or ending, their term: (S, TA:) or are at the point of accomplishing their term. (Msb, TA.) It has the first of the meanings explained above in the phrase, بَلَغَ أَشُدَّهُ [Kur xii. 22 &c., He attained his manly vigour, or full maturity, &c.]. (TA.) And in بَلَغَأَرْبَعِينَ سَنَةً [Kur xlvii. 14, He attained the age of forty years]. (TA.) And in بَلَغَ مَعَهُ السَّعْىَ [Kur xxxvii. 100, He attained to working with him]. (TA.) In the Kur [iii. 35], occurs the phrase, وَقَدْ بَلَغَنِىَ الكِبَرُ [When old age hath come to me, or overtaken me]: and in another place [xix. 9], وَ قَدْ بَلَغْتُ مِنَ الكِبَرِ عُتِيًّا [And I have reached the extreme degree of old age: so explained in the Expos. of the Jel]: phrases like أَدْرَكَنِىَ الجَهْدُ and أَدْرَكْتُهُ. (Er-Rághib, TA.) You say also, مَا بَلَغَ ↓ لَزِمَهُ ذٰلِكَ بَالِغًا with the accus. case as a denotative of state; meaning [That clave to him, or adhered to him, &c.,] rising to its highest degree or point; from بَلَغَ المَنْزِلَ, explained above. (Msb.) [But مَا بَلَغَ ↓ بَالِغًا more frequently means Whatever point, degree, amount, sum, quantity, number, or the like, it may reach, attain, arrive at, come to, or amount to.] And ↓ بَلَغَ فُلَانٌ مَبْلَغَهُ and ↓ مَبْلَغَتُهُ [Such a one reached, or attained, his utmost point or scope or degree]. (TA.) And ↓ بَلَغَ فِى العِلْمِ المَبَالِغَ [He attained, in knowledge, or science, the utmost degrees of proficiency]. (TA.) And بَلَغَ فِى ↓ الجَوْدَةِ مَبْلَغًا [It reached a consummate degree in goodness]. (S, K, * TA.) And بَلَغَ مِنَ الجَوْدَةِ ↓ مَبْلَغًا [He attained a consummate degree of goodliness]: said of a boy that has attained to puberty. (O, TA.) And بَلَغَ غَايَتَهُ فِى الطَّلَبِ [He did his utmost, or used his utmost power or ability, in seeking to attain an object]. (Msb in art. جهد.) And بَلَغَ أَقْصَى مَجْهُودِ بَعِيرِهِ فِى السَّيْرِ [He exerted the utmost endeavour, or effort, or power, or strength, of his camel, in journeying]. (S in art. نكث.) And بَلَغَ جَهْدَ دَابَّتِهِ i. q. جَهَدَهَا [He jaded, harassed, distressed, fatigued, or wearied, his beast]: (K in art. جهد:) and in like manner, بَلَغَ مَشَقَّتَهُ and بَلَغَ مِنْهُ المَشَقَّةَ i. q. جَهَدَهُ [and شَقَّ عَلَيْهِ, i. e. He, or it, jaded him, harassed him, &c.; ditressed him, afflicted him, oppressed him, overpowered him: thus in each of these instances, as in many similar cases, the verb with the inf. n. that follows is equivalent to the verb of that inf. n.]. (Msb in art. جهد.) [And, elliptically, بَلَغَ مِنْهُ i. q. بَلَغَ مِنْهُ المشَقَّةَ , explained above: and often meaning It took, or had, an effect upon him; it affected him: frequently said of wine and the like: and of a saying; as in the Ksh and Bd in iv. 66, where يَبْلُغُ مِنْهُمْ is followed by وَيُؤَثِرُ فِيهِ as an explicative: see also بَلِيغٌ.] And بَلَغْتَ مِنَّا البُلَغِينَ, (S, K,) and البِلَغِينَ, and كُلَّ مَبْلَغٍ: (K:) see البُلَغِينَ below. And بَلَغْتُ مِنَ الأَمْرِ المَشَقَّةَ [I experienced distress from the affair, or event]. (TA in art. مض.) [See also an ex. voce إِبِدٌ. بَلَغَنِى also signifies It has come to my knowledge, or been related to me, or been told me; or it came to my knowledge, &c.: and in this case it is generally followed by أَنَّ, or by أَنْ as a contraction of أَنَّ: for exs., see these two particles. And in like manner, بَلَغَنِى عَنْهُ Information has come to me, or information came to me, from him, or concerning him, that such a thing has happened, or had happened.] And بَلَغَ said of a letter or writing, inf. n. بَلَاغٌ and بُلُوغٌ, It reached, arrived, or came. (Msb.) And said of a plant, or of herbage, It attained its full growth: (TA:) and of a tree, such as a palm-tree &c., its fruit became ripe: (AHn, TA:) and of fruit, it became ripe. (Msb.) Also, said of a boy, (T, S, M, &c.,) aor. بَلُغَ , inf. n. بُلُوغٌ, or, as IKoot says, بَلَاغٌ, (Msb,) He attained to puberty, virility, ripeness, or maturity; syn. أَدْرَكَ, (T, S, Msb, K,) and اِحْتَلَمَ; (M, Msb;) and attained a consummate degree of goodliness (بَلَغَ مِنَ الجَوْدَةِ مَبْلَغًا): (O, TA:) as though he attained the time of the writing of his marriage-contract, and of his having duties or obligations imposed upon him: (TA:) and in like manner one says of a girl, بَلَغَ, (T, TA,) or بَلَغَتْ. (TA.) ― - بَلَغَ اللّٰهُ بِهِ [God caused him to reach, attain, arrive at, or come to, his appointed end, or term of life; أَجَلَهُ, or the like, being understood]. (TA.) You say, بَلَغَ اللّٰهُ بِكَ أَكْلَأَ العُمُرِ, i. e. [May God cause thee to reach, or attain,] the extreme, or most distant, period of life! (S and TA in art. كلأ.) And فَعَلْتُ بِهِ مَا بَلَغَ بِهِ الأَذَى وَ المَكْرُوهْ [I did with him that which caused him to come to what was annoying, or hurtful, and evil]. (TA.) And بَلَغَ بِهِ البِلَغِينَ: see the last word of this phrase below. ― - بُلِغَ, like عُنِىَ, He (a man) was, or became, jaded, harasssed, distressed, fatigued, or wearied. (K.) = بَلُغَ, [aor. بَلُغَ ,] (S, Msb, K,) inf. n. بَلَاغَةٌ, (S, Msb,) He was, or became بَلِيغ, i. e. فَصِيح [more properly signifying chaste, or perspicuous, in speech, but here meaning eloquent]; (S, * Msb, K;) and sharp, or penetrating, or effective, in tongue; (Msb;) attaining, by his speech, or diction, the utmost scope of his mind and desire. (K, * TA.) The difference between بَلَاغَةٌ and فَصَاحَةٌ is this: that the latter is an attribute of a single word and of speech and of the speaker; but the former is an attribute only of speech and the speaker: (Kull:) بلاغة in the speaker is A faculty whereby one is enabled to compose language suitable to the exigency of the case, i. e., to the occasion of speaking [or writing], with chasteness, or perspicuity, or eloquence, thereof: in language, it is suitableness to the exigency of the case, i. e., to the occasion of speaking [or writing], with chasteness or perspicuity, or eloquence, thereof. (KT.) 2 تَبْلِيغٌ تبليغ and ↓ إِبْلَاغٌ [inf. ns. of بلّغ and ابلغ] signify The causing to reach, attain, arrive, or come; bringing, conveying, or delivering: (S, K, TA:) the former is the more common. (Er-Rághib, TA.) [You say, بلّغهُ المَكَانَ He caused him, or it, to reach, attain, arrive at, or come to, the place. And بلّغهُ مَقْصُودَهُ He caused him to attain his object of aim or endeavour &c.] And بَلَّغْتُ الرِّسَالَةَ [I brought, conveyed, or delivered, the message]. (S.) And بلّغهُ السَّلَامَ, (Msb,) and الخَبَرَ, (TA,) as also ↓ ابلغهُ , (Msb, TA,) He brought, conveyed, delivered, or communicated, to him the salutation, (Msb,) and he brought, &c., or told, to him the news, or information. (TA.) [And بَلَّغَنِى عَنْ فُلَانٍ He told me from such a one, or on the part of such a one, some piece of information, or that some event had happened, &c.] = بلّغ الفَارِسُ, (S, A, K,) inf. n. تَبْلِيغٌ, (K,) The horseman stretched forth, or extended, his hand, or arm, with the rein of his horse, [or gave the rein to his horse,] in order that he might increase in his running. (S, A, K.) = بلّغ الشَّيْبُ فِى رَأْسِهِ Hoariness began to appear on his head; accord. to IAar; as also بلّع, with the unpointed ع: the Basrees assert that the former is a mistranscription; but it is related as heard from Th, by Aboo-Bekr Es-Soolee. (TA.) 3 بالغ بالغ , (S, Msb, K, &c.,) inf. n. مُبَالَغَةٌ (JK, K, &c.) and بِلَاغٌ, (K.) He exceeded the usual, or ordinary, or the just, or proper, bounds, or degree, in a thing; acted egregiously, or immoderately, or extravagantly, therein: (KL:) he strove, or laboured; exerted himself, or his power or efforts or endeavours or ability; employed himself vigorously, strenuously, laboriously, sedulously, earnestly, with energy or effectiveness; took pains, or extraordinary pains: (K, TA:) he did not fall short of doing what was requisite, or what he ought; did not flag, or was not remiss: (S, K, TA:) he exerted unsparingly his power or ability, or effort or endeavour, or the utmost thereof: (Msb:) he accomplished, or did, or attained, the utmost of his power or ability, or effort or endeavour; he did his utmost: (JK:) فِى أَمْرٍ [in an affair]: (S, K, TA:) or فِى كَذَا, meaning in the pursuit of such a thing. (Msb.) [ بالغ فِى كَذَا may be rendered as above, or He did such a thing much, exceedingly, egregiously, extraordinarily, immoderately, extravagantly, excessively, vehemently, energetically, superlatively, excellently, consummately, thoroughly. Hence مُبَالَغَةٌ in explanations of words; meaning Intensiveness; muchness; extraordinariness; excessiveness; vehemence; energy; emphasis; hyperbole; &c.; and sometimes, frequentative signification. Thus, إِسْمُ مُبَالَغَةٍ means A noun of intensiveness; or an intensive epithet: as شَكُورٌ “ very thankful, ” or “ very grateful; ” and حَمَّادٌ “ a great praiser, ” or “ a frequent praiser. ”] 4 ابلغ أبلغ ابلغ بلغ , inf. n. إِبْلَاغٌ: see 2, in two places. [Hence,] ابلغ الأَمْرَ جَهْدَهُ [He brought his utmost power or ability, or effort or endeavour, to the performance, or accomplishment, of the affair]. (TA.) And أَبْلَغْتُ إِلَيْهِ i. e. فَعَلْتُ بِهِ مَا بَلَغَ بِهِ الأَذَى وَ المَكْرُوهَ [I did with him that which caused him to come to what was annoying, or hurtful, and evil]. (TA.) = See also 1, first sentence; where it is said that إِبْلَاغٌ is syn. with بُلُوغٌ; but this is app. a mistake. = [مَا أَبْلَغَهُ, and أَبْلِغْ بِهِ, How eloquent is he !]. 5 تبلّغ المَنْزِلَ تبلغ المنزل He constrained himself to reach, or attain, the place of abode, until, or so that, he did reach [it], or attain [it]. (K.) ― - تبلّغ بِهِ He was satisfied, or content, with it, (S, Msb, K,) and attained his desire [thereby]. (TA.) ― - تَبَلَّغَتْ بِهِ العِلَّةُ The disease, or malady, distressed him; afflicted him; became vehement, or severe, in him. (S, Z, Sgh, K.) 6 تبالغ الدِّبَاغُ فِى الجِلْدِ تبالغ الدباغ في الجلد The tan attained its utmost effect in the skin. (AHn.) And تبالغ فِيهِ الهَّمُ, and المَرَضَ, Anxiety, or disquietude of mind, or grief, attained its utmost degree in him, and so disease, or the disease. (TA.) [This verb seems properly to signify It reached, or attained, by degrees.] = تبالغ فِى كَلَامِهِ He affected eloquence (بَلَاغَة) in his speech, not being of those characterized thereby: [whence] one says, مَا هُوَ بِبَلِيغٍ وَلٰكِنْ يَتَبَالِغُ [He is not eloquent, but he affects eloquence]. (TA.) بَلْغٌ بلغ بلغة : see what next follows, in three places: = and see بَالِغٌ, in two places: ― - and بَلِيغٌ, in two places. اللّٰهُمَ سِمْعٌ لَا بِلْغٌ اللٰهم سمع لا بلغ , and ↓ سَمْعٌ لَا بَلْغٌ , (Ks, Fr, S, K,) and ↓ سَمْعًا لَا بَلْغًا , (Ks, S, K,) and سِمْعًا لَا بِلْغًا, (K,) O God, may we hear of it (or may it be heard of, IB) but may it not be fulfilled; (Fr, S, K;) or, may it not reach us, or come to us: said on hearing of a displeasing, or hateful, or an evil, event: (L:) or on hearing tidings not pleasing to one: (Ks, S, K:) or on the coming of tidings not held to be true. (TA.) [See also art. سمع.] = أَحْمَقُ بِلْغٌ, (S, K,) and ↓ بَلْغٌ , and ↓ بَلْغَةٌ , (K,) Stupid, or foolish, but, notwithstanding his stupidity, or foolishness, attaining his desire: (S, K:) or stupid, or foolish, in the utmost degree: (K, TA:) fem. حَمْقَآءُ بِلْغَةٌ. (TA.) ― - رَجُلٌ بِلْغٌ مِلْغٌ (S, * K) A man who is bad, evil, or wicked, (Fr, K,) in the utmost degree. (Fr, TA.) ― - See also بَلِيغٌ. بِلَغٌ بلغ بلغة : see بَلِيغٌ. بَلْغَةٌ بلغ بلغه بلغة لغة : see بِلْغٌ. بُلْغَةٌ بلغ بلغه بلغة لغة A sufficiency of the means of subsistence, (T, S, Msb, K,) such that nothing remains over and above it: (T, Msb:) and simply a sufficiency; enough; (JK, Msb, TA;) as also ↓ بَلَاغٌ , (JK, S, Msb, K,) meaning a thing that suffices, or contents, and enables one to attain what he seeks; (TA;) and ↓ تَبَلُّغٌ . (JK, Msb, TA.) You say, فِى هٰذَا بُلْغَةٌ, and ↓ بَلَاغٌ , and ↓ تَبَلُّغٌ , In this is a sufficiency, or enough. (Msb, TA.) And it is said in the Kur [xxi. 106], لِقَوْمٍ ↓ إِنَّ فِى هٰذَا لَبَلَاغًا عَابِدِينَ Verily in this is a sufficiency [for a people serving God]: (Bd, TA:) or a means of attaining the object sought after, or desired. (Bd.) بِلَغْنٌ بلغ بلغن : see بَلَاغَةٌ. = Also A calumniator, or slanderer: (Kr, TA:) or one who conveys people's discourse to others. (TA.) البُلَغِينَ البلغين , (S,) or البِلَغِينَ, (JK,) or both, (K,) Calamity, misfortune, or disaster: (S, K:) or distress, or affliction. (JK.) Hence the saying of 'Áïsheh to 'Alee, (S, K,) when she was taken prisoner [by him], (S,) بَلَغْتَ مِنَّا البُلَغِينَ, (S, K,) and البِلَغِينَ, (K,) i. e., الدَّاهِيَةَ; meaning بَلَغْتَ ↓ مِنَّا كُلَّ مَبْلَغٍ [Thou hast distressed us, or afflicted us, in the utmost degree]: (K:) it is said to mean that the war harassed her, and distressed her in the utmost degree. (TA.) It is like البُرَحِينَ [and البِرَحِينَ] and الأَطْوَرِينَ; all meaning calamities, misfortunes, or disasters: (A'Obeyd, TA:) and is as though they said خَطْبٌ بِلَغٌ [and بُلَغٌ], meaning بَلِيغٌ, and then formed the pl. thus because they considered calamities [as personified, i. e.,] as rational beings having purpose, or design. (IAth, TA.) It is invariably thus, terminating with ى and ن: or one may say in the nom. case البُلَغُونَ, and in the accus. and gen. البُلَغِينَ. (O, K. *) You say also, بَلَغَ بِهِ البِلَغِينَ [lit. He caused him to come, i. e. he brought him, to calamity, misfortune, or disaster, or to distress, or affliction]; meaning he went to the utmost point in reviling him, and annoying him, or molesting him. (IAar, TA.) بَلَاغٌ بلاغ لاغي is a subst. from تَبْلِيغٌ and إِبْلَاغٌ, meaning The bringing, conveyance, delivery, or communication, (S, K, &c.,) of a message [&c.]. (Jel in iii. 19, &c.) [It often occurs in the Kur as meaning The communication, or announcement, of what is revealed.] ― - In a trad., in which it is said, كُلُّ رَافِعَةٍ رَفَعَتْ إِلَيْنَا مِنَ البَلَاغِ, [in the CK رُفِعَتْ علينا,] it means What is communicated, or announced, (مَا بَلَغَ,) of the Kuran and of the [statutes, or ordinances, &c., termed] سُنَن: or the meaning is, مِنْ ذَوِى البَلَاغِ, i. e., التَّبْلِيغِ, [of those who have the office of communicating, or announcing,] the simple subst. being put in the place of the inf. n.: (K, TA:) but some relate it differently, saying ↓ مِنَ البُلَّاغِ [of the communicators, or announcers,] like حُدَّاث in the sense of مُحَدِّثُون: (TA:) and some say, ↓ مِنَ البِلَاغِ , meaning مِنَ المُبَالِغِينَ فِى التَّبْلِيغِ, i. e. of those who do their utmost in communicating, or announcing. (Hr, K.) [See this trad. cited and explained more fully in the first paragraph of art. رفع.] ― - هٰذَا بَلَاغٌ لِلنَّاسِ, in the Kur [xiv. last verse], means This Kuran contains a sufficient exposition, or demonstration, for men. (TA.) ― - See also بُلْغَةٌ, in three places. بِلَاغٌ بلاغ لاغي : see بَلَاغٌ. بَلِيغٌ بليغ i. q. فَصِيحٌ [properly signifying Chaste in speech, but here meaning eloquent]; (S, * Msb, K;) sharp, or penetrating, or effective, in tongue; (Msb;) one who attains, by his speech, or diction, the utmost scope of his mind and desire; (K, * TA;) [possessing the faculty of بَلَاغَة; (see بَلُغَ;)] as also ↓ بَلْغٌ , and ↓ بِلْغٌ , and ↓ بِلَغٌ , and ↓ بَلضاغَى , like سَكَارَي, [in the CK like سُكَارَي,] and ↓ بُلَاغَي , like حُبَارَي: (K:) or ↓ بَلْغٌ signifies a man who does not commit mistakes often in his speech: (JK:) the pl. of بَلِيغٌ is بُلَغَآءُ. (TA.) Applied to a saying, [&c.,] it also signifies Effectual, or producing an effect. (Ksh and Bd and Jel in iv. 66.) ― - [Also Surpassing in any quality: and superlative.] It is also applied to a calamity or the like [as meaning Great, severe, distressing, or afflictive]. (IAth.) بَلَاغَةٌ بلاغ بلاغه بلاغة i. q. فَصَاحَةٌ, [as meaning Eloquence; (see بَلُغَ, of which it is the inf. n.;)] (S, Msb, *) as also ↓ بِلَغْنٌ . (Seer, TA.) ― - And [the pl.] بَلَاغَاتٌ Slanders, or calumnies. (S, K.) بَلَاغَى بلاغ بلاغى بلاغي بلاغيي لاغي and بُلَاغَى: see بَلِيغٌ. بُلَّاغٌ بلاغ لاغي : see بَلَاغٌ. بَالِغٌ بالغ Reaching, attaining, arriving at, or coming to, a place [or time, or an affair or a state or an event that is meditated or intended or determined or appointed; reaching, &c., to the utmost point or degree: and sometimes, being at the point of reaching &c.: see 1, first sentence]. (TA.) You say also, ↓ جَيْشٌ بَلْغٌ , meaning بَالِغٌ [An army reaching, or arriving at, its appointed place]. (K, TA.) And ↓ أَمْرُ اللّٰهِ بَلْغٌ , i. e. بَالِغٌ, (S, K,) meaning [The decree of God] reacheth, or attaineth, its intended object: (K:) from the saying in the Kur [lxv. 3], إِنَّ اللّٰهَ بَالِغٌ أَمْرَهُ (S) Verily God attaineth his purpose. (Bd, Jel.) And بَالِغٌ فِى الحُمْقِ Reaching the utmost point, or degree, in stupidity, or foolishness. (TA.) And لَزِمَهُ ذٰلِكَ بَالِغًا مَا بَلَغَ: see 1: and see the sentence there next following it. (Msb.) أَيْمَانٌ بَالِغَةٌ, in the Kur lxviii. 39, means Firm covenants: (Jel:) or covenants confirmed by oaths in the utmost degree: (Bd:) or rendered obligatory for ever; sworn to, that they shall be constantly observed: or that have reached their utmost point: (Th, TA:) or يَمِينٌ بَالِغَةٌ means [an oath, or a covenant,] confirmed. (TA.) ― - Attaining, or having attained, to puberty, virility, ripeness, or maturity; applied to a boy: (T, IKoot, IKtt, Msb:) and in like manner, without ة, applied to a girl; (T, IAmb, Msb, K;) thus applied, with the mention of the noun qualified by it, by Esh-Sháfi'ee (T, Msb) and other chaste persons, of the Arabs; (T, TA;) or بَالِغَةٌ; (IKoot, Msb;) or the latter is also thus applied, with the mention of the noun which it qualifies, (T, Msb, K,) not being wrong because it is the original form; (T, TA;) and seems to be necessarily used when the noun which it qualifies is not mentioned, to prevent ambiguity. (Msb.) ― - A good, a goodly, or an excellent, thing. (S, K.) أَبْلَغُ [More, and most, effectual or efficacious: see بَلِيغٌ]. ― - ثَنَآءٌ أَبْلَغُ i. q. فِيهِ ↓ مُبَالَغٌ [Praise, or eulogy, or commendation, in which the usual, or ordinary, or the just, or proper, bounds are exceeded; such as is egregious, or immoderate, or extravagant; &c.: see 3]. (K.) تَبْلِغَةٌ أبلغ بلغ تبلغه تبلغة A rope, or cord, with which the main well-rope (الرِّشَآء) is joined to [that which is called] the كَرَب: (K:) or a rope, or cord, that is joined to the رِشَآء so that it may reach the water: (Z, TA:) pl. تَبَالِغُ. (K.) ― - Also A thong that is wound upon the curved extremity of a bow, where the bow-string ends, three times, or four, in order that the bow-string may become firm, or fast. (AHn, TA.) تَبَلُّغٌ أبلغ بلغ تبلغ [an inf. n. (of 5, q. v.,) used as a subst.]: see بُلْغَةٌ, in two places. مَبْلَغٌ مبلغ [The place, and the time, which a person, or thing, reaches, attains, arrives at, or comes to: the utmost point to which, or towards which, one tends, or repairs, or betakes himself; to which one directs his course; or which one seeks, pursues, endeavours to reach, desires, intends, or purposes; whether it be a place, or a time, or any affair or state or event that is meditated or intended or determined or appointed: (see 1, first sentence:)] the utmost point, or scope, or degree, of knowledge [and of any attainment]: (Bd and Jel in liii. 31:) [the utmost degree of proficiency: a consummate degree of goodness and of any other quality: the age of puberty, virility, ripeness, or maturity: the sum, amount, or product, resulting from addition or multiplication: a sum of money: and particularly a considerable sum thereof: and] cash, or ready money, consisting of dirhems and of deenárs: in this sense, post-classical: pl. مَبَالِغُ. (TA.) You say, بَلَغَ فُلَانٌ مَبْلَغَهُ and مَبْلَغَتَهُ: and بَلَغَ فِى العِلْمِ المَبَالِغَ: and بَلَغَ فِى الجَوْدَةِ مَبْلَغًا, and مِنَ الجَوْدَةِ: for explanations of all which, see 1. And بَلَغْتَ مِنَّا كُلَّ مَبْلَغٍ: see البُلَغِينَ. بَلَغَ فُلَانٌ مَبْلَغَتَهُ بلغ فلان مبلغته بلغ فلان مبلغتة : see 1. [ مُبَلِّغٌ مبلغ One whose office it is, with other persons each of whom is thus called, to chant certain words, as the إِقَامَة &c., in a mosque. (See my “ Modern Egyptians ch. iii.)] هُوَ مَبْلُوغٌ بِهِ هو مبلوغ به هو مبلوغ بة [He is caused to reach, attain, arrive at, or come to, his appointed end, or term of life, (أَجَلَهُ, or the like, being understood,)] is said of the object of the phrase بَلَغَ اللّٰهُ بِهِ [which see, and the phrase next following it]. (TA.) ثَنَآءٌ مُبَالَغٌ فِيهِ ثنآء مبالغ فيه ثنآء مبالغ فية : see أَبْلَغُ. بلغم بَلْغَمٌ بلغم لغم [Phlegm;] one of the four [natural constituents termed] طَبَائِع; (S;) [i. e.] one of the humours (أَخْلَاط) of the body. (K.) ― - And hence, (tropical:) A heavy, or sluggish, person, who is a great talker, or babbler. (TA.) [ بَلْغَمِىٌّ 1 Of, or relating to, phlegm; phlegmatic.] بلق 1 بَلِقَ and بَلُقَ : see 9. = بَلَقَ, (S, K, &c.,) aor. بَلُقَ , (MSb, TA,) inf. n. بَلْقٌ, (TA,) He opened a door wholly: (JK, S, K:) or opened it vehemently: (K:) and ↓ ابلق signifies the same. (JK, S, K.) ― - And [hence,] He devirginated, or defloured, a girl. (AA, K.) = Also He shut, or closed, a door. (IF, K.) Thus it bears two contr. significations. (K.) 4 ابلق بلغم بلغمى بلغمي لغم He (a stallion) begot offspring such as are termed بُلْق [pl. of أَبْلَقُ, q. v.]. (Zj, K.) = See also 1. 7 انبلق انبلق It (a door) became opened wholly: (JK, S, K:) or became opened with vehemence. (K.) 9 ابلقّ أبلق ابلق , inf. n. اِبْلِقَاقٌ; (IDrd, S, K;) and ↓ ابلاقّ , (IDrd, K,) inf. n. اِبْلِيقَاقٌ; (IDrd, TA;) and ↓ ابلولق , inf. n. اِبْلِيلَاقٌ; (TA;) and ↓ بَلِقَ , aor. بَلَقَ , (JK, K,) inf. n. بَلقٌ; (K, * TA; [accord. to the CK بَلقٌ, but this is a mistake;]) and ↓ بَلُقَ , aor. بَلُقَ ; (K;) but IDrd asserts only the first and second of these verbs to be known; (TA;) He (a horse) was, or became, ابلق, i. e., black and white: (S, K:) or white in the kind legs as high as the thighs. (K.) 11 إِبْلَاْقَّ see 9. 12 إِبْلَوْلَقَ see 9. بَلَقٌ بلق and ↓ بُلْقَةٌ , (S, K,) the former an inf. n. of بَلِقَ, (K, * TA,) Blackness and whiteness [together, generally in horses]: (S, K:) or the extension of whiteness in the hind legs of a horse as high as the thighs: (ISd, K:) and the latter, any colour with which white is mixed. (Golius on the authority of Meyd.) بُلْقَةٌ بلقه بلقة : see what next precedes. بُلَيقٌ بليق ليق ليقة a contracted dim. of أَبْلَقُ. (TA.) بَلُّوقٌ بلوق : see what next follows. بَلُّوقَةٌ بلوقه بلوقة , (JK, S, &c.,) [said to be] like عَجُوزَةٌ, (K,) [but this is wrong, and is probably a mistranscription, for عَجُّورَة, with teshdeed and the unpointed ر, n. un. of عَجُّور,] and with damm, [↓ بُلُّوقَةٌ ,] (IDrd, K,) both mentioned by AA, (TA,) but more commonly with fet-h [to the بِ], (IDrd, TA,) A [desert such as is termed] مَفَازَة: (AA, S, K:) or a tract of sand that gives growth to nothing except the [plant or tree called] رُخَامَى, (As, K, * TA,) of which the [wild] bulls are fond, and the roots of which they dig up and eat: (TA:) or a wide tract of fertile land in which no one shares with thee: (Fr, TA:) or a hard place among sands, as though it were swept, asserted by the Arabs of the desert to be of the dwellingplaces of the Jinn: (Aboo-Kheyreh, TA:) or a desert land, destitute of vegetable produce and of water, or of human beings, inhabited by none but Jinn: (TA:) or a level, soft land: (K:) or a place in which no trees grow: (JK:) or white places in sand, which give growth to nothing: (ISh, TA in art. برص:) or a piece of ground differing in colour or appearance from that which is next to it, that produces nothing whatever: as also ↓ بَلُّوقٌ , like تَنُّورٌ: and, with the art. ال, particularly applied to a place in the district of ElBahreyn, asserted (as IDrd says, TA) to be of the dwelling-places of the Jinn: (K:) pl. بَلَالِيقُ; (JK, S, K;) which is syn. with مَوَامٍ (A 'Obeyd, S) and سَبَارِيتٌ, meaning lands wherein is nothing: (A 'Obeyd, TA:) in poetry, بَلَالِقُ occurs as its pl. (K, TA.) بُلُّوقَةٌ بلوقه بلوقة : see what next precedes. أَبْلَقُ , applied to a horse, fem. بَلْقَآءُ, Black and white: (S, K:) or white in the hind legs as high as the thighs: (ISd, K:) pl. بُلْقٌ: which is applied by Ru-beh to mountains: but the Arabs apply the epithet ابلق to a beast of the equine kind, and أَبْرَقُ to a mountain (TA) and to a sheep or goat: (Lh, TA in art. برق:) the former is also applied to a rope. (JK.) طَلَبَ الأَبْلَقَ العَقُوقَ (which is a prov., TA) means He sought an impossible thing; because ابلق is applied to a male, and عقوق means pregnant: or الابلق العقوق means the dawn; because it breaks, (lit., cleaves,) from عَقَّهُ signifying شَقَّهُ. (K.) بلقع Q. 1 بَلْقَعَ بلقع لقع , (K,) inf. n. بَلْقَعَةٌ, (TA,) It (a country, or region,) was, or became, vacant, or void; destitute of herbage or pasturage, and of human beings, &c. (K.) Q. 3 اِبْلَنْقَعَ ابلنقع It (sorrow, grief, or anxiety, such as is termed كَرْب,) became removed, or cleared away. (K.) ― - It (the dawn) shone, or shone brightly. (K.) ― - It (a thing) appeared, and came forth. (TA.) بَلْقَعٌ بلقع لقع and ↓ بَلْقَعَةٌ A land that is vacant, or void; destitute of herbage or pasturage, and of human beings, &c.; (S, K;) in which is nothing: (S:) or the former signifies a vacant, or void, place: (Mgh:) [or instead of using the former alone, you say أَرْضٌ بَلْقَعٌ; for] you say مَنْزِلٌ بَلْقَعٌ [a vacant, or void, place of alighting or abiding], (S, TA,) and دَارٌ بَلْقَعٌ [a vacant, or void, house &c.], without ة, when it is an epithet, (S, TA,) applied to a mase. subst. and to a fem.; (TA;) but if it be a subst., you say, اِنْتَهَيْنَا إِلَى مَلْسَآءَ ↓ بَلْقَعَةٍ [we came at last to a smooth, vacant, or void, land]: (S, TA:) and ↓ بَلْقَعَةٌ also signifies a land in which are no trees, either in sands or in plain or level tracts: (TA:) or a vacant land, in which is no one, whether there be in it herbage or not, and whether plain or not: (Ham p. 445:] pl. بَلَاقِعُ. (S, Mgh, K.) It is said in a trad., اليَمِينُ الفَاجِرَةُ تَذَرُ (S, Mgh, TA; but in the second and third of these, in the place of تَذَرُ, we find تَدَعُ;) The false oath causes the places of abode to become void, or vacant; i. e., by reason of its evil influence, the possessions and their possessors perish; (Mgh;) or the [false] swearer becomes poor, and the property that was in his house goes away; (Sh;) or God renders him in a state of disunion, and changes the blessings which He had conferred upon him: (TA:) accord. to another relation, the words of the trad. are اليَمِينُ الغَمُوسُ الخ. (Mgh.) You say also, دِيَارٌ بَلْقَعٌ [Vacant, or void, places of abode]; as though the places were one place: (TA:) and Ru-beh says فَأَصْبَحَتْ دَارَهُمُ بَلَاقِعَا [And their abode became vacant]: (TA:) and it is said in a trad., أَصْبَحَتِ الأَرْضُ بَلَاقِعَ [as though meaning the land became altogether vacant]; the pl. being used to render the meaning intensive, as in the phrases أَرْضٌ سَبَاسِبُ and ثَوْبٌ أَخْلَاقٌ; (IAth, TA;) or because every portion thereof is considered as being بلقع. (TA.) ― - Also, without ة and ↓ with ة, (tropical:) A woman devoid of every good quality. (K, TA.) ― - IF says that the ل in بَلْقَعٌ is augmentative. (TA.) بَلْقَعَةٌ بلقع بلقعه بلقعة لقع : see بَلْقَعٌ, in four places. بَلْقَعِىٌّ بلقع بلقعى بلقعي بلقعيي لقع An arrow, or a spear-head, bright, or free from rust, in the point. (K.) صَلَنْقَعٌ بَلَنْقَعٌ صلنقع بلنقع is an expression applied to A road [as though meaning made bare by the feet of men and beasts]. (I 'Abbád, K.) بلن بَلَّانٌ بلان : see art. بل. بله 1 بَلِهَ أبله بل بله بلة , (S, Msb, K,) aor. بَلَهَ , (Msb, K,) inf. n. بَلَهٌ, (S, * Msb, K, * TA,) [and irregularly بَلَاهَةٌ and بُلَهْنِيَةٌ, (see بَلَهٌ, below,)] He was, or became, أَبْلَه [q. v.]; as also ↓ تبلّه ; (S, K;) and ↓ ابتله : (TA:) or he was, or became, weak in intellect. (Msb.) ― - Also He was unable to adduce his argument, proof, or evidence, (K, TA,) by reason of his heedlessness, and his smallness, or lack, of discrimination. (TA.) 3 مُبَالَهَةٌ مبالهه مبالهة The showing stupidity [in an action or in one's actions, i. e. the acting stupidly,] with any one. (KL.) [You say, بالههُ He acted stupidly, or in the manner of him who is termed أَبْلَه, with him.] 4 ابلههُ أبله أبلهه ابلهه ابلهة He found him, or knew him by experience, to be أَبْلَه [q. v.]. (K.) 5 تبلّه أبال أبل أبلى بال بل بلا بله بلي تبل تبله تبلة وبل : see 1. ― - And see 6. ― - Also (tropical:) He journeyed, or proceeded, or pursued his way, without any sign of the road, or any track, to guide him, (Az, K, TA,) without following the right course, (Az, TA,) and without asking [to be directed]. (K, TA.) ― - And (assumed tropical:) He prosecuted a search after a stray, or lost, beast. (JK, K.) 6 تباله بالى تباله تبالة He feigned بَلَه, or the attribute denoted by the term أَبْلَه: (S:) or he made use of that attribute [as a mask]; i . q. اِسْتَعْمَلَ البَلَهَ; as also ↓ تبلّه . (K.) 8 إِبْتَلَهَ see 1. بَلْهَ أبله بل بله بلة is an indecl. word with fet-h for its termination, like كَيْفَ, and means دَعْ [Let alone, or say nothing of]; (S;) [i. e.] it is a noun for دَعْ; indecl.; (Mughnee, K;) a verbal noun, meaning دَعْ and أُتْرُكْ; (IAth, TA;) and the noun that follows it, when it is thus used, is in the accus. case; (Mughnee, K;) i. e. it is indecl., with fet-h for its termination, when the noun following it is in the accus. case; so that you say, بَلْهَ زَيْدًا [Let alone Zeyd, or say nothing of Zeyd]; like as you say, رُوَيْدَ زَيْدًا: (IB, TA:) and it is also an inf. n. in the sense of التَّرْكُ; likewise with fet-h for its termination, but decl.; and when it is thus used, the noun that follows it is in the gen. case; (Mughnee, K;) or it is put in the place of an inf. n., meaning تَرْكَ [which is virtually the same as اُتْرُكْ and دَعْ], and is prefixed to a noun in the gen. case; so that you say, بَلْهَ زَيْدٍ, i. e. تَرْكَ زَيْدٍ [which is virtually the same as بَلْهَ زَيْدًا explained above; for تَرْكَ زَيْدٍ is originally اُتْرُكْ زَيْدًا تَرْكًا, like as فَضَرْبَ الرِّقَابِ in the Kur xlvii. 4 is originally فاضْرِبُوا الرِّقَابَ ضَرْبًا]; (IAth, TA;) for in this case it cannot be regarded as a verbal noun, since verbal nouns are not prefixed to other nouns, governed by them in the gen. case: (IB, TA:) and it is also a noun syn. with كَيْفَ [How?]; likewise with fet-h for its termination, indecl.; and when it is thus used, the noun that follows it is in the nom. case. (Mughnee, K.) A poet says, describing swords, (S, Mughnee,) namely, Kaab Ibn-Málik, (S,) “ تَذَرُ الجَمَاجِمَ ضَاحِيًا هَامَتُهَا بَلْهَ الأَكُفَّ كَأَنَّهَا لَمْ تُخْلَقِ [They leave the skulls with their crowns lying open to the sun (let alone, or say nothing of, the hands) as though they had not been created]: (S, Mughnee:) he says, when they cut, or cut off, the crowns, then let alone, or say nothing of, the hands (فَدَعِ الأَكُفَّ): i. e., they are more fit for cutting off the hands: (TA:) Akh says that بله is here in the place of an inf. n.; that it is as when you say, ضَرْبَ زَيْدٍ: but الاكفّ may be in the accus. case; so that the meaning may be دَعِ الأَكُفَّ: (S:) the verse is thus recited in two different ways: and also بَلْهَ الأَكُفُّ [how then must be the case of the hands?]. (Mughnee.) And hence the prov., تُحْرِقُكَ النَّارُ إِنْ تَرَاهَا بَلْهَ أَنْ تَصْلَاهَا, i. e. The fire will burn thee if thou see it from a distance: then let alone, or say nothing of, (فَدَعْ,) thy entering into it. (TA.) A strange instance occurs in the Saheeh of El-Bukháree, in the explanation of the آلم of the chapter of السَّجْدَة [the 32nd ch. of the Kur]: he says, God says [by these three letters], أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَ لَا خَطَرِ عَلَى قَلْبِ بَشَرٍ ذُخْرًا مِنْ بَلْهِ مَا اطَّلَعْتُمْ عَلَيْهِ: (Mughnee, K: *) or ما أَطَلَعْتُهُمْ عَلَيْهِ: (so in some copies of the K:) thus بله is used as a decl. word, governed in the gen. case by من, and deviating from the three meanings [explained above]: (Mughnee, K:) but the reading commonly known is, على قلب بشر بَلْهَ مَ أَطْلَعْتُهُمْ عليه; and this is the reading in the work of J, [the S,] and in the Nh, and other lexicological works: (TA:) it has been explained by غَيْر; [so that the meaning of the sentence as first related above is, I have prepared for my righteous servants what eye hath not seen, nor ear heard, nor hath it occurred to the mind of man, as a treasure for the future, (obviously taken from Isaiah lxiv. 4, quoted by St. Paul in 1 Cor. ii. 9,) save, or except, that with which ye have become acquainted, or that with which I have acquainted them; and the same, with the omission of “ as a treasure for the future is the meaning of the sentence as related in the S and Nh &c.;] (Mughnee, K;) i. e. سِوَى, as in the S; (TA;) and this corroborates, (Mughnee,) or is agreeable with, (K,) the opinion of those who reckon بله as an exceptive word: (Mughnee, K:) and as meaning أَجَلْ [app. a mistranscription for أَجْل; i. e., it has been explained also as meaning I have done all this because of my promise to them; (مِنْ أَجْلِ مَا أَطْلَعْتُهُمْ عَلَيْهِ because of that with which I have acquainted them;) and thus it may have been read by SM, for he has written اجل without any syll. signs; and has given no other ex. of بله in the sense here intended except one commencing with the words, بَلْهَ انِّى لَمْ أَخُنْ عَهْدًا, which may mean because I have not broken a covenant, or yea, verily I have not &c., accord. as we read أَنِّى or إِنِّى]: or as meaning كُفَّ [or rather كُفَّ عَنْ] and دَعْ [let alone, or say nothing of; but this explanation must relate to the sentence as given in the S and Nh]: (K, but omitted in an excellent copy of that work:) or, accord. to El-Ahmar, it means, in this trad. [as commonly known], كَيُفَ [how? which seems to be the least suitable of all these explanations]. (TA.) IAmb relates, on the authority of others, that بَلْهَ is also syn. with عَلَى: [but I think that this is a mistake, arising from a misunderstanding of what here follows:] Fr says that he who makes it to govern a gen. case regards it as used in the manner of عَلَى, and similar particles governing the gen. case. (TA.) ― - مَا بَلْهَكَ means مَا بَالُكَ [What is thy state, or condition, or case?]: (K, TA:) or مَا لَكَ [which often has this meaning: see the letter ل]. (So in some copies of the K.) بَلَهٌ أبله بل بله بلة and ↓ بَلَاهَةٌ [both properly inf. ns.; see 1;] The attribute, or quality, denoted by the epithet أَبْلَهٌ [q. v.]; (S, K;) i. e. heedlessness: (K:) or heedlessness of evil; (JK in explanation of the former, and K;) &c.; (K;) and ↓ بُلَهْنِيَةٌ signifies the same; and stupidity and languor. (JK.) بَلَهَآءُ بلهآء : see أَبْلَهُ. بُلَهْنِيَةٌ بلهنيه بلهنية , (K,) or بَلَهْنِيَةُ العَيْشِ, (JK,) or مِنَ العَيْشِ, (S,) (tropical:) An easy and a plentiful, (S, K, TA,) or a pleasant and heedless, (JK, TA, *) state, or condition, of life: (JK, S, K, TA:) from عَيْشٌ أَبْلَهُ [q. v.]: (Har p. 216:) the word بلهنية is rendered quasi-coordinate to the quinqueliteral-radical class by ا at the end, which is changed into ى because of the kesreh before it: (S in art. بلهن:) it is like رُفَغْنِيَةٌ and رُفَهْنِيَةٌ: IB says that it should be mentioned in art. بله, and means عَيْشٌ أَبْلَهُ; the ن and ى being augmentative, to render it quasicoordinate to خُبَعْثِنَةٌ: it is mentioned in the K [and S] in arts. بلهن and بله: (TA in art. بلهن:) the ن is augmentative accord. to Sb. (S in the present art.) One says, لَا زِلْتَ مُلَقًّى بِتَهْنِئَةٍ مُبَقًّى فِىبُلَهْنِيَةٍ (tropical:) [Mayest thou not cease to be greeted with congratulation, and made to continue in an easy and a plentiful state of life]. (A, K.) ― - See also بَلَهٌ. بَلَاهَةٌ بلاهه بلاهة بله : see بَلَهٌ. أَبْلَهُ Heedless: (K:) or heedless of evil (K, TA) by reason of his goodness: (TA:) or simple, foolish, or of little sense, without discrimination: (K:) or weak in intellect: (Msb:) accord. to En-Nadr, (TA,) one whose evilness is dead, (K, TA,) so that he is not cognizant of it: (TA:) good in disposition; having little cognizance, or understanding, of subtilties; or having little skill therein: (K:) or one whose predominant quality is freedom of the bosom, or heart, or mind, from evil affections; (S, K, TA;) and good opinion of men: (TA:) simple-hearted: (TK:) naturally disposed to goodness, and therefore heedless of evil, not knowing it: (T, TA:) or heedless with respect to the present world and its people and their corruptness and malevolence, but intelligent and skilled in the law with respect to that which is commanded and that which is forbidden: (Ah- mad Ibn-Hambal, TA:) fem. بَلْهَآءُ: (S, Msb, K: *) pl. بُلْهٌ: (S, Msb:) and ↓ بُلَهَآءُ , a pl., [as though the sing. were بَلِيهٌ,] signifies dull, stupid, or wanting in intelligence: but this is post-classical. (TA.) Hence, شَابٌّ أَبْلَهُ [A youth, or young man, who is heedless, &c.], because of his inexperience in affairs: the epithet is applied to a youth in like manner as freedom from care, or thought, and like as insanity, are attributed to him. (S.) And خَيْرُ أَوْلَادِنَا الأَبْلَهُ العَقُولُ (tropical:) [The best of our children is the heedless, &c., that has much intelligence]; (S, Msb;) a saying of Ez-Zibrikán Ibn-Bedr; (S;) meaning such as, by reason of his bashfulness, is like the ابله, (S, Msb,) so that he feigns heedlessness, and passes over things, (Msb,) though he has much intelligence; (S;) or such as is thought to be stupid, but, when examined, is found to be [very] intelligent. (IAth, TA in art. عقل.) And أَكْثَرُ أَهْلِ الجَنَّةِ البُلْهُ, a trad., meaning Most of the people of Paradise are the بُلْه [or heedless, &c.,] with respect to the present world, because of their being little concerned thereby, while they are intelligent with respect to the world to come; (S;) or they are thus termed because they are heedless of their affairs in the present world, and unskilful in the management thereof, and busy themselves with their affairs relating to the world to come. (TA.) ― - بَلْهَآءُ, applied to a woman, Generous, strong-hearted, (مَزِيرَةٌ, for المَرِيرَةُ in the copies of the K is a mistake for المَزِيرَةُ, with زاى, TA, [app. here meaning bold,]) inexperienced in affairs, and simple, or unintelligent. (K, * TA.) ISh cites a poet as applying this epithet to a young girl with whom he had sported, and who acquainted him with her secrets, by reason of her inexperience, and want of cunning, not knowing what that implied against her. (TA.) ― - Also, applied to a she-camel, (tropical:) That does not take fright, and flee from a thing, (ISh, A, K,) by reason of staidness, (ISh, K,) or heaviness, (A,) as though she were stupid. (ISh, A, K.) One does not say جَمَلٌ أَبْلَهُ. (ISh, TA.) ― - شَبَابٌ أَبْلَهُ (tropical:) Soft, or delicate, youth; (T, A, K;) as though he who enjoys it were heedless of nocturnal accidents or calamities. (A, K.) ― - And عَيْشٌ أَبْلَهُ (tropical:) A soft, or delicate, or pleasant, or plentiful and easy, life: (K, TA:) or a life in which are few anxieties: (CK:) or a life in which are few griefs, or sorrows. (S.) [See also بُلَهْنِيَةٌ.] بلو 1 بَلَاهُ بل بلا بلاه بلاة بلى لاهي , (T, S, Mgh, Msb,) aor. بَلُوَ , (T, Msb,) inf. n. بَلَآءٌ, (S,) or this is a simple subst., and the inf. n. is بَلْوٌ, (T, Msb,) He (God) tried, proved, or tested, him, (T, S, Msb,) بِخَيْرٍ [by, or with, good], or بِشَّرٍ [by, or with, evil]; (Msb;) for God tries his servant (يَبْلُوهُ) by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (T;) [wherefore it often means He afflicted him;] as also ↓ ابلاهُ , (T, S, Msb,) inf. n. إِبْلَآءٌ; (T, S; [in both restrieted to good; but in the Msb it seems to be common to good and evil;]) and ↓ ابتلاه : (T, S, M, Msb:) and بَلَوْتُهُ, inf. n. بَلْوٌ (S, M, K) and بَلَآءٌ, (M, K,) [but from what has been said above, it seems that the latter is used only when the agent is God, and that it is properly a simple subst.,] I tried, proved, or tested, him; (S, M, Mgh, * K;) as also ↓ اِبْتَلَيْتُهُ : (M, K:) each of these verbs implying two things; one of which is the learning the state, or condition, of the object, and becoming acquainted with what was unknown of the case thereof; and the other, the manifesting of the goodness or badness thereof; both of these things being sometimes meant, and sometimes only one of them, as when God is the agent, in which case only the latter is meant: (Er-Rághib, TA:) and ↓ التَّبَالِى , also, signifies the act of trying, proving, or testing. (S.) It is said in the Kur [xxi. 36], وَنَبْلُوكُمْ بِالشَّرِ وَالخَيْرِ فِتْنَةً [And we try you by, or with, evil and good, by way of probation]. (TA.) And in the same [ii. 118], ↓ وَإِذَ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ [And when his Lord tried Abraham by certain words, meaning commands and prohibitions]. (TA.) And you say, ↓ لَا تُبْلِنَا إِلَّا بِالَّتِى هِىَ أَحْسَنُ [Try Thou not us save by those things that are best]; (T;) from a trad. (TA.) [See also 4 and 8 below.] ― - [Hence,] بَلَوْتُهُ also signifies (tropical:) I smelt it. (T in art. بول, and A and TA.) ― - [And بَلَاهُ He knew it, or became acquainted with it. (See بَالٍ.)] ― - See also 4, in the latter half of the paragraph. = بَلِى, aor. بَلَوَ , inf. n. بِلًا, or بِلًى, [in the CK, erroneously, بَلًى,] and بَلَآءٌ, [in the CK, erroneously, بِلاء,] (T, S, M, Msb, K,) the former with kesr and the latter with fet-h, (T, S, Msb,) said of a garment, (T, S, M, &c.,) It was, or became, old, and worn out: (Msb:) belonging to the present art. and to art. بلى. (M.) [The inf. n., used as a subst., signifies Wear; attrition; wear and tear: see an ex. in a hemistich cited near the end of the first paragraph of art. الا, where a dwelling is likened to a garment.] ― - Also said of a plant [as meaning It became old and withered, or wasted]. (K in art. عنث, &c.) ― - And of a corpse, meaning It became consumed by the earth. (Msb.) ― - And of a bone, meaning It became old, and decayed; syn. رَمَّ. (S and K &c. in art. رم.) ― - And of a man's reputation, meaning (assumed tropical:) It became worn out of regard or notice. (TA in art. دثر.) ― - And [hence,] بَلِيَتْ, (M,) or بُلِيَتْ, (K,) She (a camel, M, K, or a mare, or beast of the equine kind, M) was, or became, a بَلَيِّة; i. e., was tied at her dead master's grave (M, K) without food or water (M) until she died (M, K) and wasted away. (M in art. بلى.) 2 بَلَّوَ see 4, in six places, in the latter half of the paragraph. 3 لَا أَبَالِيهِ is from البلآء, [inf. n. of بَلَاهُ,] so that it signifies [properly] I shall not, or I do not, care for him, mind him, heed him, or regard him, so as to share with him my trial and his trial: (Ham p. 94:) [and hence,] one says thus, (S, Mgh, Msb,) or مَا أَبَالِيهِ, (M, K,) and لَا أَبَالِىبِهِ, (Mgh, Msb,) or مَا أُبَالِى بِهِ, (MF, TA,) but the verb is more chastely made trans. without the preposition بِ, (A, TA,) inf. n. مُبَالَاةٌ (M, Mgh, Msb, K) and بِلَآءٌ (M, K, TA [in the CK, erroneously, بَلاء]) and بَالَةٌ (T, S, M, Mgh, Msb, K,) said by some to be a quasi-inf. n. and by others to be an inf. n., (MF, TA,) [in the T it is said to be a subst., from المُبَالَاةُ,] originally بَالِيَةٌ, like عَافِيَةٌ from عَافَاهُ, (T, S, Mgh, Msb,) and بَالٌ, [which is more strange,] (M, K,) meaning [merely] I shall not, or I do not, care for, mind, heed, or regard, him, or it; (S, Mgh, Msb, K;) I shall not be, or I am not, disquieted by him, or it: (Mgh, Msb:) or, as some say, لَا أُبَالِيهِ is formed by transposition from لَا أُبَاوِلُهُ, from البَالُ, i. e. I will not, or I do not, cause him, or it, to move, or occur to, my mind; nor give, or pay, any attention to him, or it: (Z, TA: [and the like is said in the T:]) or the proper [or literal] meaning is, I will not, or I do not, contend with him for superiority in goodness, or excellence, by reason of my little care, or regard, for him: (Mgh:) or it was employed to denote the contending with another for superiority in glory, or excellence, as will be shown by the citation of a verse in the latter portion of this paragraph; and then, in consequence of frequency of usage, came to denote contempt, or mean estimation: (Ham p. 31:) or its original meaning is, I will not, or I do not, strive with him to be first; neglecting him, or leaving him to himself; from تَبَالَى القَوْمُ as explained below; see 6. (Msb.) It is said in a trad., لَا يُبَالِيهِمُ اللّٰهُ بَالَةً, or, accord. to one reading, لَا يُبَالِى بِهِمْ بَالَةً, meaning God will not hold them to be of any value or weight. (TA.) And in another, هٰؤُلآءِ فِى الجَنَّةِ وَلَا أُبَالِى وَهٰؤُلَآءِ فِى النَّارِ وَلَا أُبَالِى, said to mean [These will be in Paradise, and] I shall not disapprove; [and these will be in the fire of Hell,] and I shall not disapprove. (Az, TA.) And one says, لَا أُبَالِى مَا صَنَعْتَ [I shall not, or I do not, care for what thou didst, or hast done]. (IDrd, TA.) And مَا أُبَالِى أَقُمْتَ أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and مَا أُبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]. (Mughnee in art. ا.) And مَا بَالَيْتُ بِهِ (AZ, Msb, TA) I did not care for, mind, or regard, him, or it. (TA.) And بَالَى بِالشَّىْءِ [He cared for the thing; or] he was disquieted by the thing. (T.) The verb is sometimes thus used, in an affirmative manner; (Ham p. 94; [and the like is said in the TA;]) though some say that it is not; (Msb;) but it is not unless it occurs with a negative in the former part of the sentence or in the latter part thereof; as when one says, مَا بَالَى بِكَ صَدِيقُكَ وَلٰكِنْ بَالَى عَبْدُكَ [Thy friend cared not for thee, but thy slave cared]; and as in the saying of Zuheyr لَقَدْ بَالَيْتُ مَظْعَنَ أُمِّ أَوْفَى وَلٰكِنْ أُمُّ أَوْفَى لَا تُبَالِى [Verily I cared for the departure of Umm-Owfà, but Umm-Owfà cares not]. (Ham p. 94.) One says also, لَمْ أُبَالِ and لَمْ أُبَلْ [I did not care, &c.]: (T, S, M, Mgh, Msb, K: [but in the CK the latter of these is omitted:]) in the latter the ا [of prolongation] is suppressed for the purpose of alleviating the utterance, like as ى is suppressed in the inf. n. [or quasi-inf. n.] بَالَةٌ, (S, Mgh, Msb,) originally بَالِيَةٌ, (S, Msb,) and in لَا أَدْرِ: (S:) or the ا is suppressed in this case to avoid the concurrence of two quiescent letters; (Kh, Sb, M, IB;) not for the purpose of alleviating the utterance; (IB, TA;) for this is done because the ل is made quiescent. (Kh, Sb, M.) And, accord. to Kh, (Sb, M,) some of the Arabs say, لَمْ أُبَلِهِ [I did not care for him, or it], (Sb, M,) or لَمْ أُبَلِ, [in the CK, erroneously, لم اَبْلِ,] with kesr to the ل; (K, TA;) [for لم أُبَالِهِ, or لم أُبَالِ;] only suppressing the ا, as they do in عُلَبِطٌ [for عُلَابِطٌ]. (Sb, S, M.) ― - IAar says that بَالَى, inf. n. مُبَالَاةٌ, is like ↓ أَبْلَى meaning He exerted himself in a description of a war, or battle, or of generous conduct; as when one says, أَبْلَى ذٰلِكَ اليَوْمَ بَلَآءً حَسَنًا [He exerted himself well, that day, in a description of war, &c.]: and he cites the following verse [to which reference has been made above]: “ وَأَنْتَ قَدْمَتَّ مِنَ الهُزَالِ [What hath happened to me that I see thee standing exerting thyself in a description of generous qualities, when thou hast become like one dead by reason of leanness?]: he says that he [the poet] heard him [whom he thus addresses] saying We have eaten and we have drunk [with guests], and we have done [such and such things]; ” enumerating, or recounting, generous qualities or actions, and lying in doing so: (T, TA:) in another place he says that تُبَالِى means looking to see which of them [or of thee and others] is best in بال [i. e. state, or condition], while thou art dying: (TA:) he says, also, that بَالَاهُ, inf. n. مُبَالَاةٌ, signifies he contended with him for superiority in glory, or excellence; (T, TA; *) and [it is said that] تبالى in the verse here cited means thus contending; syn. تُفَاخِرُ: (Ham p. 31:) and accord. to IAar, بَالَاهُ also signifies he contended with him in contradiction. (T, TA.) 4 ابلاهُ أبل أبلاه أبلى ابلاه ابلاة , inf. n. إِبْلَآءٌ: see 1, in two places. ― - [Hence,] ابلاهُ اللّٰهُ إِبْلَآءً حَسَنًا, (T,) or بَلَآءَ حَسَنًا, (S,) God did to him a good deed. (T.) [And hence,] it is said in the Kur [viii. 17], وَلِيُبْلِىَ المُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنُا (TA) And that He might confer upon the believers a great benefit, or favour, or blessing: (Bd:) or a good gift; meaning spoil. (Jel.) And أَبْلَيْتُهُ مَعْرُوفًا [I conferred upon him a favour, or benefit]. (S.) Zuheyr says جَزَى اللّٰهُ بِا لإِحْسَانِ مَا فَعَلَا بِكُمْ وَأَبْلَاهُمَا خَيْرَ البَلَآءِ الَّذِى يَبْلُو ” (T, * S,) meaning, الذى يَبْلُو بِهِ عِبَادَهُ, (T,) or الذى يَخْتَبِرُ بِهِ عِبَادَ, (S,) i. e. [May God recompense with beneficence what they two have done to you,] and do to them two the best of the deeds wherewith He tries [the thankfulness of] his servants. (T.) ― - ابلاهُ also signifies He made him to swear; [as though he tried his veracity by so doing;] (M, K;) or so ابلاهُ يَمِينًا. (TA.) [See also 8.] ― - And He swore to him: (M, K:) or this, (TA,) or ابلاهُ يَمِينًا, [as above,] (T, S,) he swore [or swore an oath] to him, and thereby soothed, or placated, his mind. (T, S, * TA.) ― - And hence, (TA,) He informed him, acquainted him, or told him. (IAar, M, K, TA.) ― - [And hence, He manifested it; revealed it; made it manifest, apparent, evident, clear, or plain; whence a phrase in a verse cited voce مُضْمَرٌ; and the phrase] مَا لَمْ يُبْلِ العُذْرَ, i. e. As long as he does not manifest, show, or make apparent, the excuse: but the verb [in this sense] is originally doubly trans.: one says, أَبْلَيْتُ فُلَانًا عُذْرًا, meaning I manifested to such a one an excuse so that I was not to be blamed after it; properly signifying I made such a one to be acquainted with my excuse, and to know the manner thereof; (Mgh;) and thus it is explained in the A: (TA: [in like manner, also, it is explained in the T:]) [or] ابلاهُ عُذْرًا signifies He gave him an excuse which he accepted: (M, K:) and in like manner, ابلاهُ جُهْدَهُ [He gave him his endeavour, or energy, in an acceptable manner]; and نَائِلَهُ [his gift]. (M.) Hence, ابلى عُذْرَهُ signifies also He strove, laboured, or exerted himself, [and thus manifested his excuse,] in work. (Mgh.) And hence, ابلى فِى الحَرْبِ He manifested, or showed, his might, valour, or prowess, in war, or fight, [and he strove, laboured, or exerted himself, therein, (عُذْرَهُ being understood,)] so that men proved him and knew him. (Mgh.) See also 3, where another explanation of ابلى is given, in the latter portion of the paragraph. = ابلى الثَّوْبَ [He wore out the garment;] trans. of بَلِىَ; (T, S, M, K;) as also ↓ بَلَّاهُ ; (M, K;) belonging to the present art. and to art. بلى. (M.) One says to the مُجِدّ [i. e. him who makes, or puts on, a new garment], أَبْلِ وَ يُخْلِفُ اللّٰهُ [Wear out thy garment, and God will replace it with another; or, may God replace &c.]. (S.) And أَبْلِ وَ أَجِدَّ وَاحْمِدَ الكَاسِى Wear out, and make new, [or put on new,] and praise the Clother [meaning God]. (S in art. جد.) ― - [Hence,] السَّفَرُ ↓ بَلَّاهُ [Journeying, or travel, wore him, or wasted him]; namely, a man; (M, K; but in the copies of the latter, ↓ بَلَاهُ [which I think an evident mistranscription];) as also عَلَيْهِ ↓ بلّى ; and ابلاهُ: (M:) and so الهَمُّ [anxiety], (M, K,) and the like, (M,) and التَّجَارِبُ [tryings, or trying events]: (K:) and ابلاها السَّفَرُ (T, S) or ↓ بلّاها (thus in a copy of the S) [journeying, or travel, wore her, or wasted her]; namely, a she-camel. (T, S.) El-'Ajjáj says وَالمَرْءُ يُبْلِيهِ بَلَآءَ السِّرْبَالْ كَرُّاللَّيالِى وَاخْتِلَافُ الأَحْوَالُ [And man, the returning of the nights time after time, and the alternation of states of being, wear him out as the wearing out of the shirt]: (S, M: *) he means, إِبْلَآءَ السِرْبَال, or فَبَلِىَ بَلَآءَ السِّرْبَال. (M.) And Ibn-Ahmar says لَبِسْتُ أَبِى حَتَّى تَمَلَّيْتُ عُمْرَهُ وَبَلَّيْتُ أَعْمَامِى وَ بَلَّيْتُ خَالِيَا ” he means I lived the period that my father lived [so that I had long enjoyment of his life, and I outwore my paternal uncles, and I outwore my maternal uncle]: or, as some say, I lived with my father for the length of his life &c. (M, TA. * [In the latter, ↓ تَبَلَّيْتُ is put in the place of تَمَلَّيْتُ; and hence it is there said that تَبَلَّاهُ is like بَلَّاهُ: but I think that تبلّيت is a mistranscription.]) ― - أَبْلَيْتُ and ↓ بَلَّيْتُ also signify I bound the foreshank of a she-camel to her arm at the grave of her [dead] master, and left her without food or water until she died; or I dug for her a pit, and left her in it until she died. (S, TA. [See بَلِيَّةٌ, and مُبَلًّى.]) 5 تَبَلَّوَ see 4, near the end of the paragraph. 6 التَّبَالِى التبالى التبالي [inf. n. of تَبَالَى]: see 1. = تبالى القَوْمُ The people, or company of men, vied, or strove, one with another, in hastening to a little water, and drew from it. (Msb.) 8 ابتلاهُ ابتلاه ابتلاة ٱبتلاه ٱبتلى : see 1, in three places. [Hence, اُبْتِلِىَ بِكَذَا (vulg. اِبْتَلَى) He was tried, proved, or tested, by, or with, such a thing; generally meaning he was afflicted thereby, or therewith; as, for instance, by, or with, a disease.] ― - Also He asked, or sought, or desired, of him information, or news, or tidings. (M, K.) And ابتلى signifies also He conjured, or adjured, and asked if any had knowledge; syn. اِسْتَحْلَفَ and اِسْتَعْرَفَ [explained by what here follows]. (M, K, TA. [In the CK, both the verb and the explanation are here wrong: the former is written اُبْلِىَ; and the latter, اسْتُحْلِفَ و اسْتُعْرِفَ.]) A poet says تَبَغَّى أَبَاهَا فِى الرِّفَاقِ وَ تَبْتَلِى وَ أَوْدَي بِهِ فِى لُجَّةِ البَحْرِ تَمْسَحُ [She seeks for her father among the travellingcompanions, and conjures, or adjures, and asks. if any have knowledge, when a crocodile has destroyed him in the depth of the great river: تَبَغَّى is for تَتَبَغَّى]: he means that she says to them I conjure you, or adjure you, by God, (نَاشَدْتُكُمْ اللّٰهَ,) [tell me,] do ye know any tidings of my father? ” (M, TA.) But Aboo-Sa'eed says that تتبلى here means tries, proves, or tests; and that الاِبْتِلَآءُ signifies the trying, proving, or testing, whether by an oath or otherwise. (TA.) ― - [Also He desired it; he sought it.] It is said in a trad., النَّذْرُ مَا ابْتُلِىَ بِهِ وَجْهُ اللّٰهُ, i. e. [The vow that a man makes to be binding, or obligatory, on himself is that whereby the recompense of God] is desired, or sought. (TA.) ― - And He chose him, made choice of him, or elected him. (Sh and T, from a trad.) 12 اِبْلَوْلَى ابلولى ابلولي It (herbage) became tall, so that the camels were able to avail themselves of it. (K.) بِلْوُ سَفَرٍ بلو سفر , (T, S, M, A,) with kesr to the ب, (S,) and بِلْىُ سَفَرٍ, (S, A,) Worn, or wasted, by journeying, or travel; applied to a she-camel, (T, S, M, A,) and in like manner to a man, and to a he-camel: (M:) and بِلْىُ أَسْفَارٍ (M, K) and بِلْوُ أَسْفَارٍ, (K, TA,) with kesr to the ب in both, (TA, [in the CK written with fet-h,]) a man worn, or wasted, by journeyings, or travels, and anxiety, (M, K, *) and the like, (M,) and tryings, or trying events: (K:) pl. أَبْلَآءٌ. (S, M.) And بِلْوٌ شَرٍّ and بِلْىُ شَرٍّ [both written in the CK with fet-h to the ب] A man having strength, or power, to endure evil; tried, proved, or tested, thereby: (M, K:) and in like manner, بِلْوُ خَيْرٍ and بِلْىُ خَيْرٍ [tried, &c., by good, or prosperity]. (TA.) And إِنَّهُ لِبَلْوٌ مِنْ أَبْلَآءِ المَالِ and بِلْىٌ [both written in the CK with fet-h to the ب as before] Verily he is one of those who manage, or tend, camels, or the like, well. (M, * K, * TA.) The ى in بِلْى, in all these instances, is originally و, changed into ى because of the kesreh, and the weakness of the intervening letter, ل; as is the case in عِلَْيَةٌ: so says IJ. (M.) بَلَى بل بلى بلي لي : see art. بلى. بِلْوَةٌ بل بلا بلوه بلوة بلي : see what next follows. بِلْيَةٌ بلي بليه بلية لي لية : see what next follows. بَلْوَي بلوى بلوي لوى لوي لية : see what next follows. بَلَآءٌ بلآء (T, S, Msb) and ↓ بَلْوَى (T, S, M, Msb, K) and ↓ بَلِيَّةٌ (S, M, Msb, K) and ↓ بِلْوَةٌ , (S, M, K,) with kesr, (S, K,) and ↓ بِلْيَةٌ , (so in a copy of the S, beside the third,) thus in the handwriting of Aboo-Zekereeyà, in the place of the third, (TA,) substs. (T, M, Msb, K) from بَلَاهُ اللّٰهُ, (T, Msb,) or from اِبْتَلَاهُ اللّٰهُ, [which is the same in meaning,] (M,) or from بَلَوْتُهُ, (K,) are one [in their signification; which is A trial, as meaning a probation, or a test; and as meaning particularly a trouble or an affliction of any kind by which one's patience or any other grace or virtue is tried, proved, or tested]; (S;) and the pl. (S, TA) of ↓ بَلِيَّةٌ (TA) is بَلَايَا, of the measure فَعَائِلُ changed to فَعَالَى: (S, TA:) [or] بَلَآءٌ is [properly, or originally,] an inf. n., (S, M, K,) and signifies the act of trying, proving, or testing, by, or with, good, and by, or with, evil: (S, M:) it is evil and good: (T, M: *) a trial, or an affliction, (T, K,) which is its original meaning; (T;) and a [probationary] benefit, favour, or blessing, (T,) or a [probationary] gift; (K;) the former of these requiring patience, and the latter being the greater of the two [as being commonly the more dangerous to the soul]; (TA;) [but the latter meaning is generally indicated only by the addition of an epithet: thus] بَلَآءٌ حَسَنٌ means a great benefit, or favour, or blessing, of God; (Bd in viii. 17;) or a good gift of God: (Jel ibid.:) بَلَآءٌ also means grief; as though it tried the body: (Er-Rághib, K:) and the imposition of a difficult, or troublesome, thing; a requirement; an exaction; because it is difficult, or distressing, to the body; or because it is trying. (K.) بَلَآءِ (like قَطَامِ, S, K) is syn. with البَلَآءُ: (S, M, K:) occurring in the saying, نَزَلَتْ بَلَآءِ عَلَى الكُفَّارِ [Trial, or affliction, befell the unbelievers]: (S, M, * K: *) mentioned by El-Ahmar, as heard by him from the Arabs. (S.) بِلَآءٌ بلآء , like كِتَابٌ in form, [is an inf. n. of 3, q. v.: = and also signifies] Anxiety respecting which one talks to himself, or soliloquizes. (Msb. [Compare a meaning of بَلَآءٌ, above.]) بَلِىٌّ بل بلى بلي لي : see the paragraph next following; last sentence. بَلِيَّةٌ بلي بليه بلية لي لية : see بَلَآءٌ, in two places. = Also A she-camel that has her fore shank bound to her arm at the grave of her master, and is left without food until she dies: (T:) or a she-camel, (M in arts. بلو and بلى, and K,) or a mare, or beast of the equine kind, (M in art. بلو,) that is bound at the grave of her master, (M, K,) he being dead, and is left without food or water (M) until she dies (M, K) and wastes away; for they used to say that her master would be raised from the dead upon her: (M:) or a she-camel which, in the Time of Ignorance, had her fore shank bound to her arm at the grave of her master, and was left without food or water until she died: or for which was dug a pit, wherein she was left until she died: for they used to assert that men would be raised from the dead riding upon the بَلَايَا, [pl. of بَلِيَّةٌ in the sense above explained, (T, TA,)] or walking if their beasts whereon they rode were not bound, with the head turned backwards, at their graves: (S:) or a cow, or she-camel, or sheep, or goat, which, in the Time of Ignorance, they used to hamstring, or slaughter, at the grave: so in a trad. (TA.) Suh says that this custom proves that, in the Time of Ignorance, they held the doctrine of the resurrection of the body: but they who held it were the fewer number. (TA.) It is said that بَلِيَّةٌ is originally ↓ مُبْلَاةٌ or ↓ مُبَلَّاةٌ . (TA.) Et-Tirimmáh says مَنَازِلُ لَا تَرَى الأَنْصَابَ فِيهَا وَلَا حُفَرَ المُبَلَّى لِلْمَنُونِ [Places of abode in which thou wilt not see the stones, or other things, that have been set up to be worshipped, nor the pits of the beast left by the grave of the master to die]; meaning places of abode of the people of El-Islám, exclusively of the pagans. (S.) IAar says that ↓ بَلِىٌّ and بَلِيَّةٌ signify Such as is wearied, or jaded, and emaciated, and dying. (TA.) بَالٍ إِل ال بإِل بال بالي بآل آل [act. part. n. of بَلَاهُ; Trying, proving, or testing. ― - And hence,] Knowing, or being acquainted [with a thing]; as in the phrase, جَعَلْتُهُ بَالِيًا بِعُذْرِى I made him to be acquainted with my excuse, and to know the manner thereof. (Mgh.) = Also Old, and wearing out [or worn out]; applied to a garment. (Msb.) ― - [Hence,] بَالِيَاتٌ is used as meaning The places of tents. (Ham p. 492.) مُبْلَاةٌ مبلاه مبلاة , fem. of مُبَلًى: see بَلِيَّةٌ. مُبْلًّى مبلى مبلي , and its fem. مُبَلَّاةٌ: see بَلِيَّةٌ. مُبَلِّيَاتُ مبليات Women that stand around a man's riding-camel [which they bind, or place in a pit, by his grave, to die of hunger and thirst,] when he has died or been slain, wailing for him. (T, S. *) You say, قَامَتْ مُبَلِّيَاتُ فُلَانٍ يَنُحْنَ عَلَيْهِ [The women that bound, or placed, the بَلِيَّة by the grave of such a one stood around it wailing for him]. (T, S.) بلور بِلَّوْرٌ بلور لور (M, Msb, K) and بَلُّورٌ (Msb, K) and بِلَوْرٌ, (K,) or the last only, (IAar, T,) [a coll. gen. n., signifying Crystal;] the kind of stone called مَهًا, (M,) which shines by reason of its whiteness and clearness; (TA in art. مهو;) a well-known kind of stone, the best of which is brought from the islands of the Zinj (الزِّنْج); (Msb;) a well-known kind of precious stone, (K, TA,) white and transparent: (TA:) [Golius says, but I know not on what authority, if on any better ground than the resemblance of the name Græc. βήρυλλος , beryllus, lapidis genus: de quo vide Plin. xxxvii. 5: aut potius, quo illum lapidem adulterari idem scribit, crystallum: ”] n. un. with ة: (M:) some say that it is a kind of glass [or factitious crystal; what we term crystal-glass; and to this the word is commonly applied in the present day; though still also applied to rock-crystal]. (TA.) بلى 1 بَلِىَ بل بلى بلي لي : see art. بلو. 4 ابلى الثَّوْبَ ابلي الثوب : see art. بلو. بِلْىٌ بل بلى بلي لي : and بِلْىُ سَفَرٍ: &c.: see art. بلو. بَلَى بل بلى بلي لي is a particle; (S, Msb, Mughnee;) contr. of لَا: (S:) not a noun: (Sb, S:) it is a replicative; (S, Mughnee;) an affirmative of what is said [in that to which it is a reply]; (S, Msb;) [with very few exceptions] relating only to a negation, which it annuls: (Msb, Mughnee:) the final letter is a radical: or, accord. to some, the word is originally بَلْ, [after which an affirmation is to be understood,] and the final letter is augmentative: and some of these say that this letter is a denotative of the fem. gender, because it is [often] pronounced with imáleh. (Mughnee.) It is a reply to an interrogation in which is a negative, (T, M, Msb, Mughnee, K,) and affirms what is said to thee [in that interrogation]; (M, K;) whether it be an interrogation in the proper sense, (Mughnee,) as when you say to another, أَلَمْ تَفْعَلْ كَذَا [Didst thou not such a thing?], and he replies, بَلَى [meaning Yes, or yea, or ay, I did], (T,) or as when one says, أَلَيْسَ زَيْدٌ بِقَائِمٍ [Is not Zeyd standing?], and you reply, بَلَى [Yes, he is]; or be meant to convey reproof, (Mughnee,) as in the Kur [lxxv. 3 and 4], أَيَحْسَبُ الإِنْسَانُ أَنْ لَنْ نَجْمَعَ عِظَامَهُ بَلَى [Doth man think that we will not collect his bones? Yes], (Msb, Mughnee,) i. e., we will collect them; (Msb;) or be meant to make a person confess, or acknowledge, a thing, (Mughnee,) as in the Kur [vii. 171], أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى [Am I not your Lord? They said, Yea]. (M, Mughnee.) It is also a reply to a simple negation, (Msb, Mughnee,) as when I say, مَا قَامَ زَيْدٌ [Zeyd did not stand, or has not stood], and you reply, بَلَى as an affirmative [meaning Yes, he did, or he has]. (Msb.) It occurs in the Kur [xxxix. 60], where it is said, بَلَى قَدْ جَآءَتْكَ آيَاتِى [Yea, my signs have come to thee], preceded by that which is not literally a negation, but which has the force of a negation; for the preceding saying, لَوْ أَنَّ اللّٰهَ هَدَانِى [If God had directed me aright, or would that God &c.], is like the saying, مَا هُدِيتُ [I was not directed aright]. (M.) It also occurs in the books of traditions, in some instances, as a reply to an interrogation without a negative; but these instances are rare, and not to be followed in rendering revelation. (Mughnee.) Az says that when a man says to another, أَلَا تَقُومُ [Wilt thou not stand?], and the latter replies, بَلَى, he means بَلْ أَقُومُ [Nay, I will stand], adding the alif [written ى] to make the pause good; for if he said, بَلْ, the other would expect something more to be said after it. (TA.) It is said that the pronunciation termed imáleh is allowable in the case of بَلَى; and if so, its final radical letter is ى: and some of the grammarians say that this pronunciation of بلى is because, by reason of its completeness and independence of meaning, so that it requires nothing after it, it resembles independent nouns, in the cases of which this pronunciation is allowable. (M.) بِلْيَةٌ بلي بليه بلية لي لية and بَلِىٌّ and بَلِيَّةٌ: see art. بلو. بم بَمٌّ بم [The bass in music; used in this sense in the present day: or particularly the bass notes of the lute: in this sense F seems to have understood the saying of ISd that] the بَمّ of the lute is well known: (M, K: [in the CK, البَمَّ مِنَ العُوْدِ او الوَتَرِ الخ is erroneously put for البَمُّ مِنَ العُودِ م أَوِ الوَتَرُ الخ:]) or (so in the K) it is the thick [or bass] chord of the lute: (S, K:) the word is foreign: (M:) [in Persian بَمْ:] Az says that it is not Arabic. (TA.) بُمٌّ بم i. q. بُومٌ, q. v. (K.) بن 1: see 4 2. بنّن بنن, (K,) inf. n. تَبْنِينٌ, (TA,) He tied a sheep, or goat, in order to fatten it: (K:) from بَنَّ بِالْمَكَانِ. (TA.) 4 ابنّ بِالْمَكَانِ ابن بالمكان , (T, S, M, Msb, K,) inf. n. إِبْنَانٌ; (Lth, T;) and بِهِ ↓ بَنَّ , aor. يَبِنُّ, (M, K,) inf. n. بَنٌّ; (M, TA;) but As allows only the former verb; (M, TA;) He remained, continued, stayed, dwelt, or abode, in the place; (T, S, M, Msb, K;) he kept, or clave, to the place. (Lth, T, TA.) Accord. to Z, it is a tropical meaning, from the بَنَّة [i. e. odour] of the camels or cattle [of a stationary people]. (TA.) ― - And أَبَنَّتِ السَّحَابَةُ (assumed tropical:) The cloud remained, or continued raining, (M, TA,) some days, (TA,) and kept its place. (M.) 5 تبنّن تبنن He acted, or proceeded, deliberately, not hastily. (T, TA.) An Arab of the desert said to Shureyh, on his desiring to pronounce judgment against him hastily, تَبَنَّنْ, meaning Act thou deliberately, not hastily. (T.) بَنْ بان بن بنن is a dial. var. of بَلْ, (M, K,) and so is لَا بَنْ of لَا بَلْ; or, as some say, formed by substitution [of ن for ل; not peculiar to any dialect]. (M.) One says, بَنْ وَاللّٰهِ لَا آتِيكَ [Nay, by God, I will not come to thee]: Fr says that it is of the dial. of Benoo-Saad and Kelb; and that he had heard the Báhilees say, لَا بَنْ, meaning بَلْ [or لَا بَلْ]: but IJ says, I do not trace up بَنْ [to any authority] as being an independent word of a particular dialect. (TA.) = [بْنُ and بْنِ and بْنَ, for ابْنُ &c.: see art. بنى] بُنٌّ [Coffee-berries, whether green or roasted, whole or reduced to powder by pounding or grinding;] expl. in the K as شَىْءٌ يُتَّخَذُ كَالمُرِّىِّ [a certain thing that is taken like the condiment termed مُرِّيّ, which is used to give relish to food or to quicken the appetite]; Ibn-Es-Sim'ánee says, هُوَشَىْءٌ فِى الكَوَامِيخِ [app. meaning it is a thing reckoned among what are termed كواميخ, pl. of كَامَخٌ, which signifies the same as مُرِّىٌّ, for it seems that فى is here used in the sense of مِنْ, or it may be a mistranscription for مِنْ]; the physician Dáwood says, it is the produce of certain trees in El-Yemen; the berries thereof are put into the earth in آذَار [the Syrian month corresponding to March, O. S.], and it increases, and is gathered in أَبِيب [the Coptic month commencing on the 25th of June, O. S.; the 7th of July, N. S.]; it grows to the height of about three cubits, on a stem of the thickness of the thumb, and has a white flower, which is succeeded by a berry like the hazel-nut; sometimes it is cut like beans; and sometimes, when it is divested of its covering, it divides into two halves: it has been proved to be good for alleviating humidities, and cough, and phlegm, and defluxions, and for opening obstructions, and causing a flow of the urine: when roasted, [and pounded or ground,] and well cooked, [i. e. boiled in water,] it is now commonly known by the name of قَهْوَة. (TA.) [Golius, I think, has misunderstood the explanation of this word in the K: after having given that explanation, and rendered it by “ res quæ sumitur instar المرى Múrriji, ” he adds Pers. ابكامه Abcâma dictæ: hæc sorbitio est rei ex hordeo et frumento paratæ multa cura et arte, quam Malajesa et Halimæus describunt. ” He then mentions the signification of coffee-berries as a second and distinct meaning.] بِنٌّ بان بن بنن A place having a fetid odour. (Fr, T, K.) = It also signifies طِرْقٌ مِنَ الشَّحْمِ (T, K) and السِّمَنِ (K, TA: in the CK السَّمْنِ:) [said in the TA to mean قُوَّةٌ مِنْهُمَا, i. e. Strength arising from fat and from fatness: but I think that وَالسِّمَنِ has been added in the K in consequence of a misunderstanding, and that the meaning is a layer of fat; this meaning seeming to be indicated by the ex. here following, and corroborated by significations of several conjugates of طِرْقٌ, as طَرِيقَةٌ and طَرَقٌ and طِرَاقٌ &c.] One says (T, K) of a beast (دَابَّة) when it has become fat, (T,) رَكِبَهَا بِنٌّ عَلَىبِنٍ (T, K *) and طِرْقٌ عَلَى طِرْقٍ (T) [clearly I think, meaning Layer upon layer, of fat, has accumulated upon it.] بَنَّةٌ بن بنه بنة A sweet, or pleasant, odour; (As, AA, T, S, M, K;) such as that of the apple (T, M) and the like, (M,) or the quince: (T:) Sb says that it is a name for a sweet, or pleasant, odour, like خَمْطَةٌ: (M, * TA:) and an unpleasant odour; (As, T, S;) a fetid odour; (M, K;) whence بَنَّةٌ الغَزْلِ [the odour of the yarn] occurring in a saying of 'Alee, respecting a weaver; (M;) which shows that A'Obeyd erred in asserting it to have only the first of the foregoing significations; (IB, TA;) which Suh, in the R, assigns also to ↓ بُنَانَةٌ : (TA:) the odour of sheep, or goats, (S, M,) or of camels or cattle; (Z, TA;) and of the dung of gazelles; (S, K;) and of the lodging-places of sheep or goats and of oxen or bulls or cows and of gazelles: (T, M:) and sometimes the lodgingplaces themselves, of sheep or goats: (M, TA:) pl. (in all the senses, M) بِنَانٌ. (T, S, M, K.) بُنِّىٌّ بن بنى بني بنية بنيي ني A seller of بُنّ [or coffee-berries]. (TA.) = Also, [vulgarly pronounced بِنِّى,] A species of fish; (K;) [the cyprinus Bynni of Forskål; described by him in his Descr. Anim. p. 71;] it is white, and is the best kind [of fish], and abundant in the Nile. (TA.) بَنَانٌ بنان The fingers; syn. أَصَابِعُ: (M, Msb, K:) but whether it means peculiarly the اصابع of the hand, or those of the foot also, [i. e. the toes,] is disputed: (TA:) or the ends, or extremities, thereof: (S, M, Msb, K:) said to be so called because by their means are ordered those circumstances whereby man continues in existence; from أَبَنَّ بِالْمَكَانِ: (Msb:) mentioned in the Kur viii. 12 because therewith one fights, and defends himself: (Er-Rághib, TA:) or it there signifies all the limbs, or members, of the body: (Aboo-Is-hák, M:) or the fingers, or toes, and any other parts of all the limbs, or members: (Zj, TA:) or it means in the Kur the شَوَى; (Lth, T, TA;) so in lxxv. 4; (M;) i. e. the arms or hands and the legs or feet: (Lth, T, TA:) accord. to El-Fárisee the meaning of the words in the Kur lxxv. 4 is, we are able to make their extremities like those of the camel, so that they should not profit by them in handicraft: (M, TA:) the n. un. is with ة; (Lth, T, S, M, K;) meaning, accord. to Lth, a single إِصْبَع [i. e. finger, or toe]; or, accord. to AHeyth, the whole اصبع; or, as some say, the highest عُقْدَة [or joint] of the اصبع: (T:) the pl. of pauc. is بَنَانَاتٌ; but a pl. of mult. is sometimes used as one of pauc.; and hence the saying of the rájiz خَمْسَ بَنَانٍ قَانِئِ الأَظْفَارِ [Five fingers, or ends of fingers, intensely red from the dye of hinnà in the nails], meaning خَمْسًا مِنَ البَنَانِ: and one says, بَنَانٌ مُخَضَّبٌ [Fingers, or ends of fingers, dyed, or much dyed, with hinnà]; for every pl. [or rather coll. gen. n.] between which and its sing., or n. un., there is no difference but ة [added in the latter] may be treated as sing. and masc. (S.) Lth cites as an ex. of the n. un. لَيْسَ لِحَىٍّ فَوْقَهُمْ بَنَانَهْ لَاهُمَّ أَكْرَمْتَ بَنِى كِنَانَه meaning [O God, Thou hast honoured the sons of Kináneh: there belongs not to any tribe] excel-lence of the measure of a finger above them. (T, TA.) بَنِيِنٌ بن بنى بنين Deliberate and intelligent: (AA, T, K:) from بَنَّ بِالْمَكَانِ. (TA.) بَنَانَةٌ بنان بنانه بنانة n. un. of بَنَانٌ. (Lth, T, S, M, K.) = See also what next follows. بُنَانَةٌ بنان بنانه بنانة : see بَنَّةٌ. ― - Also A meadow, or verdant tract of land somewhat watery, (AA, T, M, K,) producing herbage, (M, K,) and adorned with flowers; (TA;) and so ↓ بَنَانَةٌ . (M.) مُبِنٌّ مبن Remaining, continuing, staying, dwelling, or abiding, in a place. (T, TA.) Applied to a mixture of urine and dung (عَبَس) upon the tail [of a camel &c.], it may mean Cleaving, and sticking: or it may be from بَنَّةٌ signifying “ a fetid odour [so as to mean having a fetid odour]: thus, in this case, it may be either a part. n. or a possessive epithet. (M, TA.) It signifies also Having the odour of the dung of gazelles; applied to a covert, or hiding-place, of those animals, among trees. (S, K. *) بنج 2 بنّجهُ بنج بنجه بنجة , inf. n. تَبْنِيجٌ, [He dosed him, or stupified him, with بَنْج, q. v.;] he gave him بَنْج to eat. (K.) [See the act. part. n. below.] بَنْجٌ بنج [Hyoscyamus, or henbane;] an arabicized word, [said to be] from [the Persian] بَنْكْ; [but see a quotation from Hammer-Purgstall, near the close of this paragraph;] a certain plant, (Mgh, and Har p. 365,) having an intoxicating kind of grain, or, as some say, (Mgh,) of which the leaves and peel and seeds torpify: (Mgh, Har:) it is said, in the Kánoon, (Mgh,) by Aboo-'Alee [Ibn-Seenà, or Avicenna], (Har,) that it is a poison which confuses the intellect, and annuls the memory, and occasions insanity and [the disorder termed] خُنَاق [or quinsy]; (Mgh, Har;) and it is red, and white: (Har:) a certain plant having a kind of grain that confuses the intellect, and occasions alienation of the mind, or insanity; and sometimes it intoxicates, when a man drinks it after it has been dissolved; and it is said to occasion forgetfulness: (Msb:) a certain torpifying plant, well known; different from حَشِيشُ الحَرَافِيشِ; disordering the intellect (مُخَبِّطٌ لِلْعَقْلِ), rendering insane, allaying the pains of humours and pustules, and the earache, (K, TA,) applied as a liniment or as a poultice; (TA;) the worst kind (K, TA) for use (TA) is the black; then, the red; and the safest kind is the white. (K, TA.) [Kzw says that the leaves of the garden-hemp (قِنَّب بُسْتَانِىّ, or شَهْدَانَجِ, the latter of which properly signifies hemp-seed,) are the بَنْج which, when eaten, disorders the intellect. And ElIdreesee applies the appellation حَشِيشِيَّة to the “ Assassins. ” This establishes the correctness of De Sacy's opinion, that the appellation “ Assassins ” is derived from the vulgar pl. حَشَّاشِين, (hemp-eaters, or persons who intoxicate themselves with hemp,) for حَشَّاشِين is syn. with حَشِيشَّة, and the sect called by us the “ Assassins ” are expressly said by the Arabs to have made frequent use of بَنْج. Baron Hammer-Purgstall, correctly regarding بَنْج as hyoscyamus (or henbane), makes the following important observations ‘ Bendj, ’ the pl. of which in Coptic is ‘ nibendj, ’ is without doubt the same plant as the ‘ nepenthe, ’ which has hitherto so much perplexed the commentators of Homer. Helen evidently brought the nepenthe from Egypt, and bendj is there still reputed to possess all the wonderful qualities which Homer attributes to it. ” (Trébutien Contes Inédits des Mille et une Nuits, ” tome i. p. 12, note.)] The phrase شَرِبَ البَنْجَ is used by ElKarkhee [as meaning He drank the بنج] because it is mixed with water; or [as meaning he took, or swallowed, the بنج,] according to the conventional language of the physicians. (Mgh.) مُبَنِّجٌ مبنج One who employs a stratagem by means of food containing بَنْج [in order to obtain some advantage over another, by stupifying him therewith; as the “ Assassins ” used to do]. (Mgh.) بند بَنْدٌ بند ند is a Persian word arabicized, originally signifying A knot, or tie. (TA.) ― - Hence, (TA,) (tropical:) [Any of] the stops that are put between the beads of the سُبْحَة to mark the place where the performer of تَسْبِيح pauses on the occasion of a thing's diverting his attention: so in the Comm. on the Tohfeh by the seyyid 'Omar El-Basree: (MF, TA:) app. post-classical and recent. (TA.) ― - A dam; a thing that stops, or dams, [water, or] from water (الَّذِى يُسْكِرُ مِنَ المَآءِ). (K. [In the CK, يُسْكَرُ is put in the place of يُسْكِرُ. In this sense, also, it is of Persian origin.]) ― - A stratagem, a trick, or an expedient, of which one makes use: (T, K:) a snare by which one snares men: (TA in art. قمط:) pl. بُنُودٌ. (T.) You say, فُلَانٌ كَثِيرٌ البُنُودِ Such a one abounds in, or practises much, stratagems, tricks, or expedients, (Lth, T, A,) and mischievous, or calamitous, acts. (A.) In this sense, also, it is an arabicized Persian word. (TA.) ― - An enigma. (TA.) ― - A pawn that is tied (مُنْعَقِدٌ, in the CK مُتَعَقِّدٌ,) by a queen in the game of chess: as though it confined and tied itself. (TA.) ― - Also a Persian word, arabicized, (S, A,) signifying A large banner, standard, or ensign: (En-Nadr, S, A, K:) or a banner, or standard, or an ensign, of a general, or leader, (T, M,) of the Greeks, (M,) under which are ten thousand men, (T, M,) or less, or more: (T:) or a banner, or standard, or an ensign, of horsemen: (El-Hujeymee, T:) [in barbarous Latin bandum; and in Spanish, bandera; as mentioned by Golius; and in modern Arabic بَنْدِيرٌ:] pl. as above: (S, M:) it has no pl. of pauc. (M.) ― - [The pl.] بُنُودٌ also signifies, in Greece, [Provinces, or districts;] what are called أَجْنَادٌ in Syria, and أَعْرَاضٌ in El-Hijáz, and كُوَرٌ in El-'Irak, and مَخَالِيفٌ in El-Yemen. (Yákoot.) بندر بَنْدَرٌ بندر ندر [app. from the Persian بَنْدَرْ,] A place where ships or boats anchor or moor; a port [or port-town: pl. بَنَادِرُ]. (K, TA.) بندق Q. 1 بَنْدَقَ بندق He made a thing into بَنَادِق [meaning bullets, or little balls], (Mgh, K,) or like بنادق (TA.) = [In post-classical Arabic, He shot a bullet, or bullets, from a cross-bow or other weapon.] ― - بندق إِلَيْهِ (assumed tropical:) He looked sharply, or intently, at him, or it. (Ibn-'Abbád, K.) بُنْدُقٌ بندق [The hazel-nut; or hazel-nuts; so in the present day;] a certain thing that is eaten; (Msb;) i. q. جِلَّوْز: (IDrd, K:) or, as some say, like جلّوز; brought from an island; the best whereof is the fresh, heavy, white, and sweet in taste; the old being bad: it is beneficial as a remedy for palpitation, parched with anise-seed; and for poisons, and wasting of the kidneys, and burning of the urine; and with pepper, it excites the venereal faculty; with sugar, it removes cough; and the shell thereof, burnt, and applied as a collyrium, sharpens the sight: (TA:) they assert that the suspending it upon the upper arm preserves from scorpions, (K,) i. e., from their stinging: (TA:) the moistening of the top of the head of a child with the powder of it when burnt, together with oil, removes the blueness of its eyes and the redness of its hair: and the Indian kind thereof is an antidote very beneficial to the eyes: (K, TA:) but in some copies of the K, [and so in the CK,] instead of لِلْعَيْنَيْنِ, we here find لِلْعِنِّينِ [for the impotent in respect of the venereal faculty]: (TA:) [it is said in the Msb that most hold the ن to be augmentative: but this is not the case; for] the word is Persian [arabicized, from فُنْدُقْ]: (K:) [it is a coll. gen. n.:] n. un. with ة: pl. بَنَادِقُ. (Msb.) ― - [Hence, Bullets, i. e.] certain things that one shoots, (S, Msb, K,) made of clay: (Msb:) n. un. with ة: (S, Msb, K:) the latter signifies a piece of clay, made round, which one shoots, or casts; or i. q. جُلَاهِقٌ: (Mgh:) it is said in the Shifá el-Ghaleel to be an arabicized word: (TA:) pl. as above. (S, Msb.) [See a prov. voce حِدَأَةٌ. Hence قَوْسُ البُنْدُقِ The crossbow. In modern Arabic, بُنْدُق is also applied to Balls of any kind of the size of hazel-nuts: n. un. with ة.] بُنْدُقِىٌّ بندق بندقى بندقي بندقيي A garment, or piece of cloth, of fine, delicate, or thin, linen. (Sgh, K.) [SM says,] It is most probably, in my opinion, so called in relation to the land of البُنْدُقِيَّة [or Venice]. (TA.) [In modern Arabic, A Venetian sequin: pl. بَنَادِقَةٌ.] بُنْدَقَانِىٌّ [app. a post-classical word,] A maker of cross-bows (قِسِىّ البُنْدُق). (El-Makreezee's Khitat, art. خطّ البندقانيّين.) بنصر بِنْصِرٌ بنصر نصر The finger that is next to the little finger; (S in art. بصر;) [the third finger;] that which is between the little and middle fingers: (Msb in art. بصر, and K:) of the fem. gender: (K:) pl. بَنَاصِرُ, (S,) or بَنَاصِرَةٌ. (Msb.) Accord. to the author of the K, the ن is a radical letter, and therefore the mention of this word in art. بصر is wrong. (TA.) بنفسج بَنَفْسَجٌ بنفسج , of the measure قَعَلَّلٌ, like سَفَرْجَلٌ, (Msb,) [an arabicized word, from the Persian بَنَفْشَ; The violet; viola odorata of Linn: and accord. to Forskål (Flora AEgypt. Arab. p. ciii.) applied in El-Yemen to the “ iris: ” and (p. cxx.) “ tagetes dubia? ”] what is thus called is well known: the smelling it in its fresh state is beneficial to those who are heated by wrath (المَحْرُورِين), and the continual smelling of it induces good sleep: the conserve made of it is beneficial for the pleurisy (ذَاتُ الجَنْبِ), and for inflammation of the lungs (ذَاتُ الرِّئَةِ), and for cough, and for headache. (K.) بنق 1 بَنَقَ بنق نق , (K,) aor. بَنُقَ , inf. n. بَنْقٌ, (TK,) He joined [a thing to another thing, like as the بَنِيقَة of a shirt is joined: see the pass. part. n., below]; syn. وَصَلَ. (K.) 2 بنّق القَمِيصَ بنق القميص , inf. n. تَبْنِيقٌ, He put a بَنِيقَة to the shirt. (K.) ― - بنّق الجَعْبَةَ (tropical:) He made the upper part of the quiver wide [by adding to it the like of a بَنِيقَة (see the pass. part. n., below,)], and the lower part narrow: (K, TA:) or he widened its upper part, the lower part being [or remaining] narrow. (JK.) بِنَقٌ بنق نق : see what next follows. بِنَقَةٌ بنقه بنقة نق نقه : see what next follows. بِنَيقٌ بنيق نيق : see what next follows. بِنَيقَةٌ بنقة بنيقه بنيقة نيق The لِبْنَة, (AZ, Abu-l-Hajjáj El-Aalam, JK, S, K,) or دِخْرِصَة, (Abu-l-'Abbás El-Ahwal, TA,) [both of which signify the gore,] of a shirt, (AZ, S, K,) or of a garment; (JK;) or the دخرصة is longer than the لبنة: (Seer, TA:) and any piece that is added in a garment or a leathern bucket to widen it: (Abu-l-Hajjáj ElAalam, TA:) or, accord. to IDrd, the دخاريص of a shirt: (TA: [but this is app. a mistranscription for its sing. دِخْرِيص, q. v., a dial. var. of دِخْرِصَة:]) or the جُرُبَّان [or opening at the neck and bosom] of a shirt: (K:) جربّان is prefixed to البنيقة in a verse of Jereer, governing the latter in the gen. case, to show that both these words have the same meaning: (TA:) ↓ بِنَقَةٌ , also, signifies the same as بنيقة; (JK, K; [in the latter of which it is mentioned in such a manner as perhaps to denote that it has only the last of the significations above; but I think that this restriction is not meant;]) and its pl. [or rather the coll. gen. n.] is ↓ بِنَقٌ : (Ibn-'Abbád, TA:) Th mentions بَنَائِقٌ and بِنَقٌ, and says that the latter is a pl. pl. ; [i. e., pl. of the former;] but this is unintelligible: (TA:) بَنَائِقٌ is pl. of بَنِيقَةٌ, (JK, S, &c.,) and syn. with دَخَارِيصٌ. (JK.) AZ cites, from Mejnoon كَمَا ضَمَّ أَزْرَارَ القَمِيصِ البَنَائِقٌ ” (S, IB,) which is an inverted phrase; the meaning being كَمَا ضَمَّ أَزْرَارُ القَمِيصِ البَنَائِقَا [Like as the buttons of the shirt draw together the gores: if the last word mean the gores]: or, if the بنيقة of the shirt be really its جربّان, the meaning is intelligible [without inversion]; for its جربّان is the part around the neck, upon which are sewed the buttons; and when one desires to draw it together, he puts its buttons into the loops, and so draws together the bosom [of the shirt, with its buttons,] to the uppermost part of the chest. (IB, TA.) Aboo-'Amr Esh-Sheybánee explains البنائق, here, as meaning the loops into which the buttons are inserted; and accord. to this explanation the meaning is plain, not requiring the supposition of inversion nor of deviation from the usual way: but the first explanation is that which is generally given. (TA.) In the saying ↓ قَدْ أَغْتَدِى وَ الدَّهْرُ ذُو بَنِيقِ [in the last word of which, ة is elided; lit., Sometimes I go forth early in the morning, when the time has a بَنِيقَة;] Lth says that the whiteness of the dawn is likened to the whiteness of the بنيقة; citing another verse, in which a shirt is described as having white بنائق. (TA.) جَعْبَةٌ مُبنَّقَةٌ جعبة مبنقه جعبة مبنقة (tropical:) A quiver that is widened: (Ibn- 'Abbád, TA:) or in the upper part of which is added what resembles a بَنِيقَة, to enlarge it. (A, TA.) ― - طَرِيقٌ مُبَنَّقٌ (tropical:) A wide road. (TA.) أَرْضٌ مَبْنُوقَةٌ (assumed tropical:) Land joined (مَوْصُولَة) to other land, like as the بَنِيقَة of a shirt is joined. (ISd, TA.) And مَفَازَةٌ مَبْنُوقَةٌ, (JK,) or مَبْنُوقَةٌ بِأُخْرَى, (TA,) (tropical:) [A desert, or a desert in which is no water, &c.,] joined to another. (JK, TA.) بنم اِبْنُمٌ ابنم or اِبْنَمٌ, and ابْنُمٌ or ابْنَمٌ; and ابْنِيمَا for ابْنِمَا: see اِبْنٌ, in art. بنى. بنو 1 بَنَا ب بان بن بنا بناء بننا , aor. بَنُوَ : see art. بنى. اِبْنٌ أبان أبن أبنن ابن بان بنى ٱبن آب , held by some to be originally بَنَوٌ: see art. بنى. بُنُوَّةٌ بن بنى بنوه بنوة : see art. بنى. بَنَوِيٌّ بنوى بنوي نواة نوى : see art. بنى. بهأ 1 بَهَأ بِهِ , and بَهِئَ, (AZ, S, Mgh, K,) [aor. بَهَاَ ,] and بَهُؤَ, (K,) [aor. بَهُاَ ] inf. n. بَهْءٌ and بُهُوْءٌ (AZ, S, K) and بَهَآءٌ; (K;) and به ↓ ابتهأ ; (Aboo-Sa'eed, TA;) He was, or became, sociable, friendly, or familiar, with him, or it; (AZ, S, Mgh, K;) namely, a man, (AZ, S,) or a thing; (Mgh;) and loved, or liked, his, or its, nearness: (Aboo-Sa'eed, TA:) and he became familiar with it so as to have little, or no, reverence for it, or awe of it. (Mgh, TA.) بَهَوْا بِهِ occurs in a trad., as they relate it, for بَهَؤُوا به: (A 'Obeyd, TA:) and ↓ يَبْتَهِى , in a verse of El-Aashà, for يَبْتَهِئُ. (As, O, TS, L.) ― - مَا بَهَأْتُ لَهُ I did not understand it; or I did not know it; (ISk, S, K;) as also مَا بَأَهْتُ لَهُ. (ISk, S.) 8 إِبْتَهَاَ see 1, in two places. نَاقَةٌ بَهَآءٌ ناقة بهآء A she-camel familiar with, or accustomed to, her milker; (As, S;) that offers no opposition to him. (K.) = بَهَآءٌ as syn. with حُسْنٌ belongs to art. بهو. (S, &c.) بهت 1 بُهِتَ بهت بهتت , (S, Msb, K, &c.,) the most chaste form of the verb in the sense here following, (S, TA,) and that which most commonly obtains, and the only form allowed by Th and IKt; (TA;) and بَهِتَ, (S, L, Msb, K,) aor. بَهَتَ ; (Msb, K;) and بَهُتَ, (S, L, Msb, K,) in which the dammeh is said to give intensiveness to the signification, as in قَضُوَ الرَّجُلُ, (TA,) aor. بَهُتَ ; (Msb, K;) and بَهَتَ, aor. بَهُتَ (K) and بَهَتَ ; (TA;) inf. n. بَهْتٌ; (JK, K;) He was, or became, confounded, perplexed, or amazed, and unable to see his right course; (JK, S, Msb, K;) not knowing what to prefer nor what to postpone: (TA in art. اشر:) he looked at a thing that he saw with a look of wonder: (A, TA:) he was, or became, affected with wonder: (JK:) he was, or became, cut short, (انْقَطَعَ, K, TA,) and was silent, being confounded, or perplexed, and unable to see his right course: (TA:) he (an adversary in a dispute or litigation) was overcome by an argument, an allegation, or a plea. (L.) All these forms occur in different readings of the saying in the Kur [ii. 260], فَبُهِتَ الَّذِى كَفَرَ and فَبَهِتَ &c., (IJ, TA,) explained in the Wá'ee as meaning, And he who disbelieved remained in confusion, or perplexity, not seeing his right course, looking as one in wonder: (Lb, TA:) but accord. to him who reads فَبَهَتَ, the word الذى may hold the place of a noun in the accus. case [as will be seen from what follows]. (IJ, TA.) = بَهَتَهُ, aor. بَهَتَ , (S, Msb,) inf. n. بَهْتٌ, (S, K,) He, or it, caused him to become confounded, perplexed, or amazed, not seeing his right course: (Zj, Msb: [Golius, on the authority of Ibn-Maaroof, assigns this meaning to ↓ بهّتهُ :]) or took him unawares, or by surprise, or unexpectedly, or suddenly. (S, K.) Zj cites as an ex. of the former meaning the saying in the Kur [xxi. 41], تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ, i. e., It shall come upon them suddenly, or unawares, and cause them to become confounded, &c.: (TA: and so Bd and Jel explain it:) or, and shall overcome them: (Bd:) J cites the same as an ex. of the latter of the two meanings in the preceding sentence; but his doing so requires consideration; for the meaning which he gives is taken from the word بغتة; not from البَهْتُ. (MF, TA.) [But it is said also that] مُبَاهَتَةٌ [inf. n. of ↓ باهتهُ ] signifies The taking, or coming upon, [one] unawares, by surprise, or unexpectedly. (JK.) ― - بَهَتَهُ, aor. بَهَتَ , (S, A, K, &c.,) inf. n. بَهْتٌ and بَهَتٌ and بُهْتَانٌ, (S, K,) or the last is a simple subst., (Msb,) He calumniated him; slandered him; accused him falsely; said against him that which he had not done: (S, A, K:) [or he did so in such a manner as to make one to be confounded, or perplexed, or amazed, at the falsity of the charge, and not to see his right course: (see بُهْتَانٌ, below:)] he lied against him; forged a lie, or lies, against him; and i. q. قَابَلَهُ بِالكَذِبِ [he accused him to his face falsely, or with falsehood]; (TA;) البَهْتُ signifies اِسْتِقْبَالُكَ أَخَاكَ بِمَا لَيْسَ فِيهِ [thy accusing thy brother, or fellow, to his face, of that which is not in him]: (JK:) and بَهَتَهَا, aor. بَهَتَ , inf. n. بَهْتٌ, he accused her falsely of adultery; and forged a lie against her. (Msb.) [See also اِغْتَابَهُ.] In the saying of Abu-n-Nejm سُبِّى الحَمَاةَ وَابْهَتِى عَلَيْهَا [Revile thou the mother-in-law, and calumniate her, or forge lies against her], على is [said by J to be] redundant, or pleonastic; for one does not say, بَعَتَ عَلَيْهِ, but only بَهَتَهُ. (S.) Upon this, F says, in the K, that فَابْهَتِى عليها [thus in the K] is a mistake; that J is in error, and that the right reading is فَانْهَتِى عليها, with ن: but this assertion made by F depends upon the authority of relaters of the verse in which the word in question occurs. (MF.) IB says that ابهتى may be here rendered trans. by means of على because it is syn. with اِفْتَرِى, which is so rendered trans., in like manner as is done in other instances, of which he gives an ex. from the Kur [xxiv. 63], يُخَالِفُونَ عَنْ أَمْرِهِ, meaning يَخْرُجُونَ عن امره: he adds that, accord. to J, عن in this ex. should be considered redundant; but that عن and على are not used redundantly like ب. (TA.) ― - بَهَتَ الفَحْلَ عَنِ النَّاقَةِ He removed the stallion from the she-camel in order that a stallion of more generous race might cover her. (TA.) 2 بَهَّتَ see 1. 3 باهتهُ باهى باهت باهته باهتة باهتته بآهته آهة , inf. n. مُبَاهَتَةٌ: see 1. ― - [Also He engaged with him in mutual calumny, slander, or false accusation: a meaning indicated, but not expressed, in the A.] You say, بَيْنَهُمَا مُبَاهَتَةٌ [Between them two is mutual calumniation, &c.]: and عَادَتُهُ أَنْ يُبَاحِثَ وَيُبَاهِتَ [His custom is to engage with another in mutual scrutiny of secrets, or faults, or the like, and in mutual calumniation, &c.]: and وَلَا تَمَاقَتُوا ↓ لَا تَبَاهَتُوا [Calumniate ye not one another, &c., nor hate ye one another on account of any foul, or evil, affair]. (A.) ― - And He confounded, perplexed, or amazed, him (namely, his hearer,) by what he forged against him. (TA.) 6 تَبَاْهَتَ see 3. بَهْتٌ بهت بهتت : see بُهْتَانٌ. = A certain well-known kind of stone. (K.) بُهْتٌ بهت بهتت : see بُهْتَانٌ, in two places. = A certain sidereal computation, or calculation; being [that of] the direct course of stars in a day: [in Persian, a planet's motion in any given time: (Johnson's Pers. Arab. and Engl. Dict.:)] thought by Az to be not Arabic. (TA.) بُهْتَانٌ بهتان and ↓ بَهِيتَةٌ signify the same [when the former is used as a subst.; i. e. A calumny, slander, or false accusation]: (S, A, Msb: [see 1:]) or both signify, the former as explained by Aboo-Is-hák, and the latter as explained in the K, a falsehood by reason of which one is confounded, or perplexed, and unable to see his right course; (TA; [in which it seems to be indicated that ↓ بُهْتٌ signifies the same;]) from البَهْتُ as meaning “ the being confounded ” &c.: (Aboo-Is-hák, TA:) the former is a subst. signifying [also] a false accusation of adultery against a woman; and a forgery of a lie against her: (Msb:) and ↓ the latter, [and the former also, simply,] a lying, or lie, or falsehood; (K;) and so ↓ بُهْتٌ (K) and ↓ بَهْتٌ . (TA.) بُهْتَانًا وَإِثْمًا مُبِينًا, in the Kur iv. 24, is said to mean Falsely accusing of adultery, and acting in a manifestly sinful or criminal manner: (Bd:) or it means acting wrongfully &c. (Bd, Jel.) You say, ↓ رَمَاهُ بِالبَهِيتَةِ [He accused him with, or of, calumny, &c.]. (A.) And ↓ يَا ِللْبَهِيتَةِ , with kesr to the [prep.] ل, [i. e., O, come to my aid, or succour, on account of the calumny! &c.; for it is] a phrase used in calling for aid, or succour. (S.) [And if you would express wonder, you say, ↓ يَا َللْبَهِيتَةِ , with fet-h to the prep. ل, i. e. O the calumny! &c.] بَهُوتٌ بهوت هوتة [A great, or frequent, calumniator, slanderer, or false-accuser; as also ↓ بَهَّاتٌ , mentioned in the S only as an epithet applied to him who calumniates, slanders, or accusely falsely;] an intensive epithet from البَهْتُ; (IAth;) [i. e.] an intensive form of the act. part. n. from البُهْتَان [inf. n. of بَهَتَهُ]: (Mgh:) or i. q. ↓ مُبَاهِتٌ ; (K;) i. e., one who confounds, or perplexes, or amazes, the hearer, by what he forges against him: (TA:) and one who falsely accuses a woman of adultery, and forges a lie against her: (Msb:) pl. بُهُتٌ (IAth, Mgh, Msb, K) and بُهْتٌ, and, accord. to the K, also بُهُوتٌ; but ISd and MF hold it to be pl. of بَاهِتٌ, not of بَهُوتٌ; the former observing, that a word of the measure فَاعِلٌ is one of those which have a pl. of the measure فُعُولٌ, but not so one of the measure فَعُولٌ; and that, as to the saying of A'Obeyd, that عُذُوبٌ is pl. of عَذُوبٌ, it is a mistake; for it is only pl. of عَاذِبٌ, and the pl. of عَذُوبٌ is عُذُبٌ. (TA. [But see art. عذب.]) بَهِيتٌ بهي بهيت , see مَبْهُوتٌ, in two places. بَهِيتَةٌ بهي بهيته بهيتة : see بُهْتَانٌ, in five places. بَهَّاتٌ بهات : see بَهُوتٌ: = and see مَبْهُوتٌ. بَاهِتٌ باهى باهت باهتت : see مَبْهُوتٌ, in two places. = Also act. part. n. [of بَهَتَهُ; signifying Causing to become confounded, &c.: and calumniating, &c.:] from البُهْتَانُ: (Mgh:) بُهُوتٌ, as mentioned above, is held by ISd and MF to be a pl. of this word; not of بَهُوتٌ, q. v. (TA.) مَبْهُوتٌ مبهوت Confounded, perplexed, or amazed, and unable to see his right course: (S, K:) [other (similar) meanings may be seen from explanations of بُهِتَ:] accord. to Ks and the S and Sgh and the K, one should not say ↓ بَاهِتٌ nor ↓ بَهِيتٌ ; but there is no reason in analogy why he who says بَهَتَ, like نَصَرَ and مَنَعَ, should not say thus: (TA:) Lb says, in the Expos. of the Fs, that they said ↓ بَاهِتٌ and ↓ بَهَّاتٌ [which latter is an intensive form] and ↓ بَهِيتٌ , which [last] may be considered as having the meaning of the measure مَفْعُولٌ, like مَبْهُوتٌ, or that of the measure فَاعِلٌ, like بَاهِتٌ; but the former is the more agreeable with analogy, and the more probable. (MF, TA) ― - Also Calumniated, slandered, or falsely accused. (S.) مُبَاهِتٌ مباهت : see بَهُوتٌ. بهج 1 بَهُجَ بهج , aor. بَهُجَ , (AZ, S, Msb, &c.,) inf. n. بَهَاجَةٌ (AZ, S, L, K) and بَهْجَةٌ (AZ, L, [but some seem to regard this as a simple subst.,]) and بَهَجَانٌ, (L,) He, or it, was, or became, beautiful, or goodly: (AZ, S, L, Msb, K:) or beautiful in colour: or beautiful and bright or splendid: or it (a plant) was, or became, beautiful and bright; and he (a man) was, or became, characterized by a laughing, or happy, appearance of the beautiful parts of the face, as the cheeks, and the lines of the forehead: or by the appearance of joy, gladness, or happiness; or by a joyful, glad, or happy, aspect, or appearance. (L.) You say also, بَهِجَ النَّبَاتُ, with kesr, meaning (assumed tropical:) The plant, or herbage, was, or became, beautiful [&c.]. (TA, [but this is probably a tropical signification, from بَهِجَ in the sense here following.]) ― - بَهِجَ, (S, A, L, K,) with kesr, (S,) aor. بَهَجَ , (K,) inf. n. بَهَجٌ; (L;) and ↓ ابتهج ; (S, A, L, Msb, K;) He was, or became, joyful, glad, or happy. (S, A, L, Msb, K.) You say, بَهِجَ بِهِ, (S, A,) and لَهُ; (TA;) and ↓ ابتهج بِهِ; (A, Msb;) He rejoiced in it, or at it; or became rejoiced by it, or at it. (S, A, Msb, TA.) [See also 10.] = بَهَجَ, (S, K,) aor. بَهَجَ ; (K;) and ↓ ابهج ; (S, A, K;) the latter of which is the more approved; (TA;) It (a thing, TA, or an affair or event, S, A) rejoiced; or made joyful, glad, or happy; (S, A, K;) a person. (S, A.) 2 بهّج بهج , (ISd, L,) inf. n. تَبْهِيجٌ, (K,) He beautified; rendered beautiful, or goodly. (ISd, L, K.) ISd says, I have not heard this, except in the saying of El-'Ajjáj دَعْ ذَا وَبَهِّجْ حَسَبًا مُبَهَّجَا ” as though meaning [Leave thou this subject, and] beautify, or adorn, the more this nobility [already beautified, or adorned,] by thy describing it. (L.) 3 بَاهجهُ باهجه باهجة , (A, K,) inf. n. مُبَاهَجَةٌ, (A,) He vied, or competed, with him, or contended with him for superiority, in beauty, or goodliness; [as expl. in the TK; or in glory, or excellence;] syn. بَاهَاهُ (A, K) and بَارَاهُ, (K,) both of these meaning the same. (TA.) 4 أَبْهَجَ see 1, last sentence. ― - أَبْهَجَتِ الأَرْضُ The land, or earth, became beautiful, or goodly, (S, L, K,) or beautiful and bright or splendid, (L,) in its plants, or herbage. (S, L, K.) 6 تباهج الرَّوْضُ تباهج الروض (assumed tropical:) The meadows, or gardens, became abundant in blossoms or flowers [as though vying, one with another, in beauty, or goodliness: see 3]. (K, TA.) 8 إِبْتَهَجَ see 1, in two places. 10 استبهج استبهج i. q. اِسْتَبْشَرَ [i. e. He rejoiced, or became rejoiced; بِهِ at it, or by it; or at, or by, the annunciation of it]. (K.) [See also بَهِجَ.] بَهْجٌ بهج , fem. with ة: see بَهِيجٌ, in two places. بَهِجٌ بهج Joyful, glad, or happy; (S, K;) as also ↓ بَهِيجٌ (S, A, K) and ↓ مُبْتَهِجٌ . (A, TA.) ― - See also بَهِيجٌ. بَهْجَةٌ بهج بهجه بهجة Beauty, or goodliness: (S, A, L, Msb, K:) or beauty of colour of a thing: or its beauty and brightness or splendour: or in plants or herbage, beauty and brightness or splendour; and in a man, the laughing, or happy, appearance of the beautiful parts of the face, as the cheeks, and the lines of the forehead: or the appearance of joy, gladness, or happiness; or joyfulness, gladness, or happiness, of aspect or appearance. (L.) You say رَوْضَةٌ ذَاتُ بَهْجَةٍ غَالِبَةٍ [A meadow, or garden, of surpassing beauty, &c.]. (A.) And رَجُلٌ ذُو بَهْجَةٍ A man possessed of beauty, or goodliness: (S:) or of beauty and brightness, &c. (L.) ― - Also Happiness, joy, or gladness. (Ham p. 403.) بَهِيجٌ بهيج هيج Beautiful, or goodly; (S, A, L, Msb, K;) as also ↓ بَهِجٌ (Ham p. 403) and ↓ بَهْجٌ : (AZ, TA:) or beautiful in colour: or beautiful and bright or splendid: or, applied to a plant, it has this last meaning; and, applied to a man, characterized by a laughing, or happy, appearance of the beautiful parts of the face, as the cheeks, and the lines of the forehead: or characterized by the appearance of joy, gladness, or happiness; having a joyful, glad, or happy, aspect or appearance: (L:) the fem. epithet is ↓ مِبْهَاجٌ . (A, K, TA: [in the CK مَبْهاجٌ.]) It is applied to a plant, or herbage, (S, A,) in the Kur xxii. 5 and l. 7. (S.) And ↓ مِبْهَاجٌ is applied to a woman, as meaning One in whom beauty, or goodliness, &c., predominates; (L, TA;) as also ↓ بَهْجَةٌ ; (TA;) pl. of the former, مَبَاهِيجُ: (A, TA:) and to a camel's hump, meaning (tropical:) fat; (A, K;) because beauty, or goodliness, is combined [in this case] with fatness; pl. as above. (A, TA.) ― - See also بَهِجٌ. مِبْهَاجٌ مبهاج : see بَهِيجٌ, in two places. مُبْتَهِجٌ مبتهج : see بَهِجٌ. بهر 1 بَهَرَهُ بهر بهره بهرة هر هرة , (S, A, Msb,) aor. بَهَرَ , (Msb,) inf. n. بَهْرٌ, (S, Msb, K,) He overcame him: (S, A, Msb, K:) he overpowered him; subdued him: (TA:) he surpassed him; excelled him. (Msb.) See also 3. You say, بَهَرَتْ فُلَانَةُ النِّسَآءَ Such a woman surpassed the [other] women in beauty. (S.) And بَهَرَ [alone] He excelled in knowledge &c.; or he was, or became, accomplished, or perfect, in every excellence, and in goodliness. (S, K.) And بَهَرَ القَمَرُ, (S, K,) or بَهَرَ القَمَرُ النُّجُومَ, (TA,) aor. بَهَرَ , (K,) inf. n. بُهُورٌ, (TA,) (tropical:) The moon overcame with its light the light of the stars. (S, K, TA.) And بَهَرَتِ الشَّمْسُ الأَرْضَ (assumed tropical:) The light of the sun overspread the earth. (TA.) ― - [Hence,] بَهَرَ, aor. بَهَرَ , (TA,) inf. n. بَهْرٌ and بُهُورٌ, (K,) (tropical:) It shone, or shone brightly: (K, TA:) and السَّحَابَةُ ↓ تَبَهَّرَتِ (tropical:) The cloud shone, or shone brightly. (K.) = بَهَرَهُ, (S, A,) aor. بَهَرَ , inf. n. بُهْرٌ, (S,) also signifies (tropical:) It (a load, or burden, S, A, and running, A) [caused him to be out of breath; interrupted his breathing; (see بُهْرٌ;)] caused to pant, or breathe [shortly or] uninterruptedly. (S, A.) ― - Also, (ISh, JK, TA,) inf. n. بَهْرٌ, (K, TA,) (assumed tropical:) He stopped his breath by beating, or by squeezing his throat, or throttling him, or by any other means: (ISh, TA:) (assumed tropical:) he plied him, or worked him, (عَالَجَهُ,) until he became out of breath, or until he panted: (JK, TA:) (assumed tropical:) he imposed upon him a thing that was above his power, or ability. (K, TA.) A poet says إِنَّ البَخِيلَ إِذَا سَأَلْتَ بَهَرْتَهُ ” Verily the niggardly, when thou askest of him, thou stoppest his breath. (ISh, TA.) ― - [Hence,] بُهِرَ, i. q. انبهر, as explained below. (K.) = بَهَرَهَا, (JK,) or بَهَرَهَا بِبُهْتَانٍ, (TA,) inf. n. بَهْرٌ, (K,) He reproached her, or accused her, falsely; (JK;) he aspersed her; calumniated her; or brought a false accusation against her. (K, * TA.) You say, بَهَرَهَا بِكَذَا He reproached her falsely with, or accused her falsely of, such a thing. (JK.) [See also 8.] 3 بَاْهَرَ ↓ باهر صَاحِبَهُ فَبَهَرَهُ (K, * TA,) inf. n. مُبَاهَرَةٌ and بِهَارٌ, (TA,) [aor. of the latter verb, accord. to rule, بَهُرَ , not بَهَرَ ,] He contended, or disputed, or vied, with his companion for glory, or superiority, or excellence, and overcame him. (K, * TA.) 4 ابهر أبهر ابهر بهر He did, or effected, or he said, or uttered, what was wonderful; syn. جَآءَ بِالعَجَبِ. (K.) 5 تَبَهَّرَ see 1. 7 انبهر أنبهر انبهر ٱنبهر , (S, A, K,) and ↓ ابتهر , (TA,) and ↓ بُهِرَ , like عُنِىَ, (K,) (tropical:) He was, or became, out of breath; his breath became interrupted, by reason of fatigue [or running, or by hard work, or bearing a heavy load; see 1]: (K:) he panted, or breathed [shortly or] uninterruptedly. (S, A.) 8 ابتهر أبتهر ابتهر ٱبتهر He arrogated to himself, or professed, a thing falsely. (S, K.) El-Akhtal says وَمَا بِى إِنْ مَدَحْتُهُمُ ابْتِهَارُ ” And there is not in me, if I praise them, false profession: (S:) or ابتهر signifies he said what was false, and swore to it. (TA.) ― - He said that he had transgressed, or acted vitiously, or committed adultery or fornication, when he had not done so. (K.) And ابتهر بِذَنْبٍ He asserted himself to have committed a crime, or sin, when he had not done so. (TA, from a trad.) ― - ابتهرها He asserted falsely that he had had sexual intercourse with her: (M, TA:) ابتارها signifies “ he asserted the same with truth: ” (TA:) or ابتهر signifies he charged, or upbraided, a person with that which was in him; (K, TA;) and ابتار he charged, or upbraided, with that which was not in him. ” (TA.) See an ex. voce بَارَ in art. بور. ― - Also He (a poet) mentioned her (a girl) in his poetry. (JK.) اُبْتُهِرَ بِفُلَانَةَ He became, or was rendered, notorious, or infamous, on account of such a woman [with whom he was said to have had an illicit connexion]. (S, K.) = See also 7. 11 ابهارّ اللَّيْلُ ابهار الليل , (S, A, K,) inf. n. اِبْهِيرَارٌ, (S,) The night reached its middle point; (As, S, A, K;) from بُهْرَةٌ signifying the “ middle ” of a thing: (A:) or reached the point when all its stars appeared and shone: (Aboo-Sa'eed Ed-Dareer:) or became thickly dark: (K:) or for the most part passed: (S, K:) or reached the point when about one third of it remained. (K.) And ابهارّ عَلَيْنَا اللَّيْلُ The night became long to us. (S.) And ابهارّ النَّهَارُ The day reached the point when the sun had become high. (TA.) بَهْرٌ بهر هر inf. n. of 1 [q. v.]. (S, Msb, K.) You say, بَهْرًا لَهُ, an imprecation, meaning May he be overcome! (A:) or i. q. تَعْسًا لَهُ [may he fall, having stumbled! or stumble and fall! &c.]: (AA, S, K:) and thus used [app. in the latter sense] as an imprecation, accord. to Sb, it has no verb, but is put in the accus. case on the supposition of a verb. (TA.) One says also, ↓ قُهْرًا وَبُهْرًا , with damm to each. (TA in art. قهر.) And بَهْرًا مَا أَسْخَاهُ [May he fall, having stumbled! &c.: how bountiful is he!], like as one says تَعْسًا لَهُ [when not meaning it to be understood as an imprecation]. (A.) ― - It also signifies Distance, or remoteness: (K:) and remoteness from good or prosperity. (TA.) ― - Disappointment. (IAar, TA.) ― - Wonder; syn. عَجَبٌ. (K.) One says, بَهْرا meaning عَجَبًا [for أَعْجَبُ عَجَبًا I do wonder: or wonderful!]. (S.) So [sometimes] in the phrase بَهْرًا لَهُ [I do wonder at him, or it]. (IAar, TA.) ― - Love. (K.) Accord. to some, بَهْرًا لَكُمْ means Love to you. (JK.) ― - الأَزْوَاجُ ثَلاَثَةٌ زَوْجُ بَهْرٍ وَزَوْجُ دَهْرٍ وَزَوْجُ مَهْرٍ is a saying of the Arabs, meaning Husbands are three: a husband who overcomes the eyes by his goodliness, (S,) or a husband of noble race, though he may be of little wealth; (TA;) and a husband prepared for the accidents, or calamities, of fortune; and a husband from whom a dowry is got, (S,) or a husband who has not nobility of race, and who therefore doubles the dowry to make himself desired. (TA.) = (assumed tropical:) Distress that affects the breath or respiration, syn. كَرْبٌ, (K, TA,) [particularly] of a camel when he is spurred on, or of a man when a labour above his power is imposed upon him. (TA.) بُهْرٌ بهر هر : see بَهْرٌ. ― - Also (tropical:) The state of being out of breath; interruption of the breath, by reason of fatigue, (K, TA,) [or by bearing a heavy load, (see 1,)] or by hard work, and by running: (TA:) a panting, or breathing [shortly or] uninterruptedly. (S, A, TA,) = Wide-spreading land; a wide tract of land; as also ↓ بُهْرَةٌ [q. v.]. (K.) ― - A country, or district; or a city, or town; syn. بَلَدٌ: (K:) or the middle thereof. (TA.) ― - The middle, and best part, (سِرّ, and خَيْر, for the former of which words we find شَرّ erroneously put in the copies of the K, TA,) of a valley; as also ↓ بُهْرَةُ [q. v.]. (K, TA.) بُهْرَةٌ بهر بهره بهرة هر هرة Plain, or even, or soft, land or ground: or a wide tract of land between mountains. (L.) ― - See also بُهْرٌ, in two places. ― - The middle (S, A, K) of a valley, and of the night, and of a horse, (S, K,) and of a camel's saddle, (TA,) and of a ring, (K,) or of a thing. (A.) بَهَارٌ بهار هاري A certain plant, of sweet odour; (K;) the [plant called] عَرَار, which is also called عَيْنُ البَقَرِ; [buphthalmum, or ox-eye;] it is the بَهَارُ البَرِّ, a crisping, or curling, plant, having a yellow flower; growing in the days of the spring (الرَّبِيع), and called عَرَارَةٌ: (S:) As says, The عَرَار is the بَهَارُ البَرِّ: and Az says, The عَرَارَة is the خَسْوَة; and I regard بهار as a Persian word. (TA.) ― - Perfume. (Msb.) ― - And hence applied to The flowers of the desert. (Msb.) ― - And Anything goodly, or beautiful, and bright, or shining. (K, TA.) بُهَارٌ بهار هاري A certain thing with which one weighs; (S, Msb, K;) the weight of three hundred pounds: (Fr, IAar, A'Obeyd, S, K:) thought by A'Obeyd to be not Arabic, but Coptic; (S;) having this signification in Coptic; (JK;) but thought by Az to be pure Arabic: (TA:) or four hundred pounds: or six hundred: or a thousand: (K:) and, (K,) or as some say, (TA,) one half of a load (K, TA) borne by a camel, (TA,) containing four hundred pounds, (K, TA,) in the dial. of Syria: (TA:) or a load borne by a camel: (Kt:) or a camel-load of household-goods or furniture and utensils: (As:) and commodities, or utensils, or the like, of the sea; expl. by مَتَاعَ البَحْرِ [perhaps a mistranscription for مَتَاعَ التَّجْرِ or التُّجُرِ, commodities, or goods, of the merchants: the poet Bureyk El-Hudhalee speaks of camels bearing بُهَار]. (JK, K.) It is said that Talhah the son of 'Obeyd-Allah left a hundred بُهَار, in each بهار of which was three hundred-weight of gold (S, TA) and silver; (TA;) بهار being thus made to signify a receptacle: (S, TA:) accord. to As and Kt, the meaning is, a hundred camel-loads. (TA.) بَهِيرٌ بهير هير and ↓ مَبْهُورٌ (A, K) and ↓ مَنْبَهِرٌ (A) [and ↓ مُبْتَهِرٌ ] (tropical:) Out of breath; having his breath interrupted, by reason of fatigue [or running, or by hard work, or bearing a heavy load; see 1 and 7]; panting, or breathing [shortly or] uninterruptedly. (A.) بَاهِرٌ باهر [act. part. n. of 1, Overcoming; &c. And particularly,] (assumed tropical:) Overcoming in light. (JK.) [Hence,] قَمَرٌ بَاهِرٌ (tropical:) A moon that overcomes with its light the light of the stars. (S, A.) And البَاهِرُ (tropical:) The moon; because it outshines the stars: (Msb:) or the full moon. (JK.) أَبْهَرُ [The aorta; so in the present day;] a certain vein [or artery], (S, A, K,) in the back, (K,) lying within, or at the inner side of, the back-bone (A'Obeyd, A, TA) and the heart, (A'Obeyd, TA,) the severing of which causes death: (A'Obeyd, S, A:) it is name given to each of two veins [or arteries, or the two portions of the aorta which are called the aorta ascendens and aorta descendens,] which issue from the heart, and from which then branch off all the other arteries: (S:) and, (K,) or as some say, (TA,) the وَرِيد [i. e. either the carotid artery or the external jugular vein] of the neck: (K:) and, (K,) or as some say, (TA,) [the vein in the arm called] the أَكْحَل: (K:) or, accord. to the more full description of IAth, a certain vein [or artery] arising from the head, and extending to the foot, and having arteries which communicate with most of the extremities and the body: what is in the head is called the نَامَّة; and hence the saying, أَسْكَتَ اللّٰهُ نَامَّتَهُ, meaning “God killed him,” or “may God kill him!” and it extends to the throat, and is there called the وَرِيد; and to the chest, and is there called [especially] the أَبْهَر [meaning the aorta ascendens]; and to the back, and is there called the وَتِين [meaning the aorta descendens]; and the heart is suspended to it; and it extends to the thigh, and is there called the نَسَا; and to the shank, and is there called the صَافِن: the ' in it is augmentative. (TA.) You say, قَطَعَ أَبْهَرَهُ [It severed his aorta]; meaning (tropical:) it (pain) destroyed him. (A.) ― - Also The back: (K:) or the place of the vein [or artery] so called. (As, in art. خدع of the S.) One says, فُلَانٌ شَدِيدٌ الأَبْهَرِ Such a one is strong in the back: (TA:) or strong in the place of the vein [or artery] called the ابهر. (As, ubi suprà.) ― - And The back of the curved part of the extremity of a bow: (K:) or the part between the طائِف and the كُلْيَة: (S, K:) in the bow is its كَبِد, which is the part between the two extremities of its string or the like; then, next to this, the كُلْيَة; then, next to this, the أَبْهَر; then, the طَائِف; then, the سِئَة, which is the curved part of the extremity. (As.) ― - And A tent-pole. (JK.) ― - And The shorter side of a feather: (K:) [or] so أَبَاهِرُ [which is the pl.]: (JK:) [or] the latter signifies the feathers (Lh, S) of the wing (Lh) of a bird (Lh, S) next after those called الخَوَافِى, (Lh,) [and] next [before] those called الكُلَى: (S:) the first of them are those called القَوَادِمُ, (S,) four in number, in the fore part of the wing; (Lh;) the next, المَنَاكِبُ, (Lh, S,) also four; (Lh;) the next, الخَوَافِى, (Lh, S,) also four; (Lh;) the next, الأَبَاهِرُ, (Lh, S,) also four; (Lh;) and the next, الكُلَى [which are also four]. (S.) مَبْهُورٌ مبهور : see بَهِيرٌ. مُبْتَهِرٌ مبتهر : see بَهِيرٌ. مُنْبَهِر منبهر : see بَهِيرٌ. بهرج Q. 1 بُهْرِجَ بهرج هرج , in the pass. form, (Kt, Msb,) inf. n. بَهْرَجَةٌ, (K,) (assumed tropical:) It (a thing) was taken otherwise than by, or in, the right way: (Msb:) or (tropical:) it was turned away, or conveyed by turning away, (Kt, K, TA,) from the beaten way or road, (Kt, TA,) or from the direct, or right, main road. (K, TA.) And بَهْرَجَ بِهِمْ (tropical:) It (the road, A) lead them otherwise than in the beaten track. (T, A, TA.) [See بَهْرَجٌ, from which the verb is derived.] ― - (tropical:) It (a man's blood) was made to be of no account, to go for nothing, unretaliated, or uncompensated by a mulct; was made allowable to be taken or shed. (Mgh.) And بَهْرَجَ دَمَهُ (tropical:) He made his blood to be of no account, &c. (TA.) ― - Hence, (TA,) أَمَا إِذْ بَهْرَجْتَنِى فَلَا أَشْرَبُهَا أَبَدًا (K, * TA) (tropical:) Verily, since thou hast made me [meaning my offence] to pass unnoticed, or hast taken no account of me, (هَدَرْتَنِى,) by annulling in respect of me the prescribed castigation, (K, TA,) I will not drink it (i. e. wine) henceforth: (TA:) said by Aboo-Mihjen (K, TA) Eth-Tha- kafee, (TA,) to Ibn-Abee-Wakkás. (TA.) ― - You say also, بَهْرَجَ المَكَانِ (assumed tropical:) He made the place free to the people in general to pasture their beasts in it. (IAar, L.) Q. 2 تَبَهْرَجَ بهرج تبهرج It (a place) became, or was made, free to the people in general to pasture their beasts in it. (IAar, L.) بَهْرَجٌ بهرج هرج an arabicized word, (T, S, Mgh, L, TA,) from نَبَهْرَهْ, (T, Mgh, L, TA,) which is Persian; (L, TA;) or, as some say, it is an Indian word, originally نَبَهْلَهْ, meaning Bad, whence the Persian نَبَهْرَهْ, and hence the arabicized بَهْرَجٌ; (TA;) applied to a dirhem, as meaning bad; (Kr, S;) false; (S, El-Marzookee;) adulterated; (Shifá el-Ghaleel, El-Marzookee;) of bad silver; (A, Mgh, L, Msb;) with which one cannot buy: (IAar, TA:) or, as some say, in which the silver is predominant: or, accord. to IAar, of which the die has been falsified: (Mgh:) or not coined in the government-mint: (Lb, TA:) and ↓ مُبْهَرَجٌ signifies the same, applied to a dirhem; (Lh, A, Mgh;) and so ↓ نَبَهْرَجٌ ; (Lh, El-Marzookee;) but [Mtr says,] I have not found it with ن, except on the authority of Lh (Mgh;) and IKh says that it is a word of the vulgar: (TA:) the pl. [of بهرج] is بَهَارِجُ, and [of نبهرج,] نَبَهْرَجَاتُ. (TA.) ― - Hence, metaphorically, (Mgh,) (tropical:) Bad; (S, A, Mgh, L, Msb, K;) and false, or of no account; (S, A, Mgh, K;) applied to a thing (S, A, Mgh, L, Msb) of any kind: (A, Mgh, L:) anything rejected; not received or accepted; rejected as wrong or bad; as also ↓ نَبَهْرَجٌ : (TA:) and a thing is termed ↓ مُبَهْرَجٌ when it is as though it were cast away, and not an object of emulous desire or envy, or not in request. (El-Marzookee, TA.) You say, كَلَامٌ بَهْرَجٌ (tropical:) Bad language. (A, L.) And عَمَلٌ بَهْرَجٌ (tropical:) A bad action. (A, L.) ― - (assumed tropical:) Allowed or allowable [to any person, to be taken or let alone, or to be possessed or made use of or done]; made allowable, free, or lawful. (K.) You say, دَمٌ بَهْرَجٌ (tropical:) Blood made to be of no account, to go for nothing, unretaliated, or uncompensated by a mulct; allowed to be taken or shed; (A, L;) as also ↓ مُبَهْرَجٌ . (K.) And مَكَانٌ بَهْرَجٌ (assumed tropical:) A place free to the people in general to pasture their beasts in it. (IAar, L.) And ↓ مَآءٌ مُبَهْرَجٌ (assumed tropical:) A water left free to those who come to water at it. (A, K, * TA.) مُبَهْرَجٌ مبهرج : see بَهْرَجٌ, in four places. نَبَهْرَجٌ بهرج نبهرج : see بَهْرَجٌ, in two places. بهظ 1 بَهَظَهُ بهظ بهظه بهظة , aor. بَهَظَ , inf. n. بَهْظٌ, It (a load, or burden,) oppressed him by its weight, and he was unable to bear it: (S, M, TA:) or pressed heavily upon him, and distressed him. (T, TA.) [And hence,] (tropical:) It (an affair, M, K, or anything, T) oppressed him by its weight, (T, M,) and he was unable to bear it: (M:) or overpowered him, and pressed heavily upon him, and distressed him; (Jm, K;) and so بَهَضَهُ, as heard by Aboo-Turáb from an Arab of the desert; but no one has followed him in this. (Az, TA.) You say also, بَهَظَ الرَّاحِلَةَ He loaded the riding-camel heavily, and fatigued it. (K.) أَمْرٌ بَاهِظٌ A distressing, grievous, or difficult, affair. (S, CK, but wanting in two MS. copies of the K.) And بَاهِظٌ [alone], (CK, but wanting in two MS. copies of the K,) or ↓ بَاهِظَةٌ , (O, TA,) (tropical:) A calamity, or misfortune. (O, K, TA.) بَاهِظَةٌ باهظ باهظه باهظة : see بَاهِظٌ. مَبْهُوظٌ مبهوظ Oppressed by the weight of a load, and unable to bear it. (S.) [And hence,] (assumed tropical:) Any one having a thing required of him which he is unable to do, or which he cannot find. (TA.) And قِرْنٌ مَبْهُوظٌ (assumed tropical:) An opponent, or an adversary, overcome, or vanquished. (TA.) بهق 1 بَهِقَ بهق , aor. بَهَقَ , inf. n. بَهَقٌ, It (the body) was, or became, affected with [the disease termed] بَهَقٌ. (Msb.) بَهَقٌ بهق [The mild species of leprosy termed “alphus,” or “vitiligo alba;” in Hebrew בֹּהַק ;] a whiteness, less than what is termed بَرَصٌ, that comes upon the external skin of a man; (JK;) a whiteness that affects the skin, (S,) or body, (Mgh, Msb,) differing from the colour of the latter; (S, Msb;) not from what is termed بَرَص, (S, Mgh,) or not بَرَص: (Msb:) and, accord. to IF, a blackness that affects the skin; [i. e. the species of leprosy termed “melas,” or “lepra maculosa nigra;”] or a colour differing from that of the skin: (Msb:) a thin whiteness that affects the exterior of the cuticle, by reason of a bad state of the temperament of the part, inclining to coldness, and the predominance of the phlegm over the blood: the black [species] thereof alters (يُغَيِّرُ, in the CK يَعْتَرِى,) the skin to blackness, by reason of the mixing of the black bile with the blood. (K, TA.) ― - [Hence,] بَهَقُ الحَجَرِ (assumed tropical:) [Lichen, or liverwort;] a certain plant; (K;) i. e. حَزَّازُ الحَجَرِ [more commonly called حَزَّازُ الصَّخْرِ]: (TA:) or i. q. الجَوْزُ الجَنْدُمَ, (K, TA,) or الجَوْزَ جَنْدُمَ, (CK,) [evidently from the Persian جَوْزِ گَنْدُمَ explained in Johnson's Pers. Ar. and Engl. Dict. as “sandix-gum, juniper:” but SM says that] this is a certain plant, the body [or substance] of which is مُحَبَّب [app. meaning composed of globules or the like; probably a particular species of lichen, with spherical cells]. (TA.) أَبْهَقُ , applied to a man, Affected with [the disease termed] بَهَقٌ: (JK, Msb:) fem. بَهْقَآءُ. (Msb.) ― - [And hence,] so applied, (assumed tropical:) Very white. (TA.) بهل 1 بَهَلَ النَّاقَةَ بهل الناقه بهل الناقة , [aor. بَهَلَ , inf. n. بَهْلٌ,] He left the she-camel without a صِرَار [bound upon her udder to prevent her being sucked]; (Bd in iii. 54;) as also ↓ ابلها : (S:) or he left her to be milked; or allowed her being milked: (Z, TA:) and ↓ the latter, he loosed her صِرَار, and left her young one at liberty to such her; (K;) and he left her to herself (K, TA) to be milked by any one who pleased. (TA.) ― - And بَهَلَهُ, (S, K,) aor. بَهَلَ , (K,) [inf. n. بَهْلٌ,] He left him (S, K) to his own will, or wish, (S,) or to his own opinion, or judgment; (K;) as also ↓ ابهلهُ : (S, K:) or the former is said in relation to the free man; and ↓ the latter, in relation to the slave; (Zj, K;) and signifies also [simply] he left him to himself. (K, * TA.) ― - Hence, (TA,) بَهْلٌ signifies [also] The act of cursing. (S, Msb, K.) You say, بَهَلَهُ, aor. بَهَلَ , inf. n. بَهْلٌ, He cursed him. (Msb.) And بَهَلَ اللّٰهُ فُلَانًا May God curse such a one! (K, TA.) = بَهِلَتْ, aor. بَهَلَ , inf. n. بَهَلٌ, She (a camel) had her صِرَار loosed, and her young one left to suck her. (K.) 3 مُبَاهَلَةٌ مباهله مباهلة The act of cursing each other: (S, Mgh, Msb:) inf. n. of باهلهُ He cursed him, being cursed by him: (Msb:) [or rather] بَاهَلْتُهُ signifies I joined with him in imprecating the curse of God upon whichever of us did wrong. (JK.) Hence the saying of Ibn-Mes'ood, مَنْ شَآءَ بَاهَلْتُهُ أَنَّ سُورَةَ القُصْرَى نَزَلَتْ بَعْدَ البَقَرَةِ [Whosoever will, I will contend with him by imprecating the curse of God upon whichever of us is wrong, that the shorter chapter of “Women” came down from heaven after the chapter of “The Cow”]: or, accord. to one recital, he said لَا عَنْتُهُ: for when they differed respecting a thing, they used to come together, and say, اللّٰهِ عَلَى ↓ بَهْلَةُ الظَّالِمِ مِنَّا [The curse of God be upon such of us as is the wrongdoer!]. (Mgh.) باهل بَعْضُهُمْ بَعْضًا and ↓ تبّهلوا and ↓ تباهلوا all signify They cursed one another: (K:) [or] they joined in imprecating a curse upon such of them as was the wrongdoer: (TA:) and ↓ ابتهلوا signifies the like: whence, ثُمَّ نَبْتَهِلْ, in the Kur [iii. 54], (Bd, TA,) as some explain it, (TA,) meaning ↓ ثُمَّ نَتَبَاهَلْ , i. e., Then let us imprecate a curse upon such of us as is the liar. (Bd. [But see also 8 below.]) 4 أَبْهَلَ see 1, in four places. ― - [The inf. n.] إِبْهَالٌ also signifies The sending forth, or letting flow, the water upon what has been sown, (JK, K, TA,) after having finished the sowing. (JK, TA. [In the CK, نَذَرْتَهُ is erroneously put for بَذَرْتَهُ.]) 5 تَبَهَّلَ see 3. 6 تَبَاْهَلَ see 3, in two places. 8 إِبْتَهَلَ see 3. ― - [Hence,] ابتهل, (S, Msb, K,) or ابتهل فِى الدَّعَآءِ, (JK,) (tropical:) He humbled, or abased, himself; or addressed himself with earnest, or energetic, supplication; syn. تَضَرَّعَ; (S, Msb, K;) إِلَى اللّٰهِ to God: (Msb:) he strove, or was earnest, or energetic, in prayer, or supplication; (JK, K;) and was sincere, or without hypocrisy, therein; (S, K;) with a striving, or an earnestness, or energy, like that of the مُبْتَهِلُونَ [properly so called, i. e., persons who join in imprecating a curse upon such of them as is the wrongdoer]. (TA.) It is said that ثُمَّ نَبْتَهِلْ, in the Kur [iii. 54, of which one explanation has been given above, (see 3,)] means (tropical:) Then let us be sincere, or without hypocrisy, in prayer, or supplication; (S, TA;) and let us strive, or be earnest, or energetic: (TA:) or let us humble, or abase, ourselves; &c.; syn. نَتَضَرَّعْ. (Jel.) 10 استبلها أستبلها استبلها ٱستبال ٱستبله ٱستبلها He milked her (namely, a camel,) without a صِرَار. (K. [See 1, first sentence.]) ― - He (a young camel) pulled off her أَصِرَّة [pl. of صِرَار] to suck her, namely, his mother. (JK.) ― - استبهل الرَّعيَّةَ He (the ruler) left the people, or subject, to themselves, (Lh, K,) to do what they would; not restraining them. (Lh, TA.) ― - اِسْتَبْهَلَتْهَا السَّوَاحِلُ (S) and استبلتهم البَادِيَةُ (K) (assumed tropical:) The shores, and the desert, left them at liberty in their abodes therein, no Sultán reaching them, so that they did what they pleased. (S, * K.) بَهْلَةٌ باهل بهل بهله بهلة (S, Mgh, K) and ↓ بُهْلَةٌ (S, Msb, K) A curse: (S, Mgh, Msb, K:) from بَهَلَ النَّاقَةَ in the sense first explained above. (Bd in iii. 54.) You say, عَلَيْهِ بَهْلَةُ اللّٰهِ and ↓ بُهْلَتُهُ The curse of God be on him! (S.) For another ex., see 3. بُهْلَةٌ باهل بهل بهله بهلة : see what next precedes, in two places. بَهْلَلَةٌ بهلله بهللة هلل هللة The quality of shrinking from foul things, and of generosity, or nobleness. (JK.) بُهْلُولٌ بهلول One that shrinks from foul things, and is generous, or noble; applied to a man (Ibn- 'Abbád, JK) and to a woman: (JK:) pl. بَهَالِيلُ. (Ibn-'Abbád, JK.) A lord, chief, or prince, combining all good qualities. (Seer, K.) ― - A great, or frequent, laugher. (S, K.) بَاهِلٌ أهل بأهل باهل بآهل آهل A she-camel having no صِرَار upon her, (S, K, TA,) so that any one who will may milk her: (TA:) or one having no nose-rein upon her, (K, TA,) so that she pastures where she will: (TA:) or also one having no عِرَان [which is a piece of wood inserted in the partition between the nostrils]: (S:) and (so in the S, but in the K “or”) one having no mark, or brand, upon her: (JK, S, K:) pl. بُهَّلٌ (JK, S, K) and بُهُلٌ: (JK, K, TA: [the latter in the CK like بُرْدٌ:]) and ↓ مُبْهَلَةٌ signifies left in the state of her that is termed بَاهِل, (S,) or having her صِرَار loosed, and her young one left at liberty to suck her: (K:) and ↓ مَبَاهِلُ is applied in the same sense [as its pl.]. (S, K. [In the CK the latter is written مُبَاهِلٌ, as a sing.]) ― - [Hence,] أَتَيْتُكَ بَاهِلًا غَيْرَ ذَاتِ صِرَارٍ, said by an Arab woman to her husband; (S;) by the wife of Dureyd Ibn-Es-Simmeh, to him, on his desiring to divorce her; meaning (assumed tropical:) I made my property lawful to thee. (TA.) ― - بَاهِلُونَ (assumed tropical:) People at liberty in their place of abode, no Sultán reaching them, so that they do what they please. (K.) ― - And the sing., (tropical:) Going to and fro without work. (Ibn-'Abbád, Z, K.) ― - (tropical:) A pastor without a staff: (JK, K:) or, walking without a staff. (TA.) ― - (assumed tropical:) A man without a weapon. (IAar, TA.) ― - And بَاهِلَةٌ (assumed tropical:) A woman having no husband; (JK;) syn. أَيِّمٌ. (K.) أَبْهَلٌ The produce, or fruit, of a certain tree, which is the عَرْعَر [a name applied to the cypress and to the juniper-tree]: (S:) so says Ibn-Seenà [Avicenna] in the Kánoon; and he adds that it is of two species, small and great, both brought from the country of the رُوم: one species of the tree thereof has leaves like those of the سَرْو [or common, evergreen, cypress], has many thorns, and grows, or spreads, wide, (يَسْتَعْرِضُ,) not growing tall: the leaves of the other are like those of the طَرْفَآء [or tamarisk], the taste thereof is like [that of] the سَرْو, and it is drier, and less hot: (TA:) or it is the produce of a kind of great tree, the leaves of which are like [those of] the طرفاء, and the fruit of which is like the نَبِق [or fruit of the lote-tree called سِدْر]; and it is not [the fruit of] the عرعر, as J imagined it to be: the smoke thereof expels quickly the young in the womb: used as a liniment, with vinegar, it cures what is termed دَآء الثَّعْلَب [alopecia]: and with honey, it cleanses foul ulcers. (K.) [In the present day, it is applied to the juniper-tree; as is also عَرْعَر; and particularly to the species thereof called the savin. See قَطِرَانٌ.] مُبْهَلَةٌ مبهله مبهلة and مَبَاهِلُ [its pl.]: see بَاهِلٌ. بهم 2 بهّموا البَهْمِ بهموا البهم , inf. n. تَبْهِيمٌ, They separated the بهم [i. e. lambs, or kids, or both,] from their mothers, (S, K,) and pastured them alone. (S.) = بهّموا بِالمَكَانِ, inf. n. as above, They stayed, or remained, in the place; (K, TA;) did not quit it. (TA.) ― - Also بهّم, said of a man, (assumed tropical:) He continued looking at a thing without his being relieved by doing so. (JK.) ― - (assumed tropical:) He was silent, and confounded, or perplexed, when asked respecting a thing. (JK.) ― - (assumed tropical:) He did not fight, or engage in conflict. (JK.) 4 ابهم أب أبهم ابهم آب آبهم , (K,) inf. n. إِبْهَامٌ, (JK,) (assumed tropical:) It (a thing, or an affair,) was, or became, dubious, confused, or vague, (JK, K, TA,) so that one knew not the way, or manner, in which it should be engaged in, done, executed, or performed; (JK, TA;) as also ↓ استبهم ; (JK, K, TA;) for which grammarians often use ↓ انبهم ; but this has not been heard in the [classical] language of the Arabs: (MF, TA:) [said to be] from بَهِيمٌ denoting a colour, whatever it be, except that which is termed شُهْبَة, in which is no colour differing therefrom. (Har p. 50.) = He closed, or locked, a door; (S, Mgh, TA;) [or, so that one could not find the way to open it; (see مُبْهَمٌ;)] and stopped it up. (TA.) [And hence,] one says of the thumb, تُبْهِمُ الكَفَّ, meaning It closes upon [the palm of] the hand, as a cover. (TA.) ― - [Hence also,] (assumed tropical:) He made a thing, or an affair, to be dubious, confused, or vague, (JK, TA, *) so that there was no way, or manner, of knowing it, (TA,) or so that one knew not the way, or manner, in which it should be engaged in, done, executed, or performed: (JK:) [in the former sense, or meaning (assumed tropical:) he made it to be dubious, confused, or vague,] said of speech, or language, (K in art. غمض, &c.,) and of information, or news, or a narration; (Msb;) contr. of أَوْضَحَ; (TA in art. غمض;) i. q. لمْ يُبَيِّنْ. (Msb.) ― - (assumed tropical:) He made, or held, a thing to be vague, or indefinite. (Mgh.) ― - And, said of a prohibited thing, (assumed tropical:) He made it, or held it, to be not allowable in any manner, nor for any cause: (Az, TA:) or to be prohibited unconditionally. (Mgh.) [See مُبْهَمٌ.] ― - (assumed tropical:) He made a man to turn away, or withdraw, or retire, (JK, K,) عَنْ كَذَا from such a thing, (JK,) or عَنِ الأَمْرِ from the affair. (K.) = ابهمت الأَرْضُ The land produced what is termed بُهْمَى: (JK, K:) or produced much thereof. (S.) 5 تَبَهَّمَ see 10. 7 إِنْبَهَمَ see 4. 10 إِسْتَبْهَمَ see 4. ― - You say, استبهم عَلَيْهِ الأَمْرُ (tropical:) The affair was as though it were closed against him, so that he knew not the way in which to engage in it, or execute it; syn. أُرْتِجَ عَلَيْهِ. (TA.) And استبهم عَلَيْهِ, (K,) or استبهم عليه الكَلَامُ, (S, TA,) (assumed tropical:) Speech was as though it were closed against him; or he was, or became, impeded in his speech, unable to speak, or tongue-tied; (S, * K, TA;) syn. اِسْتَغْلَقَ; (S;) and عليه كَلَامُهُ ↓ تبهّم [signifies the same]; syn. أُرْتِجَ; (JK, S; *) on the authority of AZ. (S.) And استبهم الخَبَرُ (assumed tropical:) The information, or narration, was dubious, confused, vague, or difficult to be understood or expressed; or was not to be understood or expressed; as though it were closed [against the hearer or speaker]; syn. اِسْتَغْلَقَ, and اِسْتَعْجَمَ. (Msb.) بَهْمٌ ب بهم بهيم هم is pl. of ↓ بَهْمَةٌ , (S, Msb, K,) as are also ↓ بَهَمٌ and بِهَامٌ, (K,) [or rather بَهْمٌ is a coll. gen. n., and ↓ بَهْمَةٌ is its n. un., and ↓ بَهَمٌ is a quasi-pl. n., and] بِهَامٌ is pl. of بَهْمٌ, (S, Msb,) and بِهَامَاتِ is a pl. pl. [i. e. pl. of بِهَامٌ]: (K:) ↓ بَهْمَةٌ signifies A lamb, and is applied to the male and the female; (S, Msb;) or, accord. to a trad. in which it occurs, it is a name for the female; (IAth, TA;) but بِهَامٌ, which is applied to lambs when they are alone, as سِخَالٌ is to kids when they are alone, is also applied to lambs and kids together: (S, * Msb:) or, accord. to IF, بَهْمٌ signifies young lambs or goats: (Msb:) and accord. to AZ, (Msb,) or A'Obeyd, (TA,) ↓ بَهْمَةٌ is applied to a lamb or goat, whether male or female, after the period when it is termed سَخْلَةٌ, which is when it is just brought forth; (Msb, TA;) and its pl. is ابهم: (Msb: [so in my copy of that work, as though meant for أَبْهُمٌ; but perhaps a mistranscription for البَهْمُ:]) or it is applied to a lamb or goat when just brought forth, i. e., before it is termed سَخْلَةٌ: (Mgh: [and this is agreeable with its application in a trad. cited by IAth:]) or to the young one, not, as in the K, young ones, (TA,) of the sheep, and of the goat, and of an animal of the bovine kind (K, TA) both wild and not wild, alike to the male and the female, while small; or, as some say, when it has attained to youthful vigour: (TA:) Lebeed applies بِهَامٌ to the young ones of [wild] animals of the bovine kind: (S, TA:) accord. to Th, بَهْمٌ signifies young kids. (TA.) ― - سَعْدُ البِهَامِ One of the Mansions (K, TA) of the Moon: (TA:) or two stars which are not of the Mansions of the Moon. (S and L and K in art. سعد, q. v.) بَهَمٌ ب بهم بهيم هم : see بَهْمٌ, in two places. [ بَهِمٌ ب بهم بهيم هم an epithet of which only the fem. form is mentioned. You say] أَرْضٌ بَهِمَةٌ Land abounding with what is termed بُهْمَى: (AHn, K:) the word بهمة is a possessive epithet. (TA.) بَهْمَةٌ بهمه بهمة بهيم هم همة : see بَهْمٌ, in four places. بُهْمَةٌ بهمه بهمة بهيم هم همة A rock, or great mass of stone or of hard stone, (K, TA,) that is solid, not hollow. (TA.) ― - And hence, accord. to some, (TA,) or because his condition is such that one knows not how to prevail with him, (Ham pp. 334 and 610,) A courageous man, (K, and Ham ubi suprà,) or a horseman, (AO, S,) to whom one knows not the way whence to gain access, or whence to come, (AO, S, K,) by reason of his great might, or valour: (AO, S:) or, as in the Nawádir, رَجُلٌ بُهْمَةٌ signifies a man who will not be turned from a thing that he desires to do: (TA:) it is not applied as an epithet to a woman: (IJ, TA:) pl. بُهَمٌ. (S, A.) You say, هُوَ بُهْمَةٌ مِنَ البُهَمِ, meaning (assumed tropical:) He is a courageous man, of those to whom the approach is as though it were closed against his adversaries. (A, TA.) Accord. to IJ, it is an inf. n. used as an epithet, though having no verb. (TA.) [Hence,] it applies to one and to a number of persons. (Ham p. 494.) [For] it signifies also ― - (assumed tropical:) An army: (S, K:) or courageous men, or courageous men clad in armour; because one knows not the way in which to fight with them: or, as some say, a company of horsemen: (TA:) pl. as above. (K.) ― - (assumed tropical:) A difficult affair or case; (K, TA;) such that one cannot find the way to perform it, or manage it: pl. as above. (TA.) You say, وَقَعَ فِى بُهْمَةٍ لَا يُتَّجَهُ لَهَا (assumed tropical:) [He fell into a difficult, or an embarrassing, case, which one knew not the way to manage]. (TA.) The pl. is also explained as meaning (assumed tropical:) Dubious, confused, or vague, affairs or cases. (TA.) ― - (assumed tropical:) Blackness. (TA.) ― - And البُهَمُ (assumed tropical:) The three nights in which the moon does not [visibly] rise. (TA.) بُهْمَى بهمى بهمي بهميي بهيم هم , a word both sing. and pl., (Sb, S, K,) its alif [written ى] being a denotative of the fem. gender, wherefore it is without tenween; (Sb, S;) or [it is written بُهْمًى, with tenween, for it is a coll. gen. n., and] its n. un. is بُهْمَاةٌ, (S, K, and so in the JK,) its alif, some say, being a letter of quasi-coordination; but Mbr says that this is not known, and that the alif in a word of the measure فُعْلى is nought but a denotative of the fem. gender; (S;) and the n. un. بهماة is anomalous; (El-'Ash- moonee's Expos. of the Alfeeyeh of Ibn-Málik, § التأنيث;) [A species of barley-grass; app. hordeum murinum, or common wall-barley-grass;] a certain plant, (Lth, JK, S, K,) well known; (K;) the sheep and goats, (Lth, TA,) or the camels, (JK,) are vehemently fond of it as long as it is green; (Lth, JK, TA;) but when it dries up, its prickles bristle out, and it repugns; (Lth, TA;) it is of the herbs (بُقُول) that are termed أَحْرَاز [app. here meaning slender and sweet] when fresh and when dry, and comes forth at first undistinguishably as to species, from the earth, like as does corn; then it becomes like corn, and puts forth prickles like those [that compose the awn, or beard,] of the ear of corn, which, when they enter the noses of the sheep or goats and the camels, cause pain to their noses, until men pull them out from their mouths and their noses; and when it becomes large, and dries up, it is a pasture that is fed upon until the rain of the next year falls upon it, when its seed that has fallen from its ears germinates beneath it. (AHn, TA.) بَهِيمٌ بهيم هائم Black: (K:) pl. بُهُمٌ. (TA.) And [app. used also as a subst., signifying] A black ewe (K, TA) in which is no whiteness: pl. as above and بُهْمٌ. (TA.) ― - Applied to a horse, to the male and the female, (S, * Mgh, * K,) Of one, unmixed, colour; in which is no colour differing from the rest: (S, Mgh, K:) pl. بُهُمٌ. (S.) لَا أَغَرُّ وَ لَا بَهِيمٌ [Not having a star, or blaze, on the forehead or face, nor of one, unmixed, colour, or not white nor black, (some such proposition as “This is a horse” being understood before لا,)] is a prov. applied to a dubious, confused, or vague, affair or case. (TA.) ― - A colour of one kind, (JK,) in which is no colour differing from the rest, (JK, and Har p. 50,) whatever colour it be, except that which is termed شُهْبَة: (Har ubi suprà:) or a colour that is clear, pure, or unmixed, not resembling any other, (AA, K, * TA,) whether it be black or any other colour, (AA, TA,) except, as Z says, that which is termed شُهْبَة. (TA.) ― - A night in which is no light (JK, TA) until the dawn. (TA.) ― - (tropical:) A sound, or voice, in which is no trilling, or quavering, or reiteration in the throat or fauces. (JK, K, * TA. *) ― - Perfect, or complete, in make; as also ↓ مُبْهَمٌ : pl. بُهْمٌ: so in the phrase in a trad. (respecting the day of resurrection, TA), يُحْشَرُ النَّاسُ بُهْمًا, i. e. Mankind shall be congregated perfect, or complete, in make, without mutilation, or defect: (JK:) or the meaning here is, sound, or healthy: (S:) or not having any of the diseases or noxious affections of the present state, as blindness, and elephantiasis, and leprosy, and blindness of one eye, and lameness, &c.: (A'Obeyd, K, * TA:) or naked; (JK, K;) not having upon them anything to conceal them: (JK:) or not having with them anything (S, TA) of worldly goods or commodities. (TA.) ― - (assumed tropical:) Unknown. (El-Khattábee, TA.) = See also إِبْهَامٌ. بَهِيمَةٌ بهيم بهيمه بهيمة هائم [A beast; a brute;] any quadruped, (Akh, M, Msb, K,) even if in the water, (Akh, M, K,) [i. e.,] of the land and of the sea; (Msb;) and (so in the Msb, but in the K “or”) any animal that does not discriminate: (Zj, Msb, K:) pl. بَهَائِمُ. (S, Msb, K.) [ بَهِيمِى بهيم بهيمى بهيمي هائم هيمان Of, or relating to, beasts, or brutes.] [ بَهِيمِيَّةٌ بهيمي بهيميه بهيمية The nature of beasts, or brutes.] أَبْهَمُ : see مُبْهَمٌ, in two places. ― - Also i. q. أَعْجَمُ [app. as meaning Destitute of the faculty of speech or articulation, like the beasts]. (K.) إِبْهَامٌ إِبهام ابهام The thumb, and the great toe; (M, K;) the greatest إِصْبَع, (JK, T, S,) that is next to the forefinger, having two joints, so called because it closes upon [the palm of] the hand, as a cover; (T, TA;) the greatest of the أَصَابِع in the hand and in the foot: (M, K:) of the fem. gender, (S, Msb,) accord. to common repute; (Msb;) and sometimes masc.: (Lh, M, K:) and ↓ بَهِيمٌ signifies the same; mentioned by Az in the T, and by others; but Az adds that one should not say بِهَامٌ: (TA:) the pl. of ابهام is أَبَاهِيمُ (JK, S, M, Msb, K) and أَبَاهِمُ, (M, K,) which latter is used by poetic license for the former, (M,) and إِبْهَامَاتٌ. (Msb.) أَقْصَرُ مِنْ إِبْهَامِ الضَّبِّ [Shorter than the great toe of the (lizard called) ضبّ], and من ابهام القَطَاةِ [than the back toe of the (bird called) قطاة], and من ابهام الحُبَارَى [than the back toe of the (bird called) حبارى], are proverbs of the Arabs. (Har p. 335.) مُبْهَمٌ مبهم , applied to a door, Closed, or locked, (JK, K,) so that one cannot find the way to open it: (JK, TA:) and stopped up: (TA:) or having a lock upon it, with which it is fastened. (Mgh.) ― - A wall in which is no door. (TA.) ― - A chest having no lock [by means of which it may be opened]. (IAmb, TA.) ― - I. q. مُصْمَتٌ [as meaning Solid; not hollow; in the CK أَصْمَتُ, which signifies the same]; as also ↓ أَبْهَمُ : (K:) having no fissure in it: and ↓ the latter, applied to a heart is said to mean (assumed tropical:) impenetrable by admonition. (TA.) ― - (assumed tropical:) A thing, or an affair, made to be dubious, confused, or vague; (JK;) [such that there is no way, or manner, of knowing it; (see the verb;)] or such that one knows not the way, or manner, in which it should be engaged in, done, executed, or performed: (JK, S, Mgh, TA:) (assumed tropical:) speech, or language, [that is dubious, confused, or vague,] such that there is no way, or manner, of knowing it: (Mgh, TA:) applied to a road, (assumed tropical:) unapparent, or hardly apparent: (TA:) and, applied to the ordinance respecting the making up for the days in which one has broken a fast, [and to many other cases,] (assumed tropical:) undefined; in this instance meaning, as to whether the days may be interrupted, or whether they must be consecutive. (Mgh.) [Hence,] مُبْهَمَاتٌ (assumed tropical:) Difficult things, or affairs, such that one cannot find the way to perform them. (TA.) And الأَسْمَآءُ المُبْهَمَةُ, so termed by the grammarians, (assumed tropical:) The nouns of indication, (S, K,) such as هٰذَا and هٰؤُلَآءِ and ذَاكَ and أُولَائِكَ: (S:) accord. to Az, الحُرُوفُ المُبْهَمَةُ signifies (assumed tropical:) the particles which have no derivatives, and of which the roots are not known, as الَّذِى and مَا and مَنْ and عَنْ and the like. (TA.) ― - Applied to a vow, and to [certain ordinances respecting] marriage and divorce and emancipation, (assumed tropical:) From which there is no getting out, or extricating of oneself; as though they were closed doors with locks upon them: (Mgh:) and, applied to prohibited things, (assumed tropical:) not allowable in any manner, (T, K, TA,) nor for any cause; (T, TA;) or prohibited unconditionally; (Mgh;) as the prohibition of [the marriage with] the mother, and the sister, (T, Mgh, * K, TA,) and the like: (T, TA:) such a woman is said to be مُبْهَمَةٌ عَلَى الرَّجُلِ (assumed tropical:) [absolutely prohibited to the man; as though she were closed against him, or inaccessible to him]. (Msb. [But in this last work it seems to be مثبْهِمَةٌ, which is not agreeable with common usage.]) In the copies of the K, بُهْمٌ and بُهُمٌ are given as pls. of this word: but it seems that there is an omission or a misplacement in the passage; for these are said to be pls. of بَهِيمٌ, as shown above. (TA.) ― - (assumed tropical:) In a state of swooning or insensibility, speechless, and without discrimination; in consequence of a blow [&c.]. (TA.) ― - See also بَهِيمٌ. مُسْتَبْهِمٌ عَنِ الكَلَامِ مستبهم عن الكلام (assumed tropical:) Debarred from the faculty of speech. (Niftaweyh, TA.) بهو 1 بَهَا ب بها , (JK, Msb, K,) aor. يَبْهَا, (JK,) or يَبْهُو; (Msb, K;) and بَهُوَ, aor. يَبْهُو; and بَهِىَ, aor. يَبْهَى; (S, * K;) and بَهَى, [first pers. بَهَيْتُ,] aor. يَبْهَى; (K;) inf. n. بَهَآءٌ and بَهَآءَةٌ; (JK, TA;) He (a man, S) or it, was, or became, characterized by, or possessed of, بَهَآء, meaning beauty, or goodliness [&c.]. (JK, S, Msb, K.) = بَهَوْتُهُ and بَهَيْتُهُ: see 3. = بَهِىَ, (S, K,) aor. بَهَوَ , (K,) inf. n. بَهًا, (TA,) It (a tent, S, K) was, or became, empty, or vacant: (K:) or it was, or became, rent, or pierced with holes, and rendered vacant. (S, TA.) = بَهِىَ بِهِ i. q. بَهَأَ بِهِ [q. v.]. (JK.) And بَهَؤُوا بِهِ occurs in a trad., as they relate it, for بَهَؤُوا بِهِ. (A'Obeyd, TA in art. بهأ.) 2 بهّاهُ بهاه بهاة , inf. n. تَبْهِيَةٌ, He made it wide, or ample; or widened it; and made it; namely, a بَيْت [i. e. tent, or house]. (K.) 3 باهاهُ باهاه باهاة باهى , (TA,) [and باهى بِهِ, as will be seen from what follows,] inf. n. مُبَاهَاةٌ, (S, TA,) He vied, or competed, with him, or contended with him for superiority, in beauty, or goodliness, or in glorying, or boasting, or in glory, or excellence; he emulated, or rivalled, him therein; or, simply, he vied with him; syn. بَارَاهُ; (TA in art. بهج;) and فَاخَرَهُ. (S, * TA.) Hence, in a trad. respecting 'Arafeh, تُبَاهِى بِهِمُ المَلَائِكَةُ [The angels vie with them]. (TA.) You say, ↓ بَاهَانِى فَبَهَوْتُهُ (Lh, JK, K *) and ↓ بَهَيْتُهُ (Lh, JK) i. e. [He vied, or competed, with me, or contended with me for superiority, in beauty, or goodliness, &c.,] and I became, (Lh,) or I was, (JK,) more beautiful, or goodly, [&c.,] than he, (Lh, JK,) or I surpassed him in beauty, or goodliness [&c.]. (K.) 4 ابهى أبه أبهى أبهي أبهيي ابهى ابهي بهي آبه آبهي آبهيي He (a man) was, or became, beautiful, or handsome, in face. (K.) = ابهاهُ [He deprived it of beauty, or goodliness; the ا being a privative, as it often is, like the Greek a: this is probably the primary signification: (see Freytag's Arab. Prov. ii. 604:) and hence, ― - ] He made it empty, or vacant: (K:) or he rent it, or made holes in it: (JK:) or he rent it, or made holes in it, and rendered it vacant: (S:) namely, a tent. (JK, S, K.) Hence the saying, المِعْزَى تُبْهِى وَ لَا تُبْنِى [explained in art. بنى]: (JK, S:) applied to him who injures and does not profit. (JK.) ― - He emptied it; namely, a vessel. (A'Obeyd, JK, S, K.) ― - ابهى الخَيْلَ He freed the horses from service (JK, S, K) in warfare; (S, K;) i. e. he did not go to war upon the horses: (TA:) or he divested the horses of their furniture, and did not ride them: or he supplied the horses amply with fodder, and gave them rest: but the first is the-approved explanation. (TA.) 6 تَبَاهَوْا باهى تباهى تباهوا They vied, or competed, or contended for superiority, one with another, [in beauty, or goodliness, or] in glorying, or boasting, or in glory, or excellence; they emulated, or rivalled, one another therein; or, simply, they vied, one with another; syn. تَفَاخَرُوا. (S, K.) 8 يَبْتَهِى يبتهى يبتهي occurs in a verse of El-Aashà for يَبْتَهِئُ. (O, TS, L, on the authority of As, in art. بهأ, q. v.) بَهْوٌ بهو هو Ampleness; or an ample state, or condition: so in the saying, هُوَ فِى بَهْوٍ مِنَ العَيْشِ [He is in an ample state, or condition, of life]: and this is [said to be] the primary signification. (As, TA.) ― - Anything ample, wide, or spacious. (K.) [Hence,] نَاقَةٌ بَهْوَةٌ الجَنَبَيْنِ A she-camel wide in the two sides. (TA.) ― - A wide, or spacious, tract of land, (K, TA,) in which are no mountains, between two elevated tracts. (TA.) ― - A wide covert, or hiding-place, of a [wild] bull, (JK, K, TA,) which he makes for himself at the foot of the kind of tree called أَرْطًى [q. v.]: (TA:) pl. [of pauc.] أَبْهَآءٌ and [of mult.] بُهُوٌّ and [quasi-pl.-n.] بَهِىٌّ. (K.) ― - Any vacant, or intervening, space. (TA.) ― - The interior of the chest, or breast, (K, TA,) of a man and of any beast: (TA:) or the space that intervenes between the two breasts and the uppermost part of the chest (K, TA) is called بَهْوُ الصَّدْرِ: (TA:) or the part between [or within] the extremities of the ribs that project over the belly: (TA:) and in her that is pregnant, (JK, K,) whatever she be, (JK,) the resting-place of the fœtus, between the two haunches: (JK, K:) pl. [of pauc.] أَبْهَآءٌ and أَبْهٍ and [of mult.] بُهِىٌّ and [quasi-pl. n.] بَهِىٌّ [in the TA بِهِىٌّ, which seems to be a mistake]. (K) ― - A tent that is placed in advance, before the other tents: (JK, S, TA:) pl. أَبْهَآءٌ. (JK.) In a trad., Arabs are spoken of as removing with their أَبْهَآء. (TA.) بَهٍ ب به بة [originally بَهِوٌ]: see بَهِىٌّ, in two places. بَهَآءٌ بهآء Beauty, or goodliness: (S, Msb, K:) beauty of aspect, of mien, or of external state or condition: (Msb:) a beautiful aspect, that excites admiration, and satisfies the eye: (TA:) and, as an attribute of God, (Msb,) greatness, or majesty. (Msb, Har p. 271.) ― - (tropical:) The froth of milk: (JK:) or the glistening of the froth of milk. (K.) = As an epithet applied to a she-camel, it belongs to art. بهأ [in which it is explained]. (S.) بَهِىٌّ بهى بهي Possessing the quality, or attribute, of بَهَآء [i. e. beauty, or goodliness, &c.]; (JK, S, Msb;) the beauty of which, (JK,) or the pleasing appearance of which, (TA,) satisfies the eye; (JK, TA;) as also ↓ بَهٍ and ↓ بَاهٍ : the fem. of بَهِىٌّ is بَهِيَّةٌ; of which the pl. is بَهِيَّاتٌ and بَهَايَا: and the fem. of ↓ بَهٍ is بَهِيَةٌ; and the pl. is أَبْهِيَآءُ. (TA.) بَاهٍ باه باة : see بَهِىٌّ. = Also, applied to a بَيْت [or tent (see بَهِىَ）], Empty, or vacant; (JK, S, K;) containing nothing: (S:) or containing little furniture, or few goods or utensils. (TA.) ― - بِئْرٌ بَاهِيَةٌ A wide-mouthed well. (K.) أَبْهَى [More, and most, beautiful, or goodly;] surpassingly, or superlatively, beautiful, or goodly: fem. بُهْيَا; which is applied to a woman, and, by Honeyf El-Hanátim, to a she-camel. (Az, TA.) [Hence,] one says, إِنَّ هٰذَا لَبُهْيَاىَ [This is my superlatively beautiful quality; or] this is of the things in which I vie with others. (AA, ISk.) بهى 1 بَهَىَ بهى بهي , as an intrans. v.: and بَهَيْتُهُ: see art. بهو. بو بَوٌّ بو A skin of a young unweaned camel stuffed (Lth, T, S, M, K) with straw (Lth, T, M, K) or with ثُمَام [i. e. panic grass] (M, K) or with dry herbage, (M,) to which a she-camel is made to incline (Lth, T, S) when her young one has died: (S:) it is brought near to the mother of the young camel [that has died], in order that she may incline to it, and yield her milk (M, K) over it. (M.) ― - Also A she-camel's young one. (M, K.) ― - And (assumed tropical:) Stupid; foolish; having little sense, or intellect; as also ↓ بَوِّىٌّ ; (IAar, T, K;) applied to a man: (IAar, T:) fem. بَوَّةٌ. (K.) ― - And البَوُّ, (K,) or بَوُّ الأَثَافِى, (Lth, T, S, M,) (tropical:) Ashes: (Lth, T, S, M, K:) so called [as being lifeless,] by way of comparison [to the stuffed skin of a young camel]. (M.) بَوِّىٌّ بوى بوي : see above. بَوْبَاةٌ بوب بوباه بوباة , mentioned in this art. in the S, and also, as well as in art. بوب, in the K: see the latter art. بوا جُوْزُ بَوَّا جوز بوا , also written جَوْزُ بَوَّى: see art. جوز. = خَيْرُ بَوَّآءُ: see art. خير. بوأ 1 بَآءَ إِلَيْهِ بآء اليه بآء الية , (M, Mgh, * Msb, * K,) aor. يَبُوْءُ, (M, Mgh, Msb,) inf. n. بَوْءٌ, (M, Mgh,) He returned, went back, or came back, (M, Mgh, Msb, K,) to it, (M, K, *) namely, a thing: (M:) or he withdrew [from a person or persons, or a place,] to it, or him; or, perhaps, he made himself solely and peculiarly a companion, or an associate, to him, or it; syn. اِنْقَطَعَ [q. v.]: (K:) but in some copies of the K, the latter explanation is connected with the former by وَ [and] instead of أَو. (TA.) وَبَاؤُوا بِغَضَبٍ مِنَ اللّٰهِ [in the Kur ii. 58 and iii. 108] means And they returned with anger from God; (Akh, S, Bd in ii. 58, and Jel in the same and in iii. 108;) i. e. the anger of God came upon them: (Akh, S:) or they returned deserving anger from God: (Bd in iii. 108:) or they became deserving of anger from God: from بَآءَ فُلَانٌ بِفُلَانٍ such a one was deserving of being, or fit to be, slain in retaliation for such a one, (Ksh and Bd in ii. 58,) because his equal: (Ksh ibid.:) the primary signification of بَوْءٌ being [said to be] that of equalling, or being equal with. (Bd in ii. 58.) [See a similar phrase, also from the Kur, below.] ― - بُؤْتُ بِهِ إِلَيْهِ [I returned with it to him: and hence,] I returned it, took it back, or brought it back, to him; (M, K;) as also ↓ أَبَأْتُهُ , (Th, M, K,) and بُؤْتُهُ, (Ks, M, K,) but this last is rare. (M.) ― - بَآءَ بِإِثْمِهِ, aor. and inf. n. as above, (T, S,) signifies, accord. to Akh, He returned [laden] with his sin: (S:) or, accord. to As, he acknowledged it, or confessed it: (T:) or, accord. to others, (TA,) بَآءَ بِذَنْبِهِ, (T, * M, Msb, K,) aor. as above, inf. n. بَوْءٌ and بَوَآءٌ, (M, K,) he bore, or took upon himself, the burden of his sin, or crime, or offence; syn. اِحْتَمَلَهُ; (Aboo-Is-hák, T, M, K, TA;) and became [as though he were] the abiding-place thereof: (TA:) or he became burdened, or laden, with it: (Msb:) or he became, or made himself, answerable, responsible, or accountable, for it, by an inseparable obligation; syn. اِلْتَزَمَ بِهِ; for the primary signification of بَوَآءٌ is [asserted to be] لُزُومٌ [i. e. adhesion, &c.]; and it is afterwards used in every case [so as to imply a meaning of this kind] according to the exigency of that case; as is said in the Nh, and expressly stated by Z and Er-Rághib: (TA:) or he acknowledged it, or confessed it. (M, K.) إِنِّى أُرِيدُ أَنْ تَبُوْءَ بِإِثْمِى وَ إِثْمِكَ, in the Kur v. 35, means Verily I desire that thou return [laden] with the sin committed against me in slaying me, and thy sin which thou hast committed previously: (Jel:) or I desire that thou shouldst bear (تَحْمِلَ) my sin if I were to extend my hand towards thee, and thy sin in extending thy hand towards me: or the sin committed against me in slaying me, and thy sin for which thine offering was not accepted: and each noun is in the place of a denotative of state; i. e., [it means] that thou return involved in the two sins; bearing them: and perhaps the speaker may have meant, if that must inevitably take place, I desire that it may be thine act, not mine; so that the real meaning is, that it should not be his, not that it should be his brother's: or by the إِثْمٌ may be meant the punishment thereof; for the desire of the punishment of the disobedient is allowable: (Bd:) accord. to Th, the meaning is, if thou have determined upon slaying me, the sin will be in thee, not in me. (M.) فَبَاؤُوا بِغَضَبٍ عَلَى غَضَبٍ [in the Kur ii. 84] is explained by Aboo-Is-hák as meaning So they bore the burden of anger upon anger; syn. اِحْتَمَلُوا; this being said by him to be the proper signification of the verb: or, as some say, the meaning is, [they bore the burden of] sin for which they deserved the fire [of Hell] following upon sin for which they deserved the same: or they returned [laden with anger upon anger]: (T:) or they became deserving of anger upon anger. (Ksh.) [See a similar phrase, also from the Kur, above.] It is said in a form of prayer, أَبُوْءُ إِلَيْكَ بِنِعْمَتِكَ, meaning I acknowledge, or confess, to Thee thy favour [towards me, as imposing an obligation upon me]. (Mgh.) You say also, بَآءٌ بِحَقِّهِ; (S;) and بِدِّمِهِ; (M, K;) He acknowledged, or confessed, [himself to be answerable, responsible, or accountable, for] his right, due, or just claim; (S;) and so [for] his blood: (M, K:) the verb expresses acknowledgment, or confession, always of something for which its agent is, as it were, indebted, or answerable; not the contrary. (S.) ― - بَآءَ بِكَفِّى, in a poem of Sakhr-el-Gheí, means It [referring to a sword] became in my hand; my hand became to it a مَبَآءَة, i. e. مَأْوًى [or place of abode]; it returned, and became in my hand: or, accord. to Ibn- Habeeb, i. q. اِسْتَقَلَّ [app. a mistranscription for اِسْتَقَرَّ it rested, or remained; the verb بآء in this phrase being from بَوَآءٌ signifying لُزُومٌ, explained above]. (Skr p. 16.) = بَآءٌ also signifies It (a thing, TA) suited, matched, tallied, corresponded, or agreed. (K.) [Hence,] بَآءَ فُلَانٌ بِفُلَانٍ (inf. n. بَوَآءٌ, TA) Such a one was the like, or equal, of such a one, to be slain [in retaliation] for him: (T:) or became his like, or equal, so that he was slain [in retaliation] for him: (Mgh:) and was slain for him, (AZ, T, S,) and his blood became a compensation for the blood of the other: (T:) or was deserving of being, or fit to be, slain in retaliation for him, (Ksh and Bd in ii. 58,) because his equal: (Ksh ibid.:) or was slain for him, and so became equal with him; (K, * TA;) as also ↓ أَبَآءَهُ , and ↓ بَاوَأَهُ . (M, K.) One says, بُؤْبِهِ, i. e. Be thou of such as are slain [in retaliation] for him. (S.) And it is said in a prov., بَآءَتْ عَرَارِ بِكَحْلٍ 'Arári became slain for Kahl: these were two cows, which smote each other with their horns, and both died: the proverb is applied to any two that become equal. (S in this art.; and the same and K in art. عر. [See also Freytag's Arab. Prov. i. 151.]) ― - بَآءَ دَمَهُ بِدَمِهِ, (T, * M, K,) inf. n. بَوْءٌ and بَوَآءٌ, (M,) He made his blood equal with [or an equivalent for] his [i. e. another's] blood [by shedding the former in retaliation]. (M, K.) And بَآءَهُ, [or بَآءَهُ بِهِ,] (M,) or به ↓ أَبَآءَهُ , (T, S,) and به ↓ اِسْتِبَآءَهُ , (S,) He slew him [in retaliation] for him; (T, S, M;) i. e., the slayer for the slain. (S.) فُلَانًا بِفُلَانٍ ↓ أَبَآءَ [He slew such a one in retaliation for such a one] is said when the Sultán has retaliated for a man upon another man: and ↓ أَبَآءَهُ , inf. n. إِبَآءَةٌ, signifies he (the Sultán, or another,) slew him in retaliation. (T.) = بَآءَ signifies also He exalted himself, or was proud: app. formed by transposition [of the second and third radical letters, the ى being changed into ا,] from بَأَى. (Fr, T.) 2 بوّأهُ مَنْزِلًا He lodged him in an abode; (Fr, T, M, K;) as also بوّاهُ فِى مَنْزِلٍ, (M, K,) and مَنْزِلًا ↓ ابآءهُ : (T, * M, K:) or, as also بوّأ لَهُ مَنْزِلًا, (the latter mentioned by Fr, T,) he prepared for him an abode, (S, Mgh,) and assigned, or gave, him a place therein: (S:) and بَوَّأْتُهُ دارًا and بوّاتُ لَهُ دارًا I lodged him in a house: (Msb:) and بَوَّأْتُكَ بَيْتًا I took for thee a house: and ↓ تَبَوَّآ لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا [in the Kur x. 87] means take ye two, for your people, in Egypt, houses: (Akh, T:) or ↓ تَبَوُّؤٌ [or تَبَوُّؤُ مَكَانٍ] signifies a man's putting a mark upon a place, when it pleases him, that he may abide there: (El-'Itreefee, T:) or ↓ تبوّأهُ he put it [a place] into a right, or proper, state; and prepared it: (Sh, * T:) or بَيْتًا ↓ تبوّأ he took a house as a place of abode, or as a dwelling: (Msb:) or مَنْزِلًا ↓ تبوّأ he looked for the best place that could be seen, and the most level, or even, and the best adapted by its firmness, for his passing the night there, and took it as a place of abode; (Fr, T;) or he took for himself a place of abode; (T, Mgh;) or he alighted and sojourned in a place of abode: and ↓ استبآءهُ he took it as a مَبَآءَة [or place of abode]: (S:) and بوّأ المَكَانَ and بِهِ ↓ ابآء (K) and ↓ تبوّأ [i. e. تبوّأ بِهِ] (Sh, T, K) he alighted in the place, and stayed, or dwelt, in it: (Sh, T, K:) or به ↓ ابآء he stayed, or dwelt, in it, i. e., a place: (Akh, T:) and المَكَانَ ↓ تبوّأ he alighted and abode in the place: (M:) [whence, in the Kur lix. 9,] الدَّارَوَ الْإِيمَانَ ↓ وَالَّذِينَ تَبَوَّؤُوا [and they who have made their abode in the City of the Prophet and in the faith]; the faith being likened to a place of abode; or the meaning may be مَكَانَ الإِيمَانِ [the place of the faith]. (M.) بَوَّأَهُمْ مَنْزِلًا (AZ, M) and منزلًا ↓ أَبَآءَهُمْ (AZ, TA) also signify He alighted and abode with them by the face, or front, of a mountain, where it rose from its base, (AZ, M, TA,) or next to a river, or brook. (AZ, TA.) = [Hence, (see بَآءَةِ,)] بوّأ (inf. n. تَبْوِيْءٌ, K) (assumed tropical:) Inivit [feminam]: and he married [a woman]; took [her] in marriage: syn. نَكَحَ كح نكح : (M, K:) and also تَزَّوَجَ. (TA. [There mentioned as a distinct signification.]) The verb is trans. in these two senses. (TK.) = بوّأ الرُمْحَ نَحْوَهُ He directed the spear towards him; (T, S;) and (T) confronted him with it; (T, M, K;) and prepared it, or made it ready [to thrust it towards him]. (TA.) 3 بَاوَأهُ : see بَآءَ فُلَانٌ بِفُلَانٍ. 4 أَبَأْتُهُ : see بُؤْتُ بِهِ إِلَيْهِ, near the beginning of this art. ― - ابآء الإِبِلَ, (T, S, O, L, and so in some copies of the K, in other copies of which we find ابآء بِالْإِبِلِ,) inf. n. إِبَآءَةٌ, (T,) He brought back the camels to the مَبَآءَة (T, S, O, L) or مَعْطِن, (K,) both of which signify the place where they are made to lie down, at the watering-place. (L.) And ابآء الإِبِلَ, (T, M,) inf. n. as above, (T,) He made the camels to lie down [in the مَبَآءَة], one beside another. (T, M.) And ابآء عَلَيْهِ مَالَهُ He drove back, or brought back, to their nightly resting-place, for him, his cattle, (S, M, TA,) i. e., his camels, or his sheep or goats. (S, TA.) And [hence,] أَبَآءَ اللّٰهُ عَلَيْهِمْ نَعَمًا لَا يَسَعُهَا المُرَاحُ [God bestowed upon them cattle (i. e. camels &c.) which the nightly resting-place thereof would not contain]. (TA.) ― - See also 2, in four places. ― - ابآء الأَدِيمَ He put the skin, or hide, into the tanning liquid. (K.) In the O, the action is ascribed to a woman. (TA.) = ابآء مِنْهُ He fled from him. (M, K.) ― - فَلَاةٌ تُبِىْءُ فِى فَلَاْةٍ A desert that extends (lit. goes away) into a desert, (T, S, K,) by reason of its amplitude. (TA.) = أَبَأْتُهُ I made him to acknowledge, or confess. (M.) [It seems to be indicated in the M that one says, أَبَأْتُهُ بِدَمِ فُلَانٍ, meaning I made him to acknowledge, or confess, himself to be answerable, responsible, or accountable, for the blood of such a one.] = See also 1, (towards the end of the paragraph,) in four places. 5 تَبَوَّاَ see 2, in eight places. ― - الرَّجُلُ يَتَبَوَّأُ مِنْ أَهْلِهِ كَمَا يَتَبَوَّأُ مِنْ دَارِهِ The man possesses mastery, or authority, and power, over his wife, like as he possesses the same over his house; syn. يَسْتَمْكِنُ مِنْهَا. (S, Mgh, Msb.) ― - See also 10. 6 تَبَاوَآ تباوآ They two (namely, two slain men, M) became equal [by being slain, one in retaliation for the other]. (M, K.) It is said in a trad., أَمَرَهُمْ أَنْ يَتَبَاوَؤُوا; incorrectly related as being يَتَبآءَوْا; (S, Mgh;) meaning He (the Prophet) ordered them that they should be equal in retaliation, in their fighting: (Mgh:) the occasion of the order was this: there was a conflict between two tribes of the Arabs, and one of the two tribes had superior power over the other, so they said We will not be content unless we slay, for the slave of our party, the free of their party; and for the woman, the man: ” A'Obeyd holds the former reading to be the right. (T.) 10 استبآءهُ استبآءه استبآءة : see 2. ― - In the following verse of Zuheyr Ibn-Abee-Sulmà وَلَمْ أَرَجَارَ بَيْتٍ يُسْتَبَآءُ فَلَمْ أَرَ مَعْشَرًا أَسَرُوا هَدِيًّا ” ISk says that the هَدِىّ is one who is entitled to respect, or honour, or protection; and that يستبآء is syn. with ↓ يُتَبَوَّأُ , meaning whose wife is taken as a wife [by another man]: but Aboo-'Amr EshSheybánee says that يستبآء is from البَوَآءُ, meaning “ retaliation: [and accord. to this interpretation, which is the more probable, the verse may be rendered, And I have not seen a company of men who have made captive one entitled to respect, or honour, or protection, nor have I seen one who has begged the protection of the people of a house, or of a tent, slain in retaliation:] for, he says, he came to them desiring to beg their protection, and they took him, and slew him in retaliation for one of themselves. (T.) See 1, near the end of the paragraph. ― - اِسْتَبَأْتُ الحَكَمَ, and بِالْحَكَم, I asked the judge to retaliate upon a slayer; to slay the slayer for the slain. (M.) بَآءٌ بذآء : see بَآءَةٌ. = A libidinous man. (TA in باب الالف الليّنة.) = The name of the letter ب, q. v.; as also بَا: pl. of the former بَآءَاتٌ; and of the latter أَبْوَآءٌ. (TA ubi suprà.) The dim. is بُيَيَّةٌ, meaning A little ب: and a ب faintly pronounced: [and app. بُوَيَّةٌ also, as the medial radical is generally held to be و:] and in like manner is formed the dim. of every similar name of a letter. (Lth, on the letter حَآء, in TA, باب الالف اللينّة.) بَآءَةٌ بآءه بآءة : see مَبَآءَةٌ, in three places. = Also, (T, S, M, Mgh, Msb, K,) and ↓ بَآءٌ , (IAar, T, S, M, K,) and بَاهَةٌ, with the ' changed into ه, (TA,) and بَاهٌ, (IAar, T, Msb,) with ا and ه, but IKt asserts this last to be a mistranscription, (Msb, TA,) [though it is of very frequent occurrence,] and IAmb says that بَآءَةٌ is sing., or n. un., of بَآءٌ, and بَآءٌ [or بَآءَةٌ] has for pl. بَآءَاتٌ, (TA,) (tropical:) Coïtus conjugalis: and marriage: syn. جِمَاعٌ (T, Msb) and نِكَاحٌ (As, Fr, T, S, M, Mgh, K) and تَزْوِيجٌ: (T:) from بَآءَةٌ signifying a place of abode; [see مَبَآءَةٌ;] (T, S, * Mgh, Msb;) because it is generally in a place of abode; (Mgh, Msb;) or because the man possesses mastery, or authority, and power, over his wife, like as he possesses the same over his house: (S, Mgh, Msb: see 5:) بَآءَةٌ is applied [also] to the marriage-contract; because he who takes a woman in marriage lodges her in a place of abode. (T.) [See also بَاهٌ, in art. بوه.] It is said in a trad., مَنِ اسْتَطَاعَ مِنْكُمُ البَآءَ ةَ فَلْيَتَزَّوجْ He who is able, of you, to marry, let him marry: (T:) or a prefixed noun is here suppressed; the meaning being, he who finds [or is able to procure] the provisions (مُؤَن) of marriage, let him marry. (Msb, TA.) And one says, فُلَانٌ حَرِيصٌ عَلَى البَآءَةِ Such a one is vehemently desirous of marriage. (As, T.) بِيْئَةٌ a subst. from بَوَّأَهُ مَنْزِلًا. (M, K.) [See 2; and] see also مَبَآءَةٌ. ― - A mode, or manner, of taking for oneself a place of abode: (M:) and [hence,] a state, or condition. (AZ, T, S, M, K.) You say, إِنَّهُ لَحَسَنُ البِيْئَةِ Verily he has a good mode, or manner, of taking for himself a place of abode: (M:) or verily he is of good state or condition. (S.) And بَاتَ بِبِيْئَةِ He passed the night in an evil state or condition (AZ, T, S, * M.) بَوَآءٌ Equal; equivalent; like; alike; a match; (Akh, T, S, M, Mgh, K;) and particularly, if slain in retaliation for another. (M.) It is applied to one, and to two, and to more: so that you say, فُلَانٌ بَوَآءٌ فُلَانٌ Such a one is the equal, &c., of such a one if slain in retaliation for him: (M:) and هُوَ بَوَآءٌ He is an equal, &c.; and so هِىَ she: and هُمْ بَوَآءٌ They are equals, &c.; and so هُنَّ they, referring to females: (Mgh:) and هُمْ بَوَآءٌ فِى هٰذَا الأَمْرِ They are equals in this affair. (T.) Hence, in a trad. of 'Alee, respecting witnesses, إِذَ كَانُوا بَوَآءٌ When they are equals in number and rectitude. (Mgh.) And مَا فُلَانٌ لِفُلَانٍ بِبَوَآءٌ Such a one is not an equal, &c., to such a one. (T.) And دَمُ فُلَانٍ بَوَآءٌ لِدَمِ فُلَانٍ The blood of such a one is an equivalent for the blood of such a one. (S.) And الجِرَاحَاتُ بَوَآءٌ Wounds are to be retaliated equally: a trad. (T, Mgh.) And القَوْمُ عَلَى بَوَآءِ The people, or company of men, are in a state of equality. (T.) And قُسِمَ المَالُ بَيْنَهُمْ عَلَى بَوَآءٍ The property was divided among them equally. (T. [A similar ex. is given in the Mgh, and explained in the same manner; but there I find عَنْ بَوَآءٍ; perhaps a mistranscription.]) And كَلَّمْنَاهُمْ فَأَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ [in a copy of the M عَلَى بوآء واحد] We spoke to them, and they replied with one reply: (T, S, O, K: *) i. e., their reply was not discordant: عَنْ being here used in the sense of بِ. (TA.) ― - Also Retaliation. (T.) [See 1, near the end of the paragraph: as well as in other places.] It is related in a trad., that Jaafar Es-Sádik, being asked the reason of the rage of the scorpion against the sons of Adam, said, تُرِيدُ البَوَآءَ [It desires retaliation]; i. e., it hurts like as it is hurt. (TA.) بَائِىٌّ and ↓ بَاوِيٌّ rel. ns. of بَآءٌ and بَا the names of the letter ب; (TA in باب الالف الليّنة;) and ↓ بَيَوِىٌّ is a rel. n. of the same. (M in art. ب.) بَاوِىٌّ باوى باوي see بَائِىٌّ. بَيَوِىٌّ بيوى بيوي see بَائِىٌّ. مَبَآءَةٌ مبآءه مبآءة The nightly resting-place of camels; (T;) the resting-place of camels, where they are made to lie down, at the watering-place; (T, S, * M, * L, K; *) and of sheep or goats likewise; also termed ↓ مُتَبَوَّأٌ : (L, TA:) or the place to which camels return; (Mgh;) as also ↓ بَآءَةٌ : (Mgh, Msb:) this is the primary signification. (Mgh.) ― - Hence, (Mgh,) A place of abode (T, S, M, K) of a people, in any situation; (T, S;) as also ↓ مُبَوَّأٌ (Bd and Jel in x. 93) and ↓ بِيْئَةٌ (M, K) and ↓ بَآءَةٌ ; (S, * M, Mgh, Msb, * K;) which last is hence applied in another sense, explained before, voce بآءَةٌ: (Mgh, Msb:) or a place where people alight and abide next to a valley, or to the face, or front, of a mountain, where it rises from its base; [see بَوَّأَهُمْ مَنْزِلًا;] as also ↓ بَآءَةٌ . (T.) [Hence,] هُوَ رَحِيبٌ المَبَآءَةِ (assumed tropical:) He is largely bountiful. (TA.) ― - Also The covert of the wild bull. (S, K. *) ― - A nest of bees in a mountain: (M, K:) or, accord. to the T, the nightly resting-place of bees; not there restricted by mention of the mountain. (TA.) ― - The part of the womb where the child has its abode; (M;) the part thereof which is the child's ↓ مُتَبَوَّأ . (K.) ― - A well has what are termed مَبَآءَتَانِ, which are The place where the water returns to [supply the place of] that which has [before] collected in the well [and been drawn], (M,) or the place where the water collects in the well; (TA voce مَآءَبَةٌ;) and the place where stands the driver of the سَانِيَة [q. v.]. (M.) [See also مَثَابَةٌ; and مَثَابٌ.] حَاجَةٌ مُبِيْئَةٌ A want that is vehement, or pressing, (K, TA,) and necessary. (TA.) مُبَوَّأٌ see مَبَآءَةٌ, in three places. مُتَبَوَّأٌ see مَبَآءَةٌ, in three places. بوب 1 بَابَ لَهُ باب له باب لة , aor. يَبُوبُ, (M, K,) quasi-inf. n., if there be such a verb, بِوَابَةٌ, with the و not changed into ى because it is not an inf. n. properly speaking, but a subst., (Lth, T,) He was, or became, a door-keeper, or gate-keeper, to him; (M, K;) namely, a Sultán (M) [or other person]. 2 بوّب بوب ويب [app., (assumed tropical:) He practised what are termed أَبْوَابُ الحَرْبِ, meaning the expedients, tricks, or stratagems, of war, battle, or fight. ― - And hence,] (assumed tropical:) He charged upon, attacked, or assaulted, the enemy. (AA, T.) = بَوَّبْتُ الأَشْيَآءَ (assumed tropical:) I made the things to be divided into distinct أَبْوَاب [meaning kinds, or sorts; or I disposed, arranged, distributed, or classified, the things under distinct heads]. (Msb.) And بوّب الأَبْوَابَ (assumed tropical:) [He disposed, arranged, distributed, classified, or set in order, the kinds, sorts, classes, chapters, heads, or the like]. (TA voce أَصَّلَ, q. v.) And بوّب المُؤَلِّفُ كِتَابَهُ (assumed tropical:) [The author disposed, or divided, his book in, or into, distinct chapters]. (A.) [See بَابٌ.] 5 تبوّب بوب تبوب , (A,) or تبوّب بَوَّابًا, (S, M, K,) He took for himself a door-keeper, or gate-keeper. (S, M, A, K.) بَابٌ أب إِب بأب بإِب باب بآب آب , originally بَوَبٌ, (M, Msb,) A door; a gate; a place of entrance: and the thing with which a place of entrance, such as a door or gate, is closed; of wood &c.: (MF, TA:) pl. أَبْوَابٌ (S, M, Msb, K) and بِيبَانٌ (M, K) and أَبْوِبَةٌ, (S, M, K,) [a pl. of pauc., said to be] only used for conformity with another word mentioned therewith, as in the saying (of Ibn-Mukbil, so in a copy of the S) هَتَّاكُ أَخْبِيَةٍ وَ لَّاجُ أَبْوِبَةٍ [A frequent render of tents, a frequent enterer of doors], (S, M,) not being allowable when occurring alone; (S;) but IAar and Lh assert that it is a pl. of باب without its being used for conformity with another word; (M;) and this is extr.; (M, K;) for باب is of the measure فَعَلٌ, and a word of this measure has not a pl. of the measure أَفْعِلَةٌ [by rule]. (M.) You say, بَابٌ الدَّارِ [The door of the house]; and بَابُ البَيْتِ [the door of the house, and of the chamber, and of the tent]; (Msb;) and بَابُ البَلَدِ [the gate of the town or city]. (The Lexicons &c. passim.) And Bishr Ibn-Abee-Házim assigns a باب to a grave; calling the latter a بَيْت. (M.) It is also applied to an opening, or a channel, made for water, to irrigate seed-produce: pl. أَبْوَابٌ. (Mgh.) [And in Egypt, it is applied also to A sepulchral chamber, grotto, or cave, hewn in a mountain; from the Coptic βηβ : pl. بِيبَانٌ only.] ― - Hence, i. e. in a secondary application, the primary signification being “ a place of entrance, ” it is used as meaning (tropical:) A means of access, or of attainment, to a thing: (B, Kull, TK:) as in the saying, هٰذَا العِلْمُ بَابٌ إِلَى عِلْمِ كَذَا (tropical:) This science is a means of attainment to such a science. (B, TK.) ― - [And hence, (assumed tropical:) An expedient, a trick, a stratagem, or a process, by which something is to be effected pl. أَبْوَابٌ: as in أَبْوَابُ الحَرْبِ the expedients. &c. of war, battle, or fight; and بَابٌ مِنَ النُّجُومِ a process of the science of the stars, meaning astrology or astronomy; and بَابٌ مِنَ السِّحْرِ a process of enchantment; see an ex. voce سِحْرٌ. Compare Matt. xvi. 18, πύλαι ᾅδου οὐ κατισχύσουσιν αύτης , probably meaning “ the stratagems of Hell shall not prevail against it. ”] ― - [Also (assumed tropical:) A mode, kind, sort, class, or category.] Suweyd Ibn-Kuráa uses metaphorically the pl. أَبْوَاب in relation to rhymes; saying أَتَيْتُ بِأَبْوَابِ القَوَافِى كَأَنَّمَا أَذُودُ بِهَا سِرْبًا مِنَ الوَحْشِ نُزَّعَا ” (tropical:) [I gave utterance to the various kinds of rhymes as though I were driving with them a herd of wild animals desirous of the males, or of their wonted places of pasture]. (M, L.) [You say also, هُوَ مِنْ هٰذَا البَابِ (assumed tropical:) It is of this mode, kind, sort, class, or category: a phrase of frequent occurrence in lexicons &c. See also بَابَةٌ.] ― - [Also (assumed tropical:) A chapter; and sometimes a section, or subdivision, of a chapter; of a book or writing;] conventionally, (assumed tropical:) a piece consisting of words relating to matters of one kind; and sometimes, to matters of one species: (Kull:) pl. أَبْوَابٌ. (A.) See also بَابَةٌ. ― - [Also (assumed tropical:) A head, or class of items or articles, in an account, or a reckoning; as in the saying,] بَيَّنْتُ لَهُ حِسَابَهُ بَابًا بَابًا (assumed tropical:) [I explained, or made clear, to him his account, or reckoning, head by head, or each class of items or articles by itself]; a phrase mentioned by Sb: (M:) [or, sometimes,] بَابٌ (M, K) and ↓ بَابَةٌ (T, M, K) are used in relation to حُدُود [which here means the punishments so termed], and to an account, or a reckoning, (T, M, K,) and the like, (T, M,) as signifying the extreme term or limit; syn. غَايَةٌ; (M, K;) but IDrd hesitated respecting this, and therefore it is not mentioned in the S. (TA.) بَابَةٌ أبه بأبه باب بابه بابة بآبه آب آبه (assumed tropical:) A mode, or manner; syn. وَجْهٌ: (ISk, K:) pl. بَابَاتٌ. (K.) [See also بَابٌ, which has a similar, and perhaps the same, signification.] Hence, هٰذَا مِنْ بَابَتِى means (assumed tropical:) This is of the mode, or manner, that I desire; (TA;) this is suitable to me: (IAmb, TA:) and هٰذَا شَىْءٌ مِنْ بَابَتِكَ, (S,) or هٰذَا بَابَتُكَ, (A,) (assumed tropical:) this is a thing suitable to thee: (S, A:) and هٰذَا بَابَتُهُ (assumed tropical:) this is suitable to him. (K.) Accord. to most of the critics, it is tropical. (TA.) You say also, فُلَانٌ أَهْوَنُ بَابَاتِهِ الكَذِبُ (assumed tropical:) Such a one, the lightest of the kinds (أَنْوَاع) of his wickedness is lying. (A.) ― - (assumed tropical:) A habit: a property; a quality; nature; natural disposition: or a practice; or an action: syn. خَصْلَةٌ. (Abu-l-'Omeythil, TA.) [Hence, perhaps, the last of the exs. cited above from the A.] ― - (assumed tropical:) A condition; syn. شَرْطٌ: as in the saying, هذَا بَابَةُ هٰذَا (assumed tropical:) [This is the condition of this]. (M, K. *) ― - بَابَاتُ الكِتَابِ (assumed tropical:) The lines of the book or writing: (M, A, K:) or it may mean its ↓ أَبْوَاب [i. e. chapters, or sections of chapters]: (M:) this has no sing.: (A, K:) [ISd says,] I have not heard any sing. of it. (M.) ― - See also بَابٌ; last signification. بَوْبَاةٌ بوب بوباه بوباة A desert; or a desert in which is no water; syn. فَلَاةٌ: (T, IJ, M, K:) as also مَوْمَاةٌ; (T, MF;) the ب being changed into م, as is often the case. (MF.) [It is mentioned in the S, and again in the K, in art. بو, as syn. with مَفَازَةٌ.] بِوَابَةٌ بواب بوابه بوابة The office, or occupation, of a door-keeper, or gate-keeper. (M, K.) [See 1.] بَوَّابٌ بواب A door-keeper, or gate-keeper. (S, * M, Msb, K, TA.) أَبْوَابٌ مُبَوَّبَةٌ (assumed tropical:) [Kinds, sorts, classes, chapters, heads, or the like, disposed, arranged, distributed, classified, or set in order,] is a phrase similar to أَصْنَافٌ مُصَنَّفَةٌ. (S.) You say also كِتَابٌ مُبَوَّبٌ (assumed tropical:) [A book disposed in, or divided into, distinct chapters]. (A.) Quasi بوج بَاجٌ باج ; pl. أَبْوَاجٌ: see art. بأج. AZ mentions it as without ': ISk, as with '. (ISd, TA.) بوح 1 بَاحَ أح باح بأح , (A, Msb, K,) aor. يَبُوحُ, (Msb,) inf. n. بَوْحٌ, (A, Msb,) It (a secret, A, or a thing, Msb) became apparent, or manifest. (A, Msb, K.) You say, بَاحَ مَا كَتَبْتُ [What I concealed became apparent]. (A.) And أَعُوذُ بِاللّٰهِ مشنْ بَوْحِ السِّرِّ وَكَشْفِ السِّتْرِ [I seek protection by God from the appearing of the secret, and the removing of the veil, or covering]. (A.) = بَاحَ بِهِ, (S, A, Msb, K,) [aor. as above,] inf. n. بَوْحٌ and بُؤُوحٌ and بُؤُوحَةٌ, (K, TA,) He revealed, or disclosed, it; (S, A, Msb, K;) namely, a secret, (S, A, K,) or a thing; (Msb;) as also ↓ اباحهُ . (A, Msb, K.) It (the former) is said to be from ↓ الإِبَاحَهُ [the inf. n. of the latter] signifying The showing a thing to the beholder in order that he who will may take it. (TA.) You say, سِرًّا فَبَاحَ بِهِ ↓ أَبَاحَهُ He revealed to him a secret, and he (the latter) [revealed it, i. e.,] did not conceal it. (TA.) And بُحْ بِاسْمِكَ وَ لَا تَكْنِ عَنْهُ [Reveal thou thy name, and make not a mere allusion to it]. (A.) 4 اباح أباح اباح , inf. n. إِبَاحَةٌ: see 1, in three places. ― - إِبَاحَةٌ and ↓ اِسْتِبَاحَةٌ are used as syn.: but it is said that the former signifies The making a thing allowable, or free, to him who desires it, or seeks it: and the latter, the taking a thing as allowed, allowable, free, or lawful. (MF.) You say, اباح الشَّىْءَ He made the thing allowable, or free. (L.) And اباح مَالَهُ He gave permission either to take or let alone his property; made it allowable, or free, either way one might choose to take. (Msb.) And أَبَحْتُكَ الشَّىْءَ I made, or have made, the thing allowable, free, or lawful, to thee, (S, L, K, TA,) to take it, [or let it alone,] or do it, [or make use of it,] or possess it; but not by the law of the religion, for to do this belongs to God and his apostle; except in the language of this law. (MF, TA.) [Hence it is said that] إِبَاحَةٌ bears a signification similar to that of نُهْبَى [i. e. Spoliation; a taking of spoil; or the taking a thing as spoil; a signification more properly belonging to the inf. n. of 10, q. v.]. (L.) 10 استباحهُ استباحه استباحة ٱستباح ٱستباحه ٱستباحة He deemed it, or esteemed it, to be allowed, allowable, free, or lawful; namely, the property of another: (A:) or he took it as allowed, allowable, &c. (A, * MF.) See 4. ― - He took it as spoil, or plunder. (TA.) ― - He made an attack upon it; namely, the property of another. (Msb.) ― - He took him captive, making him as a lawful possession to him. (TA.) ― - And اِسْتَبَاحَهُمْ, (K,) or اِسْتَبَاحُوهُمْ, (S,) He, or they, extirpated, or exterminated, them. (S, K.) بُوحٌ بوح has the following various significations assigned to it in explanations of the saying, اِبْنُكَ ابْنُ بُوحِكَ يَشْرَبُ مِنْ صَبُوحِكَ: (S, TA:) The penis: (S, K, Har p. 336:) the فَرْج [or pudendum, app. meaning, of a woman]: (K, Har p. 328 on the authority of AO:) the نَفْس [meaning one's self]: (IAar, T, S, Meyd, L:) coitus; syn. وَطْءٌ (S) or جِمَاعٌ: (K:) and accord. to the last but one of these renderings, [and virtually accord. to the others also,] the saying means Thy son is the son of thyself, [who drinks of thy morningdraught]; (T, TA;) he whom thou hast begotten, not he whom thou hast adopted: (IAar, and Mtr in Har p. 328:) or بوح, here, is pl. of بَاحَةٌ; (A, TA, Har p. 336;) and the meaning is, he who has been born within the courts of thy house; (A;) or, in the court of thy house, (TA, Har,) not in the house of another: (TA:) or بوح is here a subst. from بَاحَ الشَّىْءِ; and the meaning is, thy son is he whom thou hast openly acknowledged (بُحْتَ بِهِ), and whom his mother hath also, agreeably with thee: (Har p. 328:) [accord. to some,] it signifies also i. q. أَصْلٌ [i. e. origin; or race, or stock, which it may mean in the saying above: or original, or primary, state, or condition]; (K, Har p. 328;) [for] one says, رَجَعَ إِلَى بُوحِهِ [He returned, or reverted, to his original, or primary, state, or condition]. (Har p. 328.) بَاحَةٌ أح باح باحه باحة بأحه The court; or a spacious vacant part, or portion, in which is no building; syn. سَاحَةٌ, (S A, K,) and عَرْصَةٌ; (A, TA;) of a house or dwelling: (S, TA:) pl. بُوحٌ [q. v.]. (A, TA.) Hence [is said to be derived] بُحْبُوحَةُ الدَّارِ [mentioned in art. بح]. (TA.) One says also, نَحْنُ فِى بَاحَةِ الدَّارِ, meaning We are in the middle, or midst, or best part, of the abode, or district, or country; i. e. أَوْسَطِهَا. (TA.) And hence, accord. to Fr, تَبَحْبَحَ [explained in art. بح]. (Az, TA.) It is said in a trad., لَيْسَ لِلنِّسَآءِ مِنْ بَاحَةِ الطَّرِيقِ شَىْءْ, meaning [Women have no right] in the middle of the road. (TA.) ― - Also The main part or body of water: (K:) applied by most of the lexicologists to the sea. (TA.) [In the present day applied to A deep part of the sea, distant from land; the deep; the main, or main sea.] ― - And Many palm-trees. (Aboo-Sárim El-Bahdalee, IAar, K.) أَمَرَهُ بِمَعْصِيَةٍ بَوَاحًا He ordered him to disobey, or rebel, openly. (K.) The last word occurs in this sense in two trads.; but in one of them, accord. to one recital, it is بَرَاحًا. (TA.) هُوَ بَؤُوحٌ بِمَا فِى صَدْرِهِ He is one who reveals, or discloses, what is in his bosom; as also بَيْحَانٌ and بَيَّحَانٌ; (K;) the ى being originally و. (TA.) مُبَاحٌ مباح Allowed or allowable [to be taken, or let alone, or done, or made use of, or possessed; see 4]; made allowable, free, or lawful; contr. of مَحْظُورٌ. (S, A.) المُبِيحُ المبيح The lion. (K.) بوخ 1 بَاخَتِ النَّارُ باخت النار , (S, A, L, K,) aor. تَبُوخُ, inf. n. بَوْخٌ and بُؤُوخٌ and بَوَخَانٌ, (L,) The fire abated; or became allayed: (S, L, K: *) or became extinguished, or quenched. (A.) And باخ الحَرُّ The heat abated, or became allayed. (S, A, TA.) ― - [Hence,] بَاخَتِ الحُمَّى (assumed tropical:) The fever abated, or became allayed. (S.) And باخ عَنْهُ الوِرْدُ (tropical:) His fever abated, or remitted. (A, TA.) And باخ غَضَبُهُ (tropical:) His anger abated, or became assuaged. (S, * A, K. *) And بَيْنَهُمْ حَرْبٌ مَا يَبُوخُ سَعِيرُهَا (assumed tropical:) Between them is war of which the fire does not become extinguished, or quenched. (A.) ― - [Hence also,] باخ likewise signifies (tropical:) He became fatigued, (S, L, K,) and out of breath. (L) You say, عَدَا حَتَّى بَاخَ (S, A, L) (tropical:) He ran until he became fatigued (S, L) and out of breath. (L.) ― - (assumed tropical:) He (a man) flagged; or became remiss, or languid. (TA.) ― - Also, inf. n. بُؤُوخٌ, (assumed tropical:) It (flesh-meat) became altered, or changed in odour or otherwise for the worse, (K, TA,) And corrupted, or tainted. (TA.) 4 اباخ اباخ He extinguished, or quenched, fire. (A, K.) And He (God) abated, or allayed, the heat. (A.) ― - [Hence,] اباخ النّائِرَةَ بَيْنَهُمْ (tropical:) [He extinguished, or assuaged, the discord, or rancour, or enmity, that was between them]. (A, TA.) ― - And أَبِخْ عَنْكَ مِنَ الظَّهِيرِةَ (assumed tropical:) Stay thou until the midday-heat shall have become allayed, and the air be cool. (IAar, TA in art. فيح and in the present art.) بُوخٌ بوخ A state of confusion, or perplexedness. (S, K.) You say, هُمْ فِى بُوخٍ مِنْ أَمْرِهِمْ They are in a state of confusion, or perplexedness, with respect to their affair, or case. (S, K. *) And it is said in a prov., وَقَعُوا فِى دُوكَةٍ وَ بَوخٍ, meaning They fell into evil, or mischief, and altercation. (Meyd, TA.) بود 1 بَادَ إِد بإِد باد بادي , inf. n. بَوْدٌ and بَوَادٌ: see art. بيد. بور 1 بَارَ بار بآر آر , (S, M, Msb,) aor. يَبُورُ, (Msb,) inf. n. بَوَارٌ (Lth, T, S, M, K) and بَوْرٌ, (M, K,) or بُورٌ, (Msb,) He, (S,) or it, (Msb,) perished. (Lth, T, S, M, Msb, K.) You say, بَادُوا وَ بَارُوا [They became extinct, and perished]. (A.) ― - [Hence,] بَارَتِ الأَرْضُ (tropical:) The land was, or became, in a bad, or corrupt, state, and uncultivated; (K, * TA;) was unsown. (A.) ― - And بَارَ عَمَلُهُ (assumed tropical:) His work was, or proved, vain, or ineffectual: such is the signification of the verb in the Kur xxxv. 11. (S, K.) ― - And بَارَ, (T, S, &c.,) aor. as above, inf. n. بَوَارٌ, (Msb,) (tropical:) It (a thing, Msb, or commodity, T, S, A, Mgh) was, or became, unsaleable, or difficult of sale, or in little demand: (T, S, A, Mgh, Msb:) because a thing, when neglected, becomes of no use, and thus resembles that which perishes. (Msb.) ― - And بَارَتِ السُّوقُ, (T, M,) inf. n. بَوْرٌ and بَوَارٌ, (K,) (tropical:) The market was, or became, stagnant, or dull, with respect to traffic. (T, M, K.) ― - And بَارَتِ الأَيِّمُ, (A,) inf. n. بَوَارٌ, (T, S, K,) (tropical:) The woman without a husband was not desired, or sought for: (A:) or remained in her house long without being demanded in marriage. (T, K.) ― - [بَارَ is also used as an imitative sequent of حَارَ; like as بَائِرٌ is of حَائِرٌ: see exs. in art. حور.] = بَارَ النَّاقَةَ, (T, S, A, K,) aor. as above, (T, S, A,) inf. n. بَوْرٌ, (S,) He brought the she-camel to the stallion to see if she were pregnant or not: (T, S, A, K:) for if she is pregnant, she voids her urine in his face (S, K) when he smells her. (S.) ― - Also He (the stallion) smelt the she-camel to know if she were pregnant or not; (T, S, M, K;) and so ↓ ابتارها . (S, M.) ― - Hence the saying, بُرْ لِى مَا عَنْدَ فُلَانٍ (tropical:) Try thou, or examine, and learn, for me, what is in the mind (نَفْس S) of such a one. (S, A. *) You say, بَارَهُ, (T, S, M, K,) aor. as above, (T, S,) inf. n. بَوْرٌ; (T, M, K;) and ↓ ابتارهُ , (M,) inf. n. اِبْتِيَارٌ; (S, K;) meaning (tropical:) He tried him; assayed him; proved him by experiment or experience; examined him. (T, S, M, K.) ElKumeyt says ↓ ةِ إِمَّا ابْتِهَارًا و إِمَّا ابْتِيَارَا قَبِيحٌ بِمِثْلِىَ نَعْتُ الفَتَا ” (T, S) (tropical:) It were foul in the like of me to characterize the damsel either by false accusation or by trying, with speaking truth, to elicit what is in her mind (مَا عِنْدَهَا [i. e. مَا فِى نَفْسِهَا, agreeably with an explanation given above]): (S, TA:) or ↓ ابتيارا , which is without ', here signifies by asserting with truth my having had sexual intercourse with her: (TA:) [for] ابتارها signifies he asserted with truth that he had had sexual intercourse with her; and ابتهرها “ he asserted the same falsely: ” (A 'Obeyd, T:) and the former signifies also he had sexual intercourse with her (K, TA) by force; he ravished her: (TA:) or ابتار signifies he charged, or upbraided, a person with that which was not in him; and ابتهر “ he charged, or upbraided, with that which was in him. ” (TA in art. بهر.) 4 ابارهُ أبار أباره اباره ابارة بارى بئر آباره He (God) destroyed him; caused him to perish. (S, M, A, K.) 8 إِبْتَوَرَ see 1, in four places. أَرْضٌ بَوْرٌ , (A 'Obeyd, T, &c.,) in which the latter word is an inf. n. [of 1] used as an epithet, (IAth,) (tropical:) Land not sown; (A 'Obeyd, T, S, IAth;) as also ↓ بَوَارٌ , [likewise an inf. n. used as an epithet,] of which the pl. is بُورٌ: (A, IAth:) or land before it is prepared for sowing (AHn, M, K) or planting: (AHn, M:) or land that is left to lie fallow one year, that it may be sown the next year: (K:) and ↓ أَرْضٌ بَائِرٌ , (Zj, M, K,) and ↓ بَائِرَةٌ , (Zj, K,) and ↓ بُورٌ , [which is originally an inf. n.,] (K,) or الأَرْضِ ↓ بُورُ , [in which the former word may be pl. of بَوَارٌ, mentioned above,] (M,) (tropical:) land that is in a bad state, and uncultivated, (K, * TA,) unsown, (M, TA,) and not planted: (TA:) or left unsown. (Zj, M.) You say also, أَصْبَحَتْ ↓ مَنَازِلُهُمْ بُورًا (assumed tropical:) Their abodes became void, having nothing in them. (Fr, T.) ― - See also بُورٌ. بُورٌ بذر بذور A bad, or corrupt, man; (S, A, K;) and one (M, K) in a state of perdition; (S, M, A, K;) in whom is no good; (S, K;) originally an inf. n., (Fr, T,) and [therefore, as an epithet,] applied also to a female, (AO, T, S, M, K,) and to two persons, and more: (AO, T, M, K:) [but see what here follows:] ↓ بَائِرٌ , also, signifies bad, or corrupt; destitute of good; (Zj, M;) a man in a state of perdition; (AO, T, S;) and its pl., (K,) or rather quasi-pl., (M, TA,) is ↓ بَوْرٌ , (M, K,) like as نَوْمٌ is of نَائِمٌ, and صَوْمٌ of صَائِمٌ; (M, TA;) and another pl. of the same is بُورٌ, (AO, T, S, M,) like as حُولٌ is of حَائِلٌ, or, accord. to some, as Akh states, this is a dial. var., not a pl., of بَائِرٌ. (S.) ― - See also بَوْرٌ, in three places. = إِنَّهُمْ لَفِى حُورٍ وَ بُورٍ (A, TA [but in the latter, جور is put for حَور]) Verily they are in a state of deficiency, or detriment. (TA.) See also بَائِرٌ. [And see حَوْرٌ.] You say also, ذَهَبَ فُلَانٌ فِى ↓ الحَوارِ وَ البَوَارِ Such a one went away in a defective and bad state. (L, TA in art. حور.) بَارِىٌّ أري بأري بار بارى باري باريي بآري آر آري and ↓ بُورِىٌّ and ↓ بَارِيَّةٌ (As, S, M, K) and ↓ بُورِيَّةٌ (M, K) and ↓ بَارِيَآءُ and ↓ بُورِيَآءُ , (S, M, K,) all arabicized words, from the Persian, (M,) A woven mat, (M, K,) made of reeds; (S;) what is called in Persian بُورِيَا: (As, K:) or a rough حَصِير [or mat]. (Msb in art. برى [to which the words belong accord. to Fei, and the same is asserted to be the case by some others].) [The pl. is بَوَارِىُّ.] It is said in a trad., كَانَ لَا يَرَى ↓ بَأْسًا بِالصَّلَاةِ عَلَى البُورِىِّ explained as meaning He did not see any harm in praying upon a mat made of reeds. (TA.) ― - Accord. to some, (M,) A road; syn. طَرِيقٌ: (K, M:) [so, perhaps, in the trad. cited above:] arabicized. (K.) بُورِىٌّ بور بورى بوري ورى : see بَارِىٌّ, in two places. = Also A kind of fish; [a species of mullet, the mugil cephalus of Linnæus, of the roe and milt of which is made what the Italians call botargo, and the Arabs بَطَارِخ, and, accord. to Golius, بوترغا;] so called from a town in Egypt, named بُورَةُ, (K,) between Tinnees and Dimyát, of which there are now no remains. (TA.) بَارِيَّةٌ أري بأريه بار باريه بارية بآريه بآرية آري : see بَارِىٌّ. بُورِيَّةٌ بوري بوريه بورية : see بَارِىٌّ. بَارِيَآءُ باريآء : see بَارِىٌّ. بُورِيَآءُ بوريآء : see بَارِىٌّ. بَوَارٌ بوار , an inf. n. of 1: see بُورٌ, last sentence. ― - [Hence,] بَوَارِ, like قَطَامِ, [an indecl. noun,] Perdition: (El-Ahmar, S, M, K:) as in the saying, نَزَلَتْ بَوَار عَلَى الكُفَّار Perdition fell upon the unbelievers. (El-Ahmar, S, TA.) = See also بَوْرٌ. بَوَارِىٌّ بوار بوارى بواري A seller of mats of the kind called بَارِىٌّ &c. (K.) بَائِرٌ : see بُورٌ. ― - You say also رَجُلٌ حَائِرٌ بَائِرٌ, (T, S, M, A, K,) and ↓ فِى حُورٍ وَ بُورٍ , (A,) meaning A man who does not apply himself rightly, (T, S, TA,) or has not applied himself rightly, (K,) to anything; (T, S, K;) erring; losing his way; (T;) who will not do right of his own accord, nor obey one directing him aright: (K:) it may be from the signification of laziness, or sluggishness, and it may be from that of perdition: (M:) [or] بائر is here an imitative sequent of حائر. (S.) [Respecting the latter phrase, see also art. حور.] ― - See also بَوْرٌ, in two places. فَحْلٌ مِبْوَرٌ فحل مبور A stallion-camel that knows the state of the female, whether she be pregnant or not. (M, A, K.) مُبِيرٌ مبير A destructive man, acting exorbitantly in destroying others. (TA, from a trad.) بوز بَازٌ أز بأز باز بازي i. q. بَازٍ; [see art. بزو;] (S, K;) a dial. var. of the latter; (S;) as also بَأْزٌ: (IJ, TA:) dual. بَازَانِ باز بازان : (K:) pl. [of pauc.] أَبْوَازٌ and [of mult.] بِيزَانٌ: (S, K:) the dual of بَازٍ is بَازِيَانِ; (K;) and the pl. is بُزَاةٌ (S, K) and بَوَازٍ. (K.) بوس 1 بَاسَهُ أس بأسه باس باسه باسة بآسه آس , aor. يَبُوسُهُ, (S,) inf. n. بَوْسٌ, a Persian word, arabicized, (S, A, K,) He kissed him. (S, A, K.) You say also, بَاسَ لَهُ الأَرْضَ He kissed the ground to him. (A, TA.) مَبُوسٌ مبوس Kissed: you say, اليَوْمَ بِسَاطُكَ مَبُوسٌ وَ غَدًا أَنْتَ مَحْبُوسٌ [To-day thy carpet is kissed, and to-morrow thou art imprisoned]. (A.) بوش 1 بَاشَ , aor. يَبُوشُ, inf. n. بَوْشٌ, He mixed, or confounded. (Fr.) See also شَابَ, in art. شوب. ― - He associated with بَوْش, meaning, people of the lowest or basest or meanest sort. (IAar.) ― - بَاشُوا, (K,) inf. n. as above, (A, K,) They (mixed people, A, K, of the lowest or basest or meanest sort, TA) cried out, or vociferated; or did so calling for aid or succour; or in distress and impatience; or in fear. (A, K.) 2 بوّشوا , inf. n. تَبْوِيشٌ, They became mixed, or confused: (K:) or numerous, and mixed or confused: (TA:) and ↓ تبوّشوا signifies the same. (K.) 5 تَبَوَّشَ see 2. بَوْشٌ A mixed or confused assembly or company: (A, K:) or an assembly, or a company, of mixed or confused people: (S:) or only of different tribes: or a multitude of men: as also ↓ بُوشٌ , in these several senses: (K:) and, accord. to the women of Temeem, of beasts also: (Aboo-'Adnán, TA in art. هوش:) or people of the lowest or basest or meanest sort: (IAar:) or a family, or household: (ISd:) and [it is said by F that] it also signifies sons of the same father, when assembled together: (K:) resembling a contr. signification to that mentioned above, which restricts the application to such as are of different tribes: but it is said in the O, that بَنُو الاباء, [app. a mistake for بَنُو الأَبِ, meaning sons of the same father,] when assembled together, are not called by this name: (TA:) أَوْبَاشٌ is a pl. of this word, formed by transposition. (S.) You say, جَاؤُوا فِى هَوْشٍ وَ بَوْشٍ They came in assemblage and multitude. (A.) And جَآءَ مِنَ النَّاسِ الهَوْشُ وَ البَوْشُ The multitude of the people came: (AZ:) or the assembly and family or household. (ISd.) And تَرَكْتُهُمْ هَوْشًا بَوْشًا I left them [in great numbers and] in confusion. (K.) And ↓ بَوْشٌ بَائِشٌ , (S, K,) or ↓ بَائِشٌ ↓ بُوشٌ , (CK,) [app. A numerous, or large, assembly of mixed or confused people.] And ↓ جَآءَ بِالبَوْشِ البَائِشِ He came with multitude, or the multitude. (TA.) بُوشٌ : see بَوْشٌ, in three places. بَوْشِىٌّ A poor man having a numerous family or household: (S, K:) or having a family or household: (Aboo-Sa'eed:) and one of the baser and common sort of men: as also ↓ بُوشِىٌّ . (K.) بُوشِىٌّ : see what next precedes. بَائِشٌ : see بَوْشٌ, in three places. بوع 1 بَاعَ باع , (S, TA,) aor. يَبُوعُ, (TA,) inf. n. بَوْعٌ, (S, K, TA,) He extended his arms to their full reach; expl. by بَسَطَ بَاعَهُ; (TA;) and the inf. n. by مَدُّ البَاعِ; with a thing; as also ↓ تبوّع . (K.) ― - He (a camel) stretched forth his fore legs to the full (مَدَّ أَبْوَاعَهُ); as also ↓ تبوّع ; and in like manner a gazelle: (TA:) and he (a horse) stepped far, or took long steps, in his running; (S, K;) and in like manner one says [بَاعَت] of a she-camel. (S.) You say, مَرَّ يَبُوعُ, and ↓ يَتَبَوَّعُ , He went along stretching forth his fore-legs to the full extent of his step. (L.) ― - بَاعَ بِالمَالِ, aor. يَبُوعُ, (TA,) inf. n. بَوْعٌ, (Lth, K,) He extended his arm, or hand, [liberally, or bountifully,] with the property. (Lth, K, TA.) You say also, بُعْ بُعْ, meaning (assumed tropical:) Stretch forth thine arms, or hands, (بَا عَيْكَ,) in acts of obedience to God. (IAar.) And لِلْمَسَاعِى ↓ تَبَوَّعَ (tropical:) He stretched forth his arms (مَدَّ بَاعَهُ) [to attain means of honour and elevation]. (TA.) And ↓ مَا يُدْرَكُ تَبَوُّعُهُ (assumed tropical:) The point to which he has reached is not to be attained: (K, TA:) and, as Lh says, ↓ لَا تَبْلُغُونَ تَبَوُّعَهُ (assumed tropical:) Ye will not, or shall not, reach the point to which he has attained: originally, his length of step. (TA.) ― - ↓ إِذَا بَاعَ انْبَاعَ When he accomplishes his want, he goes away. (Har p. 592.) = بَاعَ الحَبْلَ, (Msb, TA,) first pers. بُعْتُهُ, (S,) aor. and inf. n. as above, (S, Msb, TA,) He measured the rope by the باع [or fathom]; (Msb;) he extended his باع [or arms stretched to the full reach] with the rope; (S;) or he extended the rope with his باع; or, which is nearly the same in meaning, he extended his arms with the rope until it became a باع [or fathom in measure]; (TA;) like as you say, شَبَرْتُهُ from الشِّبْرُ. (S, TA.) ― - [And hence,] يَبُوعُ الأَرْضَ He traverses the ground with wide step and quick motion. (Ham p. 720.) 5 تَبَوَّعَ see 1, in six places: ― - and see 7. 7 انباع أنباع انباع ٱنباع and ↓ تبوّع , said of a rope, signify the same [app. It was measured by the باع, or fathom]. (K, TA.) ― - انباعت الحَيَّةُ The serpent extended itself, after gathering itself together and coiling itself, in order to spring. (Lh, K.) ― - Also انباع, said of a man, He leaped, or sprang, after being still: or he made an assault; or leaped, or sprang, and made a violent seizure. (TA.) [Hence,] مُخْرَنْبِقٌ لِيَنْبَاعَ Silent in order to leap, or spring, (K, and S in art. خربق,) when he finds an opportunity; (S in that art.;) on account of a misfortune which he desires [to effect]; (S, K, in that art.;) or in order to make an assault: (TA:) or looking, or waiting, for an opportunity to leap, or spring, upon his enemy, or the object of his want, when able to do so; and in like manner, مُخْرَنْطِمٌ لِيَنْبَاعَ: (TA in art. خربق:) a prov., (K,) applied to a man who is silent respecting a misfortune [which he desires to effect]; (TA;) or applied to a man who is long silent until he thinks his object inadvertent, and who is possessed of cunning: (As, TA in art. خربق:) accord. to one relation, لِيَنْبَاقَ, i. e. to bring about, or effect, a بَائِقَة, meaning a calamity, or misfortune: (K:) or لينباع may be for لَيْنَبَع, from نَبَعَ المَآءُ. (Har p. 62.) [Hence also,] انباع الشُّجَاعُ مِنَ الصَّفِّ The courageous man went, or came, out, or forth, from the rank. (AAF.) ― - انباع لِى فِى سِلْعَتِهِ He treated me in an easy manner in the sale of his commodity, or article of merchandise, and strained himself (اِمْتَدَّ) to give his consent to it. (K, TA.) And hence, ↓ اِنْبَيَاعٌ , as used by Sakhrel-Ghei in describing the conduct of a man towards a beautiful woman, or, accord. to one relation, ↓ اِبْتِيَاعٌ , The acting, or behaving, towards another, boldly, in a free and easy manner, or without shyness; syn. اِنْبِسَاطٌ; as also بَيْعٌ (TA.) ― - انباع also signifies He ran in a gentle manner, with a bending and a twisting of himself; from بَاعَ, aor. يَبُوعُ. (Ahmad Ibn-'Obeyd.) ― - And he went away. (Har p. 592: see 1.) ― - And It (sweat) flowed: (Msb, K:) or, as El-Fárábee says, extended. (Msb.) 'Antarah says, describing the sweat of a she-camel يَنْبَاعُ مِنْ ذِفْرَى غَضُوبٍ جَسْرَةٍ بوق 1 بَاقَ باق باقي , (K,) aor. يَبُوقُ, inf. n. بَوْقٌ, (TA,) He came with, or brought, or effected, evil, or mischief, and altercations. (K.) ― - بَاقَتِ الدَّاهِيَةُ The calamity, misfortune, or disaster, befell, betided, or happened. (Msb.) And بَاقَتْهُمُ الدَّهِيَةُ, (S,) or البَائِقَةُ, (JK, K,) aor. and inf. n. as above, (S,) The calamity, misfortune, or disaster, befell them, or smote them; (S, K;) as also عَلَيْهِمْ ↓ انباقت : (JK, * K:) and عَلَيْهِمْ بَائِقَةُ شَرٍّ ↓ انباقت A calamity, &c., burst upon them; syn. اِنْفَتَقَتْ; (S, K; *) like انباجت, (S,) from which IF thinks it to be changed: (TA:) and عَلَيْهِمُ الدَّهْرُ ↓ انباق Fortune assaulted them, or assailed them, with calamity, like as the sound issues from the trumpet (البُوق): (S:) and بُقْتُهُمْ [I assaulted them, or assailed them, with a calamity, &c.]. (JK.) And in like manner, one says, بَاقَتْهُمْ بَؤُوقٌ, (S, TA,) inf. n. بَوْقٌ and بُؤُوقٌ, A vehement calamity or misfortune or disaster befell them, or smote them. (TA.) ― - Also بَاقَ, (K,) aor. as above, inf. n. بَوْقٌ, (TA,) He wronged a man; treated him wrongfully, or unjustly: or he came upon a people, or company of men, suddenly, or unawares, without their permission; as also ↓ انباق : (K:) [or,] as some say, بَاقُوا عَلَيْهِ they slew him: (TA:) and بِهِ ↓ انباق he wronged him. (K.) And بَاقَ بِكَ He (a man, JK) came up, or forth, upon thee, from a low, or depressed, place. (JK, K.) And بَاقَ بِهِ He encompassed, or surrounded, him. (JK, K.) And بَاقَ القَوْمُ عَلَيْهِ, (K,) inf. n. بَوْقٌ, (TA,) The people, or company of men, gathered themselves together against him, and slew him wrongfully: (K, * TA:) but some say that it means, as explained before, they slew him. (TA.) And بَاقَهُمْ, (Ibn-'Abbád, JK, K,) aor. as above, (JK,) inf. n. بَوْقٌ, (Ibn- 'Abbád, TA,) He stole from them; robbed them. (Ibn-'Abbád, JK, K.) 7 إِنْبَوَقَ see 1, in five places. مُخْرَنْبِقٌ لِيَنْبَاقَ, a prov., thus related by some, instead of لِيَنْبَاعَ, means Silent in order to bring about, or effect, a بَائِقَة, i. e., a calamity, or misfortune: (K in art. بوع, q. v.:) or, to launch forth, and manifest what is in his mind. (TA.) You say also, انباق عَلَيْنَا بِالكَلَامِ He broke forth upon us with evil speech. (JK.) And انباق بِالضَّحِكَ He broke forth with laughter. (JK.) And انباقت المَطْرَةُ The shower of rain poured forth with vehemence. (TA.) And انباق المَآءُ The water became copious, or much in quantity. (JK.) بَوْقٌ بوق Abundance of rain; as also ↓ بُوقٌ . (TA.) = See also the next paragraph. بُوقٌ بوق [A trumpet;] a certain thing in which one blows; (IDrd, S, Mgh, K;) in which one blows as in a musical pipe: (Kr, K:) [mostly used in war, but] mentioned by a poet, cited by As, as used by the Christians: (S:) IDrd says, The Arabs used this word, but I know not its origin: Esh-Shiháb says, in the 'Ináyeh, that it is arabicized, from [the Persian] بُورِى: (TA: [but this is obviously improbable:]) pl. بُوقَاتٌ (Mgh, Msb) and بِيقَانٌ (Msb [in my copy of the Mgh, erroneously, بِيَقَاتٌ]) [and أَبْوَاقٌ, a pl. of pauc., commonly used in the present day]. نَفَخَ فِى البُوقِ [He blew the trumpet, lit., in the trumpet,] means [also] (tropical:) he spoke that in which was no profit. (TA.) ― - [Hence,] (assumed tropical:) One who does not conceal a secret; (Lth, JK, K;) as also ↓ بَوْقٌ . (K.) ― - Also A certain thing in which the miller blows; (JK, K;) accord. to the copies of the K, resembling a مِنْقَاب; but this is a mistake: (TA:) it is a thing resembling a [shell of the kind called] مِنْقَاب, the hole of which is twisted; and sometimes the miller blows in it, raising his voice; and what he means thereby is known. (Lth, TA.) = See also بَوْقٌ. بَاقَةٌ أقة بأقة باقه باقة A bundle of herbs, or leguminous plants. (S, K.) [And in modern Arabic, A bunch of flowers.] بُوقَةٌ بوق بوقه بوقة وقة A shower, fall, or storm, of rain, (JK, S,) that has burst forth with a dash: (S, TA:) or such as is vehement; or disapproved, disliked, or deemed evil: (K:) pl. بُوَقٌ. (JK, K.) بَؤُوقٌ , or دَاهِيَةٌ بَؤُوقٌ, A vehement calamity or misfortune or disaster. (TA.) ― - And the former, applied to a man, Thievish; a great thief. (JK.) بَائِقَةٌ A calamity, misfortune, or disaster; (JK, S, Msb, K;) a vehement evil or mischief; (Msb;) a trail that befalls a people: (TA:) pl. بَوَائِقٌ. (S, Msb, K.) It is said in a trad., لَا يَدْخُلُ الجَنَّةَ مَنْ لَا يَأْمَنُ جَارَهُ بَوَائِقَهُ, meaning, accord. to Katádeh, [He will not enter Paradise whose neighbour is not secure from] his wrongful, or injurious, conduct: or, accord. to Ks, his malevolent, or mischievous, dispositions, and his evil conduct. (S.) IF says, in the “ Makáyees, ” that بوق is not an accredited root, and that there is not, in his opinion, any correct word belonging to it. (TA.) [But this is a strange assertion.] بول 1 بَالَ إِل ال بإِل بال بالي بآل آل , (T, S, &c.,) aor. يَبُولُ, (S, M, Msb,) inf. n. بَوْلٌ (M, Msb) and مَبَالٌ, (Msb,) [He urined, discharged his urine, made water, or staled;] said of a man, (M, Msb,) and of a beast, (Msb,) &c. (M.) ― - [Hence,] بَالَ بَوْلًا شَرِيفًا فَاخِرًا (tropical:) He (a man) begat offspring resembling him (El-Mufaddal, T, TA) in form and natural dispositions. (El-Mufaddal, TA.) ― - A poet, using the verb metaphorically, says بَالَ سُهَيْلٌ فِى الفَضِيخِ فَفَسَدْ ” (tropical:) [Canopus made water in the beverage prepared from unripe dates, and it became spoiled, or marred]: (M:) meaning, that when Canopus rises [aurorally, which it does, in central Arabia, early in August, the making of that beverage is stopped, for] the season of unripe dates has passed, and they have become ripe. (L in art. فضخ.) بَالَ سُهَيْلٌ is also a prov., said when winter has come. (MF in art. خرت.) [See سُهَيْلٌ.] ― - بَوْلٌ also signifies (assumed tropical:) The having vent, so as to flow forth: (K:) whence بَوَّالٌ as an epithet applied to a wine-skin: see this word below. (TA.) ― - And بَالَ (assumed tropical:) It melted, or dissolved: (K:) said of fat. (TA.) 2 بوّل أَصْلَ الشَّجَرَةِ (K in art. قزح) [He made water upon the root, or stem, of the tree: or] he put urine at the root of the tree to render its fruit abundant. (TK in that art.) 3 لَا أُبَاوِلُهُ , from البَالُ, I will not, or I do not, cause him, or it, to move, or occur to, my mind. (Z, TA in art. بلو. See لَا أُبَالِيهِ in that art.) 4 ابال الخَيْلِ ابال الخيل , and ↓ استبالها , [He, or it, made, or caused, the horses to stale: or] he stopped the horses for the purpose of [their] staling. (TA.) One says, (in threatening, PS,) لَنُبِيلَنَّ الخَيْلَ فِى عرَصَاتِكُمْ [We will assuredly make the horses to stale in your courts]. (S.) And it is said in a prov., أَحْمِرَةٌ ↓ بَالَ حِمَارٌ فَاسْتَبَالَ An ass staled, and caused some (other) asses to stale: applied to a case in which people help one another to do what is disagreeable. (Meyd.) 10 استبال استبال ٱستبال He desired, or required, to make water. (KL.) ― - See also 4, in two places. ― - El-Farezdak says وَ إِنَّ الَّذِى يَسْعَى لِيُفْسِدَ زَوْجَتِى كَسَاعٍ إِلَى أُسْدِ الشَّرَى يَسْتَبِيلُهَا ” meaning [And verily he who strives to corrupt my wife is like one betaking himself to the lions of Esh-Sharà (a certain road abounding with those animals)] to receive their urine in his hand. (S.) بَالٌ إِل ال بإِل بال بالي بآل آل A state, condition, or case; syn. حَالٌ (T, S, Msb, K) and شَأْنٌ: (T:) or a state, condition, or case, for which one cares; wherefore one says, مَا بَالَيْتُ بِكَذَا, inf. n. بَالَةٌ, meaning “ I cared not for such a thing: ” (TA:) or a thing [or things] for which one cares: (Har p. 94:) and البَالُ signifies also بَالُ النَّفْسِ, i. e. care, or concern; and hence is [said to be] derived بَالَيْتُ, having for its inf. n. بَالَةٌ. (T.) One says, مَا بَالُكَ What is thy state, or condition, or case? (S.) [See the Kur xii. 50 and xx. 53: and see an ex. in a verse cited in this Lex. voce إِيهِ.] When it was said to a man, in former times How hast thou entered upon the morning? ” he used to reply, بِخَيْرٍ أَصْلَحَ اللّٰهُ بَالَكُمْ [With good fortune: may God make good your state, or condition]. (Ham p. 77.) وَ يُصْلِحُ بَالَهُمْ, in the Kur [xlvii. 6], means And He will make good their state, or condition, in the present world: (I'Ab, T:) or their means of subsistence in the present world, together with their recompense in the world to come. (M.) One says also, هُوَ رَخِىُّ البَالِ He is in ample and easy circumstances (T, Msb) of life; (T;) he is not straitened in circumstances, nor troubled: (T:) or he is in an easy, or a pleasant, state or condition: (TA in art. رخو:) or he is easy, or unstraitened, in mind: (S:) [for] البَالُ, (T, M, K,) or رَخَآءُ البَالِ, (TA,) signifies ampleness and easiness of life: (T, M, K, TA:) or البال signifies an easy, or unstraitened, state of the mind. (S.) And هُوَ كَاسِفُ البَالِ He is in an evil state or condition: (TA:) or he is straitened in his hope, or expectation: for البال is said to signify hope, or expectation: (T:) so says El-Hawaázinee. (TA.) And لَيْسَ هٰذَا مِنْ بَالِى This is not of the things for which I care. (S.) And it is said in a trad., كُلُّ أَمْرٍ ذِى بَالٍ لَمْ يُبْدَأْ فِيهِ بِحَمْدِ اللّٰهِ فَهُوَ أَبْتَرُ, i. e., Every honourable affair, for which one cares, and by which one is rendered solicitous, [in which a beginning is not made by praising God, is cut off from good, or prosperity:] or every affair of importance, or moment. (TA in two places in this art.) ― - Also The heart, or mind; syn. قَلْبٌ, (T, S, Msb, K,) and خَلَدٌ, (Ham pp. 76 and 77,) and نَفْسٌ, (AZ, T,) and خَاطِرٌ. (M, K, Kull p. 179.) You say, خَطَرَ بِبَالِى, (Msb, Kull ubi suprà,) and عَلَى بَالِى, (Kull ibid.,) i. e., [It (an affair, or a thing, Kull) occurred to, or bestirred itself in, or moved,] my heart, or mind. (Msb, Kull.) And لَمْ يَخْطُرْ بِبَالِى ذٰلِكَ الأَمْرُ, i. e., [That affair did not occur to, or] did not move me, or distress me. (T.) And مَا يَخْطُرُ فُلَانٌ بِبَالِى, i. e. [Such a one does not occur to, or move,] my heart, or mind. (S.) ― - [And hence, Mind, or attention. You say, أَعْطِنِى بَالَكَ Give me thy mind, or attention. And] لَا أُلْقِى إِلَيْهِ بَالًا [I will not, or I do not, give, or pay, any attention to him, or it]. (Z, TA in art. بلو.) = [The whale;] a great fish, (S, K,) of the fish of the بَحْر [here meaning sea]; (S;) a certain bulky fish, called جَمَلُ البَحْرُ; (M;) it is a fish fifty cubits long: (MF:) [Kzw describes it as being from four hundred to five hundred cubits in length, and says that it sometimes shows the extremity of its fin, like a great sail, and its head also, and blows forth water rising into the air higher than an arrow can be shot: these and other exaggerated particulars he mentions in his account of the Sea of the Zenj: and in a later place he says, that it eats ambergris, and dies in consequence; and a great quantity of oil is procured from its brain, and used for lamps:] the word [in this sense] is not Arabic: (S:) in the O it is said to be arabicized, from [the Persian] وَالْ. (TA.) = The spade (مَرّ [in the CK erroneously written مُرّ]) with which one works in land of seed-produce. (M, K.) = See also بَالَةٌ, in three places. بَوْلٌ بول , originally an inf. n., (Msb,) [Urine; stale:] pl. أَبْوَالٌ. (S, Msb, K.) ― - أَبْوَالُ البِغَالِ The seminal fluid of mules. (As, TA.) And hence, as being likened thereto, because it is fruitless, (As, TA,) (assumed tropical:) The سَرَاب [or mirage: in the CK الشَّرابُ]. (As, K, TA.) It is also applied to the road of El-Yemen, which is not travelled but by mules: see also art. بغل. (TA.) ― - بَوْلُ العَجُوزِ (assumed tropical:) Cow's milk. (TA.) ― - بَوْلٌ signifies also (tropical:) Offspring. (M, K, TA.) ― - And (tropical:) A large number. (K, TA.) ― - See also أَبْوَلُ. بَالَةٌ ذال بذاله بذالة A [flask, or bottle, such as is called] قَارُورَة: (M, K:) pl. [or rather coll. gen. n.] ↓ بَالٌ . (TA.) ― - A [bag such as is called] جِرَاب, (T,M, K,) small and large, in which mush is put: (T:) or (M [in the K “ and ”]) the receptacle of perfume: (S, M, K:) a Persian word, (S, M,) arabicized; (S;) in Persian بِيْلَه, (T, S, M,) or بَالَه: (M:) pl. [or coll. gen. n.] ↓ بَالٌ . (T.) ― - It is said to signify also An odour; a smell; (T;) on the authority of Aboo-Sa'eed Ed-Dareer; (TA;) from بَلَوْتُهُ meaning “ I smelled it, and tried, proved, or tested, it; ” originally بَلْوَةٌ; the و being transposed, and changed into ا. (T.) ― - And A staff with a pointed iron at the end, used by the hunters of El-Basrah, who throw it at the game: pl. [or coll. gen. n.] ↓ بَالٌ . (T, TA.) ― - And hence it is applied by the vulgar to A small elongated sword. (TA.) = It is also an inf. n. of بَالَى, which see in its proper art. (TK.) بَوْلَةٌ بول بوله بولة وله The origin (مَنْبِت [so in copies of the K accord. to the TA)] or daughter (بِنْت [so in some copies of the K]) of a man; (K;) on the authority of El-Mufaddal. (TA.) بِيلَةٌ بيل بيله بيلة a subst. from بَالَ, (S, M, K,) [meaning A discharging of urine, making water, or staling: or a mode, or manner, thereof; as appears probable from its form, and from J's adding that it is] like جِلْسَةٌ and رِكْبَةٌ; (S;) [and also from the following phrase:] إِنَّهُ لَحَسَنُ البِيلَةِ [Verily he is one who has a good mode of discharging his urine]; from البَوْلُ. (M.) بُوَلَةٌ بول بوله بولة وله That discharges much urine; syn. كَثِيرُ البَوْلِ; (M, K;) applied to a man; (M;) and so ↓ بَوَّالٌ applied to a camel. (TA.) بَوَالٌ بوال والي A disease occasioning much, or frequent, بَوْل [or discharging of urine]: (M, K:) a disease that attacks sheep, or goats, such that they discharge urine until they die. (Ham p. 77.) You say, أَخَذَهُ بُوَالٌ He was taken with much, or frequent, بَوْل [or discharging of urine]. (S.) بَوَّالٌ بوال والي : see بُوَلَةٌ. ― - [Hence,] (assumed tropical:) A wine-skin from which the wine runs out. (TA.) ― - And شَحْمَةٌ بَوَّالَةٌ (assumed tropical:) A piece of fat that quickly melts or dissolves. (IAar, TA.) أَبْوَلُ مِنْ كَلْبٍ More frequent in making water than a dog: or it may mean more abundant in offspring. (Meyd. [Freytag adds, in his Arab. Prov. i. 199, on the authority of Sharaf-ed-Deen, that ↓ بول (i. e. بَوْلٌ) may signify urine or coitus or offspring.]) مَبَالٌ مبال مبالي [The place of urine, or of the urinary discharge; meaning] the فَرْج [or pudendum of a man and of a woman]: whence the phrase, مَبَالٌ, فِى مَبَالٍ occurring in a trad. (TA,) مَبْوَلَةٌ مبوله مبولة [A diuretic; a provocative of urine]. You say, كَثْرَةُ الشَّرَابِ مَبْوَلَةٌ, (S, K, *) i. e., Much beverage occasions a discharging of urine. (TA.) مِبْوَلَةٌ مبوله مبولة [A urinal;] a vessel (كُوز) in which one makes water. (S, K,*) بوم بُومٌ بوم and بُومَةٌ A certain bird; [namely, the owl;] each word applying to the male and the female: (S, K:) or the former signifies the male, or males, (so in different copies of the M,) of the هَام [or owl-kind]; and the latter is its n. un.: (M, TA:) said by Az to be genuine Arabic: (TA:) pl. of the former أَبْوَامٌ. (IB, TA.) بُومٌ بَوَّامٌ بوم بوام [An owl, or male owls,] that cries, or that cry, much. (TA.) بون 1 بَانَهُ أنة بأن بأنه بأنة بانه بانة بآنه آن , aor. يَبُونُ, (S in art. بين, Msb, K,) inf. n. بَوْنٌ, (Msb, TA,) i. q. بَانَهُ aor. يَبِينُ, (S ubi suprà K,) inf. n. بَيْنٌ, (TA,) meaning He excelled him; (S* ubi suprà, Msb;) he surpassed him in excellence and in manly virtue: so in the Iktitáf. (TA.) بَانٌ بأن بان باني بآن آن [a coll. gen. n., The ben-tree; a species of moringa; so in the present day;] a kind of tree, (S, Mgh, Msb, K,) well known: (Msb:) n. un. with ة: (S, Mgh, Msb:) its seed, or grain, [called حَبُّ البَانِ and جَوْزُ البَانِ and فُسْتُقُ البَانِ, the glans unguentaria, or nux unguentaria, or ben-nut,] has a good, or pleasant, [fragrant] oil, (K,) called دُهْنُ البَانِ [oil of ben], (S, Mgh, Msb,) and simply بَانٌ, the prefixed noun being suppressed: (Mgh:) [Az says,] it is the pl. of بَانَةٌ. which is a certain tree having a fruit, or produce, which is perfumed with aromatics, after which its oil is expressed, of a good [or fragrant] quality: (T in art. بنى: its seed, or grain, is good for [removing] the [affections of the skin termed] بَرَش and نَمَش and كَلَف and حَصَف and بَهَق and سَعَفَة and the mange, or scab, and for the peeling of the skin, applied in the form of a liniment with vinegar; and for hardness of the liver and the spleen, made into a beverage with vinegar; and a مِثْقَال thereof, drunk, is an emetic, which loosens crude phlegm: (K:) AHn says, (TA,) it is a kind of tree that grows tall, in a straight, or an erect, manner, like as grows the [species of tamarisk called] أَثْل, and its leaves are [of the kind termed] هَدَب, like those of the اثل, but its wood has no hardness: the n. un. is with پ: Aboo-Ziyád says, it is of the [trees called] عِضَاه, and has long هدب, intensely green; it grows upon [hills, or what are termed] هَضْب; and its fruit resembles the pods of the [species of kidney-bean called] لُوبِيَآء, except that its greenness is intense; and in it is a seed, or grain, from which is extracted the oil of the بان: on account of the straightness of its growth and of the growth of its braches, and their length and tenderness, the poets liken thereto the tender girl of tall and beautiful, or just, stature; saying كَأَنَّهَا بَانَةٌ [As though she were a ben-tree], and كَأَنَّهَا غُصْنُ بَانٍ [As though she were a branch of the ben-tree], &c.: thus does Keys Ibn-El-Kha- teem: (M in art. بين:) and so does Imra-el- Keys. (TA.) [See an ex. voce بَرَهْرَهَةٌ.] ― - [It is also applied in the present day to A species of willow, the salix Aegyptia of Linnæus, properly called in Arabic خِلَاف: and this is said to be meant by modern Arab poets when they liken an elegant girl to a twig of the بان; but probably from their erroneously supposing this tree to be meant in the same case by the older poets.] بَوْنٌ بون ون Excellence: an excellent quality; (S in art. بين, Msb;) as also ↓ بَوْنَةٌ : (IAar; T:) or the distance, space, or interval, between tow things; as also darr; بُونٌ. (M, K.) You say, بَيْنَهُمَا بَوْنٌ بَعِيدٌ (T, S, Msb*) and بَيْنٌ بَعِيدٌ (T, S) [Between them two (meaning two men) is a wide distance]; i. e. between their tow degrees of rank or dignity, or between the estimations in which they are commonly held: (Msb:) the former phrase is the more chaste: (S:) when corporeal distance is meant, one says, بَيْنَهُمَا بَيْنٌ, with ى; (Msb;) or in the case of [literal] distance, one says, إِنَّ بَيْنَهُمَا لَبَيْنًا; not otherwise. (S.) بُونٌ بون ون : see بَوْنٌ. بَوْنَةٌ بون بونه بونة ون : see بَوْنٌ ― - Also Mutual separation. (IAar, T.) بوه 1 بَاهَهَا باهها , (JK, K,) [aor. يَبُوهُ,] inf. n. بَوْهٌ, (TA,) He lay with her; syn. جَامَعَهَا; (K;) like بَاكَهَا. (JK.) = بَاهَ لَهُ, aor. يَبُوهُ, (JK, K,) inf. n. بَوْهٌ; (K;) as also بَاهَ لَهُ, aor. يَبَاهُ, (JK,* K,) inf. n. بَيْهٌ; (K;) His attention became roused to it; (K;) he knew it, or understood it; or knew, or had knowledge, of it; was cognizant of it: (JK, TA:) like بَأَهَ, and أَبَهَ or أَبِهَ. (TA.) And مَا بُهْتُ لَهُ; as also مَا بِهْتُ لَهُ; I did not know it, or understand it; or did not know,or had not knowledge, of it; was not cognizant of it: (JK, S,- K:) the inf. n. of the former is بَوْهٌ; and that of the latter, بَيْهٌ. (TA.) بَاهٌ باه باة a dial. var. of بَآءَةٌ (IAar, S) and of بَآءٌ, (IAar, TA,) signifying Coitus: (S K:*) and marriage: (K, * TA:) as also ↓ بَاهَةٌ : (TA:) or a share of coitus; (JK, TA;) occurring in this sense in a trad., in which a woman is mentioned as having adorned herself for it: (TA:) also venereal passion: (TA in art. خفش:) [or the venereal faculty; as when one says of a drug or some other thing, يَزِيدُ فِى البَاهِ It increases the venereal faculty:] IKt says, of this word, بَاهٌ, [though it is of very frequent occurrence,] that it is a mistranscription [app. meaning for بَآءٌ]. (Msb and TA in art. بوأ.) [See also بَآءَةٌ.] بَاهَةٌ باهه باهة بآهة آهة : see بَاءٌ. = Also The court of a house; or a spacious part, or portion, of a house, in which is no building; (JK, K, TA;) where people alight, or lodge: (JK:) a dial. var. of بَاحَةٌ. (TA.) بَاهِىٌّ باهى باهي That strengthens the venereal [faculty or] appetite. (TA in art. جزر, &c.) بى 2 بَيَّيْتُ الشَّىْءَ , (T, K,) inf. n. تَبْيِىٌّ, (K,) I made the thing apparent, manifest, evident, clear, plain, or perspicuous. (As, T, K*) = Also, (K, as in the TA,) or الشَّىءَ, ↓,تَبَّيَيْتُ (M, and so in several copies of the K,) [both confirmed by what follows,] i. q. تَعَمَّدْتُهُ [meaning I directed myself, or my course, or aim, to, or towards, the thing; made for it, or towards it; made it my object; &c.]. (M, K.) ― - In the saying, حَيَّاكَ اللّٰهُ وَ بَيَّاكَ, the phrase حياك اللّه means May God make thee to have dominion: (S, M:) or may God prolong thy life: (M:) and بيّاك means اِعْتَمَدَكَ بِالتَّحِيَّةِ [may He bring thee prolongation of life; lit. may He direct himself to thee, or the like, with the gift of prolongation of life]; (As, S;) or قَصَدَكَ بِالتَّحِيَّةِ [which is the same]: (IAar, T:) or اِعْتَمَدَكَ بِالْمُلْكِ [may He bring thee dominion]; (M;) so too says IAar: (TA:) or may He make thy state, or condition, to be good: (TA:) or may He make thee to laugh: (T, S, M, K:) so some say, accord. to As: (T:) and it is related that these words were addressed to Adam, in consequence of his having remained a hundred years without laughing after his son had been slain: (T, S:) so says A'Obeyd, on the authority of Sa'eed Ibn-Jubeyr: (T:) or it means may He bring thee near [unto Himself]: (Aboo-Málik, As, T, M, K:) or may He bring thee: (IAar, S, M:) or may He prepare for thee an abode; i. q. بَوَّأَكَ, (K,) or بَوَّأَكَ مَنْزِلًا; the verb being here altered in order to assimilate it to the preceding verb, حَيَّا: (El-Ahmar, T, S:) this explanation was approved by As: (S:) the meaning intended thereby is, may He lodge thee in an abode in Paradise: (TA:) or, as some say, the verb in this case is an imitative sequent to that preceding it: (A'Obeyd, S K: *) but this is naught: (K:) A'Obeyd says that in his opinion it is not an imitative sequent, because an imitative sequent is scarcely ever coupled with what precedes it by و. (S.) As an ex. of بَيَّا in the sense of قَرَّبَ, Aboo-Málik cites this verse: “ اَلْكِبْدَ وَالمَلْحَآءَ وَ السَّنَامَا بَيَّا لَهُمْ إِذْ نَزَلُوا الطَّعَامَا [He brought near to them, i. e., placed before them, when they alighted, the food, namely, the liver, and the flesh of the back extending from the withers to the rump, and the hump]. (T.) And IAar, explaining بيّاك as meaning قصدك بالتحيّة, cites the following verse: “ أَعْطَى عَطَآءَ اللَّحِزِ اللَّئِيمِ أَبَا تَمِيمِ ↓ لَمَّا تَبَّيَيْنَا ” (T.) Accord. to J, the meaning in this instances may be agreeable with the explanation of بيّاك by اعتمدك بالتحيّة [so that the verse may be rendered When we betook ourselves with salutation to the father of Temeem, or, as the verse is cited in the S, to the brother of Temeem (أَخَا تميم), he gave the gift of the niggardly, the mean]: or it may mean we brought: and the verb admits of the same double rendering in other instances. (TA.) = بَيَّيْتُ بَآءً حَسَنَةً and حَسَنًا [I made, or wrote, a beautiful ب]. (TA in باب الالف الليّنة.) 5 تبيّا تبيا It was, or became, apparent, manifest, evident, clear, plain, or perspicuous, being near; syn. تَبَيَّنَ مِنْ قُرْبٍ. (As, T.) = See also 1, in two places. البَىٌّ ألبى ألبي البى البي بي لبى The low, ignoble, mean, or contemptible, man; as also ↓ اِبْنُ بَيَّانَ , (IAar, T, K) and ابن هَيَّانَ, (IAar, T,) and ابن بَىّ, (K,) or هَىُّ بْنُ بَىّ, and ↓ هَيَّانُ بْنُ بَيَّانَ : (Lth, T:) or the last two signify he whose stock and branch are unknown: (M:) or the same two, he who is unknown, and whose father also is unknown: (K in art. هى; and so the latter of them is explained in the S, both there and in the present art.:) and one says, مَا أَدْرِى أَىُّ هَىِّ بْنِ بَىٍّ هُوَ, meaning I know not what man he is.. (S.) Accord. to some, (Lth, T,) هَىُّ بْنُ بَىٍّ was one of the sons of Adam, that went away in the earth when the rest of his children dispersed themselves, and no trace of him was afterwards perceived. (Lth, T, K.) اِبْنُ بَيَّانَ ابن بيان : see البَىُّ, in two places. بَيَوِىٌّ بيوى بيوي rel. n. of بَآءٌ or بَا: whence قَصِيدَةٌ بَيَوِيَّةٌ [as also بَائِيَّةٌ and بَاوِيَّةٌ] A قصيدة of which the رَوِىّ is ب. (M in art. ب.) بيب البِيَبْ البيب بيانو see أَبٌ, in art. ابو. بيت 1 بَاتَ بات بآت آتي , (T, S M, &c.,) aor. يَبِيتُ and يَبَاتُ, (S, Msb, K,) inf. n. بَيْتُوتَةٌ (Lth, T, S A, Msb, K) and مَبِيتٌ (Msb, K) and مَبَاتٌ (Msb) and بَيْتٌ and بَيَاتٌ, (K,) has two meanings: in that which more commonly obtains, the action is restricted to the night: (Msb:) it is by night, or in night; not in sleep: (M:) you say, بَاتَ يَفْعَلُ كَذَا, meaning He did such a thing by night, or at night: (S, Msb, K:) [or he was in the night, or at night, or during the night, doing such a thing: and he passed, or spent, the night, or a night, or a part thereof, or, as will be seen below, he entered upon the night, doing such a thing:] like as one says, ظَلَّ يَفْعَلُ كَذَا as meaning “ he did such a thing by day, ” or “ at day-time: ” (S, Msb;*) IKoot and Es-Sarakustee and IKtt say that it has this meaning, and not “ he slept: ” (Msb:) [F adds,] وَ لَيْسَ مِنَ النَّوْمِ, (K,) which is said to mean and the action is not one of sleep; ” so that when one sleeps by night, or at night, it is not correct to say, بَاتَ يَنَامُ: or, accord. to some its meaning is not that of sleeping; ” so that one may say, بَاتَ زَيْدٌ نَائِمًا [Zeyd was in the night, &c., or passed, or spent, the night, &c., sleeping]: (MF:) [Fei says,] it is only when one remains awake in the night: and hence the saying in the Kur [xxv. 65], وَالَّذِينَ يَبِيتُونَ لِرَّبِهِمْ سُجَّدًا وَقِيامًا [And those who pass the night prostrating themselves to their Lord and standing up in prayer]: (Msb:) Fr says that بَاتَ الرَّجُلُ means The man remained awake all the night, engaged in acts of obedience or of disobedience: (T, Msb:) [or it means the man entered upon the night; or he was in the night, or at night, or during the night, in any state, or engaged in any action; for] Zj says, (M,) بَاتَ is said of any one whom the night has overtaken, (M, K, *) whether he have slept or not slept: (M:) and Lth says, البَيْتُوتَةُ signifies the entering upon the night: one says, بِتُّ أَصْنَعُ كَذَا وَ كَذَا [I entered upon the night doing such and such things]: and he adds, (T,) he who says بَاتَ as meaning he slept commits an error; for you say, بِتُّ أُرَاعِى النُّجُومَ [I entered upon, or passed, the night] looking at the stars: and how can he be sleeping who is looking at them? (T, Msb:) but Mullà 'Abd-El-Hakeem, in his Commentaries on the Mutowwal, says that بَاتَ sometimes means he remained, continued, stayed, or dwelt, and he alighted and abode, by night, or at night, whether he slept or not: (MF:) and Ibn-Keysán says that it may be used in the same manner as نَامَ [he slept]; and also, [as will be explained below,] in the same manner as كَانَ. (TA.) You say, بَاتَ بَيْتُوتَةً صَالِحَةً (T) or طَيِّبَةً (A) [He passed, or entered upon, the night, or a night, in a good manner]. And بِتُّ القَوْمَ and بِتُّ بِهِمْ and بِتُّ عِنْدَهُمْ [I passed, or entered upon, the night, or a night, with, or at the abode of, the people, or company of men: the last of these phrases is the most common]. (A 'Obeyd, M, K.) ― - Secondly, it is used in the sense of صَارَ [He became]; (Msb;) or in the same manner as كَانَ [he was]. (Ibn-Keysán, TA.) One says, بَاتَ بِمَوْضِعِ كَذَا He became [or was] in such a place; whether in night-time or in day-time. (Msb.) And hence the saying of the lawyers, بَاتَ عِنْدَ امْرَأَتِهِ لَيْلَةً He became [or was] with his wife one night; [which is the same as he passed a night &c.; though this, it will be observed, is not in this instance the signification of the verb alone;] whether sleeping or not. (Msb.) ― - [Thus it is used both as a “ complete, ” i. e. an attributive, verb, and also as an “ incomplete, ” i. e. a non-attributive, verb.] ― - بَاتَ, aor. يَبِيتُ, (T, A,) inf. n. بَيْتٌ, (T, M, K,) also signifies (tropical:) He married, or took a wife: (T, A:) [see بَيْتٌ below:] or (assumed tropical:) he gave in marriage; syn. of the inf. n. تَزْوِيجٌ. (Kr, M, K.) 2 بيّت البَيْتَ بيت البيت He constructed, or built, the بَيْت [i. e. tent, or house, &c.]. (M.) = بيّت الأَمْرِ, [inf. n. as below,] He did, or performed, the thing, or affair, by night, or at night: (M:) and he thought, or meditated, upon it, considering its end, or issue, or result, (Zj, T, S, M, A, Msb, K,) or entered into it, (Zj, T,) by night, or at night. (Zj, T, S, M, &c.) And one says, بُيِّتَ بِلَيْلٍ, (T, A,) meaning the same as دُبِّرَ بِلَيْلِ [It was thought, or meditated, upon, &c., by night, or at night]: (T:) [for] بُيِّتَ الشَّىْءُ also signifies [simply] the thing was thought upon, and considered as to its end, issue, or result; syn. قُدِّرَ. (S.) Accord. to El-Marzookee, they say of a thing that is not done deliberately, and with good consideration of its issue or result, هٰذَا أَمْرٌ قُدِّرَ بِلَيْلٍ; [in the text from which this is taken, without the syll. signs;] and hence the saying in the Kur [iv. 83], بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرِ الَّذِى تَقُولُ [A part of them meditateth by night upon doing otherwise than that which thou sayest; as is indicated in the M, where this is cited; and in like manner, يُبَيِّتُونَ, in the continuation of the same passage of the Kur, is explained in the T as meaning يُدَبِّرُونَ, and يُقَدِّرُونَ, (i. e. مِنَ السُّوْءِ,) لَيْلًا]: but Aboo-Hilál says that a thing is meditated upon in the night in order that one may apply himself to it with strong purpose, and not be diverted by other things, so that it may be done with more firmness; and he cites the same passage of the Kur. (Ham p. 130.) And hence, in the Kur [iv. 108], إِذْ يُبَيِّتُونَ مَا لَا يَرْضَى مِنَ القَوْلِ When they meditate, &c., (S, M, Bd, Jel,) by night, (S, M,) [what He will not approve, of speech,] and prepare it [in their minds] (يُزَوِّرُونَهُ [see art. زور]). (Bd.) It is said in a trad., لَا صِيَامَ لِمَنْ لَمْ يُبَيِّتِ الصِّيَامَ There is no fasting to him [meaning his fasting is null] who does not purpose it from the night. (TA. [See another reading, voce بَتَّ.]) And you say, بَيَّتَ النِّيَّةَ He decided upon the purpose, or intention, by night, or in night-time. (Msb.) And بَيَّتَ رَأْيَهُ He thought upon his opinion, and concealed it, or conceived it, in his mind. (TA.) ― - بَيَّتَهُمْ, (inf. n. تَبْيِيتٌ, (Msb, TA,) He came upon them, (Mgh, but the verb is there pl.,) or made a sudden attack upon them, and engaged with them in conflict, (Msb,) or made a great slaughter among them, or engaged with them in vehement conflict, (S, M, K,) namely, the enemy, (S, Mgh, K,) or a people, (M,) by night: (S, M, Mgh, Msb, K:) he came upon them (the sons of such a one) in the night, and made a sudden attack upon them, while they were heedless: (T:) he attacked them (the people of a house or place of abode) by night: he went to them (the enemy) in the night, without their knowledge, and took them by surprise. (TA.) ― - كَانَ لَا يُبَيِّتُ مَا لاًا وَلَا يُقَيِّلُهُ He used not to retain property until night, nor to retain it until noon, when it came to him; but used to hasten the dividing of it. (TA, from a trad.) ― - See also 4. = بيّت النَّخْلَ He trimmed, or pruned, the palm-trees, by cutting off the stumps of the branches, or by cutting off the straggling branches, not in the best part thereof. (K.) = See also 5. 4 اباتهُ أبات أباته اباته اباتة آبي , inf. n. إِبَاتَةٌ, He (God) made him, or caused him, to pass, or spend, the night, [or a part thereof,] or to enter upon the night. (T, M, K.) You say, أَبَاتَكَ اللّٰهُ حَسَنَةً [May God make thee to pass, or enter upon, the night with happiness], (S,) and إِبَاتَةً حَسَنَةً [in a good manner of doing so]. (T, A.) And [in like manner,] ↓ بَيَّتَكَ اللّٰهُ فِى عَافِيَةٍ [May God make thee to pass, or enter upon, the night in health and safety]. (A.) And أَبَاتَهُ اللّٰهُ أَحْسَنَ بِيتَةٍ God made him to pass, or enter upon, the night in the best manner of doing so. (M, K. *) 5 تبيّتهُ عَنْ حَاجَتِهِ تبيته عن حاجته تبيته عن حاجتة [so in the TA and in a MS. copy of the K: in the CK ↓ بَيَّتَهُ :] He withheld, or debarred, him from the thing that he wanted. (K.) 10 إِسْتَبْيَتَ [استبات seems to signify He asked for, or required, بِيت, or بِيتَة i. e. food: (see مُسْتَبِيتٌ:) and also to have the contr. signification; i. e. ― - He possessed food: for you say,] لَا يَسْتَبِيتُ لَيْلَةً He possesses not a night's food. (T, K.) And لَا يَسْتَبِيتُ He has not food. (A.) بَيْتٌ بيت بيتت [signifies A tent; properly, having more than one pole; but often applied without this restriction: and also a house; a chamber; an apartment; a closet; and the like]: a بَيْت is [a tent] of [goats'] hair (شَعَر), (M, A, Mgh, Msb, K,) or of wool: (Mgh:) a بيت of hair [i. e. hair-cloth] is that kind [of tent] which has more than one pole: the word is masc.: and applies to small and large: (M:) tents of goats' hair are peculiar to people of cold countries and of fertile regions, where the goats have abundant hair; for the goats of the Arabs of the desert have short hair, not long enough to be spun: (T in art. بنى:) a خِبَآء is a small بيت of wool or of hair: a بيت is what is larger than a خبآء: next is the مِظَلَّة, which is larger than the بيت; but the term بيت is also applied to a مظلّة when it is large and مُرَوَّق [i. e. furnished with a رِوَاق, q. v.]: (T:) Ibn-El-Kelbee says that the Arabs have six kinds of بيت; namely, a قُبَّة, which is of skins, or tanned hides; a مِظَلَّة, of hair; a خِبَآء, of wool; a بِجَاد, of soft hair (وَبَر); a خَيْمَة, of trees; an أُقْنَة, of stone; and a سَوْط, of hair; or this is the smallest of them: El-Baghdádee says that the خباء is a بيت made of soft hair (وَبَر), or of wool, or of hair [commonly so called] (شَعَر), upon two poles, or three; and that a بيت is [a tent] upon six poles, or more, to the number of nine: in the Towsheeh it is said that the term خباء is applied to a بيت of any kind: (TA:) a بيت is also [a structure] of clay, or tough or cohesive clay or earth; (A, K;) [and of baked bricks; and of stone;] the name being likewise applied to a structure of a kind other than the structures which are called أَخْبِيَة [or tents]; (M;) signifying a habitation [of any kind; an abode; a dwelling]: (Msb:) a man's house; syn. دَارٌ: (T:) [and particularly a chamber; i. e.] a single roofed structure (Mgh, Kull) having a place of entrance; مَنْزِلٌ being applied to what comprises more than one [such] بيت, and a roofed صَحْن [or vacant part, and a kitchen, inhabited by a man with his family]; and دَارٌ, that which comprises more than one [such] بيت and more than one [such] مَنْزِل and a [court, or] صَحْن without a roof: (Kull:) the pl. is بُيُوتٌ, (S, M, K, &c.,) also pronounced بِيُوتٌ, (TA,) and أَبْيَاتٌ, (S, M, K,) the latter a pl. of pauc.; (TA;) and pl. pl. بُيُوتَاتٌ (M, Mgh, K) and أَبَايِيتُ (Sb, S, M, K) and أَبْيَاوَاتٌ, (Fr, M, K,) which last is extr.: (M:) the dim. is ↓ بُيَيْتٌ , also pronounced ↓ بِيَيْتٌ ; (S, K;) and the vulgar say, بُوَيْتٌ, (S,) which is not allowable. (K.) You say, هُوَ جَارِى بَيْتَ بَيْتَ, (T, S, M,) He is my neighbour [tent to tent, or house to house, i. e.,] by contiguity [of our habitations]: بيت بيت being made indecl. with fet-h for the termination because they are two nouns made one: (S:) Sb says that some of the Arabs make them [thus] indecl., like خَمْسَةَ عَشَرَ, and some make the former a prefixed noun governing the latter in the gen. case, [saying بَيْتَ بَيْتٍ,] except when used as a denotative of state: (M:) one says also, بَيْتًا لِبَيْتٍ, and بَيْتٌ لِبَيْتٍ; (Fr, T;) which last, or بَيْتٌ إِلَى بَيْتٍ, is the original form. (Har p. 353.) بَنَى فُلَانٌ عَلَى امْرَأَتِهِ [lit. Such a one constructed a tent over his wife,] means such a one had his wife conducted to him on the occasion of his marriage, and brought her, or had her brought, into a pitched tent, having conveyed thither the utensils and furniture and other things that they required. (T.) And أَهْلُ بَيْتُ النَّبِىِّ [The people of the house of the Prophet,] means the Prophet's wives and his daughter and 'Alee: and so أَهْلَ الْبَيْتِ [i. e. يَخُصُّ أَهْلَ البَيْتِ He means particularly, or peculiarly, the people of the house], in the Kur 33:33: بَنُو and مَعْشَر and أَهْل and آل, as prefixed nouns, being, as Sb says, the nouns most frequently occurring in the accus. case [for the reason indicated above, or, as the Arabian grammarians express it,] عَلَى الاِخْتِصَاصِ. (M.) ― - It also signifies A [pavilion, palace, or mansion, such as is called] قَصْر: (T, K:) whence the saying of Gabriel, بَشِّرْ خَدِيجَةَ بِبَيْتٍ مِنْ قَصَبٍ, i. e. [Rejoice thou Khadeejeh by the announcement of] a pavilion (قصر) of hollow pearls, (T, TA,) or of emerald. (TA. [See also art. قصب.]) بُيُوتًا غَيْرَ مَسْكُونَةٍ [Uninhabited houses], in the Kur xxiv. 29, means buildings for the reception of travellers, or for merchants and their goods, and the shops of the merchants and places in which things are sold, the entering of which is allowed by their owners: or ruins which a man enters for the purpose of easing nature. (M.) And the بُيُوت which God has permitted to be raised, mentioned in the same chapter, verse 36, are Mosques, or places of worship: or, accord. to El-Hasan, Jerusalem (بَيْتُ المَقْدِسِ); the pl. being applied to it as a mark of honour. (Zj, M.) البَيْتُ [The House] applies particularly to (tropical:) the Kaabeh [of Mekkeh]; (K;) as also بَيْتُ اللّٰهِ [the House of God]; (AAF, M;) and البَيْتُ الحَرَامُ [the Sacred House]; (T;) and البَيْتُ العَتِيقُ [the Ancient House]; (S and K &c. in art. عتق;) and accord. to some, البَيْتُ المَعْمُورُ, q. v. (Bd in lii. 4.) [بَيْتُ المَالِ signifies The treasury of the state. And بَيْتُ المَآءِ is a euphemism for The privy; because water is put there for the purpose of ablution: also called بَيْتُ الفَرَاغِ, &c.] ― - Also (assumed tropical:) The ark of Noah: so in the Kur lxxi. last verse. (T.) ― - (tropical:) A grave; (M, IAth, K;) app. by way of comparison. (M.) So in a trad. of Aboo-Dharr: كَيْفَ تَصْنَعُ إِذَا مَاتَ النَّاسُ حَتَّى يَكُونُ البَيْتُ بِالوَصِيفِ, meaning How will thou do when men shall die so that the grave shall be sold for the [servant-] boy? (IAth.) ― - (assumed tropical:) The habitation of the سُرْفَة, which it constructs in a beautiful manner, (A'Obeyd, M,) of fragments of sticks; (Yaakoob, M;) and of the صَيْدَنَانِىّ, which it makes in the interior of the earth, and covers over: (A'Obeyd, M:) and (assumed tropical:) the burrow, or hole, of the ضَبّ &c.: and (assumed tropical:) the web of the spider: all, app., as being likened to the بَيْت of a man. (M.) ― - (tropical:) A man's household. (S, K, TA.) ― - (tropical:) The wife (As, IAar, T, M, A) of a man. (M, A.) So in the saying أَكِبَرٌ غَيَّرَنِى أمْ بَيْتُ [Hath old age altered me, or a wife?]: (As, T:) or here it means a household. (S.) ― - The nobility of the Arabs; (T, Msb, K; *) as when one says, بَيْتُ تَمِيمٍ فِى بَنِى حَنْظَلَةَ [The nobility of Temeem is in the sons of Handhaleh]: (T, Msb: *) or the family that comprises the nobility of a tribe; as آلُ حِصْنٍ of the فَزَارِيُّون, and آلُ الجُدَّيْنِ of the شَيْبَانِيُّون, and آلُ عَبْدِ المَدَانِ of the حَارِثِيُّون; which three were asserted by Ibn-El-Kelbee to be the highest of the families thus called of the Arabs: (M:) [see a verse of El-Lahabee cited voce أَخْضَرُ:] pl. بُيُوتٌ and بُيُوتَاتٌ, (T, M,) the latter being pl. of the former. (T.) You say, هُوَ مِنْ أَهْلِ البُيُوتَاتِ He is of the people of nobility: and مِنْ بَيْتٍ كَرِيمٍ [of a generous, or noble, house, or family]. (A.) [See also بَنَى.] ― - A noble person: (M, Mgh, K:) pl. بُيُوتٌ and بُيُوتَاتٌ. (Mgh.) You say, فُلَانٌ بَيْتُ قَوْمِهِ Such a one is the noble person of his people. (Abu-l-'Omeythil El-Aarabee, M.) ― - (tropical:) The [furniture termed] فَرْش, (A, Mgh, K,) or مَتَاع, (TA,) of a tent or house, (Mgh, K,) or that is sufficient for a tent or house. (A.) You say, تَزَوَّجْتُ فُلَانَةَ عَلَى بَيْتٍ (tropical:) I married, or took as a wife, such a woman for [my giving] furniture sufficient for a tent or house, (A,) or furniture of a house or tent. (Mgh.) [See 1, last sentence.] ― - A بَيْت of poetry, (T, S, M, Msb,) or of the poet, (K,) is (tropical:) [A verse; i. e.] what consists of certain known divisions [or feet] called أَجْزَآءُ التَّفْعِيلِ; being termed بيت metaphorically, because of the conjoining of its component parts, one to another, in a particular manner, like as those of a tent are conjoined in its construction; (Msb;) because it consists of words collected together in a regular manner, and so resembles a tent, which is composed of a سَقْف and كِفَآء and رِوَاق and عُمُد: (T:) it is derived from the same word signifying a خِبَآء [or tent], and applies to the small and the great, as the رَجَز and the طَوِيل; and is [said to be] thus called because it comprises words like as the tent comprises its inhabitants; wherefore its component parts are termed أَسْبَاب and أَوْتَاد, as being likened to the اسباب and اوتاد of tents: (M:) pl. أَبْيَاتٌ and بُيُوتٌ, (M, A, Msb,) the latter mentioned by Sb and IJ, (M,) [but rare,] and [pl. pl.] أَبَايِيتُ: (A:) Abu-l-Hasan says that if the بيت of poetry be likened to the بيت which is a tent or other kind of structure, there is no reason why it should not have the same pl. forms as the latter has. (L.) By the following words of a poet وَبَيْتٍ عَلَى ظَهْرِ المَطِىِّ بَنَيْتُهُ بِأَسْمَرَ مَشْقُوقِ الخَيَاشِيمِ يَرْعُفُ [Many a بيت upon the back of the camel have I constructed with a lawny thing slit in the nose and bleeding], is meant, many a بيت of poetry have I written with the reed-pen. (S.) [البَيْتَ, written after a quotation of a part of a verse of poetry, means اِقْرَأِ البَيْتَ Read thou the verse.] بَيْتُ القَصِيدَةِ [The chief verse of the poem] is a phrase employed when a person composes a poem in praise of any one from whom he would obtain some object of desire and want, being applied to that verse of the poem in which the author's want is mentioned: and is a proverbial expression relating to that which is extraordinary and strange, and used in denoting the superiority of a part of a thing over the whole of it [regarded as a whole]: [hence,] one says, فُلَانٌ أَوَّلُ الجَرِيدَةِ وَبَيْتُ القَصِيدَةِ (assumed tropical:) [Such a one is the first of the detachment of horsemen, and the chief verse of the poem]. (Har p. 441.) بِيتٌ بيت بيتت : see بِيتَةٌ, in two places. بِيتَةٌ بيت بيته بيتة بيتته a subst. from بَاتَ: and signifying A manner or mode, and state, or condition, of passing, or entering upon, the night. (M.) [See 4; last sentence.] = Food, or victuals; and so ↓ بِيتٌ : (A, K:) [or particularly, of a night: for] you say, لَيْلَةٍ ↓ مَا لَهُ بِيتُ , (S M, A, K.) and بِيتَةٌ لَيْلَةٍ, (T, S, M, A,) مِنَ القُوتِ, (T,) He has not a night's food, or victuals. (T, S, M, A, K.) بَيَاتٌ بيات A coming upon the enemy by night; (Mgh;) a sudden attack upon, and conflict with, the enemy by night; (Msb;) a great slaughter (S, M) among the enemy, (S,) or a people, (M,) and vehement conflict with them; (S, M;) a coming upon people in the night, and making a sudden attack upon them, while they are heedless; (T;) an attack upon a people by night; a going to the enemy in the night, without their knowledge, and taking them by surprise: (TA:) a subst. from 2; (S, M, Mgh, Msb;) like سَلَامٌ from سَلَّمَ. (Mgh.) ― - أَتَاهُمُ الأَمْرُ بَيَاتًا The thing, or event, happened, or came, to them in the latter part of the night. (T.) بُيَيْتٌ بييت , also pronounced بِيَيْتٌ, dim. of بَيْتٌ, q. v. (S, K.) بَيُّوتٌ بيت بيوت That has remained throughout a night [and so become stale; stale from being a night old]; as also ↓ بَائِتٌ : both, in this sense, [but the latter more usually,] applied to bread. (S, K.) ― - Cold, or cool, water, (M, K,) that has become so from its having remained throughout a night: (M:) or water that remains during the night beneath the sky: (Ham p. 553:) or water that has been cooled in the leathern bag by night; and in like manner, milk; for [Az says,] I heard an Arab of the desert say, اِسْقِنِى مِنْ بَيُّوتِ السِّقَآءِ, meaning Give thou me to drink of the milk that has been milked at night and left in the skin so that it has become cold, or cool, by night. (T.) In the saying فَصَبَّحَتْ حَوضَ قِرًى بَيُّوتَا ” the meaning seems to be, قِرَى حَوْضٍ بَيُّوتَا, i. e., [And they (app. camels) came in the morning to] the collected water of a trough, which water had remained throughout the night and so become cold, or cool; the phrase being inverted. (M.) ― - أَمْرٌ بَيُّوتٌ (assumed tropical:) An affair, or event, for which, or on account of which, one passes the night in anxiety or grief. (S, K.) ― - هَمٌّ بَيُّوتٌ (assumed tropical:) Anxiety, or grief, that has remained during the night in the bosom. (M.) ― - سِنٌّ بَيُّوتَةٌ A tooth that does not fall out, or become shed. (K.) بَائِتٌ [Passing, or spending, the night, or a night, or a part thereof; or entering upon the night; &c.;] act. part. n. of 1. (Msb.) ― - See also بَيُّوتٌ. مَبِيتٌ مبيت A place in which one passes, or enters upon, the night. (M, A.) مُتَبَيِّتَةٌ متبيته متبيتة A woman who has obtained a بَيْت [i. e. tent or house, or the furniture thereof,] and a husband. (M, K.) مُسْتَبِيتٌ مستبيت Poor, or needy; [as though meaning asking for, or requiring, بِيت or بِيتَة, i. e. food; or possessing food, and nothing beside;] syn. فَقِيرٌ [q. v.]. (IAar, T, K.) Quasi بيح بَيْحَانٌ بيحان and بَيَّحَانٌ: see بَؤُوحٌ, in art. بوح. بيد 1 بَادَ إِد بإِد باد بادي , aor. يَبِيدُ, inf. n. بَيْدٌ (T, S, M, &c.) and بُيُودٌ (S, M, L, Msb, K) and بَيَادٌ (M, L, Msb, K) and بَيْدُودَةٌ (Lh, M, L, K) and بَوَادٌ (L, K) and بَوْدٌ, (CK,) the last but one disapproved by MF, (TA,) [and the last equally doubtful,] He, or it, perished; (T, S, A, Mgh, L, Msb;) went away; passed away; became cut off, or extinct; came to an end. (M, L, K.) ― - بَادَتِ الشَّمْسُ, inf. n. بُيُودٌ, The sun set. (Sb, M, K.) 4 أَبَادَهُمْ He (God) destroyed them; (T, S, A, Mgh, * Msb;) caused them to go away, pass away, become cut off or extinct, or come to an end. (M. *) بَيْدَ بيد يد , (T, S, M, L, Mughnee, K,) as also ↓ بَايَدَ , (L, K,) or بَائِدَ, (so in the Mughnee and in a MS. copy of the K and in the CK, and in a MS. copy of the K omitted,) a noun inseparably prefixed to أَنَّ with its complement, (Mughnee,) used as syn. with غَيْر, (Ks, T, S, M, &c.,) but never otherwise than in the accus. case, nor as an epithet, nor otherwise than as an exceptive in a case in which the thing excepted is disunited in kind from that from which the exception is made. (Mughnee.) You say, هُوَ كَثِيرُ المَالِ بَيْدَ أَنَّهُ بَخِيلٌ He is possessed of abundant, or much, wealth, but he is niggardly. (ISk, S, M, A, Msb, Mughnee.) ― - Also as syn. with عَلَى, (M, K,) as some say; (A'Obeyd, M;) but to render it in the former manner is preferable. (M.) Accord. to some, (L,) it is syn. with عَلَى in the following trad.: نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ القيَامَةِ بَيْدَ أَنَّهُمْ أُوتُو الكِتَابَ مِنْ قَبْلِنَا وَ أُوتِينَاهُ مِنْ بَعْدِهِمْ [We, the latter people, shall be those who will precede on the day of resurrection, although they were given the Scripture before us, and we were given it after them]: (T, L:) El-Umawee holds it to be so: (T:) but Ks says that it here signifies غَيْر [as in the former ex.]: (T, L: [and so says IHsh in the Mughnee:]) accord. to one recital, it is بايَد; (L;) or بَائِدَ; so in the Musnad of the Imám Esh-Sháfi'ee: (Mughnee:) IAth says, I have not found this in the classical language in the sense of عَلَى: some say that it is بِأَيْدٍ, i. e. by means of strength, or power; and that the meaning is, we shall be those who will precede to Paradise on the day of resurrection by means of strength, or power, given us by God. (L.) ― - Also, [accord. to some,] as meaning مِنْ أَجْلِ: (L, Mughnee, K:) as in the saying of Mohammad, أَنَا أَفْصَحُ العَرَبِ بَيْدَ أَنِّى مِنْ قُرَيْشٍ وَنَشَأْتُ فِى بَنِى سَعْدٍ [I am the most chaste in speech of the Arabs because I am of the tribe of Kureysh and I grew up among the children of Saad]: (T, L: [in the Mughnee given somewhat differently:]) but Ibn-Málik and others say that it here, also, means غير, after the manner in which the latter is used in the saying [of a poet] وَلَا عَيْبَ فِيهِمْ غَيْرَ أَنَّ سُيُوفَهُمْ بِهِنَّ فُلُولٌ مِنْ قِرَاعِ الكَتَائِبِ [And there is no blemish in them, save that their swords have in them notches from the conflicting of the troops]. (Mughnee.) This manner of praising is termed by Abu-l-'Abbás Mohammad Ibn-Yezeed اِسْتِثْبَاتٌ. (Ham p. 474.) ― - مَيْدَ is also a dial. var. of the same. (A'Obeyd, T, Mughnee.) بَيْدَآءُ بيدآء A desert; or a waterless desert: (S, M, A, Mgh, Msb, K:) or one that is plain, or level, in which horses are made to run: (M:) or one wherein is nothing: (TA:) so called, accord. to IJ, because it [often] destroys him who alights, or sojourns, in it: (M, Msb: *) or a plain tract, slightly elevated, with few trees, and without herbage, extending to the distance of a day's journey, or half a day's journey, or less, rugged and hard, and only in a country of mould, or clay: (ISh:) pl. بِيْدٌ: (S, M, Msb, K:) it has a pl. of a form proper to epithets because it is originally an epithet: (M:) by rule it should be بَيْدَاوَاتٌ. (M, K.) بَيْدَانَةٌ بيدانه بيدانة A she-ass; a subst. applied to that animal: (S:) or a wild she-ass: (M, K:) or one that inhabits a desert (بَيْدَآء); (T, K;) [an epithet;] not a subst. applied to the animal; J being in error in asserting it to be such: (K:) the [wild] she-ass is thus called, accord. to most of the lexicologists, because it inhabits the بيداء; and if so, the ن is an augmentative letter: or, accord. to some, because it is large in the body (البَدَن); and if so, the ن is a radical letter: (L:) the pl. is بَيْدَانَاتٌ. (L, K.) بَايَدَ بأيد بايد يد , or بَائِدَ: see بَيْدَ. Quasi بير بِيْرٌ بير ; pl. of pauc. أَبْيَارٌ: see بِئْرٌ, in art. بأر. بيص وَقَعَ فِى حَاصِ بَاصِ وقع في حاص باص , and حَيْصَ بَيْصَ, &c.: see art. حيص بَيْصٌ بيص Difficulty; straitness; (IAar, K;) as also ↓ بِيصٌ . (K.) See above. بِيصٌ بيص : see above. بيض 1 بَاضَهُ باض باضه باضة , (S, K,) first pers. بِضْتُ, (M,) aor. يَبِيضُ, for which one should not say يَبُوضُ, [though it would be agreeable with a general rule respecting verbs denoting surpassingness,] (S, O,) He surpassed him in whiteness. (S, M, O, K.) = بَاضَتْ, (S, M, Msb, K, except that in the M and Msb we find the masc. form, بَاضَ, followed by الطَّائِرُ,) aor. تَبِيضُ, (Msb,) inf. n. بَيْضٌ, (M, Msb,) said of an ostrich, (M,) or a hen, (K,) or any bird, (S, M, Msb,) and the like, (Msb,) She laid her eggs, (M, Msb, TA,) or egg. (Msb.) ― - بَاضَ السَّحَابُ (tropical:) The clouds rained. (IAar, O, K.) A poet says, [using a phrase from which this application of the verb probably originated,] “ بَاضَ النَّعَامُ بِهِ فَنَفَّرَ أَهْلَهُ إِلَّا المُقِيمَ عَلَى الدَّوَى المُتَأَفِّنِ ” (IAar,) i. e. (tropical:) The نعام, meaning the نَعَائِم, [or Twentieth Mansion of the Moon,] sent down rain upon it, and so put to flight its occupants, except him who remained incurring the risk of dying from disease, wasting away: [the last word being in the gen. case, by poetic license, because the next before it is in that case; like خَرِبٍ in the phrase هٰذَا جُحْرُ ضَبٍّ خَرِبٍ:] the poet is describing a valley rained upon and in consequence producing herbage; for the rain of the asterism called النعائم is in the hot season, [when that asterism sets aurorally, (see مَنَازِلُ القَمَرِ, in art. نزل,)] whereupon there grows, at the roots of the حَلِىّ, a plant called نَشْر, which is poisonous, killing beasts that eat of it: the verse is explained as above by El-Mohellebee: (IB:) or, as IAar says, the poet means rain that falls at the نَوْء [by which we are here to understand the setting aurorally] of النعائم; and that when this rain falls, the wise flees and the stupid remains. (O.) ― - بَاضَ بِالمَكَانِ (tropical:) He remained, stayed, or abode, in the place [like as a bird does in the place where she lays her eggs]. (O, K.) ― - بَاضَتِ الأَرْضُ (assumed tropical:) The earth produced كَمْأَة [or truffles, which are thus likened to eggs]: (A, TA:) or (assumed tropical:) the earth produced the plants that it contained: or (assumed tropical:) it became changed in its greenness to yellowness, and scattered the fruit, or produce, and dried up. (M, TA.) ― - بَاضَ الحَرُّ (tropical:) The heat became vehement, or intense. (S, A, K.) = بَاضَ القَوْمَ; &c.: see 8, in three places. 2 بيّض بيض , (S, M, K,) inf. n. تَبْيِضٌ, (S,) He whitened a thing; made it white; (S, M;) contr. of سَوَّدَ. (K.) He bleached clothes. (M.) [He whitewashed a wall &c. He tinned a copper vessel or the like.] You say, بَيَّضَ اللّٰهُ وَجْهَهُ [lit., God whitened his face: or may God whiten his face: meaning (tropical:) God rendered his face expressive of joy, or cheerfulness; or rejoiced, or cheered, him: or may God &c.: and also God cleared his character; or manifested his honesty, or the like: or may God &c.: see the contr. سَوَّدَ]. (TA.) And بيّض لَهُ [He left a blank space for it; namely, a word or sentence or the like: probably post-classical]. (TA in art. شمس; &c.) ― - [He wrote out fairly, after having made a first rough draught: in this sense, also, opposed to سَوَّدَ: probably post-classical.] ― - (tropical:) He filled a vessel: (M, A, K: *) or he filled a vessel, and a skin, with water and milk. (S, O.) ― - And (tropical:) He emptied (A, K) a vessel: (A:) thus it bears two contr. significations. (K.) 3 بايضهُ 4 , (S, M,) inf. n. مُبَايَضَةٌ, (TA,) He contended with him for superiority in whiteness. (S, M.) ― - بَايَضَنِى فُلَانٌ (tropical:) Such a one acted openly with me; syn. جَاهَرَنِى: from النَّهَارِ ↓ بَيَاضُ [the whiteness of day, or daylight]. (A, TA.) 4 أَبْيَضَتْ and أَبَاضَتْ She (a woman) brought forth white children: and in like manner one says of a man [أَبْيَضَ and أَبَاضَ, meaning He begat white children]. (M, TA.) ― - See also 9, in two places. 8 ابتاض أيض بأيضه بايضه بايضة He (a man, S) put upon himself a بَيْضَة [or helmet] (S, K, TA) of iron. (TA.) = ابتاضهُمْ He entered into their بَيْضَة [or territory, &c.]: (A, TA:) and ابتاضوا القَوْمَ They exterminated the people, or company of men; they extirpated them; (M, K; *) as also ↓ بَاضُوهُمْ : (M:) and اُبْتِيضُوا [originally اُبْتُيِضُوا; in the CK, incorrectly, ابتَيَضُوا;] They were exterminated, or extirpated, (K, TA,) and their بَيْضَة [or quarter, &c.,] was given up to be plundered: (TA:) and اِبْتَضْنَاهُمْ We smote their بيضة [or collective body, &c.,] and took all that belonged to them by force; as also ↓ بِضْنَاهُمْ : and ↓ بِيضَ الحَىُّ The tribe was so smitten &c. (TA.) 9 ابيضّ أبيض ابيض باض بيض ٱبيض , (S, M, Msb, K,) and, by poetic license, اِبْيَضَضَّ, [of which see an ex. voce خَفَضَ, and see also 9 in art. حو,] (M, TA,) inf. n. اِبْيِضَاضٌ, (S, Msb,) It was, or became, white; (S, M, Msb;) contr. of اِسْوَدَّ; (K;) as also ↓ ابياضّ , inf. n. اِبْيِيضَاضٌ;. (S;) contr. of اِسْوَادَّ; (K;) and ↓ أَبَاضَ : which ↓ last also signifies it (herbage or pasture) became white, and dried up. (M, TA.) [You say also, ابيضّ وَجْهُهُ, lit., His face became white: meaning (tropical:) his face became expressive of joy, or cheerfulness; or he became joyful, or cheerful: and also his character became cleared; or his honesty, or the like, became manifested: see 2.] 11 إِبْيَاْضَّ see 9. بَيْضٌ بيض : see بَيْضَةٌ, in three places. بَيْضَةٌ بيض بيضه بيضة An egg (Msb) of an ostrich, (Mgh,) and of any bird, (S, Mgh, Msb, K,) and the like, i. e. of anything that is termed صَمُوخٌ [or having merely an ear-hole] as distinguished from such as is termed أَذُونٌ [or having an ear that is called أُذُنٌ]: so called because of its whiteness: (TA:) n. un. of ↓ بَيْضٌ : (S, M, * Msb, K:) pl. [of the former] بَيْضَاتٌ (M, Sgh, K) and بَيَضَاتٌ, which latter is irreg., (M, Sgh,) and only used by poetic license; (Sgh;) and (of بَيْضٌ, M) بُيُوضٌ. (M, K.) You say, أَفْرَخَتِ البَيْضَةُ The egg had in it a young bird. (ISh.) And أَفْرَخَ بَيْضَةُ القَوْمِ (assumed tropical:) What was hidden, of the affair, or case, of the people, or company of men, became apparent. (ISh.) [See also art. فرخ.] بَيْضَةُ البَلَدِ signifies The egg which the ostrich abandons. (S, M, K.) And hence the saying, هُوَ أَذَلُّ مِنْ بَيْضَةِ البَلَدِ (tropical:) He is more abject, or vile, than the egg of the ostrich which it abandons (S, A, * K) in the desert. (TA.) You say also, هُوَ بَيْضَةُ البَلَدِ in dispraise and in praise. (IAar, Aboo-Bekr, M.) When said in dispraise, it means (tropical:) He is like the egg of the ostrich from which the young bird has come forth, and which the male ostrich has cast away, so that men and camels tread upon it: (IAar, M:) or he is alone, without any to aid him; like the egg from which the male ostrich has arisen, and which he has abandoned as useless: (TA:) or he is an obscure man, or one of no reputation, whose lineage is unknown. (Ham p. 250.) And when said in praise, it means (tropical:) He is like the ostrich's egg in which is the young bird; because the male ostrich in that case protects it: (IAar, M:) or he is unequalled in nobility; like the egg that is left alone: (M:) or he is a lord, or chief: (IAar, M:) or he is the unequalled of the بَلَد [or country or the like], to whom others resort, and whose words they accept: (K:) or he is a celebrated, or wellknown, person. (Ham p. 250.) [See also art. بلد. And for another meaning of بَيْضَةُ البَلَدِ see below.] ― - (tropical:) A helmet of iron, (AO, S, * M, * Mgh, * K, *) which is composed of plates like the bones of the skull, the edges whereof are joined together by nails; and sometimes of one piece: (AO:) so called because resembling in shape the egg of an ostrich: (AO, M, Mgh: *) in this sense, also, n. un. of ↓ بَيْضٌ . (S, K: [in the CK, for والحَدِيدُ we should read والحَدِيدِ.]) This may be meant in a trad. in which it is said that a man's hand is to be cut off for his stealing a بَيْضَة. (Mgh.) ― - (assumed tropical:) A testicle: (S, K:) pl. بِيضَانٌ. (TA.) ― - (tropical:) The bulb of the saffron-plant [&c.]: as resembling an egg in shape. (Mgh.) ― - (assumed tropical:) [A tuber: for the same reason.] ― - (assumed tropical:) A kind of grape of Et-Táïf, white and large. (M.) ― - (tropical:) The core of a boil: as resembling an egg. (M.) ― - (tropical:) The fat of a camel's hump: for the same reason. (M.) ― - بَيْضَةُ البَلَدِ, in addition to its meanings mentioned above, also signifies (assumed tropical:) The white truffle: (O, K:) or simply truffles; syn. الكَمْأَةُ; (TA;) or these are called الأَرْضِ ↓ بَيْضُ . (A.) ― - بَيْضَةٌ also signifies (tropical:) The continent, or container, or receptacle, (حَوْزَة,) of anything. (S, K, TA.) And [hence] بَيْضَةُ الإِسْلَامِ (tropical:) The place [or territory] which comprises El-Islám [meaning the Muslims]; like as the egg comprises the young bird: (Mgh:) or this signifies the congregation, or collective body, of the Muslims. (AZ, M.) And بَيْضَةُ القَوْمِ (tropical:) The quarter, tract, region, or district, of the people, or company of men: (S, K:) the heart; or midst, or main part, of the abode thereof: (S, TA:) the principal place of abode (أَصْل) thereof; (M, TA;) the place that comprises them; the place of their government, or regal dominion; and the seat of their دعوة [i. e. دِعْوَة or kindred and brotherhood]: (TA:) the midst of them: (M:) or, as some say, their [kinsfolk such as are termed] عَشِيرَة: (TA:) but when you say, أَتَاهُمُ العَدُوُّ فِى بَيْضَتِهِمْ, the meaning is [the enemy came to them in] their principal place of abode (أَصْل), and the place where they were congregated. (TA.) And بَيْضَةُ الدَّارِ (tropical:) The midst of the country or place of abode or the like: (AZ, M, TA:) the main part thereof. (TA.) And بَيْضَةُ المُلْكِ i. q. حَوْزَتُهُ (assumed tropical:) [The seat of regal power: or the heart, or principal part, of the kingdom]. (S and K in art. حوز.) ― - بَيْضَةُ الخِدْرِ (M, A, K) (tropical:) The damsel (M, K) of the خدر [or curtain &c.]: (K: [in the CK, جَارِيَتُهَا is erroneously put for جَارِيَتُهُ:]) because she is kept concealed within it. (TA.) You say also, هِىَ مِنْ بَيْضَاتِ الحِجَالِ (tropical:) [She is of the damsels of the curtained bridal canopies]. (A, TA.) بَيْضَةٌ is used by a metonymy to signify (tropical:) A woman, by way of likening her thereto [i. e. to an egg] in colour, and in respect of her being protected as beneath the wing. (B.) [See Kur xxxvii. 47.] ― - بَيْضَةٌ also signifies (assumed tropical:) White land, in which is no herbage; opposed to سَوْدَةٌ: (TA:) and ↓ بِيضَةٌ , with kesr, white, smooth land; (K;) thus accord. to IAar, with kesr to the ب: (Sh:) and ↓ أَرْضٌ بَيْضَآءُ signifies smooth land, in which is no herbage; as though herbage blackened land: or untrodden land: as also بَيْضَةٌ. (M.) ― - بَيْضَةُ النَّهَارِ The whiteness of day; [daylight;] i. q. ↓ بَيَاضُهُ ; (K;) i. e. its light. (Har p. 222.) You say, أَتَيْتُهُ فِى بَيْضَةِ النَّهَارِ I came to him in the whiteness of day. (TA.) ― - بَيْضَةُ الحِرِّ (assumed tropical:) The vehemence, or intenseness, of heat. (M.) And بَيْضَةُ القَيْظِ (tropical:) The most vehement, or intense, heat of summer, or of the hottest period of summer, from the [auroral] rising of الدَّبَرَان to that of سُهَيْل; [i. e., reckoning for the commencement of the era of the Flight, in central Arabia, from about the 26th of May to about the 4th of August, O. S.;] (A, * TA;) as also القَيْظِ ↓ بَيْضَآءُ . (A, TA.) And بَيْضَةُ الصَّيْفِ (assumed tropical:) The main part of the صيف [or summer]: (M, TA:) or the vehement, or intense, heat thereof. (Ham p. 250.) بَيضَةٌ بيض بيضه بيضة : see بَيْضَةٌ, in the latter part of the paragraph. بَيَاضٌ بياض Whiteness; contr. of سَوَادٌ; in an animal, and in a plant, and in other things; and, accord. to IAar, in water also; (M;) the colour of that which is termed أَبْيَضُ: (S, Msb, * K:) they said بَيَاضٌ and ↓ بَيَاضَةٌ , (S, M, K,) like as they said مَنْزِلٌ and مَنْزِلَةٌ: (S:) بَيَاضَةٌ being applied to a whiteness in the eye. (M.) You say, هٰذَا أَشَدُّ بَيَاضًا مِنْ كَذَا [This is whiter than such a thing]: (S, K: *) but not ↓ أَبْيَضُ منْهُ : (S:) the latter is anomalous; (K;) [like أَسْوَدُ مِنْهُ; q. v.;] but it was said by the people of El-Koofeh, (S, K,) who adduced as authority the saying of the rájiz جَارِيَةٌ فِى دِرْعِهَا الفَضْفَاضِ أَبْيَضُ مِنْ أُخْتِ بَنِى إِبَاضِ [A damsel in her ample shift, whiter than the sister of the tribe of Benoo-Ibád]: Mbr, however, says that an anomalous verse is no evidence against a rule commonly approved: and as to the saying of another إِذَا الرِّجَالُ شَتَوْا وَاشْتَدَّ أَكْلُهُمُ فَأَنْتَ أَبْيَضُهُمْ سِرْبَالَ طَبَّاخِ [When men experience dearth in winter, and their eating becomes vehement, thou art the whitest of them, or rather the white of them, in respect of cook's clothing, having little or nothing to do with entertaining them], the word in question may be considered as an epithet of the measure أَفْعَلُ that is followed by مِنْ to denote excess: but it is only like the instances in the sayings هُوَ أَحْسَنُهُمْ وَجْهًا and أَكْرَمُهُمْ أَبًا, meaning حَسَنُهُمْ وَجْهًا and كَرِيِمُهُمْ أَبًا; so it is as though he said فَأَنْتَ مُبْيَضُّهُمْ سِرْبَالًا; and as he has prefixed it to a complement which it governs in the gen. case, what follows is in the accus. case as a specificative. (S.) This latter verse is by Tarafeh, who satirizes therein 'Amr Ibn-Hind; and is also differently related in respect of the first hemistich, and the first word of the second. (L, TA.) ― - بَيَاضُ النَّهَارِ: see 3; and see بَيْضَةٌ, near the end of the paragraph. ― - بَيَاضٌ is also used elliptically for ذُو بَيَاضٍ; and thus means (assumed tropical:) White clothing; as in the saying, فُلَانٌ يَلْبَسُ السَّوَادَ وَالبَيَاضَ Such a one wears black and white clothing. (Mgh.) [Hence, also, it has other significations, here following.] ― - (assumed tropical:) Milk. (K.) See an ex., voce سَوَادٌ. ― - [(assumed tropical:) The white of an egg.] ― - بَيَاضُ الأَرْضِ (assumed tropical:) That part of land wherein is no cultivation nor population and the like. (M.) ― - بَيَاضُ الجِلْدِ (assumed tropical:) That part of the skin upon which is no hair. (M.) ― - (tropical:) بَيَاضٌ also signifies (tropical:) A man's person; like سَوَادٌ; syn. شَخْصٌ; as in the saying, لَا يُزَايِلُ سَوَادِى بَيَاضَكَ (tropical:) My person will not separate itself from thy person. (As, A, TA.) بَيُوضٌ بيوض A hen that lays many eggs; (S, M, A, * K; *) as also ↓ بَيَّاضَةٌ : (M:) [but in the Msb it is evidently used as signifying simply oviparous:] pl. (of the former, S, M *) بُيُضٌ (S, M, A, K) and بِيضٌ, (S, M, K,) the latter in the dial. of those who say رُسْلٌ for رُسُلٌ, the ب being with kesr in order that the ى may remain unchanged; (S, M;) but sometimes they said بُوضٌ. (M.) بَيَاضَةٌ بياض بياضه بياضة : see بَيَاضٌ. بَائِضٌ A hen, (Az, K,) or bird, (S, Msb,) and the like, (Msb,) laying an egg or eggs: (Az, S, * Msb, K: *) without ة because the cock does not lay eggs: (Az, TA:) or it is applied also to a cock, (M, TA,) and to a crow, (M, A, TA,) [as meaning begetting an egg or eggs,] in like manner as one uses the word وَالِدٌ. (M, TA.) بَيَّاضٌ بياض A bleacher of clothes; as a kind of rel. n.; not as a verbal epithet; for were it this, it would be مُبَيِّضٌ. (M.) ― - A seller of eggs. (M.) ― - بَيَّاضَةٌ: see بَيُوضٌ. أَبْيَضُ White; contr. of أَسْوَدُ; (A, K;) having whiteness: (Msb:) fem. بَيْضَآءُ: (Msb:) pl. بِيضٌ, originally بُيْضٌ, (S, Msb, K,) the damm being converted into kesr in order that the ى may remain unchanged, (S, K,) [i. e.] to suit the ى. (Msb.) In the phrase أَعْطِنِى أَبْيَضَّهْ, mentioned by Sb, as used by some of the Arabs, meaning أَبْيَضَ, [i. e. Give thou to me a white one,] ه is subjoined as it is in هُنَّهْ for هُنَّ, and the ض is doubled because the letter of declinability cannot have ه subjoined to it; wherefore the letter of declinability is the first ض, and the second is the augmentative, and for this reason it has subjoined to it the ه whereof the purpose is to render plainly perceivable the vowel [which is necessarily added after the doubled ض]: Aboo-'Alee says, [app. of the ه,] that it should properly have neither fet-h nor any vowel. (M.) ― - Applied to a man &c., it was sometimes used to signify White in complexion: but in this sense they generally used the epithet أَحْمَرُ. (IAth, TA in art. حمر.) They also said, فُلَانٌ أَبْيَضُ الوَجْهِ and فُلَانَةُ بَيْضَآءُ الوَجْهِ, meaning Such a man, and such a woman, is clear, in face, from freckles or the like, and unseemly blackness. (Az, TA.) And they used بِيضَانٌ, (S, K,) a pl. of أَبْيَضُ, (TA,) in the contr. of the sense of سُودَانٌ, (S, K,) [i. e. as signifying Whites,] applied to men: (S:) though they applied the appellation أَبُو البَيْضَآءِ to the Abyssinian: (TA in art. عور:) or to the negro: and أَبُو الجَوْنِ to the white man. (ISk.) But accord. to Th, أَبْيَضُ applied to a man signifies only (tropical:) Pure; free from faults: (IAth, TA in art. حمر:) or, so applied, unsullied in honour, nobility, or estimation; (Az, K;) free from faults; and generous: and so بَيْضَآءُ applied to a woman. (Az.) [In the lexicons, however, (see, for ex., among countless other instances, an explanation of بَضَّةٌ in the S,) and in other post-classical works, it is generally used, when thus applied, in its proper sense, of White; or fair in complexion.] ― - كَتِيبَةٌ بَيْضَآءُ An army, or a portion thereof, upon which the whiteness of the [arms or armour of] iron is apparent. (M.) ― - And بَيْضَآءُ alone, [as a subst.,] A piece of paper [without writing]. (Har p. 311.) ― - الأَبْيَضُ The sword: (S, A, K:) because of its whiteness: (TA:) pl. بِيضٌ. (S.) ― - Silver: (A, K:) because of its whiteness: like as gold is called الأَحْمَرُ [because of its redness]. (TA.) ― - The saliva (رضاب) of the mouth. (Ham p. 348.) ― - A certain star in the margin of the milky way. (A, K.) ― - البَيْضَآءُ The sun: because of its whiteness. (M.) ― - Waste, or uncultivated, or uninhabited, land: (K, * TA: [in the CK الجِرابُ is erroneously put for الخَرَابُ:]) opposed to السَّوْدَآءُ: because dead lands are white; and when planted, become black and green. (TA.) See also بَيْضَةٌ, near the end. ― - Wheat: (K:) as also السَّمْرَآءُ. (TA.) ― - Fresh [grain of the kind called] سُلْت. (El- Khattábee, K.) ― - A certain kind of wood; that which is called الحَوَرُ: (K in art. حور:) because of its whiteness. (TA in that art.) [See حَوَرٌ.] ― - The cooking-pot; as also أُمُّ بَيْضَآءَ. (AA, K.) ― - The snare with which one catches game. (IAar, K.) ― - الأَبْيَضَانِ Milk and water. (ISk, S, M, A, K.) A poet says وَمَا لِىَ إِلَّا الأَبْيَضَيْنِ شَرَابُ [And I have not any beverage except milk and water]. (ISk, S, M.) ― - Bread and water: (As, M, K:) or wheat and water: (Fr, K:) or fat and milk. (AO, K.) ― - Fat and youthfulness (AZ, IAar, M, A, K.) You say, ذَهَبَ أَبْيَضَاهُ His fat and youthfulness departed. (TA.) ― - مَا رَأَيْتُهُ مُذْ أَبْيَضَانِ I have not seen him for, or during, two days: (Ks, M, A, K:) or two months. (Ks, M, K.) ― - أَيَّامُ البِيضِ, (Msb, K,) or simply البِيضُ, (Mgh,) for أَيَّامُ اللَّيَالِى البِيضِ; [The days of the white nights;] i. e. the days of the thirteenth and fourteenth and fifteenth nights of the month; (Mgh, Msb, K;) so called because they are lighted by the moon throughout: (Msb:) or of the twelfth and thirteenth and fourteenth nights: (K:) but this is of weak authority, and extr.: the former is the correct explanation: (MF, TA:) you should not say الأَيَّامُ البِيضُ: (Ibn-El-Jawá- leekee, IB, K:) yet thus it is in most relations of a trad. in which it occurs; and some argue for it; and the author of the K has himself explained الأَوَاضِحُ by الأَيَّامُ البِيضُ. (TA.) ― - سَنَةٌ بَيْضَآءُ (assumed tropical:) A year [of scarcity of herbage,] such as is a mean between that which is termed شَهْبَآء and that which is termed حَمْرَآء. (TA in art. شهب.) ― - كَلَامٌ أَبْيَضُ (tropical:) Language expounded or explained. (M.) ― - كَلَّمْتُهُ فَمَا رَدَّ عَلَىَّ سَوْدَآءَ وَلَا بَيْضَآءَ (tropical:) I spoke to him, and he did not return to me a bad word nor a good one. (M.) ― - يَدٌ بَيْضَآءُ (assumed tropical:) A demonstrating, or demonstrated, argument, plea, allegation, or evidence. (M.) ― - And (assumed tropical:) A favour, or benefit, for which one is not reproached; and which is conferred without its being asked. (M.) [See also يَدٌ.] ― - المَوْتُ الأَبْيَضُ (assumed tropical:) Sudden death; (K, TA;) such as is not preceded by disease which alters the complexion: or, as some say, death without the repentance, and the prayer for forgiveness, and the accomplishment of necessary duties, usual with him who is not taken unawares; from بَيَّضَ signifying “ he emptied ” a vessel: so says Sgh: opposed to المَوْتُ الأَحْمَرُ, which is slaughter. (TA.) ― - بَيْضَآءُ also signifies (assumed tropical:) A calamity, or misfortune: (Sgh, K:) app. as a term of good omen; like سَلِيمٌ applied to one who is stung by a scorpion or bitten by a serpent. (TA.) ― - بَيْضَآءُ القَيْظِ: see بَيْضَةٌ, last sentence but one. = هٰذَا أَبْيَضُ مِنْ كَذَا; &c.: see بَيَاضٌ. مَبِيضٌ مبيض A place for laying eggs. (ISd, TA in art. فحص.) مُبِيضَةٌ مبيض مبيضه مبيضة A woman who brings forth white children: the contr. is termed مُسْوِدَةٌ: (Fr, K:) but مُوضِحَةٌ is more commonly used in the former sense. (O.) [ مُبْيَضَّةٌ مبيض مبيضه مبيضة The fair copy, or transcript, made from a first rough draught; which latter is called مُسْوَدَّةٌ: probably post-classical.] مُبَيِّضٌ مبيض A man wearing white clothing. (TA.) ― - Hence, المُبَيِّضَةُ A sect of [the class called] the ثَنَوِيَّة, (S, K,) the companions of المُقَنَّع; (S;) so called because they made their clothes white, in contradistinction to the مُسَوِّدَة, the partisans of the dynasty of the 'Abbásees; (S, K, *) for the distinction of these was black: they dwelt in Kasr 'Omeyr. (TA.) [See also الحَرُورِيَّةُ.] بيع 1 بَاعَهُ باع باعه باعة بائع , (S, Mgh, &c.,) aor. يَبِيعُ, (S, Msb, K,) inf. n. بَيْعٌ (S, Mgh, Msb, K) and مَبِيعٌ, (S, Msb, K,) which latter is anomalous, (S,) the regular form being مَبَاعٌ, (S, K,) has two contr. significacations: He sold it: and he bought it: (S, Mgh, Msb, K:) and ↓ اباعهُ is a dial. var. of the same: (IKtt, Msb:) [but app. only in the former sense:] or this last signifies he offered it for sale; or exposed it to sale: (S, K:) and ↓ ابتاعهُ , as well as بَاعَهُ, signifies he bought it. (S, * Mgh, * Msb, K.) The primary signification of بَيْعٌ is The exchanging, or exchange, of property; or the making an exchange with property; as in the phrases بَيْعٌ رَابِحٌ [an exchange of property bringing gain], and بَيْعٌ خَاسِرٌ [an exchange of property occasioning loss]: and this is a proper signification when it relates to real substances: but it is tropically used to signify the making the contract [of sale and purchase]; because this is the means of giving [and obtaining] possession: [though this signification is what is termed حَقِيقَةٌ عُرْفِيَّةٌ, i. e., a sense so common as to be conventionally regarded as proper:] the phrase صَحَّ البَيْعُ, or بَطَلَ, and the like, mean صَفْقَةُ البَيْعِ; [i. e. The contract of sale, or purchase, was valid, or was null;] but the prefixed n. being suppressed, and its complement [alone] used for it, and this being masc., the verb is made masc. (Msb.) بَاعَ [mostly signifies He sold; and] is doubly trans., both by itself and by means of مِنْ prefixed to the second object; (Mgh, Msb;) this prep. being thus used as a corroborative: (Msb:) you say, بَاعَهُ الشَّىْءَ and بَاعَهُ مِنْهُ [He sold to him the thing and He sold it to him]: (Mgh:) and بِعْتُ زَيْدًا الدَّارَ and بِعْتُ مِنْ زَيْدٍ الدَّارَ [I sold to Zeyd the house: (see also an explanation of the phrase اِسْتَبَعْتُهُ الشَّىْءَ: and see بَاعَهُ مِنَ السُّلْطَانِ: to which might be added countless similar instances; for when باع signifies he sold, مِنْ is generally prefixed to the noun or pronoun denoting the person to whom the thing is sold:)] and sometimes لِ is put in the place of مِنْ; so that you say, بِعْتُكَ الشَّىْءَ and بِعْتُهُ لَكَ [I sold to thee the thing and I sold it to thee]; the ل being redundant [when the verb has this meaning, though not when it has the contr. meaning, as will be seen below]. (Msb.) Of the contr. signification we have an ex. in the saying of ElFarezdak إِنَّ الشَّبَابَ لَرَابِحٌ مَنْ بَاعَهَا وَالشَّيْبُ لَيْسَ لِبَائِعِيهِ تِجَارُ [Verily youthfulness, he who buys it is a gainer; but hoariness, there are no traffickers for its sellers; the part. a. being here from the verb in the former sense]: (S, TA:) and [often in a case in which the verb is followed by ل; as] in بَاعَ لَهُ الشَّىْءَ He bought for him the thing; (Mgh;) [the ل not being redundant when the verb is used in this sense;] and as in the saying of Tarafeh وَيَأْتِيكَ بالْأَخْبَارِ مَنْ لَمْ تَبِعْ لَهُ بَتَاتًا وَلَمْ تَضْرِبْ لَهُ وَقْتَ مَوْعِدِ [And he will bring thee tidings for whom thou hast not bought travelling-provisions, and for whom thou hast not assigned an appointed time for his bringing them]: (TA:) and in the saying, بَاعَ دُنْيَاهُ بِآخِرَتِهِ (tropical:) [He purchased his enjoyments of the present world at the expense of his enjoyments of the world to come]: (Z, TA:) and [in like manner] you say, زَيْدٌ الدَّارَ ↓ ابتاع , meaning Zeyd bought the house: and لِغَيْرِهِ ↓ ابتاعها He bought it for another person. (Msb.) The verb has this signification, also, in the trad., لَا يَبِعْ بَعْضُكُمْ عَلَى بَيْعِ أَخِيهِ [One of you shall not buy in opposition to the buying of his brother when an agreement has been manifested but the contract has not been concluded]; (S, IAth, Mgh, Msb; [but in the S and Msb and by IAth, the trad. is related thus; لَا يَخْطُبِ الرَّجُلُ عَلَى خِطْبَةِ أَخِيهِ وَلَا يَبِعْ عَلَى بَيْعِ أَخِيهِ; (see art. خطب;)]) as is shown by the relation of Bkh, الرَّجُلُ عَلَى بَيْعِ أَخِيهِ ↓ لَا يَبْتَاعُ : (Mgh, Msb:) or it may here have the contr. meaning: (IAth:) Az says that the seller and buyer are equal in offence when either of them does thus to another. (TA.) [Similar to this is the saying, لَا يَسُومُ الرَّجُلُ عَلَى سَوْمِ أَخِيهِ: see art. سوم. See also بَاعَ عَلَى بَيْعِهِ below, used in a tropical sense.] You say also, بَاعَ عَلَيْهِ القَاضِى, meaning The judge sold against his will; (Mgh;) sold without his consent. (Msb.) ― - The pass. form is بِيعَ [It was sold: and it was bought]: (S, K:) optionally either [thus] with kesr to the ب, or [بُيْعَ] with damm to the ب, (S,) [or rather with a sound between that of damm and that of kesr, which pronunciation is termed إِشْمَامٌ;] and some say بُوعَ; (S, K;) changing the ى into و: and thus in the cases of كِيلَ and قِيلَ and the like: (S:) [but Ibn-Málik requires damm or اشمام in the passive of a verb of which the medial radical is ى, and kesr or اشمام in the passive of a verb of which the medial radical is و, to prevent the mistaking of an active verb for a passive in such cases as بِعْتُ and سُمْتُ: others, however, only prefer what Ibn-Málik absolutely requires in these cases. (See I'Ak p. 131.)] ― - You say also, بَاعَهُ مِنَ السُّلْطَانِ, [lit. He sold him to the Sultán,] meaning (tropical:) he slandered him, or calumniated him, to the Sultán. (K, TA.) ― - And بَاعَ فُلَانٌ عَلَى بَيْعِهِ, [of which the lit. meaning has been shown above,] meaning (tropical:) Such a one superseded him, or occupied his place, in respect of honourable and elevated station or rank, and gained the mastery over him; (K, * TA;) and so حَلَّ بِوَادِيهِ: (TA:) or بَاعَ فُلَانٌ عَلَى بَيْعِ فُلَانٍ means (tropical:) such a one gained the mastery over such a one, and wrested from him that which he sought to obtain from him; and is an old proverb, applied by the Arabs to a man who contends with another, and seeks to obtain a thing from him by superior power or force, when he has succeeded in doing as above explained; and similar to it is the saying شَقَّ فُلَانٌ غُبَارَ فُلَانٍ. (El-Mufaddal Ed-Dabbee, TA.) One also says, مَا بَاعَ عَلَى بَيْعِكَ أَحَدٌ, meaning (assumed tropical:) Not any one has equalled thee. (TA.) = بَيْعٌ is also used in the sense of اِنْبِسَاطٌ. (TA in art. بوع. [See اِنْبَاعَ in that art.]) 3 بَايَعْتُهُ بايع بايعته بايعتة , (S, Mgh, TA,) inf. n. مُبَايَعَةٌ and بِيَاعٌ, (TA,) is from البَيْعُ; and so is ↓ التَّبَايُعُ ; (S, TA;) this being syn. with المُبَايَعَةُ. (K, TA.) You say, بَايَعَا and ↓ تَبَايَعَا , meaning They two sold and bought, each with the other: (TK:) and ↓ تَبَايَعْنَا [We sold and bought, one with another]: (Mgh:) and بايعهُ also signifies He bartered, or exchanged commodities, with him. (TA.) [See 1; where a citation from the Msb indicates that this latter is the primary signification accord. to the author of that work.] ― - It is also from البَيْعَةُ; and so is ↓ التَّبَايُعُ : (S, TA: *) المُبَايَعَةُ and ↓ التَّبَايُعُ from البَيْعَةُ signifying The making a covenant, a compact, an engagement, or the like; as though each of the two parties sold what he had to the other, and gave him his own special property, and his obedience, and all that pertained to his case. (TA.) [Hence,] بايع الأَمِيرَ He promised, or swore, allegiance to the prince; making a covenant with him to submit to him the judgment of his own case and of the cases of the Muslims [in general], not to dispute with him in respect of anything thereof, but to obey him in whatever command he might impose upon him, pleasing and displeasing: in doing which, it was usual for the person making this covenant to place his hand in the hand of the prince, in confirmation of the covenant, like as is done by the seller and buyer; wherefore the act was termed بَيْعَةٌ, an inf. n. [of un.] of بَاعَ. (Ibn-Khaldoon, in De Sacy's Chrest. Ar., 2nd ed., ii. 256 — 7.) [And hence the phrases, بُويِعَ بِالِخِلَافَةِ and بُويِعَ لَهُ بِالخِلَافَةِ He had the promise, or oath, of allegiance made to him as being Khaleefeh.] You say also, بايعهُ عَلَيْهِ, inf. n. مُبَايَعَةٌ, He made a covenant, a compact, an engagement, or the like, with him, respecting it, or to do it: and ↓ تبايعوا عَلَى الأَمْرِ [they made a covenant, &c., respecting, or to do, the thing, or affair]; like as you say أَصْفَقُوا عَلَيْهِ. (TA.) 4 أَبْيَعَ see 1, first sentence. 6 تَبَاْيَعَ see 3, throughout. 7 إِنْبَيَعَ انباع It was, or became, saleable, or easy of sale; it had an easy, or a ready, sale: (Ibn- 'Abbád, K:) as though quasi-pass. of بَاعَهُ [and therefore primarily signifying it was, or became, sold, or bought]. (TA.) 8 إِبْتَيَعَ see 1, in four places. 10 اِسْتَبَعْتُهُ الشَّىْءَ I asked him to sell the thing to me; expl. by سَأَلْتُهُ أَنْ يَبِيعَهُ مِنِّى; (S, K; *) for instance, عَبْدَهُ [his slave.] (Mgh.) بَيْعٌ بيع inf. n. of 1 [q. v.]. ― - It also signifies The hire, or hiring, of land. (TA.) = Also A thing sold, or bought: (Mgh, Msb, TA:) a subst. in this sense: (Mgh, TA:) pl. بُيُوعٌ: (Mgh, Msb, TA:) which is also used as a pl. of the inf. n., to signify Kinds of selling and buying. (Mgh.) See also بِيَاعَةٌ. بَيْعَةٌ بيع بيعه بيعة [inf. n. of un. of بَاعَ. ― - Hence,] A striking together of the hands of two contracting parties in token of the ratification of a sale. (Msb, TA.) ― - And [hence,] The act of مُبَايَعَة [or promising, or swearing, allegiance and obedience, as explained above, (see 3,)] and submission, or obedience. (Msb, TA.) Whence, أَيْمَانُ البَيْعَةِ [The oaths of allegiance and obedience]; (Ibn-Khaldoon, in De Sacy's Chrest. Ar., 2nd ed., ii. 257; and Msb;) which the Khaleefehs exacted; (Ibn-Khaldoon;) and which El-Hajjáj appointed, including hard, or difficult, matters, relating to divorce and emancipation and fasting and the like. (Msb.) بِيعَةٌ بيع بيعه بيعة A mode, or manner, of selling or buying. (S, Mgh, K.) Hence, صَاحِبُ بِيعَةٍ [A person occupying himself in any kind of selling or buying]: occurring in a trad. of Ibn-'Omar. (Mgh, TA.) And إِنَّهُ لَحَسَنُ البِيعَةِ [Verily he is good in the manner of selling or buying]. (S, Mgh, TA.) = [A Christian church;] a place of worship (K) pertaining to the Christians: (S, Mgh, Msb, K:) or, as some say, a synagogue of the Jews: (TA:) pl. بِيَعٌ, (K, TA,) or بِيْعٌ. (Msb: [but this I think a mistake: if correct, it is a coll. gen. n.]) بَيُوعٌ بيع بيوع : see بَيِّعٌ. بَيَاعَةٌ بياع بياعه بياعة An article of merchandise; (Lth, S, K;) as also ↓ بَيْعٌ [q. v. suprà]: (Mgh:) pl. of the former بِيَاعَاتٌ. (K.) بَيِّعٌ بيع : see بَائِعٌ, in five places. ― - Also A man who sells, or buys, well; and so ↓ بَيُوعٌ : fem. of the former with ة: pl. mase. بَيِّعُونَ, and pl. fem. بَيِّعَاتٌ; neither the masc. nor the fem. having a broken pl. (TA.) بَيَّاعٌ بياع A man who sells, or buys, much. (TA.) بَائِعٌ Selling, or a seller: and buying, or a buyer: (Msb, K, * TA:) as also ↓ بَيِّعٌ : (K:) the former signification is the more obvious when بائع is used without restriction: (Msb:) and ↓ بَيِّعٌ also signifies [accord. to some] a bargainer, or chafferer; (K, TA;) not a seller nor a buyer; but Esh-Sháfi'ee and Az deny that this epithet is applied to a man before he has concluded the contract: (L, TA:) the pl. of بائع is بَاعَةٌ: (ISd, K:) and the pl. of ↓ بيّع is بِيَعَآءُ [or rather this is a quasi-pl. n.] and أَبْيعَآءُ: (K:) and Kr holds that بَاعَةٌ is pl. of بيّع. (TA.) ↓ البَيِّعَانِ signifies The seller and the buyer; (S, Mgh;) and so ↓ المُتَبَايِعَانِ . (TA.) It is said in a trad., بِالخِيَارِ مَا ↓ البَيِّعَانِ لَمْ يَتَفَرَّقَا, and in another, ↓ المُتَبَايِعَانِ , [The seller and the buyer have the option of cancelling the contract as long as they have not separated.] (TA.) ― - اِمْرَأَةٌ بَائِعٌ (tropical:) A woman who easily obtains a suitor; or who is much in demand; by reason of her beauty: (K, TA:) as though she sold herself: like نَاقَةٌ تَاجِرَةٌ. (Z, TA.) مَبِيعٌ مبيع Sold: and bought: as also ↓ مَبْيُوعٌ : (S, K:) in the latter sense syn. with ↓ مُبْتَاعٌ . (Msb.) Kh says that the letter suppressed in مَبِيعٌ is the و of the measure مَفْعُولٌ, because it is augmentative: but Akh says that the letter suppressed is the medial radical; for when they made the ى quiescent, they transferred its vowel to the letter before it, so that it became madmoomeh, [the word thus being altered to مَبُيْوعٌ,] then they changed the dammeh into kesreh because of the ى after it, then the ى was suppressed, and the و was changed into ى, like the و of مِيزَانٌ, because of the kesreh: accord. to El-Mázinee, each of these sayings is good; but that of Akh is the more agreeable with analogy. (S.) مَبْيُوعٌ مبيوع : see مَبِيعٌ. مُبْتَاعٌ مبتاع : see مَبِيعٌ. مُتَبَايِعٌ متبايع : see بَائِعٌ, in two places. بيلون بَيْلُونٌ بيلون [Fullers' earth, which is used for scouring cloths, and is sometimes used in the bath, instead of soap;] the yellow [or rather yellowish, or yellowish gray, and sometimes white, or whitish,] earth known by the name of طَفْل. (TA, from Esh-Shiháb El-'Ajamee.) بين 1 بَانَ بأن بان باني بآن آن , (M, Mgh, Msb, K,) [aor. يَبِينُ,] inf. n. بَيْنُونَةٌ and بُيُونٌ (M, Mgh, K) and بَيْنٌ, (M, K,) It (a thing) became separated, severed, disunited, or cut off, (M, Mgh, Msb, K,) عَنِ الشَّىْءِ from the thing. (Mgh.) And بَانَتْ, (M, K,) or بَانَتْ بِالطَّلَاقِ, (Msb,) She (a wife) became separated by divorce, (M, Msb, K,) عَنِ الرَّجُلِ from the man. (M, K.) And بَانَتٌ said of a girl, [She became separated from her parents by marriage;] she married: (ISh, T:) as though she became at a distance from the house of her father. (ISh, TA.) And بَانَ, (M,) or بَانَ بِمَالٍ, aor. يَبِينُ, (T,) inf. n. بُيُونٌ (T, M) and بَيْنٌ, (M,) He became separated from his father, or mother, or both, by property [which he received from him, or her, or them,] (AZ, T, M,) to be his alone: (AZ, T:) and ElFárisee states, on the authority of AZ, that one] says also, بَانَ عَنْهُ and بَانَهُ [the former app. meaning he became separated thus from him, i. e., from his father; and the latter being syn. with أَبَانَهُ, q. v.]. (M.) And بَانَ الخَلِيطُ, inf. n. بَيْنٌ and بَيْنُونَةٌ, [The partner, or copartner, or sharer, &c., became separated from the person, or persons, with whom he had been associated.] (T.) And بَانَتْ يَدُ النَّاقَةِ عَنْ جَنْبِهَا, inf. n. بُيُونٌ, [The fore leg of the she-camel became withdrawn, or apart, from her side.] (T.) And بَانَ, (S, M, Msb,) and بَانُوا, (K,) aor. يَبِينُ, (S,) inf. n. بَيْنٌ and بَيْنُونَةٌ, (S, M, Msb, K,) He separated himself, or it separated itself; (S; [in one copy of which it is said of a thing;]) and they separated themselves: (K:) or it (a tribe, M, Msb) went, journeyed, went away, or departed; and went, removed, retired, or withdrew itself, to a distance, or far away, or far off. (Msb.) ― - بَانَ, (T, S, M, &c.,) aor. يَبِينُ, (T, Msb,) inf. n. بَيَانٌ; (T, S, Mgh, K;) and ↓ ابان , (T, S, M, &c.,) inf. n. إِبَانَةٌ; (T, Msb;) and ↓ بيّن , (T, S, M, &c.,) inf. n. تَبْيِينٌ; (S;) and ↓ تبيّن ; and ↓ استبان ; (T, S, M, &c.,) all signify the same; (T, M, Msb;) i. e. It (a thing, T, S, M, Mgh, or an affair, or a case, Msb) was, or became, [distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous: (S, Mgh, Msb, K:) and it was, or became, known. (K.) You say, بَانَ الحَقُّ [The truth became apparent, &c.; or known]; as also ↓ ابان . (T.) And “ الصُّبْحُ لِذِى عَيْنَيْنِ ↓ قَدْ بَيَّنَ ” The dawn has become apparent to him who has two eyes: a prov.: (S, M:) applied to a thing that becomes altogether apparent, or manifest. (Har p. 542.) And it is said in the Kur [ii. 257], الرُّشْدُ مِنَ الغَىِّ ↓ قَدْ تَبَيَّنَ [The right belief hath become distinguished from error]. (TA.) And the lawyers, correctly, use the phrase, كَصَوْتٍ لَا مِنْهُ حُرُوفٌ ↓ يَسْتَبِينُ [Like a sound whereof letters are not distinguishable]. (Mgh.) ― - [It seems to be indicated in the TA that بَانَ, aor. يَبِينُ, inf. n. بَيْنٌ and بَيْنُونَةٌ, also signifies It was, or became, united, or connected; thus having two contr. meanings; but I have not found the verb used in this sense, though بَيْنٌ signifies both disunion and union.] = بَانَهُ, aor. يَبِينُ, inf. n. بَيْنٌ: see بَانَهُ, aor. يَبُونُ, inf. n. بَوْنٌ, in art. بون. = See also 2, in two places. 2 بيّن بين بينن ين , intrans., inf. n. تَبْيِينٌ: see 1, in two places. ― - You say also, بيّن الشَّجَرُ The trees, (K,) or the leaves of the trees, (TA,) appeared, when beginning to grow forth. (K, TA.) And بيّن القَرْنُ (tropical:) The horn came forth. (K, TA.) = بيّن بِنْتَهُ: see 4. ― - بيّنهُ, (T, Msb, K,) inf. n. تَبْيِينٌ (T, S) and ↓ تِبْيَانٌ (T, S, * K *) and تَبْيَانٌ; (K;) the second of which three is an anomalous inf. n., (T, S, K,) for by rule it should be of the measure تَفْعَالٌ; (T, S;) but تَبْيَانٌ is not known except accord. to the opinion of those who allow the authority of analogy, which opinion is outweighed by the contrary; (TA;) and تِبْيَانٌ is the only inf. n. of its measure except تِلْقَآءٌ, (T, S,) accord. to the generality of the leading authorities; but some add تِمْثَالٌ, as inf. n. of مَثَّلَ; and El-Hareeree adds to these two, in the Durrah, تِنْضَالٌ, as inf. n. of نَاضَلَهُ; and Esh-Shiháb adds, in the Expos. of the Durrah, تِشْرَابٌ, as inf. n. of شَرِبَ الخَمْرَ; asserting تَشْرَابٌ also to have been heard, agreeably with analogy; [and to these may be added تَبْكَآءٌ and تِمْشَآءٌ, and perhaps some other instances of the same kind;] but some disallow تِفْعَالٌ altogether as the measure of an inf. n., saying that the words transmitted as instances thereof are simple substs. used as inf. ns., like طَعَامٌ in the place of إِطْعَامٌ; (MF, TA;) and Sb says that تِبْيَانٌ is not an inf. n.; for, where it so, it would be تَبْيَانٌ; but it is, from بَيَّنْتُ, like غَارَةٌ from أَغَرْتُ; (M, TA;) [He made it distinct, as though separate from others; and thus,] he made it (namely, a thing, T, S, Mgh, or an affair, or a case, Msb) apparent, manifest, evident, clear, plain, or perspicuous; (S, Msb, K;) as also ↓ ابانهُ , (S, Mgh, Msb, K,) inf. n. إِبَانَةٌ; (Msb;) and ↓ تبيّنهُ ; (S, * Msb, K;) and ↓ استبانهُ : (Mgh, Msb, K:) [بيّنهُ is the most common in this sense: and often signifies he explained it: and he proved it:] and ↓ all these verbs signify also he made it known; he notified it: (K:) or ↓ اِسْتَبَنْتُهُ signifies, (S,) or signifies also, (Mgh,) I knew it, or became acquainted with it, [or distinguished it,] (S, Mgh,) clearly, or plainly; (Mgh;) and so ↓ تَبَيَّنْتُهُ ; (S, * Mgh;) [and بَيَّنْتُهُ, as appears from an ex. in what follows, from a verse of En-Nábighah:] ↓ بِنْتُهُ and ↓ أَبَنْتُهُ and ↓ اِسْتَبَنْتُهُ and بَيَّنْتُهُ all signify the same as ↓ تَبَيَّنْتُهُ [app. in all the senses of this verb]: (M:) or, of all these verbs, ↓ بَانَ is only intrans.: (Msb:) and ↓ اِسْتَبَنْتُهُ signifies I looked at it, or into it, (namely, a thing,) considered it, examined it, or studied it, repeatedly, in order that it might become apparent, manifest, evident, clear, or plain, to me: (T, TA:) and ↓ تبيّنهُ he looked at it, or into it, (namely, an affair, or a case,) considered it, examined it, or studied it, repeatedly, or deliberately, in order to know its real state by the external signs thereof. (T.) A poet says وَمَا خِفْتُ حَتَّى بَيَّنَ الشِّرْبُ وَالأَذَى ↓ بقَانِئَةٍ أَنِّى مِنَ الحَىِّ أَبْيَنُ [And I feared not until the drinking, or the time of drinking, and molestation, made manifest, or plainly showed, by a deep-red (sun), that I was separated from the tribe: see قَانِئٌ]. (M.) And it is said in the Kur [xvi. 91], وَأَنْزَلْنَا عَلَيْكَ الكِتَابَ تِبْيَانًا لِكُلِّ شَىْءٍ [And we have sent down to thee the Scripture to make manifest everything]; meaning, we make manifest to thee in the Scripture everything that thou and thy people require [to know] respecting matters of religion. (T.) See also بَيَانٌ, in the latter half of the paragraph. En-Nábighah says إِلَّا الأَوَارِىَّ مَّا أُبَيِّنُهَا [Except the places of the confinement of the beasts: with difficulty did I distinguish them]; meaning ↓ أَتَبَيَّنُهَا . (S.) You say also, مَا ↓ تَبَيَّنَ يَأْتِيهِ, meaning He sought, or endeavoured, to see, or discover, what would happen to him, of good and evil. (M in art. بصر.) [See also 5, below.] سَبِيلَ المُجْرِمِينَ سبيل المجرمين ↓ وَلِتَسْتَبِينَ , in the Kur [vi. 55], means And that thou mayest the more consider, or examine, repeatedly, in order that it may become manifest to thee, the way of the sinners, O Mohammad: (T:) or that thou mayest seek, or endeavour, to see plainly, or clearly, &c.; syn. وَلِتَسْتَوْضِحَ سَبِيلَهُمْ: (Bd:) but most read, وَلِيَسْتَبِينَ سيبلُ المجرمين; the verb in this case being intrans. (T.) 3 باينهُ بائن باين باينه بايننه باينة , (K,) inf. n. مُبَايَنَةٌ, (S,) He separated himself from him; or left, forsook, or abandoned, him: (S, TA:) or he forsook, or abandoned, him, being forsaken, or abandoned, by him; or cut him off from friendly or loving communion or intercourse, being so cut off by him; or cut him, or ceased to speak to him, being in like manner cut by him. (K.) [And It became separated from it.] 4 ابان أبان إِبان ابان , intrans., inf. n. إِبَانَةٌ: see 1, in two places. = ابانهُ, (inf. n. as above, TA,) He separated it, severed it, disunited it, or cut it off. (M, Msb, K, TA.) You say, ضَرَبَهُ فَأَبَانَ رَأْسَهُ (S, K) He smote him and severed his head, مِنْ جَسَدِهِ from his body. (S, TA.) And ابان المَرْأَةَ He (the husband) separated the woman, or wife, by divorce. (Msb.) And ابان بِنْتَهُ, and ↓ بيّنها , (T, K,) inf. n. of the former as above, and of the latter تَبْيِينٌ, (TA,) He married, or gave in marriage, his daughter, (T, K,) and she went to her husband: (T:) from بَيْنٌ signifying "distance:" as though he removed her to a distance from the house, or tent, of her mother. (TA.) And ابان ابْنَهُ بِمَالٍ, (M,) or ابانهُ أَبَوَاهُ, (T,) He separated from himself his son, (M,) or his two parents separated him from themselves, (T,) by [giving him] property, (T, M,) to be his alone: (T:) mentioned on the authority of AZ. (T, M.) And ابان الدَّلْوَ عَنْ طِىِّ البِئْرِ He drew away the bucket from the casing of the well, lest the latter should lacerate the former. (M.) ― - See also 2, in three places. ― - [Hence, ابان signifies also He spoke, or wrote, perspicuously, clearly, plainly, or distinctly, as to meaning; or, with eloquence: from بَيَانٌ, q. v.] And ابان عَلَيْهِ He spoke perspicuously, clearly, plainly, or distinctly, and gave his testimony, or evidence, or gave decisive information, against him, or respecting it. (TA.) [The verb thus used is for ابان كَلَامَهُ, and شَهَادَتَهُ.] One says of a drunken man, مَا يُبِينُ كَلَامًا He does not speak plainly, or distinctly; lit., does not make speech plain, or distinct. (Ks, T in art. بت.) ― - [مَا أَبْيَنَهُ How distinct, apparent, manifest, evident, clear, or plain, is it! See an ex. voce بَسُلَ. ― - And How perspicuous, or chaste, or eloquent, is he in speech, or writing! how good is his بَيَان!] 5 تبيّن أبان بان بين تبين تبينن , intrans.: see 1, in two places. = As a trans. verb: see 2, in seven places. ― - [Hence, الأَمْرَ being understood,] He sought, or sought leisurely or repeatedly, to obtain knowledge [of the thing], until he knew [it]; he examined, scrutinized, or investigated: (Bd in xlix. 6:) he sought, or endeavoured, to make the affair, or case, manifest, and to settle it, or establish it, and was not hasty therein: (Idem in iv. 96:) or he acted, or proceeded, deliberately, or leisurely, in the affair, or case; not hastily: (Ks, TA:) or it has a signification like this: in the Kur ch. iv. v. 96 and ch. xlix. v. 6, some read فَتَبَيَّنُوا, and others فَتَثَبَّتُوا; and the meanings are nearly the same: التَّبَيُّنُ was said by Mohammad to be from God, and العَجَلَةٌ [i. e. "haste"] from the devil. (T.) 6 تباينا باين تباين تباينا تبايننا They two (namely, two men, and two copartners,) became separated, each from the other: (M, TA:) or they forsook, or abandoned, each other; or cut each other off from friendly or loving communion or intercourse; or cut, or ceased to speak to, each other. (K.) And تباينوا They, having been together, became separated: (Msb:) or they forsook, or abandoned, one another; or cut one another off from friendly or loving communion or intercourse; or cut, or ceased to speak to, one another. (S.) ― - [Hence, They two were dissimilar: and they two (namely, words,) were disparate; whether contraries or not: and they two (namely, numbers,) were incommensurable.] 10 استبان استبان ٱستبان , intrans.: see 1. = As a trans. verb: see 2, in six places. بَانٌ بأن بان باني بآن آن a coll. gen. n.: n. un. with ة: see art. بون. بَيْنٌ بين بينن ين has two contr. significations; (T, S, Msb;) one of which is Separation, or disunion [of companions or friends or lovers]. (T, S, M, Msb, K.) Hence, ذَاتُ البَيْنِ as meaning Enmity, and vehement hatred: and the saying لِإِصْلَاحِ ذَاتِ البَيْنِ, i. e. For the reforming, or amending, of the bad, or corrupt, state subsisting between the people, or company of men; meaning for the allaying of the discord, enmity, rancour, or vehement hatred: (Msb:) [but this has also the contr. meaning, as will be seen below: and it is explained as having a vague import; for it is said that] فِى إِصْلَاحِ ذَاتِ البَيْنِ means In the reforming, or amending, of the circumstances subsisting between the persons to whom it relates, by frequent attention thereto. (Mgh.) [Hence also,] غُرَابُ البَيْنِ [The raven of separation or disunion; i. e., whose appearance, or croak, is ominous of separation: said by some to be] the غراب termed أَبْقَعُ [i. e. in which is blackness and whiteness; or having whiteness in the breast]; (S, K;) so described by the poet 'Antarah: (S:) or that which is red in the beak and legs; but the black is called الحَاتِمُ, because it makes [or shows] separation to be absolutely unavoidable, (Abu-1-Ghowth, S, K,) according to the assertion of the Arabs, i. e., by its croak: (Msb in art. حتم:) [or it is any species of the corvus:] Hamzeh says, in his Proverbs, that this name attaches to the غراب because, when the people of an abode go away to seek after herbage, it alights in the place of their tents, searching the sweepings: (Har p. 308:) but accord. to the Kádee of Granada, Aboo-'Abd-Allah Esh-Shereef, this appellation, so often occurring in poetry, properly signifies camels that transport people from one district, or country, to another; and he cites the following verses: “ غَلِطَ الَّذِينَ رَأَيْتُهُمْ بِجَهَالَةٍ يَلْحَوْنَ كُلُّهُمُ غُرَابًا يَنْعَقُ مَا الذَّنْبُ إِلَّا لِلْأَبَاعِرِ إِنَّهَا مِمَّا يُشَتِّتُ جَمْعَهُمْ وَيُقَرِّقُ إِنَّ الغُرَابَ بِيُمْنِهِ تُدْنُو النَّوَى وَتُشَتِّتُ الشَّمْلَ الجَمِيعَ الأَيْنُقُ [Those have erred whom I have seen, with ignorance, all of them blaming a raven croaking: the fault is not imputable save to the camels; for they are of the things that scatter and disperse their congregation: verily the place that is the object of a journey is brought near by the raven's lucky omen; but the she-camels discompose the united state]: and Ibn-'Abd-Rabbih says زَعَقَ الغُرَابُ فَقُلْتُ أَكْذَبُ طَائِرٍ إِن لَّمْ يُصَدِّقْهُ رُغَآءُ بَعِيرِ [The raven cried; and I said, A most lying bird, if the grumbling cry of a camel on the occasion of his being laden do not verify it]. (TA in art. غرب.) ― - Also Distance, (S, M, Msb, K,) by the space, or interval, between two things. (Msb.) You say, بَيْنَ البَلَدَيْنِ بَيْنٌ Between the two countries, or towns, &c., is a distance, of space, or interval: (Msb:) and بَيْنَهُمَا بَيْنٌ Between them two is a distance, with ى when corporeal distance is meant: (Idem in art. بون:) or إِنَّ بَيْنَهُمَا لَبَيْنٌ [Verily between them two is a distance], not otherwise, in the case of [literal] distance. (S.) And you say also, بَيْنَهُمَا بَيْنٌ بَعِيدٌ (T in art. بون, S, M *) and بَوْنٌ بَعِيدٌ (T in art. بون, S, M, * Msb * in art. بون) Between them two [meaning two men] is a [wide] distance; (M;) i. e. between their two degrees of rank or dignity, or between the estimations in which they are commonly held: (Msb in art. بون:) in this case, the latter is the more chaste. (S.) You also say, [using بين to denote An interval of time,] لَقِيتُهُ بُعَيْدَاتِ بَيْنٍ [I met him after, or a little after, an interval, or intervals,] when you have met him after a while, and then withheld yourself from him, and then come to him. (S, M, K. See also بَعْدُ.]) = Also Union [of companions or friends or lovers]; (T, S, M, Msb, K;) the contr. of the first of the significations mentioned above in this paragraph. (T, S, Msb.) [Hence ذَاتُ البَيْنِ as meaning The state of union or concord or friendship or love subsisting between a people or between two parties; this being likewise the contr. of a signification assigned to the same expression above: whence the phrase, إِفْسَادُ ذَاتِ البَيْنِ (occurring in the S and K in art. ابر, and often elsewhere,) The marring, or disturbance, of the state of union or concord &c.: and] hence the saying, سَعَى فُلَانٌ لِإِصْلَاحِ ذَاتِ البَيْنِ مِنْ عَشِيرَتِهِ [Such a one laboured for the improving of the state of union or concord &c. of his kinsfolk; but in this instance, the meaning given in the second sentence of this paragraph seems to be more appropriate]. (Ham p. 569.) ― - ذَاتُ بَيْنِهِمْ may also be used as meaning The vacant space (سَاحَة) that is between their houses, or tents. (Ham p. 195.) = بَيْن is also an adverbial noun, [as such written بَيْنَ,] (S, M, Mgh, Msb, K,) capable of being used as a noun absolutely: (M, K:) it relates only to that which has space, as a country; or to that which has some number, either two or more, as two men, and a company of men; and denotes [intervention in] the interval between two things, or the middle, or midst, of two things, (Er-Rághib, TA,) or the middle of a collective number: (S:) [thus it signifies Between, and amidst, and among:] its meaning is [therefore] vague, not apparent unless it is prefixed to two or more [words, or to a word signifying two or more], or to what supplies the place of such a complement: (Msb:) it must necessarily be prefixed, and may not be otherwise than in the manners just explained: (Mgh:) [i. e.] it may not be prefixed to any noun but such as denotes more than one, or to a noun that has another conjoined to it by و, (M,) not by any other conjunction, (M, Msb,) acc0ord. to the usage commonly obtaining. (Msb.) You say بَيْنَ الرَّجُلَيْنِ [Between the two men]: (Er-Rághib, TA:) and المَالُ بَيْنَ القَوْمِ [The property is between the company of men]: (M, Msb, Er-Rághib: *) and المَالُ بَيْنَ زَيْدٍ وَعَمْرٍو [The property is between Zeyd and 'Amr]: and هُوَ بَيْنِى وَبَيْنَهُ [He, or it, is between me and him]: (M:) and جَلَسْتُ بَيْنَ القَوْمِ I sat in the middle of [or amidst or among] the company of men: (S, K:) and بَيْنَكُمَا البَعِيرَ فَخُذَاهُ, with البعير in the accus. case, [See between you two the camel, therefore take him], a saying heard by Ks: (Lin art. عند:) and فَسَدَ مَا بَيْنَهُمْ [The state subsisting among them became bad, or marred, or disturbed]: (S and K in art. ميط:) and بَيْنَ الأَيَّامِ (M and K in art. ندر) and فِيمَا بَيْنَ الأَيَّامِ (S and Msb in that art.) [In, or during, the space of (several) days]: and عَوَانٌ بَيْنَ ذٰلِكَ, in the Kur [ii. 63], is an ex. of its being prefixed to a single word supplying the place of more than one; (Mgh, Msb;) the meaning being, Of middle age, between that which has been mentioned; namely, the فَارِض and the بِكْر. (Bd.) Some allow that two words to the former of which بَيْنَ is prefixed may be connected by فَ, citing as an evidence the phrase used by Imra-el-Keys, بَيْنَ الدَّخُولِ فَحَوْمَلِ [as though meaning Between Ed-Dakhool and Howmal]: but to this it has been replied that الدخول is a name applying to several places; so that the phrase [means amidst Ed-Dakhool &c., and] is similar to the saying, المَالُ بَيْنَ القَوْمِ [mentioned above, or جَلَسْتُ بَيْنَ القَوْمِ, also mentioned above]. (Msb.) [You say also, بَيْنَ أَظْهُرِهِمْ, and بَيْنَ ظَهْرَيْهِمْ &c., meaning In the midst of them. (See art. ظهر.) And بَيْنَ يَدَيْهِ, and بَيْنَ يَدَيْهِمْ, meaning Before him, and before them. بَيْن is also often used absolutely as a noun: thus it is in the Kur lxxxvi. 7, يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ Coming forth from between, or amidst, the spine and the breast-bones: and in xxxvi. 8 of the same, وَجَعَلْنَا مِنْ بَيْنِ أَيْديهِمْ سَدًّا And we have placed before them (lit. between their hands) a barrier.] It is said in the Kur [vi. 94], لَقَدْ تَقَطَّعَ بَيْنُكُمْ, as some read; or بَيْنَكُمْ, as others: (T, S, M:) the former means Verily your union hath become dissevered: (AA, T, S, M:) the latter, that which was between you; (مَا بَيْنَكُمْ, Ibn-Mes'ood, T, S, or الَّذِى كَانَ بَيْنَكُمْ, IAar, T;) or the state wherein ye were, in respect of partnership among you: (Zj, T:) or the state of circumstances, or the bond, or the love, or affection, [formerly subsisting] among you, or between you; or, accord. to Akh, بَيْنَكُمْ, though in the accus. case as to the letter, is in the nom. case as to the place, by reason of the verb, and the adverbial termination is retained only because the word is commonly used as an adv. n.: (M:) AHát disapproved of the latter reading; but wrongly, because what is suppressed accord. to this reading is implied by what precedes in the same verse. (T.) ― - [It is often used as a partitive, or distributive; as also مَا بَيْنَ: for ex.,] you say, هُمْ بَيْنَ حَاذِفٍ وَقَاذِفٍ, (S and TA in art. قذف,) or هُمْ مَا بَيْنَ حَاذفٍ وقاذفٍ, (TA in art. حذف,) i. e. [They are partly, or in part,] beating with the staff, or stick, and [partly, or in part,] pelting with stones; [or some beating &c., and the others pelting &c.] (S and TA, both in art. قذف, and the latter in art. حذف.) [See also an ex. in a verse cited voce خَيْطَةٌ.] ― - هٰذَا بَيْنَ بَيْنَ means This (namely, a thing, S, or a commodity, Msb) is between good and bad: (S, Msb, K:) or of a middling, or middle, sort: (M:) these two words being two nouns made one, and indecl., with fet-h for their terminations, (S, Msb, K,) like خَمْسَةَ عَشَرَ. (Msb.) الهَمْزَةُ المُخَفَّفَةُ [i. e. the hemzeh uttered lightly] is called هَمْزَةٌ بَيْنَ بَيْنَ, (S, M, K, *) i. e. A hemzeh that is between the hemzeh and the soft letter whence is its vowel; (S, M;) or هَمْزَةُ بَيْنِ بَيْنٍ, the first بين with kesreh but without tenween, and the second with tenween, (Sharh Shudhoor edh-Dhahab,) [i. e. the hemzeh &c.:] if it is with fet-h, it is between the hemzeh and the alif, as in سَاَلَ, (S, M,) for سَأَلَ; (M;) if with kesr, it is between the hemzeh and the yé, as in سَيِمَ, (S, M,) for سَئِمَ; (M;) and if with damm, it is between the hemzeh and the wáw, as in لَوُمَ, (S, M,) for لَؤُمَ: (M:) it is never at the beginning of a word, because of its nearness, by reason of feebleness, to the letter that is quiescent, (S, M,) though, notwithstanding this, it is really movent: (S:) it is thus called because it is weak, (Sb, S, M,) not having the power of the hemzeh uttered with its proper sound, nor the clearness of the letter whence is its vowel. (M.) 'Obeyd Ibn-El-Abras says تَحْمِى حَقِيقَتَنَا وَبَعْ ضُ القَوْمِ يَسْقُطُ بَيْنَ بَيْنَا ” i. e. [Thou defendest what we ought to defend, or our banner, or standard, while some of the people, or company of men,] fall, one after another, in a state of weakness, not regarded as of any account: (S:) or it is as though he said, between these and these; like a man who enters between two parties in some affair, and falls, or slips, or commits a mistake, and is not honourably mentioned in relation to it: so says Seer: (IB, TA:) or between entering into fight and holding back from it; as when one says, Such a one puts forward a foot, and puts back another. (TA.) ― - ↓ بَيْنَا and ↓ بَيْنَمَا are of the number of inceptive حُرُوف: (M, K:) this is clear if by حروف is meant "words:" that they have become particles, no one says: they are still adv. ns.: (MF, TA:) the former is بَيْنَ with its [final] fet-hah rendered full in sound; and hence the ا; (Mughnee in the section next after that of وا, and K;) [i. e.,] it is of the measure فَعْلَى [or فَعْلَا] from البَيْن, the [final] fet-hah being rendered full in sound, and so becoming ا; and the latter is بَيْنَ with مَا [restrictive of its government] added to it; and both have the same meaning [of While, or whilst]: (S:) or the ا in the former is the restrictive ا; or, as some say, it is a portion of the restrictive ما [in the latter]: (Mughnee ubi suprà:) and these do not exclude بَيْنَ from the category of nouns, but only cut it off from being prefixed to another noun: (MF, TA:) they are substitutes for that to which بَيْنَ would otherwise be prefixed: (Mgh:) some say that these two words are adv. ns. of time, denoting a thing's happening suddenly, or unexpectedly; and they are prefixed to a proposition consisting of a verb and an agent, or an inchoative and enunciative; so that they require a complement to complete the meaning. (TA.) One says, بَيْنَا نَحْنُ كَذٰلِكَ إِذْ حَدَثَ كَذَا [While we were in such a state as that, lo, or there, or then, such a thing happened, or came to pass]: (M, Mgh, * K: *) and بَيْنَمَا نَحْنُ كَذَا [While we were thus]: (Mgh:) and “ بَيْنَا نَحْنُ نَرْقُبُهُ أَتَانَا [While we were looking, or waiting, for him, he came to us]; (S, M;) a saying of a poet, cited by Sb; (M;) the phrase being elliptical; (S, M;) meaning بَيْنَ أَوْقَاتِ نَحْنُ نَرْقُبُهُ, (M,) i. e., بَيْنَ أَوْقَاتِ رِقْبَتِنَا إِيَّاهُ [between the times of our looking, or waiting, for him]. (S, M.) As used to put nouns following بَيْنَا in the gen. case when بَيْنَ might properly supply its place; as in the saying (of Aboo-Dhu-eyb, which he thus recited, with kesr, S) بَيْنَا تَعَنُّقِهِ الكُمَاةَ وَرَوْغِهِ يَوْمًا أُتِيحَ لَهُ جَرِىْءٌ سَلْفَعُ [Amid his embracing the courageous armed men, and his guileful eluding, one day a bold, daring man was appointed for him, to slay him]: (S, K:) in [some copies of] the K, تَعَنُّفِهِ; but in the Deewán [of the Hudhalees], تعنّقه: [in the Mughnee, ubi suprà, تَعَانُقِهِ:] the meaning is بَيْنَ تَعَانُقِهِ; the ا being added to give fulness to the sound of the [final] vowel: (TA:) As used to say that the ا is here redundant: (Skr, TA:) others put the nouns following both بَيْنَا and بَيْنَمَا in the nom. case, as the inchoative and enunciative. (Skr, S, K.) Mbr says that when the noun following بينا is a real subst., it is put in the nom. case as an inchoative; but when it is an inf. n., or a noun of the inf. kind, it is put in the gen., and بينا in this instance has the meaning of بَيْنَ: and Ahmad Ibn-Yahyà says the like, but some persons of chaste speech treat the latter kind of noun like the former: after بينما, however, each kind of noun must be in the nom. case. (AA, T.) [See an ex. in a verse cited towards the end of art. اذ.] بَيْنَا بين بينا بيننا ين see بَيْنٌ بَيْنَمَا بينما see بَيْنٌ بِينٌ بين بينن ين A separation, or division, (T, M, K,) between two things, (T,) or between two lands; (M, K;) as when there is a rugged place, with sands near it, and between the two is a tract neither rugged nor plain: (T:) an elevation in rugged ground: (M, K:) the extent to which the eye reaches, (T, M, K,) of a road, (T,) or of land: (M:) a piece of land extending as far as the eye reaches: (T, S:) and a region, tract, or quarter: (AA, T, M, K:) pl. بُيُونٌ. (S, TA.) بَيَانٌ بيان يان is originally the inf. n. of بَانَ as syn. with تَبَيَّنَ, and so signifies The being [distinct or] apparent &c.; (Kull;) or it is a subst. in this sense: (Msb:) or a subst. from بَيَّنَ, [and so signifies the making distinct or apparent &c.,] being like سَلَامٌ and كَلَامٌ from سَلَّمَ and كَلَّمَ. (Kull.) ― - Hence, conventionally, (Kull,) The means by which one makes a thing [distinct,] apparent, manifest, evident, clear, plain, or perspicuous: (S, Er-Rághib, TA, Kull:) this is of two kinds: one is [a circumstantial indication or evidence; or] a thing indicating, or giving evidence of, a circumstance, or state, that is a result, or an effect, of a quality or an attribute: the other is a verbal indication or evidence, either spoken or written: [see also بَيِّنَةٌ:] it is also applied to language that discovers and shows the meaning that is intended: and an explanation of confused and vague language: (Er-Rághib, TA:) or the eduction of a thing from a state of dubiousness to a state of clearness: or making the meaning apparent to the mind so that it becomes distinct from other meanings and from what might be confounded with it. (TA.) ― - Also Perspicuity, clearness, distinctness, chasteness, or eloquence, of speech or language: (T, S:) or simply perspicuity thereof: (Har p. 2:) or perspicuity of speech with quickness, or sharpness, of intellect: (M, K:) or perspicuous, or chaste, or eloquent, speech, declaring, or telling plainly, what is in the mind: (Ksh, TA:) or the showing of the intent, or meaning, with the most eloquent expression: it is an effect of understanding, and of sharpness, or quickness, of mind, with perspicuity, or chasteness, or eloquence, of speech: (Nh, TA:) or a faculty, or principles, [or a science,] whereby one knows how to express [with perspicuity of diction] one meaning in various forms: (Kull:) [some of the Arabs restrict the science of البيان to what concerns comparisons and tropes and metonymies; which last the Arabian rhetoricians distinguish from tropes: and some make it to include rhetoric altogether:] Esh-Shereeshee says, in his Expos. of the Maká- mát [of El-Hareeree] that the difference between بَيَانٌ and ↓ تِبْيَانٌ is this: that the former denotes perspicuity of meaning; and the latter, the making the meaning to be understood; and the former is to another person, and the latter to oneself; but sometimes the latter is used in the sense of the former: (TA:) or the former is the act of the tongue, and the latter is the act of the mind: (Har p. 2:) or the former concerns the verbal expression, and the latter concerns the meaning. (Kull.) It is said in a trad., إِنَّ مِنَ البَيَانِ سِحْرًا (S) or لَسِحْرًا (TA) [Verily there is a kind of eloquence that is enchantment: see this explained in art. سحر]. The saying in the Kur [lv. 2 and 3], خَلَقَ الْإِنْسَانَ عَلَّمَهُ الْبَيَانَ means He hath created the Prophet: He hath taught him the Kuran wherein is the manifestation of everything [needful to be known]: or He hath created Adam, or man as meaning all mankind: He hath [taught him speech, and so] made him to discriminate, and thus to be distinguished from all [other] animals:(Zj, T:) or He hath taught him that whereby he is distinguished from other animals, namely, the declaration of what is in the mind, and the making others to understand what he has perceived, for the reception of inspiration, and the becoming acquainted with the truth, and the learning of the law. (Bd.) ― - It is also applied to Verbosity, and the going deep, or being extravagant, in speech, and affecting to be perspicuous, or chaste, therein, or eloquent, and pretending to excel others therein; or some بيان is thus termed; and is blamed in a trad., as a kind of hypocrisy; as though it were a sort of self-conceit and pride. (TA.) بِئْرٌ بَيُونٌ A well of which the rope does not strike against the sides, because its interior is straight: or that is wide in the upper part, and narrow in the lower: or in which the drawer of water makes the rope to be aloof from its sides, because of its crookedness: (T:) or deep and wide; (S, K;) because the ropes are wide apart from its sides; (S;) as also ↓ بَائِنَةٌ : (S, TA:) or that is wide between the two [opposite] sides: (M:) pl. [regularly of the latter epithet] بَوَائِنُ. (T, S.) بَيِّنٌ بين بينن ين [Distinct, as though separate from others; and thus,] apparent, manifest, evident, clear, plain, or perspicuous; (T, S, Msb, K;) as also ↓ بَائِنٌ (T) and ↓ مُبِينٌ : (T, S:) pl. [of mult.] أَبْيِنَآءُ (S, K) and [of pauc.] بَيِنَةٌ. (K.) Hence, الكِتَابُ ↓ المُبِينٌ [as applied to the Kur, q. v. in xii. 1, &c.,] The clear, plain, or perspicuous, book or writing or scripture: or, as some say, this means the book &c. that makes manifest all that is required [to be known]: (T:) or, of which the goodness and the blessing are made manifest: or, that makes manifest the truth as distinguished from falsity, and what is lawful as distinguished from what is unlawful, and that the prophetic office of Mohammad is true, and so are the narratives relating to the prophets: (Zj, T:) or, that makes manifest the right paths as distinguished from the wrong. (M, TA.) And كَلَامٌ بَيِّنٌ Perspicuous, clear, distinct, chaste, or eloquent, language. (T.) ― - A man, or thing, bearing evidence of a quality &c. that he, or it, possesses. (S and K and other Lexicons passim.) ― - A man (M) perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; (ISh, T, M, K;) fluent, elegant, and elevated, in speech, and having little hesitation therein: (ISh, T:) pl. أَبْيِنَآءُ (T, M, K) and بُيَنَآءُ and [of pauc.] أَبْيَانٌ: (Lh, M, K:) the second of these pls. is anomalous: the last is formed by likening فَعِيلٌ to فَاعِلٌ: [for بَيِّنٌ is a contraction of بَيِينٌ:] but the pl. most agreeable with analogy is بَيِّنُونَ: so says Sb. (M.) بَيِّنَةٌ بين بينه بيننه بينة ين An evidence, an indication, a demonstration, a proof, a voucher, or an argument, (Mgh, TA,) such as is manifest, or. clear, whether intellectual or perceived by sense; (TA;) [originally بَيِينَةٌ,] of the measure فَعِيلَةٌ, from بَيْنُونَةٌ, [see 1, first sentence,] and بَيَانٌ [q. v.]: (Mgh:) and the testimony of a witness: pl. بَيِّنَاتٌ. (TA.) بَائِنٌ In a state of separation or disunion; or separated, severed, disunited, or cut off; (M, * Msb;) as also ↓ أَبْيَنُ , occurring in a verse cited above, voce بَيِّنَ. [Hence,] اِمْرَأَةٌ بَائِنٌ A woman separated from her husband by divorce; (M, Msb, K;) as also ↓ مُبَانَةٌ : the former without ة: (Msb:) like طَالِقٌ and حَائِضٌ: you say [to a wife] أَنْتِ بَائِنٌ [Thou art separated from me by divorce.] (Mgh.) ― - طَلَاقٌ بَائِنٌ is a tropical phrase; and so is طَلْقَةٌ بَائِنَةٌ; (Mgh;) [signifying the same as] تَطْلِيقَةٌ بَائِنَةٌ (S, M, Msb, K) (tropical:) A divorce that is [as it were] cut off; i. q. ↓ مُبَانَةٌ [in the second and third of these phrases, and ↓ مُبَانٌ in the first]: (ISk, Msb:) بائنة being here used in the sense of a pass. part. n.: (S, Sgh, Msb:) or it [is a possessive epithet, and thus] means having separation: this kind of divorce is one in the case of which the man cannot take back the woman unless by a new contract; (TA;) nor without her consent. (MF in art. بت.) ― - قَوْسٌ بَائِنَةٌ, (S, M, K,) and بَائِنٌ, (M, K,) A bow that is widely separate from its string: (S, M, K:) contr. of بَانِيَةٌ; (S, M;) this signifying one that is so near to its string as almost to stick to it: (S:) each of these denotes what is a fault. (S, M.) ― - بِئْرٌ بَائِنَةٌ: see بَيُونٌ. ― - نَخْلَةٌ بَائِنَةٌ A palm-tree of which the racemes have come forth from the spathes, and of which the fruit-stalks have grown long. (AHn, M.) ― - البَائِنُ also signifies He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from her left side; (S, K;) and المُعَلِّى, he who comes to her from her right side: (S:) or the former, he who stands on the right of the she-camel when she is milked, and holds the milking-vessel, and raises it to the milker, who stands on her left, and is called المُسْتَعْلِى: (T:) two persons are engaged in milking the she-camel; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker is called المُسْتَعْلِى and المُعَلِّى; and the holder, البائن: (M:) pl. بُيَّنٌ. (T.) It is said in a prov., اِسْتُ البَائِنِ أَعْرَفُ, or, as some say, أَعْلَمُ; meaning (assumed tropical:) He who has superintended an affair, and exercised himself diligently in the management thereof, is better acquainted with it than he who has not done this. (T. [See Freytag's Arab. Prov. i. 606.]) ― - طَوِيلٌ بَائِنٌ Excessively tall, far above the stature of tall men. (TA.) = See also بَيِّنٌ. طَلَبَ إِلَى أَبَوَيْهِ البَائِنَةَ He asked, or begged, of his two parents, the separation of himself from them, by [their giving him] property, (AZ, T, M,) to be his alone. (T.) أَبْيَنُ : see بَائِنٌ. = فُلَانٌ أَبْيَنُ مِنْ فُلَانٍ Such a one is more perspicuous, clear, distinct, chaste, or eloquent, in speech or language, than such a one. (S, TA.) تِبْيَانٌ تبيان an anomalous inf. n. (T, S, K) of 2, q. v.: (T:) or a subst. used as an inf. n.; (MF, TA;) i. e., a subst. from 2. (Sb, M, TA.) See بَيَانٌ. مُبَانٌ مبان مبنى ; and its fem., with ة: see بَائِنٌ, in three places. مُبِينٌ مبين Separating, severing, disuniting, or cutting off; (S, K;) as also مُبْيِنٌ, like مُحْسِنٌ: (K:) but [the right reading in the K may be وَمُبِينٌ كَمُحْسِنٍ, meaning "and مُبِينٌ is like مُحْسِنٌ:" if not,] مُبْيِنٌ is a mistake. (TA.) = See also بَيِّنٌ, in two places. مَبَايِنُ الحَقِّ مباين الحق [in which the former word is app. pl. of مُبِينَةٌ] signifies The things that make the truth to be apparent, manifest, evident, clear, or plain; or the means of making it so; syn. مَوَاضِحُهُ. (TA.) بيه 1 بَاهَ لَهُ باه له باه لة , aor. يَبَاهُ, inf. n. بَيْهٌ; and مَا بِهْتُ لَهُ: see 1 in art. بوه. --------------------------------------------- ت The third letter of the alphabet: called تَآءٌ and تَا [respecting which latter see the letter ب]: the pl. [of the former is تَآءَاتٌ; and of the latter,] أَتْوَآءُ. (TA in باب الالف الليِنّةة.) It is one of the letters termed مَهْمُوسَة [or non-vocal, i. e. pronounced with the breath only, without the voice], and of those termed نِطَعِيَّة [and نِطْعِيَّة and نَطَعِيَّة and نَطْعِيَّة pronounced by pressing the tip of the tongue against the upper gums and suddenly withdrawing it with an emission of the breath]: these latter are ط and د and ت, three letters that are among those which are changed into other letters. (TA at the commencement of باب التآء.) = It is one of the augmentative letters: (S:) and is movent when added at the beginning of a noun, and at the end of a noun, [and at the beginning of a verb,] and at the end of a verb, and is also quiescent at the end of a verb. (Mughnee, K.) = Added at the beginning of a noun, it is a preposition, or particle governing the gen. case, significant of swearing, (S, * Mughnee, K,) and denoting wonder; (Mughnee, K;) and [accord. to general usage] it is peculiarly prefixed to the name اللّٰه; (S, Mughnee, K;) as in تَاللّٰهِ لَقَدْ كَانَ كَذَا [By God, verily it was thus, or verily such a thing was]; (S;) and تَاللّٰهِ لَأَفْعَلَنَّ كَذَا [By God, I will assuredly do such a thing]: (TA:) but sometimes they said, تَرَبِّى [By my Lord], and تَرَبِّ الكَعْبَةِ [By the Lord of the Kaabeh], and تَالرَّحْمَانِ [By the Compassionate], (Mughnee, K,) as is related on the authority of Akh; deviating from common usage. (TA.) Thus used, it is a substitute for و, (S, Mughnee,) as it is also in تَتْرَى and تُرَاثٌ and تُجَاهَ and تُخَمَةٌ [&c.]; (S;) and the و is a substitute for ب; (S, Mughnee;) but the ت has the additional meaning of denoting wonder: so says Z. (Mughnee.) = Added at the end of a noun, it is a particle of allocution: (Mughnee, K:) it is thus added in أَنْتَ [Thou], (S, Mughnee, K,) addressed to a male, (TA,) and أَنْتِ [Thou], (Mughnee, K,) addressed to a female; (TA;) uniting with the noun, as though the two became one; not being an affixed noun governed in the gen. case. (S. [See أَنْ.]) = It is added in [the beginning of] the second person of the future, (S,) [i. e.,] in the beginning of the aor., (TA,) [as a particle of allocution,] as in أَنْتَ تَفْعَلُ [Thou dost, or wilt do]. (S, TA.) ― - It is also added, as a sign of the fem. gender, in the beginning of the future, [or aor.,] as in هِىَ تَفْعَلُ [She does, or will do]. (S, TA.) ― - It is also added in the beginning of the third person [fem.] of the [aor. used as an] imperative, [as a sign of the fem. gender,] as in لِتَقُمْ هِنْدُ [Let Hind stand]. (TA.) ― - And sometimes it is added in the beginning of the second person of the [aor. used as an] imperative, [as a particle of allocution,] as in the phrase in the Kur [x. 59, accord. to one reading], فَبِذٰلِكَ فَلْتَفْرَحُوا [Therefore therein rejoice ye]: and in the saying of the rájiz تِئْذَنْ فَإِنِّى حَمْؤُهَا وَجَارُهَا قُلْتُ لِبَوَّابٍ لَدَيْهِ دَارُهَا [explained in art.اذن]: and [thus] it is added in the beginning of [the second person of] the [aor. used as an] imperative of a verb of which the agent is not named, as in لِتُزْهَ يَا رَجُلُ [Be thou proud, vain, boastful, or self-conceited, O man], from زُهِىَ: but Akh says that the adding of the ل in the beginning of the second person of the [aor. used as an] imperative [except in the case of a pass. verb or a verb of which the agent is not named] is a bad idiom, because the ل is not needed. (S, TA.) = The movent ت added at the end of a verb is a pronoun, as in قُمْتُ [I stood], (Mughnee, K,) and قُمْتَ [Thou stoodest, addressed to a male], and قُمْتِ [Thou stoodest, addressed to a female]: (Mughnee:) thus added in the first and second persons of the pret., it is a pronoun denoting the agent. (S.) ― - The quiescent ت added at the end of a verb is a sign of the fem. gender, (Mughnee, K,) i. e., a particle applied to denote the fem. gender, (Mughnee,) as in قَامَتْ [She stood]. (Mughnee, K.) J says [in the S] that, when thus added at the end of the pret., it is a pronoun: but IB says [correctly] that it is a particle. (TA.) = It is also, sometimes, affixed to ثُمَّ and رُبَّ; and in these cases it is most commonly movent with fet-h, (Mughnee, K,) so that one says ثُمَّتَ and رُبَّتَ. (TA.) [See arts. ثم and رب.] = تِ is an imperative of أَتَى. (M in art. اتى.) = [As a numeral, ت denotes Four hundred.] تا تَا تا fem. of ذَا; (M;) i. q. ذِهْ [This and that]; (T;) a noun of indication, denoting that which is female or feminine; like ذَا (S, K) applied to that which is male or masculine; (S;) and you say also تِهْ, like ذِهْ: (S, K:) the dual is تَانِ: and the pl., أُولَآءِ. (S, K.) En-Nábighah [Edh-Dhubyánee] says, (T, S,) excusing himself to En-Noamán [Aboo-Káboos], whom he had satirized, (TA,) “ هَا إِنَّ تَا عِذْرَةٌ إِنْ لَمْ تَكُنْ نَفَعَتْ فَإِنَّ صَاحِبَهَا قَدْ تَاهَ فِى البَلَدِ [Now verily this is an excuse: if it profit not, then verily its author has lost his way in the desert, or in the waterless desert]: (T, S: but in the latter, لا is put in the place of لم:) تا here points to the قَصِيدَة [or ode]; and عذرة is a subst from اِعْتِذَارٌ; and تاه means تَحَيَّرَ; and البلد means المَفَازَة. (TA.) The dim. of تَا is تَيَّا, (T, S, M, K,) which is anomalous, like ذَيَّا the dim. of ذَا, &c. (I'Ak p. 343. [Much has been written respecting the formation of this dim. to reduce it to something like rule, but I pass it over as, in my opinion, unprofitable and unsatisfactory; and only refer to what is said respecting the duals أُلَيَّا and أُلَيَّآءِ in art. الى. See an ex. voce مِرَّةٌ.] ― - هَا is prefixed to it (T, S, K) [as an inceptive particle] to give notice of what is about to be said, (S,) so that one says هَاتَا [meaning This], (T, S, K,) as in هَاتَا فُلَانَةُ [This is such a woman]; (T;) and [in the dual] هَاتَانِ; and [in the pl.] هٰؤُلَآءِ: and the dim. is هَاتَيَّا. (S.) ― - When you use it in addressing another person, you add to it ك [as a particle of allocution], and say تَاكَ (S, K) and تِيكَ and تِلْكَ (T, S, K) and تَلْكَ, which is a bad dial. var., (S, K,) and تَالِكَ, (T, S,) which is the worst of these: (T:) [all meaning That:] the dual is تَانِكَ and تَانِّكَ, the latter with tesh-deed, (S, K, [but in some copies of the S, only the latter is mentioned,]) and تَالِكَ [which, like تَانِّكَ, is dual of تِلْكَ or تَلْكَ, which are contractions of تَالِكَ; these two duals being for تَانِلِكَ, the original, but unused, form]: (K:) the pl. is أُولٰئِكَ [or أُولَآئِكَ] and أُولَاكَ and أُولَالِكَ [respecting all of which see أُلَى, in art. الى]: (S, K:) and the dim. is تَيَّاكَ and تَيَّالِكَ: (K: [in the TA, the latter is erroneously written تَيّانِكَ:]) the ك relates to the person or persons whom you address, masc. and fem. and dual and pl.: [but in addressing a female, you may say تَاكِ &c.; in addressing two persons, تَاكُمَا &c.; in addressing more than two males, تَاكُمْ &c.; and in addressing more than two females, تَاكُنَّ &c.:] what precedes the ك relates to the person [or thing] indicated, masc. and fem. and dual and pl. (S.) ― - هَا is also prefixed to تِيكَ and تَاكَ, so that one says, هَاتِيكَ هِنْدُ and هَاتَاكَ هِنْدُ [This, or that, is Hind]. (S, K. *) Abu-n-Nejm says جِئْنَا نُحَيِّيكَ وَنَسْتَجْدِيكَا فَافْعَلْ بِنَا هَاتَاكَ أَوْ هَاتِيكَا ” meaning [We have come saluting thee and seeking of thee a gift: then do thou to us] this or that: [give us] a salutation or a gift. (S.) The هَا that is used to give notice of what is about to be said is not prefixed to تلك because the ل is made a substitute for that ها: (S, TA:) or, as IB says, they do not prefix that ها to ذٰلِكَ and تِلْكَ because the ل denotes the remoteness of that which is indicated and the ها denotes its nearness, so that the two are incompatible. (TA.) = تَا and تآءٌ Names of the letter ت: see that letter, and see arts. توأ and تى. = تَا and تَأَا or تَآ for تَشَآء: see (near its end) art. ا. تأر 4 أَتْأَرْتُ إِلَيْهِ النَّظَرَ I continued to look at him time after time (تَارَةً بَعْدَ تَارَةٍ): (T, TA:) or I looked at him sharply, or intently. (Fr, T, M, K.) And أَتْأَرْتُهُ بَصَرِى, (T, S, M, K,) and أَتْأَرْتُ إِلَيْهِ البَصَرَ, (K,) I followed him with my eye; made my eye to follow him. (S, M, K.) [See also art. تور.] تَارَةٌ تاره تارة , without ' on account of frequent usage, (IAar, T, Msb in art. تور, and K,) A time; one time; [in the sense of the French fois;] syn. مَرَّةٌ مر مره مرة : (Msb, K:) or a time, whether long or short; syn. حِينٌ: (IAar:) sometimes, however, it is pronounced تَأْرَةٌ: (Msb:) pl. تِئَرٌ (T, Msb, K) and تِئَارٌ: (Msb:) these are pls. of تَأْرَةٌ; but the pl. of تَارَةٌ without ' is تَارَاتٌ (Msb) and تِيَرٌ (S in art. تير, and K and K in art. تور,) and تِيَارٌ. (S in art. تير.) [See also art. تور.] مُتَارٌ متار in the saying “ فَصِرْتُ كَأَنَّنِى فَرَأٌ مُتَارُ ” is [said by ISd to be] for مُتْأَرٌ [pass. part. n. of أَتْأَرَ; so that the meaning is, And I became as though I were a wild ass looked at sharply or intently, or followed by the eye, in order to be captured or shot]. (M, TA. [But see art. تور.]) تأم 3 تَآءَمَ أَخَاهُ , (K, TA, [in the TT, as from the M, written تَأَمَ, and so by Golius,]) inf. n. مُتَآءَمَةٌ, (TA,) He was twinborn with his brother. (M, K, TA.) ― - تآءم, (S,) or تآءم ثَوْبًا, (M, K, TA, [in the TT, again, written تَأَمَ,]) inf. n. as above, (S, TA,) (assumed tropical:) He wove a piece of cloth of threads two and two together (S, M, K) in its warp and its woof. (K.) [See مِتْآمٌ, and see also نِيرٌ.] ― - تآءم الفَرَسُ, (K, [written by Golius تَأَمَ,]) inf. n. as above, (TA,) (assumed tropical:) The horse fetched run after run. (K.) 4 أَتْأَمَتْ She (a mother, K, or a woman, S, M, Msb, and any pregnant animal, M) twinned, or brought forth two at one birth. (T, S, M, Msb, K.) = أَتْأَمَهَا i. q. أَفْضَاهَا [like آتَمَهَا, q. v. in art. اتم]. (S, K.) [Golius and Freytag have rendered it as though it meant أَفْضَى إِلَيْهَا.] تِئْمٌ , whence هُوَ تِئْمُهُ: see تَوْءَمٌ. تَئِيمٌ , whence هُوَ تَئِيمُهُ: see تَوْءَمٌ. تُؤَامِيَّةٌ A pearl; (M, K;) so called in relation to تُؤَامٌ, (TA,) which is a town twenty leagues from the metropolis of 'Omán, (K, TA,) in the tract next the sea, (TA,) a city of 'Omán whence pearls are purchased, (M,) erroneously called by J تَوْءَمٌ, [but in one copy of the S I find it written تُوام,] and said by him to be the metropolis of 'Omán; (K;) as also ↓ تَوْءَمِيَّةٌ , (TA, [and thus it is written in copies of the S, but in one copy I find it written تُوامِيَّة,]) thought by En-Nejeeremee to be thus called in relation to the oyster-shell, because this is always what is termed تَوْءَمٌ, q. v. (TA.) تَوْءَمٌ تم توءم توأم A twin; one of two young, (S, M, Mgh, Msb, K,) and of more, (M, K,) brought forth at one birth, (S, M, Mgh, Msb, K,) of any animals; whether a male or a female, or a male [brought forth] with a female; (M, K;) and تَوْءَمَةٌ is [also] applied to a female: (S, M, Mgh, Msb, K:) it occurs in poetry contracted into تَوَمٌ: (M:) the pl. is تَوَائِمُ and تُؤَامٌ, (S, M, Msb, K,) the latter of which is of a rare form, not without parallels, (M,) said by some to be a quasi-pl. n., and by some to be originally [تِئَامٌ,] with kesr, but the assertion of these last is condemned by AHei; (MF;) and تَوْءَمُونَ is allowable as applied to human beings: (S, TA:) you say, هُوَ تَوْءَمُهُ [in the TA, erroneously, تُؤْمُهُ, with damm,] and ↓ تِئْمُهُ and ↓ تَئِيمُهُ [in the CK تَيْئمُهُ] (AZ, M, K) [meaning He is his twin-brother]: and هُمَا تَوْءَمَانِ (S, * M, Mgh, Msb * K) and تَوْءَمٌ (M, K) [They two are twin-brothers]: or تَوْءَمٌ applies only to one of the two; (Msb;) it is a mistake to say هُمَا تَوْءَمٌ and هُمَا زَوْجٌ: (Mgh:) [but see زَوْجٌ:] Lth says that تَوْءَمٌ applies to two sons, or young ones, [born] together; and that one should not say هُمَا تَوْءَمَانِ, but هُمَا تَوْءَمٌ: this, however, is a mistake: correctly, as ISk and Fr say, تَوْءَمٌ applies to one, and تَوْءَمَانِ to two. (T, TA.) It is of the measure فَوْعَلٌ, (Kh, S, IB, Msb,) in the opinion of some, (IB,) and originally وَوْءَمٌ, (Kh, T, S, IB,) like as تَوْلَجٌ is originally وَوْلَجٌ; (Kh, T, S;) from الوِئَامُ, (T, IB,) “ the being mutually near, ” (T,) “ mutually agreeing, ” (T, IB,) “ being mutually conformable; ” (IB;) so that it means one that agrees with, or matches, another, (IB.) ― - It is metaphorically used in relation to all things resembling one another [so that it means (tropical:) One of a pair]. (M.) A poet says قَالَتْ لَنَا وَدَمْعُهَا تُؤَامُ كَالدُّرِّ إِذْ أَسْلَمَهُ النِّظَامُ عَلَى الَّذِينَ ارْتَحَلُوا السَّلَامُ ” (assumed tropical:) [She said to us, while her tears fell in pairs, or in close succession, like large pearls when the string lets them drop off, Upon those who have departed be peace]. (S.) [This citation, and what immediately follows it in the S, mentioning the pl. تَوْءَمُونَ, not تُؤَامُونَ, have been misunderstood by Golius; and Freytag has followed him in this case.] ― - التَّوْءَمُ is also [a name of] (assumed tropical:) A certain Mansion [of the Moon; namely, the Sixth; more commonly called الهَنْعَةُ;] pertaining to الجَوْزَآء [here meaning Gemini]; (M, K;) one of two [asterisms] called تَوْءَمَانِ: (M:) التَّوْءَمَانِ is (assumed tropical:) The Sign of Gemini. (Kzw.) ― - [The pl.] تَوَائِمُ also signifies (assumed tropical:) Clusters, or what are clustered together, (مَا تَشَابَكَ,) of stars, and of pearls. (M, K.) ― - And تَوْءَمَانِ, (assumed tropical:) A pair of pearls, or large pearls, for the ear: each of them is termed a تَوْءَمَة to the other. (TA.) ― - التَّوْءَمَانِ, [in the CK التَّوْءَمانُ,] (assumed tropical:) A certain small herb, (AHn, M, K,) having a fruit like cumin-seed, (AHn, M, and K in art. وأم,) and many leaves, growing in the plains, spreading long and wide, and having a yellow flower. (AHn, TA.) ― - التَّوْءَمُ also signifies (assumed tropical:) The arrow of the kind used in the game called المَيْسِر: (M:) or a certain arrow of those used in that game: (K:) or the second of those arrows; (S, M, K;) said by Lh to have two notches, and to entitle to two portions [of the slaughtered camel] if successful, and to subject to the payment for two portions if unsuccessful. (M.) ― - And تَوْءَمَاتٌ, (assumed tropical:) A kind of women's vehicles [borne by camels], (T, K,) like the مَشَاجِر, (T, TA,) erroneously said in the copies of the K to be like the مَشَاجِب, (TA,) having no coverings, or canopies: the sing. is تَوْءَمَةٌ. (T, K.) تَوْءَمِيَّةٌ تميه تمية توءميه توءمية توأم : see تُؤَامِيَّةٌ. مُتْئِمٌ Twinning, or bringing forth two at one birth; (S, M, Msb, K;) applied to a mother, (K,) or a woman, (S, M, Msb,) and to any pregnant animal; (M;) without ة. (Msb.) مِتْآمٌ متآم Accustomed to twin, or bring forth two at one birth; (S, M, K;) applied to a mother, (K,) or a woman, (S, M,) and to any pregnant animal: (M:) pl. مَتَائِيمُ. (Har p. 613.) ― - Hence, (Har ubi suprà,) ثَوْبٌ مِتْآمٌ, (S, Har,) or ↓ مُتَآءَمٌ , (TA, PS,) [both app. correct,] (assumed tropical:) A piece of cloth woven of threads two and two together in its warp and its woof. (S, Har, TA.) ― - Hence, also, أَبْيَاتٌ مَتَائِيمُ (tropical:) Verses consisting of words in pairs whereof each member resembles the other in writing. (Har ubi suprà.) [See also مُتَوْءَمٌ.] مُتَآءَمٌ متآءم : see مِتْآمٌ. فَرَسٌ مُتَائِمٌ (assumed tropical:) A horse fetching, or that fetches, run after run. (S, M.) تَجْنِيسٌ مُتَوْءَمٌ تجنيس متم تجنيس متوءم (assumed tropical:) The using two words resembling each other in writing but not in expression; as in the saying, غَرَّكَ عِزُّكَ فَصَارَ قُصَارُ ذٰلِكَ ذُلَّكَ فَاخْشَ فَاحِشَ فِعْلِكَ فَعَلَّكَ تُهْدَا بِهٰذَا [Thy might, or elevated rank, hath deceived thee, and the end of that has become thine ignominy: fear then thine exorbitant deed, and may-be thou wilt be made to follow a right course by this]. (Har p. 269.) تب 1 تَبڤ [تَبَّ, aor. تَبِ , inf. n. تَبٌّ, and perhaps ↓ تَبَبٌ and ↓ تَبَابٌ and ↓ تَبِيبٌ , He, or it, suffered loss, or diminution; or became lost: and perished, or died: as also ↓ تبّب , inf. n. تَتْبِيبٌ: and app. تُبَّ also.] تَبٌّ (M, A, K) and ↓ تَتْبِيبٌ (M, K) [as inf. ns.] signify The suffering loss, or diminution; or being lost: and perishing, or dying: or [used as substs.] loss, or diminution; or the state of being lost: and perdition, or death: (M, * A, K: *) and so ↓ تَبَابٌ , (T, S, A, Msb, K,) [said to be] a subst. from تَبَّبَهُ, with teshdeed, (Msb,) and ↓ تَبَبٌ and ↓ تَبِيبٌ : (K:) or the last three signify [simply] perdition, or death: (M:) and ↓ تَتْبِيبٌ is explained as signifying loss, or diminution, that brings, or leads, to perdition or death; (IAth, TA;) and so ↓ تَبَابٌ ; (Bd in cxi. 1;) and the causing to perish. (T, TA.) Hence you say, ↓ تَبَّ تَبَابًا [meaning, in an emphatic manner, May he suffer loss, or be lost, or perish]. (S.) And تَبًّا لَهُ May God decree to him loss, or perdition; or cause loss, or perdition, to cleave to him: (S, M, * Msb, * K: *) تَبًّا being in the accus. case as an inf. n. governed by a verb understood. (S.) And ↓ تَبًّا تَبِيبًا , [in the CK تَتْبِيبًا,] meaning the same in an intensive, or emphatic, manner: (M, K:) and ↓ تَبًّا تَبَابًا . (TA.) And تَبَّتْ يَدَاهُ, (T, S, M, K,) and تَبَّتْ يَدُهُ, aor. تَبِ , (Msb,) inf. n. تَبٌّ and ↓ تَبَابٌ , but IDrd says that the former of these seems to be the inf. n., and the latter the simple subst., (M,) May his arms, or hands, and his arm, or hand, suffer loss, or be lost, or perish: (T, M, Msb, K, and Bd in cxi. 1:) or (tropical:) may he himself suffer loss, &c., (Msb, * and Bd ubi suprà,) i. e., (tropical:) his whole person: (Jel in cxi. 1:) or (tropical:) his good in the present life and that in the life to come. (Bd ubi suprà.) ― - [Hence,] تَبَّ (A, TA) and ↓ تَبْتَبَ (T, K) (tropical:) He became an old man: (T, A, K:) the loss of youth being likened to تَبَابَ. (TA.) = تَبَّ, [aor., accord. to rule, تَبُ ,] He cut, or cut off, a thing. (K.) And تُبَّ It was cut, or cut off. (TA.) 2 تبّب تبب , inf. n. تَتْبِيبٌ: see 1, in three places. = , تبّبهُ (inf. n. as above, S,) [He caused him to suffer loss, or to become lost: or] he destroyed him, or killed him. (S, K.) ― - He said to him تَبًّا: (M, K: *) [i. e.] he imprecated loss, or perdition, or death, upon him. (A.) 4 اتبّ اللّٰهُ قُوَّتَهُ (tropical:) God weakened, or impaired, or may God weaken, or impair, his strength. (K, TA.) 10 استتبّ أستتب استتب ٱستتاب ٱستتب (tropical:) It (a road) became beaten, or trodden, and rendered even, or easy to walk or ride upon, or easy and direct. (A.) ― - (tropical:) It (an affair) was, or became, rightly disposed or arranged; in a right state: (S, M, A, Msb:) or it followed a regular, or right, course; was in a right state; and clear, or plain: from مُسْتَتِبٌّ applied to a road, explained below: (T, TA:) or it became complete, and in a right state: lit. it demanded loss, or diminution, or destruction; because these sometimes follow completeness: (Har p. 35:) or the ب may be a substitute for م; the meaning being استتمّ. (TA.) R. Q. 1 تَبْتَبَ تبتب : see 1. تِبَّةٌ بهي تب تبه تبة A difficult, or distressing, state or condition. (K.) تَبَبٌ تبب : see 1, in several places. تَبَابٌ تباب : see 1, in several places. تَبِيبٌ تبيب : see 1, in several places. تَبُّوبٌ بوب تبوب i. q. مَهْلَكَةٌ [A place of perdition, or destruction; or a desert; or a desert such as is termed مَفَازَة]. (K.) = [It is also said in the K to signify What the ribs infold: but I think it probable that this meaning has been assigned to it from its having been found erroneously written for تَبُوتٌ, a dial. var. of تَابُوتٌ.] تَابٌّ أبى تأب تاب (tropical:) An old man; (AZ, T, M, A, K;) fem. with ة: (AZ, T, M, A:) and (assumed tropical:) weak: pl. أَتْبَابٌ: of the dial. of Hudheyl; and extr. [with respect to analogy]. (M.) You say, كُنْتُ شَابًّا فَصِرْتُ تَابًّا [I was a young man, and I have become an old man]. (A.) And أَشَابَّةٌ أَنْتِ أَمْ تَابَّةٌ [Art thou a young woman or an old woman?] (A.) ― - Also, (T, K,) or تَابُّ الظَّهْرِ, (T,) (assumed tropical:) An ass, and a camel, having galls, or sores, on his back: (T, K:) pl. as above. (K.) ― - [See also بَاتٌّ.] مُسْتَتِبٌّ مستتب , applied to a road, (tropical:) Furrowed by passengers, so that it is manifest to him who travels along it; and to this is likened an affair that is clear, or plain, and in a right state. (T.) [See the verb, 10.] تبت تَبُوتٌ تبوت i. q. تَابُوتٌ; (K;) a dial. var. of the latter. (TA.) See both in art. توب. تبر 1 تَبِرَ أبار أبر بار بر برى تبر , aor. تَبَرَ , (Lth, T, M, Msb, K,) inf. n. تَبَارٌ; (Lth, T, M;) and تَبَرَ, aor. تَبُرَ ; (Msb;) He, or it, (a thing, Lth, T, M,) perished. (Lth, T, M, Msb, K.) = See also 2. 2 تبّرهُ أبار أبر برى تبر تبره تبرة , inf. n. تَتْبِيرٌ; (Zj, T, S, M, Msb, * K;) and ↓ تَبَرَهُ , aor. تَبِرَ , inf. n. تَبْرٌ; (K;) He broke it: (K:) or he broke it in pieces; (S, M;) and did away with it: (M:) or he crumbled it, or broke it into small pieces, with his fingers: (Zj, T:) and he destroyed it: (Zj, T, S, Msb, K:) He (God) destroyed him. (A.) تِبْرٌ أبار أبر بار بر برى تبر [a coll. gen. n., of which the n. un. is with ة: Native gold, in the form of dust or of nuggets: this is the sense in which the word is generally used in the present day:] broken gold: (M:) it is not so called unless in the dust of its mine, or broken: (IJ, M:) or gold, and silver, before it is wrought: (Lth, T, IF, Msb:) or broken, or crumbled, particles of gold, and of silver, before they are wrought: when they are wrought, they are called ذَهَبٌ and فِضَّةٌ: (IAar, T, K:) or uncoined gold (S, Mgh, Msb) and silver: (Mgh:) when coined, it is called عَيْنٌ: (S, Msb:) [properly,] the term تبر should not be employed save as applied to gold; but some apply it to silver also: (S:) the تبر of silver, as well as of gold, is mentioned in a trad.: (TA:) or gold (M, K) universally: (M:) and silver: (K:) or what is extracted from the mine, (M, K,) of gold and silver and all جَوَاهِر [here meaning native ores] of the earth, (M,) before it is wrought (M, K) and used: (M:) or any جَوْهَر [or native ore] before it is used, of copper (Zj, T, Mgh, Msb) and brass (Zj, T, Mgh) or iron (Msb) &c.: (Zj, Mgh, Msb:) and any جوهر [or native ore] that is used, of copper and brass: (K:) the word is sometimes applied to other minerals than gold and silver, as copper and iron and lead, but generally to gold; and some say that its primary application is to gold, and that the other applications are later, or tropical: (TA:) also broken pieces of glass. (Zj, T, M, K.) تِبْرِيَةٌ أبر برى تبريه تبرية a dial. var. of هِبْرِيَةٌ, (AO, S,) i. e. [Scurf on the head;] what is formed at the roots of the hair, like bran. (AO, S, K.) تَبَارٌ أبار بارى تبار Destruction, or perdition: (Zj, T, S, M, &c.:) inf. n. of تَبِرَ. (Lth, T, M.) مُتَبَّرٌ متبر Broken up [and] destroyed: so in [the saying in the Kur vii. 135,] هٰؤُلَآءِ مُتَبَّرٌ مَا هُمْ فِيهِ [As to these people, that wherein they are shall be broken up and destroyed]. (S.) ― - رَأْىٌ مُتَبَّرٌ Counsel destroyed, or brought to nought. (TA, from a trad.) مَتْبُورٌ متبور [Destroyed;] in a state of destruction: (IAar, T, K:) and defective, or deficient. (IAar, T.) تبع 1 تَبِعَهُ أباع باع تبع تبعه تبعة , (S, Mgh, Msb, K, &c.,) aor. تَبَعَ , inf. n. تَبَعٌ (S, Msb, K) and تَبَاعَةٌ, (S, K,) He followed; or went, or walked, behind, or after; (S, Mgh, Msb, K;) him, (Mgh, Msb, K,) or it; namely, a people, or company of men: (S:) or [in the CK “ and ”] he went with him, or it, when the latter had passed by him: (S, Mgh, Msb, K:) and ↓ اِتَّبَعَهُ signifies the same; (Lth, S, K *) and so does ↓ أَتْبَعَهُ : (Lth, Mgh, K:) or ↓ أَتْبَعْتُهُمْ signifies I overtook them, they having gone before me; (Fr, * A'Obeyd, S, Msb, * K;) as also تَبِعْتُهُمْ: (Fr, K:) Akh says that تَبِعْتُهُ and ↓ أَتْبَعْتُهُ signify the same: and hence the saying in the Kur [xxxvii. 10], شِهَابٌ ثَاقِبٌ ↓ فَأَتْبَعَهُ [and a shooting star piercing the darkness by its light overtaketh him]: (S:) and the saying in the same [vii. 174], ↓ فَأَتْبَعَهُ الشَّيْطَانُ and the devil overtook him: (TA:) and the saying in the same [xx. 81], فِرْعَوْنُ ↓ فَأَتْبَعَهُمْ بِجُنُودِهِ and Pharaoh overtook them with his troops: or almost did so: (Ibn-'Arafeh, K:) or this signifies made his troops to follow them; (TA;) the ب, accord. to some, being redundant: (Bd:) or ↓ أَتْبَعَهُ signifies he followed his footsteps; and sought him, following him: (TA:) but ↓ اِتَّبَعَهُمْ signifies he went [after them, or followed them,] when they had passed by him; as also تَبِعَهُمْ, inf. n. تَبَعٌ: you say, ↓ حَتَّى أَتْبَعْتُهُمْ ↓ مَا زِلْتُ أَتَّبِعُهُمْ , i. e. [I ceased not to follow them] until I overtook them: (A'Obeyd:) Fr says that ↓ أَتْبَعَ is better than ↓ اِتَّبَعَ ; for the latter signifies he went behind, or after, him, when the latter person was going along; but when you say, ↓ أَتْبَعْتُهُ , it is as though [you meant that] you followed his footsteps: (TA:) and ↓ فُلَانٌ فُلَانًا ↓ اِتَّبَعَ [as in the L and TA, but perhaps a mistake for ↓ أَتْبَعَ ,] signifies also he followed him, desiring to do evil to him; like as Pharaoh followed Moses: (L, TA:) some say, تَبِعْتُ الشَّىْءَ, inf. n. تُبُوعٌ, meaning I went after the thing: and تَبِعَ الشَّىْءَ, inf. n. تَبَعٌ and تَبَاعٌ, (assumed tropical:) [he followed the thing] in respect of actions: (L, TA:) you say, تَبِعَ الإِمَامَ (assumed tropical:) he followed the Imám [by doing as he did]: (Msb:) [but in this last sense, more commonly,] one says, ↓ اِتَّبَعَهُ , meaning (assumed tropical:) he did like as he [another] did: (TA:) and القُرْآنَ ↓ اِتَّبَعَ (assumed tropical:) he followed the Kurán as his guide; did according to what is in it: (TA:) and you say also, عَلَى الأَمْرِ ↓ تَابَعَهُ ; (Msb;) or على كَذَا, inf. n. مُتَابَعَةٌ and تِبَاعٌ; (S;) (assumed tropical:) [he followed him, or imitated him, in the affair;] (Msb;) he followed him, or imitated him, in doing such a thing: (PS:) [but this last phrase has another meaning: see 3.] In the saying, لَا يُتْبَعُ بِنَارٍ إِلَى القَبْرِ, [in which the verb may be pass. of تَبِعَ or of ↓ أَتْبَعَ ,] or, accord. to one relation, ↓ لا يُتَّبَعُ , each in the pass. form, [Fire shall not be made to follow to the grave, though it may be rendered one shall not follow with fire to the grave, it is said that] the ب is to render the verb transitive. (Mgh.) ― - تَبِعْتُ الرَّجُلَ بِحَقِّى; and بِهِ ↓ تَابَعْتُهُ , inf. n. مُتَابَعَةٌ [and probably تبَاعٌ also]; and به ↓ اِتَّبَعْتُهُ ; I prosecuted, or sued, the man for my right, or due. (TA.) The saying in the Kur [ii. 173], بِالْمَعْرُوفِ ↓ فَاتِّبَاعٌ means [Then] prosecution for the bloodwit [shall be made with lenity]. (TA.) ― - تَبِعَ, of which the aor., يَتْبَع, occurs in a trad., [see 4,] (Mgh, TA,) pronounced by the relaters of trads. with teshdeed, [↓ يَتَّبِع ,] (TA,) also signifies (assumed tropical:) He accepted a reference from his debtor to another for the payment of what was owed to him. (Mgh, TA. *) 2 تَبَّعَ اللّٰهُ لِفُلَانٍ , inf. n. تَتْبِيعٌ, May God make a thing to be followed by another thing to such a one, is said in relation to good and to evil; like سَبَّعَ لَهُ. (TA in art. سبع.) = See also 5. 3 تِبَاعٌ أباع بيع تباع [and مُتَابَعَةٌ, the inf. ns. of تَابَعَ,] i. q. وِلَآءٌ [The making a consecution, or succession, of one to the other, بَيْنَ أَمْرَيْنِ between two things, or affairs: and the making consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like: see 6]. (S, K.) It is said in a trad., تَابِعُوا بَيْنَ الحَجِّ والعُمْرَةِ [Make ye a consecution between the حجّ and the عمرة; meaning make ye the performance of the حجّ and that of the عمرة to be consecutive]; (TA;) i. e. when ye perform the حجّ, then perform ye the عمرة; and when ye perform the عمرة, then perform ye the حجّ: or when ye perform either of these, then perform ye after it the other, without any length of time [intervening]: but the former [meaning] is the more obvious. (Marginal note in a copy of the Jámi'-es-Sagheer of Es-Suyootee.) And you say, تَابِعْ بَيْنَنَا وَبَيْنَهُمْ عَلَى الخَيْرَاتِ (assumed tropical:) Make thou us to be followers, or imitators, of them in excellencies. (TA.) And تابع الأَغَانِىَّ [He sang songs consecutively, successively, or uninterruptedly]. (S and K in art. جر.) And تابع إِسْقَاطَهُ [He made it to fall, fall down, drop, drop down, or tumble down, in consecutive portions or quantities]. (M and K in art. سقط: in the CK اَسْقاطَهُ.) And تابع الفَرَسُ الجَرْىَ (assumed tropical:) [The horse prosecuted, or continued, the course, or running, uninterruptedly]. (K voce هَلَبَ; &c.) And هُوَ يَتَابِعُ الحَدِيثَ (tropical:) He carries on the narrative, or discourse, by consecutive progressions, or uninterruptedly: or, as Z says, pursues it, or carries it on, well. (TA.) [See also a similar phrase in what here follows.] ― - تابع القَوْسَ He pared, or trimmed, the bow well, giving to each part thereof what was its due. (K, TA.) Skr says that the phrase تُوبِعَ بَرْيُهَا, used by Aboo-Kebeer El-Hudhalee in describing a bow, means The paring, or trimming, of which has been executed with uniformity, part after part. (TA.) ― - Hence, (TA,) the saying of Abu-l-Wákid ElLeythee, (S, TA,) in a trad., (S,) تَابَعْنَا الأَعْمَالَ فَلَمْ نَجِدْ شَيْئًا أَبْلَغَ فِى طَلَبِ الآخِرَةِ مِنَ الزُّهْدِ فِى الدُّنْيَا (S, TA) (assumed tropical:) We have practised works with diligence, and acquired a sound knowledge of them, [and we have not found anything more efficacious in the pursuit of the blessings of the world to come than abstinence in respect of the enjoyments of the present world.] (S, * TA.) You say also, تابع عَمَلَهُ, meaning (assumed tropical:) He made his work sound, or free from defect: (Kr, S:) and in like manner, كَلَامَهُ his language, or speech. (Kr.) ― - [Hence also,] تابع المَرْعَى الإِبِلَ (tropical:) The pasture fattened the camels well and thoroughly. (K, TA.) ― - تابعهُ عَلَى الأَمْرِ (assumed tropical:) He aided, assisted, or helped, him to do the thing, or affair. (TA.) ― - See also 1, where another meaning of the same phrase is mentioned, in the latter half of the paragraph. ― - تَابَعْتُهُ بِحَقِّى: see 1, near the end of the paragraph. 4 اتبعهُ أتبع أتبعه اتبعه اتبعة تبع ٱتبع ٱتبعه : see 1, from the beginning nearly to the end. = Also He made him to follow; or to overtake: (S, K:) he made him to be a follower: (Mgh, Msb:) or he urged him, or induced him, to be a follower. (Mgh.) You say, [making the verb doubly trans.,] أَتْبَعْتُهُمْ غَيْرِى [I made them to follow, or overtake, another, not myself]. (K.) And أَتْبَعْتُهُ الشَّىْءَ فَتَبِعَهُ [I made him to follow, or overtake, the thing, and he followed it, or overtook it]. (S.) And أَتْبَعْتُ زَيْدًا عَمْرًا I made Zeyd to be a follower of 'Amr: (Mgh, Msb:) or I urged, or induced, Zeyd to be a follower of 'Amr. (Mgh.) And أَتْبَعَهُ نَفْسَهُ مُتَحَسِّرًا عَلَى مَا فَاتَ (assumed tropical:) [He made his mind, or desire, to follow after it, regretting what had passed away]. (TA in art. عجز.) [See also 10.] It is said in a prov., (TA,) أَتْبِعِ الفَرَسَ لِجَامَهَا [Make thou its bit and bridle to follow the horse]: or النَّاقَةَ زِمَامَهَا [her nose-rein, the she-camel]: or الدَّلْوَ رِشَآءَهَا [its rope, the bucket]: used in bidding to complete a favour, or benefaction: (K, TA:) A'Obeyd says, I think the meaning of the first prov. to be, Thou hast liberally given the horse, and the bit and bridle are a smaller matter; therefore satisfy thou completely the want, seeing that the horse is not without need of the bit and bridle. (TA.) ― - Hence the trad., مَنْ أُتْبِعَ عَلَى مَلِىْءٍ فَلْيَتْبَعْ (tropical:) Whoso is referred, for the payment of what is owed to him, to a solvent man, let him accept the reference: (Mgh, TA: *) [see also 1, last meaning:] the verb being made trans. by means of على because it conveys the meaning of إِحَالَةٌ. (Mgh.) You say [also], أُتْبِعَ فُلَانٌ بِفُلَانٍ (tropical:) Such a one was referred, for the payment of what was owed to him, to such a one. (S, TA.) And أَتْبَعَهُ عَلَيْهِ (tropical:) He referred him, for the payment of what was owed to him, to him. (TA.) ― - [See also إِتْبَاعٌ, below.] 5 تتبّعهُ أتبع تبع تتبع تتبعه تتبعة ٱتبع , inf. n. تَتَبُّعٌ, (Lth, S, Msb, * K,) for which ↓ اِتِّبَاعٌ is used by El-Kutámee, tropically, (S,) or, accord. to Sb, because the same in meaning; (TA;) and ↓ تبعّه , inf. n. تَتْبِيعٌ; (S, K; *) He pursued it; investigated it; examined it; hunted after it; prosecuted a search after it; made successive, or repeated, endeavours to attain it, to reach it, or to obtain it; or sought it, sought for it, or sought after it, successively, time after time, or repeatedly, or in a leisurely manner, by degrees, gradually, step by step, bit by bit, or one thing after another, (Lth, S, * Msb, K, * TA,) following after it. (S.) Hence the saying of Zeyd Ibn-Thábit, respecting the collecting of the Kuran, فَعَلِقْتُ أَتَتَبَّعُهُ مِنَ اللِّخَافِ وَالعُسُبِ [And I set myself to seeking to collect it successively, &c., from the thin white stones and the leafless palm-branches upon which it was written]. (TA.) And تتبّع البِلَادَ يَخْرُجُ مِنْ أَرْضٍ إِلَى أَرْضٍ [He investigated the countries, going forth from land to land]. (S and K in art. قرى.) And فُلَانٌ يَتَتَبَّعُ أَثَرَ فُلَانٍ [Such a one pursues, &c., the track of such a one]. (TA.) And يَتَتَبَّعُ مَسَاوِىَ فُلَانٍ [He seeks successively, &c., to discover the vices, faults, or evil qualities or actions, of such a one]. (TA.) And يَتَتَبَّعُ مَدَاقَّ الأُمُورِ وَنَحْوَ ذٰلِكَ [He pursues small, or little, affairs; and the like thereof: or he seeks successively, &c., to obtain a knowledge of the subtilties, niceties, abstrusities, or obscuri- ties, of things, or affairs; and the like thereof]. (TA.) And تتبّع الحَبْلَ [He took successive holds of the rope]: said of a man descending from a part of a mountain such as is termed شِيق, by means of a rope tied to that part, to a place in which honey was deposited. (TA in art. شيق.) 6 تتابع تابع تتابع It was, or became, consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like; syn. تَوَالَى. (K.) You say, تتابع سُقُوطُهُ [Its falling, falling down, dropping, dropping down, or tumbling down, was, or became, consecutive, &c.; i. e. it fell, fell down, &c., in consecutive portions or quantities]. (M and K in art. سقط.) And تتابع القَوْمُ The people, or company of men, followed one another. (Msb.) And تَتَابَعَتِ الأَشْيَآءُ, and الأَمْطَارُ, and الأُمُورُ, The things, and the rains, and the events, came one after another, each following near upon another. (Lth.) And it is said in a trad., تَتَابَعَتْ عَلَى قُرَيْشٍ سِنُو جَدْبٍ [Years of dearth, drought, or sterility, came consecutively upon Kureysh]. (TA.) ― - تتابع الفَرَسُ (tropical:) The horse ran evenly, not raising one of his limbs [above its fellow]. (TA.) ― - تتابعت الإِبِلُ (tropical:) The camels became fat and goodly. (TA.) 8 إِتَّبَعَ see 1, throughout: and see also 5. 10 استتبعهُ أستتبعه استتبعه استتبعة ٱستتبع ٱستتبعه He desired, or demanded, of him that he should follow him: (TA:) or he made him to follow him. (L.) [See also 4.] تِبْعٌ أباع باع بيع تبع A follower of women: (Lh, * Az:) or a passionate lover, and follower, of a woman, (K,) whithersoever she goes: (TA:) and with ة, of a man: (Lh:) and ↓ تُبَّعٌ a sedulous seeker of women. (K.) [See تَابِعٌ.] You say also, هُوَ تِبْعُ ضِلَّةٍ, meaning He is a follower of women: and تِبْعُ ضِلَّةٌ one in whom is no good, and with whom is no good: or, accord. to Th, you only say تِبْعُ ضِلَّةٍ. (TA.) ― - هٰذَا تِبْعُ هٰذَا This is what follows this. (M in art. تلو.) ― - See also تَبِيعٌ, in two places. تَبَعٌ أباع باع بيع تبع : see تَابِعٌ, in six places. رَجُلٌ تُبَعٌ لِلْكَلَامِ رجل تبع للكلام A man who makes his speech consecutive, one part to another. (Yoo, K. *) بَقَرَةٌ تَبْعَى بقرة تبعى بقرة تبعي A cow desiring [and therefore following] the bull. (Ibn-'Abbád, K.) تَبِعَةٌ أباع باع تبع تبعه تبعة and ↓ تِبَاعَةٌ signify the same; (T, S, O, L, K;) [The consequence of an action: and] a claim which one seeks to obtain for an injury, or injurious treatment, and the like: (T, O, L, K; and so the Msb in explanation of the former word:) the former is also explained as signifying a right, or due, annexed to property, claimed from the possessor of the property: (L:) pl. [of the former] تَبِعَاتٌ and [of the latter] تِبَاعَاتٌ. (TA.) A poet says زَمَنَ التَّقَحُّمِ وَالمَجَاعَهْ أَكَلَتْ حَنِيفَةُ رَبَّهَا ↓ سُوْءَ العَوَاقِبِ وَالتِّبَاعَهْ لَمْ يَحْذَرُوا مِنْ رَبِّهِمْ [Haneefeh ate their lord, in the time of experiencing dearth, or drought, or sterility, and hunger: they did not fear, from their lord, the evil of the results, and the consequence of their action]: for they had taken to themselves a god consisting of حَيْس, [i. e. dates mixed with clarified butter and the preparation of milk called أَقِط, kneaded together,] and worshipped it for some time; then famine befell them, and they ate it. (S.) And one says, مَا عَلَيْهِ مِنَ اللّٰهِ فِى هٰذَا تَبِعَةٌ, and ↓ تِبَاعَةٌ , There is not, against him, on the part of God, in this, any claim on account of wrong-doing. (TA.) تَبِيعٌ أباع باع تبيع [One who is prosecuted, or sued, for a right, or due; of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, from تَبِعْتُهُ بِحَقِّى;] one who owes property to another, (S, K, TA,) and whom the latter prosecutes, or sues, for it. (TA.) = The young one of a cow in the first year; (S, Msb, K;) so says Aboo-Fak'as El-Asadee: (TA:) or that is a year old; (Az, Mgh, TA;) not so called until he has completed the year; erroneously said by Lth to signify a calf ripening to his perfect state: (Az, TA:) thus called because he yet follows his mother; (Mgh, Msb;) the word in this sense being of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: (Msb:) and ↓ تِبْعٌ signifies the same: (TA:) fem. of the former with ة: (S, Msb, K:) pl. تِبَاعٌ and تَبَائِعٌ; (AA, S, O, K;) both pls. of تَبِيعٌ; (AA, S, O;) or the former is pl. of تَبِيعَةٌ; (Msb;) and the pl. of تَبِيعٌ is أَتْبِعَةٌ [a pl. of pauc.]; (L, Msb;) and أَتَابِعُ and أَتَابِيعُ, the latter of which is extr., are pls. of أَتْبِعَةٌ: (L:) the pl. of ↓ تِبْعٌ in the abovementioned sense is أَتْبَاعٌ. (TA.) Accord. to EshShaabee, (IF,) One whose horns and ears are equal [in length]: (IF, K:) but this is a judicial explanation; not deduced from the rules of lexicology. (IF.) ― - I. q. ↓ تَابِعٌ [as signifying One who prosecutes, or sues, for a right, or due; and particularly for blood-revenge]. (S, K.) Hence the saying in the Kur [xvii. 71], ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا Then ye shall not find for you any to prosecute for blood-revenge, nor any to sue, against us therein: (Fr. S, K:) or ye shall not find for you any to sue us for the disallowing of what hath befallen you, nor for our averting it from you: (Zj:) [or any aider against us; for] تَبِيعٌ also signifies an aider; and especially against an enemy. (Lth, K.) ― - See also تَابِعٌ, latter half. تِبَاعَةٌ تباع تباعه تباعة : see تَبِعَةٌ, in three places. تُبَّعٌ أباع باع بيع تبع An appellation of each of the Kings of El-Yemen (S, K) who possessed Himyer and Hadramowt, (K, TA,) and, as some add, Sebà; (TA;) but not otherwise; (K, TA;) and the like of this is said in the 'Eyn: (TA:) so called because they followed one another; whenever one died, another took his place, following him in his course of acting: (TA:) pl. تَبَابِعَةٌ, (S, K,) with ة added as having the meaning of a rel. n.; [as though it were pl. of تُبَّعِىٌّ, like as حَنَابِلَةٌ is pl. of حَنْبَلِىٌّ;] erroneously written in some of the copies of the K تتابعة: (TA:) the تبابعة of Himyer were like the أَكَاسِرَة of the Persians and the قَيَاصِرَة of the Romans. (Lth.) In the Kur xliv. 36, it is said in a trad. to mean a particular king, who was a believer, and whose people were unbelievers. (Zj.) ― - And hence, (TA,) A species of the يَعَاسِيب [or kings of the bees], (K,) the greatest and most beautiful thereof, whom the other bees follow: (TA:) pl. تَبَابِيعُ; (K;) in the L, تَتَابِعُ [which is probably a mistranscription for تَبَابِعُ]. (TA.) ― - A species of طَيْر [which means any flying things, as well as birds; and may therefore, perhaps, be meant to indicate what next precedes]. (S.) ― - The shade, or shadow; (S, K;) because it follows the sun; as also ↓ تُبُّعٌ . (K.) A poet says, (S,) namely, Soadà El-Juhaneeyeh, (TA,) or Selmà El-Juhaneeyeh, (marginal note in a copy of the S,) bewailing her brother, As'ad يَرِدُ المِيَاهُ حَضِيرَةٌ وَنَفِيضَةً وِرْدَ القَطَاةِ إِذَا اسْمَأَلَّ التُّبَّعُ ” (S) [He comes to the waters when people are dwelling, or staying, there, (but see حَضِيرَةٌ,) and when no one is there, as the bird called katáh comes to water] when the shade has become contracted at mid-day: or, accord. to Aboo-Leylà, the meaning is, the shade of night; i. e., this man comes to the waters in the last part of the night, before any one: though it means also the shade of day-time: (TA:) or, accord. to Aboo-Sa'eed Ed- Dareer, the meaning here is [the star, or asterism, called] الدَّبَرَان; and this is very probably correct; for the bird above mentioned comes to the waters by night, and seldom by day; and hence the saying, أَدَلُّ مِنْ قَطَاةٍ. (Az, TA.) See تَابِعٌ. ― - See also تِبْعٌ. ― - مَا أَدْرِى أَىُّ تُبَّعٍ هُوَ I know not who of men he is. (Ibn-'Abbád, K.) ― - تُبَّعٌ is also a pl. of تَابِعٌ [q. v.]. (TA.) تُبُّعٌ أباع باع بيع تبع : see تُبَّعٌ. تَبُّوعُ الشَّمْسِ A certain wind, (K, TA,) also called النُّكَيْبَآءُ, (TA,) which blows (K, TA) in the early morning, (TA,) with the rising of the sun, (K, TA,) from the direction of the wind called الصَّبَا, unaccompanied by rising clouds, (TA,) and veers round through the various places whence winds blow until it returns to the place from which blows the wind called الصبا, (K, TA,) whence it commenced in the early morning: (TA:) the Arabs dislike it. (Z, TA.) تَابِعٌ تابع Following; a follower: (TA:) and ↓ تَبَعٌ also signifies the same as تَابِعٌ; (K;) a thing that follows in the track of a thing; (Lth, Az;) or that is at the kinder, or latter, part of anything; (TA;) but is used alike as sing. and pl.: (S, Msb, K:) the pl. of تَابِعٌ is تُبَّعٌ and تُبَّاعٌ (TA) [and, applied to rational beings, تَابِعُونَ]: and the pl. of ↓ تَبَعٌ is أَتْبَاعٌ; (S, K;) or this may be used as a pl. of تَبَعٌ; (Msb;) or it is pl. of تَابِعٌ, like as خَدَمٌ is pl. of خَادِمٌ, (Kr, Mgh,) and طَلَبٌ of طَالِبٌ, &c.; (K;) or, correctly speaking, it is a quasi-pl. n. (Sb, TA.) You say, ↓ المُصَلِّى تَبَعٌ لاِمَامِهِ [The person praying is a follower of his Imám]: and النَّاسُ تَبَعٌ لَهُ [The people are followers of him]. (Msb.) And it is said in the Kur [xiv. 24, and xl. 50], ↓ إِنَّا كُنَّا لَكُمْ تَبَعًا [Verily we were followers of you]: (S, TA:) in which the last word may be a quasi-pl. n. of تَابِعٌ; or it may be an inf. n., meaning ذَوِى تَبَعٍ. (TA.) ↓ تَبَعٌ is applied as an epithet to the legs of a beast: (Lth, T:) and is also used as [an epithet in which the quality of a subst. is predominant,] signifying The legs of a beast. (K.) ― - A jinnee, or genie, that accompanies a woman and follows her whithersoever she goes, (K, TA,) loving her: (TA:) and تَابِعَةٌ a jinneeyeh, or female genie, that does the same to a man: (S, * K, TA:) or the ة is added in the latter to give intensiveness to the signification, or to denote evilness of nature, or to convey the meaning of دَاهِيَةٌ, q. v.: the pl. is تَوَابِعُ: and this means female associates. (TA.) ― - A servant; as also ↓ تَبِيعٌ . (TA.) أَوِ التَّابِعِينَ غَيْرِ أُولِى الإِرْبَةِ, in the Kur [xxiv. 31], accord. to Th, means Or the servants of the husband, such as the old man who is perishing by reason of age, and the aged woman. (TA.) ― - See also تَبِيعٌ. ― - [Also One next in the order of time after the صَحَابَة; like ↓ تَابِعِىٌّ . ― - And in grammar, An appositive.] ― - تَابِعُ النَّجْمِ [The follower of the asterism; i. e., of the Pleiades;] a name of الدَّبَرَان [the Hyades; or the five chief stars thereof; or the brightest star among them, a of Taurus]: this name being given to it as ominous of good; (K;) or as ominous of evil: (O:) or so called because it follows the Pleiades: (T:) also called التَّابِعُ, (T in art. دبر, Sh, IB, and others,) and ↓ تُوَيْبِعٌ , (K,) which is the dim., (TA,) or التُّوَيْبِعُ, (T in art. دبر,) and ↓ تُبَّعٌ , (K,) or التُّبَّعُ [q. v.], (Aboo-Sa'eed Ed-Dareer, T,) and ↓ التَّبَعُ , (IB, Z,) and التَّالِى, and الحَادِى, (IB,) or حادى النُّجُومِ , (S in art. جدح ,) or حادى النَّجْمِ . (Kzw and others.) [See also المِجْدَحُ.] تَابِعِىٌّ: see تَابِعٌ. تُوَيْبِعٌ تويبع : see تَابِعٌ, last sentence. إِتْبَاعٌ أتباع اتباع تبع ٱتباع in language is when one says the like of حَسَنٌ بَسَنٌ (S, K) and قَبِيحٌ شَقِيحٌ: (S:) The putting, after a word, an imitative sequent, i. e. another word similar to the former in measure or in its رَوِىّ, by way of pleonasm, or for fulness of expression, and for corroboration; (Mz 28th نوع, and Kull p. 11;) the latter word being one not used alone, and having no meaning by itself, as in بسَنٌَ حَسَنٌ; or being one which has a meaning of its own, as in هَنِيْئًا مَرِيْئًا . (Kull ubi suprà.) ― - [Also The latter of such two words; i. e. an imitative sequent. ― - And used in the former sense, as an inf. n., it denotes various other kinds of assimilation, i. e., of one word to another preceding or following it, and of one vowel to another preceding or following it in the same word.] مُتْبِعٌ متبع She who has with her children, or young ones: (Lh:) or a ewe, or she-goat, and a cow, and a girl, having her offspring following her: (K:) or a cow having a تَبِيع, q. v.: and IB mentions also مُتْبِعَةٌ as signifying the same: and a female servant followed by her offspring whither she comes and goes. (TA.) مَتْبُوعٌ متبوع [pass. part. n. of 1. ― - In grammar, The antecedent of a تَابِع, i. e., of an appositive.] مُتَابَعٌ (assumed tropical:) Anything made, or executed, soundly, thoroughly, well, or so as to be free from defect. (K, * TA.) مُتَتَابِعٌ متتابع Consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like. (TA.) You say لُؤْلُؤٌ مُتَتَابِعٌ Pearls following one another, or doing so in uninterrupted order. (TA.) And صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ The fasting of two consecutive months. (TA.) ― - غُصْنٌ مُتَتَابِعٌ (tropical:) An even, or a uniform, branch, in which are no knots. (K, * TA.) And فَرَسٌ مُتَتَابِعُ الخَلْقِ (tropical:) A horse symmetrical in make, (A, K,) justly proportioned in his limbs or parts. (A, TA.) And رَجُلٌ مُتَتَابِعُ العِلْمِ (tropical:) A man whose knowledge is uniform, consistent, without incongruity. (K, * TA.) تبل 1 تَبَلَهُ أبال أبل أبلى بال بل بلا بله بلي تبل تبله تبلة وبل , (Lth, T, M,) aor. تَبِلَ , (M,) inf. n. تَبْلٌ, (Lth, T, M,) He pursued him with enmity, or hostility: (Lth, T:) or he bore enmity, or was hostile, to him. (M.) ― - تَبَلَهُمُ الدَّهْرُ, (S, M, K,) inf. n. تَبْلٌ, (M,) (tropical:) Time, or fortune, smote them with its vicissitudes, (M, K,) and (K) destroyed them; (S, K;) as also ↓ أَتْبَلَهُمْ . (S, TA.) ― - تَبَلَهُ الحُبُّ, (S, M,) or الهَوَى, (T,) aor. تَبِلَ , (M,) inf. n. تَبْلٌ; (T, K;) and ↓ اتبلهُ , (S, M,) inf. n. إِتْبَالٌ; (K, TA;) Love made him sick, or ill; (T, S, M, K; [in the CK, والاَسْقَامُ كالاَتْبَالِ is erroneously put for والإِسْقَامُ كالإِتْبَالِ;]) and caused him to be in a bad, or unsound, state: (S:) or, as some say, تَبَلَهُ signifies, (M,) or signifies also, (K,) it took away his reason, (M, K,) and bewildered him. (TA.) ― - You say also, of a woman, تَبَلَتْ فُؤَادَ الرَّجُلِ, (M, K,) inf. n. as above, as though meaning, (M,) She smote the man's heart with ↓ تَبْل [app. meaning love-sickness]. (M, K.) = See also Q. Q. 1. 2 تَبَّلَ and 3: see Q. Q. 1. 4 اتبلهُ أتبله اتبله اتبلة تبل , inf. n. إِتْبَالٌ, He made him a victim of blood-revenge, or retaliation of murder or homicide. (S: the meaning is indicated there, but not expressed.) ― - See also 1, in two places. Q. Q. 1 تَوْبَلَ القِدْرَ توبل القدر , (A 'Obeyd, T, S, M, Msb, K,) and تَأْبَلَهَا, with hemz, (IJ, M,) or ↓ تَابَلَهَا , [without ',] (K,) mentioned by Ibn-Abbád in the Moheet, (TA,) and ↓ تَبَّلَهَا , (T, M, K,) said by Lth to be allowable, (T,) and ↓ تَبَلَهَا , (K,) He seasoned [the contents of] the cooking-pot with تَابَل; (Msb;) he put تَابَل into the cooking-pot; (K;) i. q. قَزَّحَهَا and فَحَّاهَا: (A 'Obeyd, T:) from تَابَلٌ. (S, M. *) ― - [Hence,] تَوْبَلَ كَلَامَهُ (tropical:) He seasoned [meaning he embellished] his speech, or language; syn. قَزَّحَهُ (TA) and بَزَّرَهُ. (A in art. بزر.) تَبْلٌ أبال أبل أبلى بال بل بلا بلي تبل وبل [originally inf. n. of 1, q. v. ― - ] Enmity, or hostility, (Lth, T, M, K, TA,) in the heart, (TA,) with which one is pursued: (Lth, T:) pl. تُبُولٌ (Lth, T, M, K) and ↓ تَبَابِيلُ , which latter is extr. (K.) You say, لِى عِنْدَهُ تَبْلٌ [He has enmity, or hostility, towards me, with which he pursues me]. (T.) ― - I. q. تِرَةٌ (S) and ذَحْلٌ (S, M, K) [by the former of which may be intended the meaning explained above, or, as appears to be meant by the latter, blood-revenge; or retaliation of murder or homicide; or prosecution for blood; or a desire of, or seeking for, retaliation of a crime or of enmity]: pl. تُبُولٌ. (S.) التَّبْلُ as meaning الذَّحْلُ is likened by Yezeed Ibn-El- Hakam Eth-Thakafee to a debt which one should be paid. (Ham p. 530.) And one says, أُصِيبَ بِتَبْلٍ [He was made a victim of blood-revenge, or retaliation of murder or homicide: or, perhaps, of enmity, or hostility]. (S.) And بَيْنَهُمْ تُبُولٌ [Between them are blood-revenges, &c.]. (TA.) ― - Love-sickness. (Kull p. 167. [See حُبُّ.]) See 1. دَهْرٌ تَبِلَ دهر تبل , (M,) or ↓ تَابِلٌ , (TA,) (tropical:) Time, or fortune, that smites people with its vicissitudes, (M, TA,) and destroys them. (TA.) And ↓ دَهْرٌ مُتْبِلٌ خَبِلٌ, occurring in a poem of El-Aashà, (assumed tropical:) Time, or fortune, that destroys, or carries off, family and children. (S.) تَبِيلٌ أبال تبيل : see مَتْبُولٌ. تَبَابِيلُ تبابيل : see تَبْلٌ. تَبَّالٌ بالى تبال A possessor [or seller] of تَوَابِل pl. of تَابَلٌ. (K.) تَابَلٌ تابل , (A 'Obeyd, T, S, M, Msb, K,) also pronounced تَأْبَلٌ, with ', (IJ, M,) and ↓ تَابِلٌ , (S, Msb, K,) and ↓ تَوْبَلُ , (IAar, T, K,) Seeds (أَبْزَارٌ Msb and K) that are used in cooking, for seasoning food; (T, S, * M, Msb, K;) i. q. فَحًا; (T, M;) such as cumin-seeds and coriander-seeds: (TA voce قِزْحٌ:) said to be arabicized: Ibn-El-Jawá- leekee says that the vulgar distinguish between تابل and ابزار, [in the manner explained voce بِزْرٌ,] but the [classical] Arabs do not: (Msb:) pl. تَوَابِلُ. (T, S, Msb, K.) تَابِلٌ تابل : see تَبِلٌ: = and see تَابَلٌ. تَوْبَلُ : see تَابَلٌ. تُوبَالٌ [from the Persian تُوبَالْ or تُوپَالْ?] What falls in consecutive portions, or particles, on the occasion of the hammering of copper and of iron: a مِثْقَال thereof, with hydromel, drunk, powerfully alleviates the [ejection of] phlegm. (K.) مُتْبِلٌ متبل : see تَبِلٌ. مَتْبُولٌ متبول A man rendered love-sick; (T;) as also ↓ تَبِيلٌ : (M:) and the former, a lover who is not granted that which he wants. (TA.) تبن 1 تَبَنَ أبان بان بنى تاب تبن تبنن تبني , aor. تَبِنَ , (S, M, K,) inf. n. تَبْنٌ, (S,) He fed a beast with تِبْن [q. v.]. (S, M, K.) ― - Also He sold [تِبْن, i. e.] straw. (KL.) = تَبِنَ, (T, S, M, K,) aor. تَبَنَ , (S, K,) inf. n. تَبَنٌ, (T, S,) or تَبْنٌ, (M, K,) and تَبَانَةٌ (T, S, * M, K) and تَبَانِيَةٌ, (M,) He was, or became, intelligent, sagacious, skilful, or knowing; syn. فَطِنَ, (K,) or صَارَ فَطِنًا; (S;) and nice, or minute, in inspection (S, K) into affairs: (S:) or تَبَانَةٌ signifies the being very intelligent or sagacious or skilful or knowing, and nice, or minute, in inspection; as also طَبَانَهٌ; accord. to AO and AA: (T:) these two words signify the same (T, S, M *) accord. to [most of] the leading authorities: (T:) and Yaakoob asserts that the ت is a substitute for ط: (M:) [or the reverse seems to be the case in the opinion of Az, who here remarks that there are many instances of the change of ت into ط:] or the former is in evil; and the latter, in good: (M:) or, accord. to Lth, طَبِنَ means in evil; and تَبِنَ, in good; so that he makes طبانة to be in deceiving, or beguiling, and suddenly, or unexpectedly, attacking or destroying: but En-Nadr says the contr.; and accord. to him, طَبَنٌ signifies the having knowledge of affairs, and intelligence, or sagacity, and science: (T:) and ↓ تبّن , inf. n. تَتْبِينٌ signifies the same as تَبِنَ: (K:) or he inspected nicely, or minutely: as in a trad. in which it is said, respecting a woman whose husband has died leaving her pregnant, يُنْفَقُ عَلَيْهَا مِنْ جَمِيعِ المَالِ حَتَّى تَبَّنْتُمْ مَا تَبَّنْتُمْ, meaning [She shall be expended upon from the whole of the property] until ye make a nice, or minute, inspection [into the circumstances of the case], and say otherwise, (T, S,) i. e., that she shall be expended upon from her own share: (T:) and so in another trad., in which it is said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالكَلِمَةِ يُتَبِّنُ فِيهَا يَهْوِى بِهَا فِى النَّارِ, (A 'Obeyd, T, M,) i. e. [Verily a man will say a saying] in which he will be nice, or minute [in expression, whereby he will fall into the fire of Hell]: (TA:) here A 'Obeyd thinks the meaning to be the making language obscure, or abstruse, and disputing in a matter of religion. (T.) You say also, تَبِنَ لَهُ (T, M, TA) He understood it; or knew it; or had knowledge, or was cognizant, of it; (TA;) i. q. طَبِنَ. (M.) 2 تبّن أبان بان بنى تاب تبن تبنن تبني , inf. n. تَتْبِينٌ: see 1. = تَبْنّهُ, inf. n. as before, He clad him with a تُبَّان. (TA.) 8 اِتَّبَنَ أتبن اتبن تبنى He clad himself with a تُبَّان. (K.) تَبْنٌ أبان بان بنى تاب تبن تبنن تبني : see what next follows. تِبْنٌ أبان بان بنى تاب تبن تبنن تبني (S, M, Msb, K, &c.) and ↓ تَبْنٌ (M, K) Straw; i. e. the stalks, or stems, (عَصِيف, M, K,) or the stalk, or stem, (سَاق, Msb,) of seed-produce, (M, Msb, K,) such as wheat and the like, (M, K,) [generally] after it has been trodden or thrashed [and cut]; (Msb;) wheat when it has been trodden or thrashed [and cut] by the feet of beasts or by repeatedly drawing over it the [machine called] مِدْوَس [q. v.]: (Mgh in art. دوس:) [a coll. gen. n.:] n. un. with ة [signifying a straw, or piece of straw]. (S, M.) You say أَقَلُّ مِنْ تِبْنَةٍ [Less than a straw, or piece of straw]. (TA.) = Also, the former, A great bowl: (S:) or a bowl that satisfies the thirst of twenty: (K:) or the greatest of bowls, that almost satisfies the thirst of twenty: (Ks, S, M:) next is the صَحْن, which is nearly equal thereto: then, the عُسّ, that satisfies the thirst of three and of four: then, the قَدَح, that satisfies the thirst of two men: then, the قَعْب, that satisfies the thirst of one man: then, the غُمَر: (Ks, S:) or a bowl of rude, or rough, make; not made neatly, or skilfully. (M.) ― - [Hence, probably,] (assumed tropical:) A liberal, or bountiful, and noble, chief. (K.) ― - And A wolf. (K.) تَبِنٌ أبان بان بنى تاب تبن تبنن تبني Intelligent, sagacious, skilful, or knowing; and nice, or minute, in inspection (S, M, K) into affairs; (S;) as also طَبِنٌ: (M:) [or very intelligent, &c.: and accord. to some, in evil: or in good: see تَبِنَ.] ― - And One who plays with his hand with everything. (K.) تَبَّانٌ أبان تبان A seller of تِبْن: (S, M, K:) thus, perfectly decl., if of the measure فَعَّال, from التِّبْنُ: but if of the measure فَعْلَان, from التَّبُّ [the act of cutting (for تِبْن is generally cut by the thrashingmachine)], it is [تَبَّانُ,] imperfectly decl. (S.) تُبَّانٌ أبان تبان Small سَرَاوِيل [or breeches], (S, Mgh, K,) without legs, [i. e. having only two holes through which to put the legs,] (TA in art. ثفر,) [made of linen, and of leather,] of the measure of a span, (S, Mgh,) such as to conceal the anterior and posterior pudenda (S, Mgh, K, TA) only; (TA;) worn by sailors (S, Mgh) [and by wrestlers]: or a thing like سراويل: (M, Msb:) or a thing like small سراويل: (T:) [it is an arabicized word, from the Persian تُنْبَانٌ:] the Arabs make it masc. (T, M, Msb) and fem.: (Msb:) pl. تَبَابِينُ. (T, Msb.) تَبَّانَةٌ تبان تبانه تبانة (TA) and ↓ مَتْبَنَةٌ (Mgh, Msb, TA) and ↓ مَتْبَنٌ (Mgh, Msb) The place, (TA,) or house, or the like, (Mgh, Msb,) of [or for] تِبْن. (Mgh, Msb, TA.) مَتْبَنٌ متبن : see تَبَّانَةٌ. مَتْبَنَةٌ متبن متبنه متبنة : see تَبَّانَةٌ. مَتْبُونٌ متبون , applied to a horse such as is termed بِرْذَون, Of the colour of تِبْن [or straw]. (TA.) تبه تَابُوهٌ أبى تأبوه تاب تابوه تابوة a dial. var. of تَابُوتٌ , of the dial. of the Ansár. (S and K in art. توب, q. v.) تبو تَابُوتٌ تابوت : see art. توب. Accord. to some, it belongs to the present art., and was originally تَابُوَةٌ. تتر التَّتَرُ التتر تتر [and التَّتَارُ and التَاتَارُ] A certain people, or nation, (K,) [called by us the Tartars,] in the furthest countries of the East, in the mountains of طغماج, on the confines of China, (TA,) bordering upon the Turks, (K,) more than six months' journey from Má-waráä-n-nahr: so in the Murooj edh-Dhahab. (TA.) تَتْرَى تتر تترى تتري وتر and تَتْرًى: see art. وتر. تجر 1 تَجَرَ أجار أجر أجرى جار جر جرى تجر , (S, A, Msb, K,) aor. تَجُرَ , (S, Msb,) inf. n. تَجْرٌ (S, Msb, K) and تِجَارَةٌ, (S, A, K,) or the latter is a simple subst., (Msb,) or quasi-inf. n., (Mgh,) and مَتْجَرٌ; (A;) and ↓ اِتَّجَرَ , (S, A, Msb, K,) of the measure اِفْتَعَلَ; (S;) He practised traffic, merchandise, or commerce; trafficked; traded; dealt; sold and bought; (K;) employed property for the purpose of gain. (A.) You say, تَجَرَ تِجَارَةً رَابِحَةً [He practised a profitable, or lucrative, traffic]. (A.) And فِى ↓ فُلَانٌ يَتَّجِرُ البَرِّ وَ البَحْرِ [Such a one traffics on land and sea]. (A.) There can hardly, if at all, be found any other instance of ت immediately followed by ج except نتج and رتج: the ت in تُجَاهَ is originally و. (Msb.) 3 تاجرهُ أجر تأجره تاجر تاجره تاجرة , (A,) inf. n. مُتَاجَرَةٌ, (A, KL,) He practised with him [and (as is implied in the A) he vied with him in practising] traffic, or selling and buying. (KL.) 8 اِتَّجَرَ أتجر اتجر تجر ٱتجر : see 1, in two places. = See also 8 in art. وجر. تَجْرٌ أجار أجر أجرى جار جر جرى تجر : see تَاجِرٌ. التَّجِرُ التجر : see تَاجِرٌ. تِجَارَةٌ جارى تاجر تجاره تجارة a subst. from 1; (Msb;) or quasi-inf. n.; (Mgh;) [The practice of traffic, merchandise, or commerce; traffic; trade; selling and buying;] the trade of the تَاجِر, i. e., of him who sells and buys for gain; (Ksh in ii. 15;) the seeking of gain by selling and buying. (Bd ibid.) [See also 1.] ― - Also Merchandise, meaning what is sold and bought, of goods, or commodities, or householdfurniture, and the like; a quasi-inf. n. used in the sense of a pass. part. n. (Mgh.) [Hence the saying,] عَلَيْكُمْ بِتِجَارَةِ الآخِرَةِ (tropical:) [Keep ye to the merchandise of the life to come]. (A.) تَاجِرٌ أجر تأجر تاجر A merchant; one who practises traffic, merchandise, or commerce; a trafficker; a trader, or tradesman; a dealer; one who sells and buys; (K;) one who sells and buys for gain: (Ksh in ii. 15:) and a vintner, or seller of wine, (S, K,) was also called thus by the Arabs: (S:) accord. to IAth, this latter is said to be the primary signification: and hence the saying in a trad., إِنَّ التَّاجِرَ فَاجِرٌ [Verily the vintner is a transgressor]: (TA:) pl. تُجَّارٌ and تِجَارٌ and ↓ تَجْرٌ , (S, Msb, K,) [or rather this last is a quasi-pl. n.,] like as صَحْبٌ is of صَاحِبٌ, (S, Msb,) and تُجُرٌ, (K,) or this may be a pl. of تِجَارٌ. (ISd, TA.) ↓ التَّجِرُ . occurring in a verse of El-Akhtal, [for التَّاجِرُ,] is thought by ISd to be like طَهِرٌ [for طَاهِرٌ]. (TA.) ― - [Hence,] (tropical:) A man skilful in an affair. (K, TA.) The Arabs say, إِنَّهُ لَتَاجِرٌ بِذٰلِكَ الأَمْرِ (tropical:) Verily he is skilful in that affair. (IAar, TA.) ― - And (tropical:) A she-camel that is saleable, or easy of sale, or in much demand, in traffic, and in the market; (A 'Obeyd, S, K;) as also تَاجِرَةٌ: (K:) or the latter, a she-camel that is goodly, and saleable, or in much demand: (A:) or that is easy of sale when offered, by reason of her excellence: (T:) or simply, that is easy of sale, or in much demand: (S:) as though, by reason of her beauty, or goodliness, and fatness, she sold herself: (Ksh in ii. 15:) contr. of كَاسِدَةٌ: (S, * TA:) the pl. of تاجرة is تَوَاجِرُ. (T, A.) You say also, عَلَيْكَ بِالسِّلَعِ التَّوَاجِرِ (tropical:) [Keep thou to the commodities] that are saleable, or in much demand. (A.) And هُوَ عَلَى أَكْرَمِ تَاجِرَةٍ (assumed tropical:) He is upon a most noble horse. (K.) أَرْضٌ مُتْجَرَةٌ [in the TA, مَتْجِرَةٌ, but this is wrong,] A land in which traffic, merchandise, or commerce, is practised; (S, L, K;) and to which people go for the purpose of practising the same: (K:) pl. مَتَاجِرُ. (TA.) Quasi تجه 1 تَجَهَ جهي تجه تجة , aor. 1َ2َ , (AZ, K, art. وجه,) inf. n. تَجْهٌ; (AZ, TA, in that art.;) or, as As says, تَجُهَ, with damm; (TA in that art.;) i. q. تَوَجَّهَ and وَجَّهَ (K in that art.) and اِتَّجَهَ. (K in art. تجه.) See art. وجه. تُجَاهَ تجاه تجاة (S, Msb, K, in art. وجه) and تِجَاهَ (S, K, in that art.) and تَجَاهَ (K in that art.) i. q. وُجَاهَ, (S, Msb, K, in that art.,) which is seldom used; the و being generally changed into ت. (Msb, ibid.) تحت تَحْت حت تحت is the contr. of فَوْق: (Msb, K:) and التَّحْتُ [signifying The location that is beneath, below, or under,] is opposed to الفَوْقُ, and is used in relation to that which is separate from another thing; الأَسْفَلُ being used in relation to that which is united with [or a part of] another thing. (Kull.) Sometimes, (K,) تَحْت is an adv. n., (Msb, K,) having a vague signification, its meaning not being clear unless it is prefixed to another word, as in the phrase هٰذَا تَحْتَ هٰذَا [This is beneath, below, or under, this]. (Msb.) And sometimes, it is a simple noun; (K;) in which case, [not having the article ال,] it is indecl., with dammeh for its termination, (K, and I'Ak p. 204,) provided that the noun to which it should be prefixed is suppressed, and the meaning of this is intended to be understood, but not the word itself; (I'Ak ubi suprà;) as in مِنْ تَحْتُ [Beneath, below, or under]; (K;) and in the saying أَقَبٌ مِنْ تَحْتُ عَرِيضٌ مِنْ عَلُ [Lean beneath; broad above]: otherwise, it is decl.; (I'Ak ibid.;) as in تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ [Rivers running beneath them]; (Kur ii. 23, &c.;) i.e., beneath their trees, (Bd, Jel,) and their pavilions. (Jel.) [You say also, فُلَانٌ تَحْتَ أَمْرِ فُلَانٍ (assumed tropical:) Such a one is under the command, rule, or authority, of such a one. And فُلَانٌ تَحْتَهُ فُلَانَةُ (assumed tropical:) Such a one has as his wife such a woman: see an ex. in a verse cited voce إِذَا. The dim. is ↓ تُحَيْت : you say, هٰدَا تُحَيْتَ هٰذَا, and مِنْ تُحَيْتِ هٰذَا, This is a little beneath, below, or under, this.] ― - التَّحْتُ is also the sing. of التُّحُوتُ, (IAth, TA,) which latter [in the CK erroneously written التُّحُتُ] signifies The low, base, vile, or ignoble, persons. (A, IAth, K.) It is said in a trad., لَا تَقُومُ السَّاعَةُ حَتَّى تَظْهَرَ التُّحُوتُ وَ تَهْلِكَ الوُعُولُ, i. e. [The hour of resurrection will not come until] the low, or ignoble, persons [shall prevail], and the noble persons [shall perish]: (A, IAth, TA:) or, as some say, until the treasures that are beneath the earth appear. (TA.) And in another trad. it is said that among the signs of the resurrection shall be this: أَنْ يَعْلُو التُّحُوتُ الوُعُولَ That the weak of mankind shall have ascendency over the strong. (TA.) تَحْتَانِىٌّ حت تحتانى تحتاني [Of, or relating to, the location that is beneath, below, or under; inferior; lower;] rel. n. of تَحْت, like as فَوْقَانِىٌّ is of فَوْق: ا and ن being very often added in the rel. n. (TA.) [تُحَيْت dim. of تَحْت, q. v.] تحف 4 اتحفهُ بِهِ اتحفه به اتحفه بة [He presented him with it; or gave it to him as a تُحْفَة, q. v.]: (S, Msb:) and اتحفهُ تُحْفَةً [He made a present to him; or gave him a تُحْفَة; and so اتحفهُ alone, as in an ex. cited voce أَتْفَحَ]: (K, TA:) i. q. أَطْرَفَهُ بِتُحْفَةٍ [which properly means He presented him with a novel, or rare, and pleasing present; or a gift not given to any one before; or a gift of which he (the recipient) did not possess the like, and which pleased him]: and ↓ اِتَّحَفَهُ signifies the same as أَتْحَفَهُ. (TA.) 8 اِتَّحَفَهُ أتحف أتحفه اتحفه اتحفة تحفى : see above. [Perhaps originally اِوْتَحَفَهُ: see what follows.] تُحْفَةٌ حف حفي تحفه تحفة and تُحَفَةٌ (S, Msb, K, &c.) i. q. بِرٌّ [as meaning A gratuitous gift, or favour; or a bounty, or benefit]; and لَطَفٌ [meaning a present; i. e. a thing sent to another in token of courtesy or honour]; (K;) in some copies of the K, لُطْف; (TA;) [i. e.] التحفة signifies مَا أَتْحَفْتَ بِهِ الرَّجُلَ مِنَ البِرِّ وَاللَّطَفِ; (S;) or [simply] مَا أَتْحَفْتَ بِهِ غَيْرَكَ: (Msb:) and a طُرْفَة [which properly signifies a gift not given to any one before; or of which the recipient did not possess the like, and which pleases him;] (K, TA;) of fruit, and of sweet-smelling flowers: (TA:) [it generally means simply a present; or a rare, or pleasing, or rare and pleasing, present:] pl. تُحَفٌ. (S, K.) Accord. to some, it is originally وُحْفَةٌ: (K, TA:) Az says that its ت is originally و: (Msb:) and تَوَحَّفَ is quasi-pass. of أَتْحَفَهُ: (Lth, TA:) so that it should be mentioned in art. وحف: (K, TA:) being like تُهَمَةٌ and تُخَمَةٌ &c. (TA.) It is said in a trad., تُحْفَةُ الصَّائِمِ الدُّهْنُ وَ المِجْمَرُ [The pleasing present for the faster is oil, and aloes-wood or the like]; i. e., these dispel from him the grievousness and distress occasioned by the fasting. (TA.) And in another, respecting dates, تُحْفَةُ الكَبِيرِ وَصُمْتَةُ الصَّغِيرِ [i. e. The date is the pleasing gift for the big, or full-grown, or old, and the quieter of the little one, or child]. (TA.) And in another, تُحْفَةُ المُؤْمِنِ المَوْتُ [The boon for the believer is death]. (TA.) تحين تَحِينَ حان تحين تحينن وحى : see arts. حين and ليت. تخ 1 تَخَّ تخ وخى , (JK, S, L, K,) aor. تَخِ , (JK, L,) inf. n. تُخُوخٌ, (JK, L, and so in a copy of the S,) or تُخُوخَةٌ, (K, and so in a copy of the S,) or both, (TA,) It (dough) became sour: (JK, S, L, K:) it became soft by reason of too much water: and in like manner, clay, or mud, so that one could not plaster with it. (L.) Also, said of dough, It became leavened; or mature. (JK.) 4 اتخّهُ اتخه اتخة He made it sour; namely, dough: (JK, S, L, K:) he made it soft by putting into it too much water; namely, dough: and in like manner, clay, or mud, so that he could not plaster with it. (L.) تَخٌّ تخ وخى Sour dough: (JK, S, A, L, K:) such as is soft by reason of too much water. (L.) ― - Also Dregs of sesame-grain from which the oil has been expressed; (JK, L, K;) also called كُسْبٌ. (TA.) تَاخٌّ تاخ Having no desire for food [app. by reason of acidity in the stomach]. (JK, K.) تخت تَخْتٌ تخ تخت تختة A repository in which clothes are kept; (K;) [a chest for clothes; a wardrobe: pl. تُخُوتٌ:] a Persian word sometimes used by the Arabs. (IDrd.) ― - [The following significations of the word seem to be post-classical. ― - A throne: a seat: a seat of government: a moveable wooden bench, or sofa: all which are Persian. Hence, تَخْتَرَوَانٌ, from the Persian, A kind of covered litter, like a palanquin, borne by two camels or horses, one before and the other behind, or by two or four mules. ― - So too تَخْتَةٌ A board, or plank: likewise of Persian origin. Hence the verb تَخَّتَ He boarded, or planked.] تخذ 1 تَخِذَ , aor. تَخَذَ , inf. n. تَخَذٌ and تَخْذٌ: see 8 in art. اخذ. 8 اتّخذ : see 8 in art. اخذ. اِسْتَخَذَ , an irregularly formed verb: see 8 in art. اخذ. تخرص تِخْرِيصٌ تخريص and تِخْرِيصَةٌ (Lth, K) dial. vars. of دِخْرِيصٌ and دِخْرِيصَةٌ, (Lth,) A بَنِيقَة [or gore] of a garment: arabicized words, from تِيرِيزْ, (Lth, K, which is Persian. (Lth.) تخم and quasi تخم 1 تَخِمَ تخم تخمة خم , [originally وَخِمَ,] aor. 1َ2َ , (Msb, and K in art. وخم,) inf. n. تَخَمٌ; (Msb;) and تَخَمَ, aor. ِ ; (K ubi suprà;) and ↓ اِتَّخَمَ ; (Msb, and S and K &c. in art. وخم;) He suffered from indigestion, or heaviness of the stomach arising from food which it was too weak to digest; (Msb in art. وخم;) he suffered from a disease produced by unsuitable [or unwholesome] food, (K and TA in art. وخم,) or by fulness of the stomach: (TA in that art.:) followed by مِنَ الطَّعَامِ and عَنِ الطَّعَامِ. (S and TA in that art.) 3 تاخم تاخم , [inf. n. مُتَاخَمَةٌ,] It (a land or country) bordered upon, or was conterminous with or to, another land or country. (AHeyth, Mgh, K.) 4 اتخمهُ أتخم أتخمه اتخمه اتخمة تخم ٱتخم ٱتخمه , (S and K in art. وخم,) originally أَوْخَمَهُ; (S in that art.,) or formed from تُخَمَةٌ, in consequence of imagining the ت in this word to be radical; (MF;) said of food, It caused him to suffer from تُخَمَة [or indigestion]. (S and K in art. وخم.) 8 إِ1ْتَ2َ see 1. تَخْمٌ تخم تخمة خم The limit, or boundary, (S, Msb,) of any town (S) or land: (S, Msb:) pl. تُخُومٌ: (S, Msb:) a poet (Aboo-Keys Ibn-El-Aslat, TA) says يَا بَنِىَّ التُّخُومُ لَا تَظْلِمُوهَا ” (Fr, S,) or, as some relate it, ↓ التَّخُومُ : (TA:) accord. to the former reading, Fr says, the meaning is, [O my sons,] the limits, or boundaries, [misplace ye not them], for he does not say تَظْلِمُوهُ: but ISK says, I heard AA say, it is ↓ تَخُوم , and the pl. is تُخُمٌ; like صَبُورٌ and صُبُرٌ: (S:) both IAar and ISk say that the sing and pl. are like رَسُولٌ and رُسُلٌ: (Msb:) but the latter mentions also تُخُومٌ, with damm, as a pl. form, having no sing.: (TA:) or ↓ تَخُومٌ signifies a sign, or mark [of a boundary or of a way]: and limits, or boundaries: and is sometimes with ↓ [to the ت]: (Mgh:) Lth says that تخوم [written without any vowel-sign] signifies a division, or place of division, between two districts and two towns or villages; and the limit, or boundary, of the land of any district and town or village is its تخوم: and AHeyth says that this word signifies limits, or boundaries: (TA:) or تُخُومٌ, with damm, signifies a sign, or mark, and a limit, or boundary, that is a division between two lands; and is of the fem. gender: and the pl. is تُخُومٌ also, and تُخُمٌ: (K:) this app. means that these are pls. of تُخُومٌ; but the former is a word that is used as a sing. and as a pl.; and the latter is pl. of تَخُومٌ, like as صُبُرٌ is of صَبُورٌ, and غُفُرٌ of غَفُورٌ: (TA:) or (as ISk says, TA) the sing. is ↓ تُخْمٌ and تَخْمٌ (K) and ↓ تَخُومَةٌ : (AHn, S, * K:) accord. to A'Obeyd, the Arabic linguists say ↓ تَخُومٌ , like صَبُورٌ, making it fem. and sing.; but the people of Syria say تُخُومٌ, with damm to the ت, making it pl., and the sing. is تَخْمٌ: accord. to IB, one says ↓ تَخُومٌ and تُخُومٌ, and زَبُورٌ and زُبُورٌ, and عَذُوبٌ and عُذُوبٌ; and no fourth instance of the kind is known; [but see عَذُوبٌ;] and the Basrees pronounce it with damm [to the ت], and the Koofees with fet-h. (TA.) It is said in a trad., مَلْعُونٌ مَنْ غَيَّرَ تُخُومَ الأَرْضِ, meaning, accord. to A'Obeyd, [Cursed is he who alters] the limits, or boundaries, of land; and the signs, or marks, of the way: or, as some say, the limits, or boundaries, of the sacred territory. (TA.) And اجعل همّك تخومًا, [or rather اِجْعَلْ لِهَمِّكَ ↓ تَخُومًا ,] means (tropical:) [Set thou to thy purpose] a limit, to which go thou, and pass not beyond it. (TA.) And هُوَ طَيِّبُ التُّخُومِ (assumed tropical:) He is good in respect of ancestry, or origin: (JK:) or in respect of natural dispositions; or, as some relate the saying, ↓ التَّخُومِ . (TA.) تُخُومٌ also signifies (assumed tropical:) A state, or condition, that one desires [app. as the limit of his wish]. (IAar, Sh, K.) تُخْمٌ تخم تخمة خم : see تَخْمٌ. تُخَمَةٌ تخم تخمه تخمة خم , (Msb in the present art., and S and K in art. وخم,) originally وُخْمَةٌ, (Msb, and S in art. وخم,) and تُخْمَةٌ, (Msb, and S and K in art. وخم,) the latter vulgar, (S in art. وخم,) but occurring in poetry, (S and K in that art.,) Indigestion, or heaviness of the stomach arising from food which it is too weak to digest; (Msb in art. وخم;) a disease produced by unsuitable [or unwholesome] food, (K and TA in that art.,) or by fulness of the stomach: (TA ibid.:) pl. تُخَمَاتٌ (S and K ibid.) and تُخَمٌ. (Msb, and S and K in art. وخم.) تَخُومٌ تخم تخوم : see تَخْمٌ, in seven places. تُخُومٌ تخم تخوم pl. of تَخْمٌ, which see throughout: and also used as a sing. تَخُومَةٌ تخم تخومه تخومة : see تَخْمٌ. طَعَامٌ مَتْخَمَةٌ طعام متخمه طعام متخمة , (JK, and S and K in art. وخم,) originally مَوْخَبَةٌ, (S in art. وخم,) Food that causes one to suffer from تُخَمَة [or indigestion]. (JK, and K in art. وخم.) مُتَاخِمٌ متاخم Conterminous to a land (لِأَرْضٍ). (Mgh.) You say also, هُوَ مُتَاخِمِى He is my neighbour, his house, or tent, adjoining mine. (TA in art. جمد .) تر 1 تَرَّ رأى تر ورى , (T, M, A, K,) aor. َتِرَ and َتُرَ , (M, K,) the latter irregular, (TA,) inf. n. تَرٌّ and تُرُورٌ, (M, K,) It (a bone, M, K, or anything, M,) became severed, separated, or cut off, (T, M, K,) by a blow, or stroke [of a sword &c.]. (M, A.) And تَرَّتْ يَدُهُ, inf. n. تُرُورٌ, His arm, or hand, became cut off; (M;) and in like manner, any member: (TA:) or fell off; as also طَرَّتْ. (S in art. طر.) ― - تَرَّتِ النَّوَاةُ, (S, M, A,) aor. َتِرَ , (S, M,) and َتُرَ , (S,) inf. n. تُرُورٌ, (T, M,) The date-stone leaped, (T, M,) or went forth, (S, A,) from the [mess called] حَيْس [in the process of kneading], (T,) or from the stone with which it was to be broken. (S, A.) ― - تَرَّ عَنْ قَوْمِهِ He was, or became, apart, or separated, from his people. (As, T.) ― - تَرَّ عَنْ بَلَدِهِ He was, or became, or went, far from his country, or town. (S, M, K.) = تَرَّ, (M,) aor. َتِرَ , (TA,) inf. n. تَرٌّ, (K,) He (an ostrich) ejected what was in his belly. (M, K.) ― - تَرَّ بِسَلْحِهِ, aor. َتُرَ and َتِرَ , He ejected his excrement. (AA, T.) ― - See also 4, in two places. = تَرَّ, (T, M, K,) sec. pers. تَرِرْتَ, (S,) aor. َتَرَ , (T, M,) and [sec. pers. تَرَرْتَ, aor.] َتِرَ , (M,) [and app. sec. pers. تَرُرْتَ, aor. َتُرَ ,] inf. n. [of تَرِرْتَ or تَرَرْتَ] تَرٌّ and [of تَرَرْتَ] تُرُورٌ (M, K) and [of تَرُرْتَ] تَرَارَةٌ, [which last is the most common,] (Lth, T, S, M, K,) He was, or became, plump: (T in explanation of the first verb:) or his body became plump, and his bones full of moisture: (Lth, T, M, K:) or he became fat, soft, thin-skinned, and plump. (S.) ― - And تَرَّ, aor. َتِرَ , He was, or became, relaxed, or flaccid, from impatience or some other cause. (T. [See تَارُّ.]) 4 اترّ أتر اتر وتر ; (T, S, M, A, K;) and ↓ تَرَّ , (IDrd, M, K,) inf. n. تَرٌّ; (IDrd, M;) or the former only; (M;) He cut off (T, S, M, K) a man's arm, or hand, by a blow, or stroke, (T, S, M, A,) of a sword; (T, S, A;) made it to fall off: (S:) and in like manner, any member: (M:) as also اطرّ and اطنّ. (T.) ― - And the former, (S, A, TA,) or ↓ the latter, (M, as in the TT,) He (a boy) made the piece of wood called قُلَة to fly away [by striking it] with the مِقْلَآء. (T, S, * M, * A, * TA.) ― - اترّهُ قَوْمُهُ His people separated him from themselves. (As, T.) ― - اترّهُ القَضَآءُ Fate drove him far away from his country, or town. (S, M, K.) R. Q. 1 تَرْتَرَهُ ترتره ترترة , inf. n. تَرْتَرَةٌ, He moved, put in motion, put into a state of commotion, agitated, or shook, him, or it: (S, M, K:) he shook him vehemently: (M:) he seized his (a man's) arms, or hands, and shook him: (Lth, T:) he shook him (a drunken man) violently, and ordered him to breath in his face, that he might know what he had drunk; (AA, T, K;) as also تَلْتَلَهُ, and مَزْمَزَهُ: (TA:) or تَرْتَرَةٌ and تَلْتَلَةٌ and مَزْمَزَةٌ all signify the act of shaking, agitating, or putting in motion, vehemently. (Mgh.) R. Q. 2 تَتَرْتَرَ تترتر He became moved, put in motion, put into a state of commotion, agitated, or shaken. (S, K.) تَرٌّ رأى تر ورى : see تَارٌّ: = and تُرٌّ. تُرٌّ رأى تر ورى The string, or line, which is extended upon, or against, a building, (As, S, M,) and according to which one builds, called in Arabic the إِمَام; (As, M;) the string, or line, by which a building is proportioned: (As, T, M, K:) a Persian word, (T, M,) arabicized; (M;) not Arabic: (IAar:) it is called in Arabic the مِطْمَر. (As, T.) A man, when angry, says to another, لَأُقِيمَنَّكَ عَلَى التُرِّ (tropical:) [I will assuredly make thee to conform to the rule of right behaviour]. (Lth, T, S, A.) = I. q. أَصْلٌ: (IAar, T, K:) so in the saying, لَأَضْطَرَّنَّكَ إِلَى تُرِّكَ وَ قُحَاحِكَ [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, T, and L in art. قح: see قُحَاحٌ:) [accord. to ISd,] لَأَضْطَرَّنَّكَ إِلَى تُرِّكَ means إِلَى مَجْهُودِكَ [i. e. I will assuredly make thee to have recourse to thine utmost effort, or endeavour]. (M. [In the K, the signification of المَجْهُودُ is erroneously assigned to ↓ التَّرُّ . See also the saying لَأُلْجِئَنَّكَ إِلَى قُرِّ قَرَارِكَ explained voce قَرَارٌ.]) تُرَّي An arm, or a hand, cut off. (K.) تَرَاتِرُ تراتر [a pl. of which the sing. is not mentioned] Great, or formidable, or terrible, things or events or affairs: (S:) distresses, afflictions, or calamities; (M, A, K;) such as are in war. (A.) تَارٌّ تار A man apart, or separate, from his people. (As, T.) = Plump (Lth, T, S, A) in body, (Lth, T,) and having the bones full of moisture; (Lth, T, A;) fat, soft, thin-skinned, and plump: (S, TA:) applied to a youth: fem. with ة, applied to a girl; (A, TA;) meaning [plump &c.: or] beautiful and foolish and soft or weak. (T.) You say, غُلَامٌ تَارٌّ طَارٌّ [A boy that is plump, and with bones full of moisture, whose mustache is growing forth]. (A.) And قَصَبَةٌ تَارَّةٌ [A bone of the kind called قصبة full of moisture]. (A.) ― - Relaxed, or flaccid, by reason of impatience (جَزَع T) or hunger (جَوْع K) [or the contrary (see أَتَرَّ شَىْءٍ, below,)] or some other cause: (T, K:) so says Abu-l-'Abbás. (T.) ― - A tall man; as also ↓ تَرٌّ , which is app. [a contraction of تَرِرٌ,] of the measure فَعِلٌ. (M.) أَتَرَّ شَىْءٍ A man in the most relaxed state by reason of fullness of the belly: (TA:) or, accord. to Abu-l-'Abbás, by reason of fatigue. (T, TA.) ترب 1 تَرِبَ أراب أربى راب رب ربا ربى ترب تربة , (S, M, K,) aor. تَرَبَ , (K,) inf. n. تَرَبٌ, (M,) It (a thing) became dusted, or dusty; dust lighted upon it: (S, TA:) it (a place, M,) had much dust, or earth; abounded with dust, or earth. (M, K, TA.) ― - He (a man, M) had dust, or earth, in his hand. (M, K.) ― - Also, (T, S, M, &c.,) inf. n. as above, (M,) He clave to the dust, or earth: (M, K:) or he clave to the dust, or earth, by reason of poverty; (M;) he became so poor that he clave to the dust, or earth: (A'Obeyd, T:) or he became poor, (T, S, Msb,) as though he clave to the dust, or earth: (S, Msb:) and he suffered loss, and became poor, (M, K,) so that he clave to the dust, or earth; (M;) inf. n. as above, (M, K,) and مَتْرَبَةٌ, (M,) or مَتْرَبٌ, (K,) or both of these: (TA:) his wealth became little; (A;) as also ↓ اترب , (M, A, K,) and ↓ ترّب : (K:) or ↓ اترب signifies, (T, S, M,) or signifies also, (A, K,) and so تَرِبَ, (A,) and ↓ ترّب , (K,) his wealth became much, or abundant, (T, M, A, K,) so that it was like the dust, or earth; which is the more known meaning of the verb; (M;) or he became rich; (S, Msb;) as though he became possessed of wealth equal in quantity to the dust, or earth: (S, A:) accord. to Abu-l-'Abbás, ↓ تَتْرِيبٌ signifies [the having] much wealth; and also [the having] little wealth. (T.) You say, ↓ تَرِبَ بَعْدَ مَا أَتْرَبَ , meaning He became poor after he had been rich. (A.) ― - تَرِبَتْ يَدَاكَ, (T, S, A, Msb, in the M and K يَدَاهُ,) a form of imprecation, (S, Msb,) meaning [May thine arms, or thy hands, cleave to the dust, or earth, by reason of poverty; as is implied in the T: or] may thy hands have in them dust, or earth: (Ham p. 275:) or mayest thou not obtain, or attain, good: (S, K: *) or mayest thou be unsuccessful, or fail of attaining thy desire, and suffer loss: (A:) occurring in a trad., and as some relate, (A'Obeyd, T,) not meant as an imprecation; (A'Obeyd, T, Msb;) being a phrase current with the Arabs, who use it without desiring its fulfilment; (A'Obeyd, T;) but meant to incite, or instigate: (Msb:) some say that it means may thy hands become rich; but this is a mistake: (A'Obeyd, T:) and it is said to mean لِلّٰهِ دَرُّكَ [which see in art. در]: and some say that it is literally an imprecation: but the first assertion is the most worthy of respect, (that it is not meant as an imprecation,) and is corroborated by the saying, in a trad., اِنْعِمْ صَبَاحًا تَرِبَتْ يَدَاكَ [Mayest thou have a pleasant morning: may thine arms, or thy hands, &c.]. (TA.) تَرِبَتْ جَبِينُهُ [May his forehead (for so جبين here means, as it does in some other instances,) cleave to the dust, or earth,] was said by Mohammad in reproving a man, and is said to mean a prayer that the man might be frequent in prostrating himself in prayer. (TA from a trad.) And he said to one of his companions, تَرِبَتْ نَحْرُكَ [May the uppermost part of thy breast cleave to the dust, or earth], and the man was [afterwards] slain a martyr: therefore this is to be understood in its obvious sense. (TA.) = See also 4, in four places. 2 ترّب أراب أربى راب رب ربا ربى ترب تربة , inf. n. تَتْرِيبٌ: see 1, in three places: = and see also 4, in four places. 3 تَارَبَتْهَا تارب تاربتها She became her تِرْب; (M, K;) [i. e.] she (a girl) matched her, namely, another girl; she was, or became, her match, fellow, or equal; syn. حَاذَتْهَا. (A, TA.) ― - [The inf. n.] مُتَارَبَةٌ also signifies The associating, or consorting, of أَتْرَابٌ [pl. of تِرْبٌ, q. v.]. (K.) 4 اترب أترب اترب ترب تربى : see 1, in three places. = اتربهُ He put dust, or earth, upon it, (S, M, A, K,) namely, a thing; (S, M;) as also ↓ ترّبهُ : (A, K:) or the latter, inf. n. تَتْرِيبٌ, signifies he defiled it, or soiled it, (namely, a thing,) with dust, or earth: (S:) or you say, ↓ تَرَبَهُ , (TA,) or تَرَبَهُ بِالتُّرَابِ, (Msb,) aor. تَرِبَ , (Msb, TA,) inf. n. تَرْبٌ, (TA,) [meaning he sprinkled it with dust,] namely, a writing [for the purpose of drying up the ink], (Msb,) or a paper; (TA;) and ↓ ترّبهُ , (T, Msb, TA,) with teshdeed, (Msb,) [meaning he sprinkled much dust upon it; or sprinkled it much with dust;] namely, a writing; (T, Msb, TA;) the latter having an intensive signification: (Msb:) or ↓ the former of the last two verbs is used in speaking of anything that is improved, or put into a right or proper state [by means of dust or earth]; and ↓ the latter of them, in speaking of anything that is injured or marred or spoiled [thereby]: you say, الإِهَابَ ↓ تَرَبَتِ [She sprinkled, or put, dust, or earth, upon the hide], to prepare it properly for use; and so of a skin for water or milk. (TA.) It is said in a trad., [accord. to one reading,] اتْرِبُوا الكِتَابَ [Sprinkle ye the writing with dust]. (S. [So in three copies of that work: probably أَتْرِبُوا; but perhaps ↓ اِتْرِبُوا : the reading commonly known is ↓ تَرِّبُوا .]) = اترب also signifies He possessed a slave who had been possessed three times. (T, K.) 5 تترّب أترب ترب تربى تترب He, (T,) or it, (S,) became defiled, or soiled, (T, S,) in the dust, or earth, (T,) or with dust, or earth: (S:) it had dust, or earth, sticking to it. (M.) تَرْبٌ أراب أربى راب رب ربا ربى ترب تربة : see تُرَابٌ. تُرْبٌ أراب أربى راب رب ربا ربى ترب تربة : see تُرَابٌ, in three places. تِرْبٌ أراب أربى راب رب ربا ربى ترب تربة One born at the same time with thee; (M, K;) a coëtanean; a contemporary in birth; an equal in age: an equal; a match; a fellow; a peer, or compeer: syn. لِدَةٌ: (T, S, M, A, K:) and سِنٌّ: (M, A, K:) applied to a male and to a female; (TA;) but mostly to a female; (M;) or, accord. to an opinion confirmed by [most of] the leading lexicologists, only to a female; and سِنٌّ is applied, as also قَرْنٌ, to a male; and لِدَةٌ, to a male and a female: (TA:) pl. أَتْرَابٌ. (S, M, A.) [The following exs. are given.] You say, [applying it to a female,] هٰذِهِ تِرْبُ هٰذِهِ, (T, S,) and هِىَ تِرْبُهَا, (M,) and هِىَ تِرْبِى; (K;) and [applying it to females and males,] هُمَا تِرْبَانِ, (T, A,) and هُنَّ أَتْرَابٌ, (S, A,) and هُمْ أَتْرَابٌ. (A.) Accord. to Th, عُرُبًا أَتْرَبًا, in the Kur [lvi. 36], means [Showing love to their husbands;] like, or equal, unto them, or resembling them: which is a good rendering, as there is no begetting or bearing of children, [or rather as the latter word does not apply to females born or generated,] in that case. (TA.) تَرِبٌ أراب أربى راب رب ربا ربى ترب تربة , applied to a place, (M, TA,) and to soil, (TA,) Abounding with dust; dusty: (T, M, TA:) and to food, (T,) or flesh-meat, (A,) defiled, or soiled, (T, A,) in the dust, (T,) or with dust. (A.) You say also ↓ أَرْضٌ تَرْبَآءُ meaning Land in which are dust and moist earth. (M.) And رِيحٌ تَرِبَةٌ, (T, S, M,) and تَرِبٌ, (T,) A wind that carries with it dust: (T:) or that brings dust: (S:) or that drives along the dust: [or having dust: for] thus used it is a possessive epithet. (M.) ― - Also Cleaving to the dust by reason of want; having nothing between him and the earth: (IAar, T:) [cleaving to the dust by reason of poverty; see 1:] poor, as though cleaving to the dust: (Msb:) and [simply,] poor: (IAar, T, TA:) or needy, or in want. (M.) [See also مُتْرِبٌ.] تُرْبَةٌ أراب أربى راب ربا ربى ترب تربه تربة : see تُرَابٌ, in seven places. ― - Also A man's رَمْس [i. e. his grave: so in the present day: pl. تُربٌ: or the earth, or dust, thereof]: (M:) or a cemetery, burial-place, or place of graves or of a grave: [so, too, in the present day:] pl. تُرَبٌ. (Msb.) تَرَبَةٌ أراب أربى راب ربا ربى ترب تربه تربة : see the word next following. تَرِبَةٌ أراب أربى راب ربا ربى ترب تربه تربة The end of a finger; i. e. the joint in which is the nail; syn. أَنْمَلَةٌ: (S, K:) pl. تَرِبَاتٌ. (S.) = Also, (S, M, K,) and ↓ تَرَبَةٌ , and ↓ تَرْبَآءُ , (M, K,) A certain plant, (S, M, K,) growing in the plains, or in soft land, having serrated leaves: or, as some say, a certain thorny tree, of which the fruit is like a suspended unripe date, growing in the plains, or in soft land, and in rugged ground, and in Tihámeh: accord. to AHn, the تَرِبَة is a green herb, or leguminous plant, that has a purging effect upon camels: (M:) [accord. to Meyd, as stated by Golius, what is called in Persian خنفج; i. e. the plant thlaspi; and to this it is applied in the present day.] تَرْبَآءُ تربآء : see تُرَابٌ, in five places: = and see تَرِبٌ: = and تَرِبَةٌ. تُرَبَآءُ تربآء : see تُرَابٌ. تَرَبُوتٌ تربوت A submissive, or tractable, camel; applied to the male (T, S, M, K) and to the female: (T, S, K:) from تُرَابٌ, (S, M,) because of the abasement thereof; or, as Sb holds it to be, for دَرَبُوتٌ, by the change of د into ت: accord. to Lh, a [camel such as is termed] بَكْر that is trained, or rendered submissive or tractable; and in like manner a she-camel, one that will follow a person if he takes hold of her lip or her eyelash: and As, who derives it from تٌرَابٌ, says that this epithet is applied to land, or ground, and any other thing, that is ذَلُول [i.e. easy to walk or ride upon, &c.]. (M.) تُرَابٌ أراب رابى تراب and ↓ تُرْبٌ (Lth, T, S, M, A, Msb, K) and ↓ تَرْبٌ (CK [but this I do not find elsewhere]) and ↓ تُرْبَةً (S, A, * K) and ↓ تَرْبَآءُ (Lth, T, S, A, * K) and ↓ تُرَبَآءُ (S, M, K) and ↓ تَوْرَابٌ and ↓ تَوْرَبٌ and ↓ تَيْرَابٌ and ↓ تَيْرَبٌ [and ↓ تَيرَبٌ as will be seen below] and ↓ تَرِيبٌ (S, M, K) and ↓ تِرْيَبٌ , (M, K) accord. to MF ↓ تَرْيَبٌ , which is perhaps a dial. var., and accord. to some ↓ تِرْيِبٌ , and ↓ تَرْيَابٌ , (TA,) signify the same, (Lth, T, S, M, A, K,) and are words of which the meaning is well known: (A, K:) [i. e. Dust: and earth: generally the former; i. e. fine, dry, particles of earth; as when we say, الرِّيحُ تَسُوقُ التُّرَابَ The wind drives along the dust: but we also use the expression تُرَابٌ نَدٍ, meaning moist earth, the explanation, in Lexicons, of the word ثَرًى:] ?ثَرًى is تُرَابٌ; and when it ceases to be moist, it is still تراب, but is not then called ثرى: (Msb voce ثرى:) accord. to Fr, تُرَابٌ is a gen. n., from which is formed neither dual nor pl.: and its rel. n. is ↓ تُرَابِىٌّ : (TA:) [but when it means a kind of dust or earth, as ↓ تُرْبَةٌ also does sometimes, it has a pl.: in this case,] accord. to Lh, (M,) its pl. is أَتْرِبَةٌ [a pl. of pauc.] and تِرْبَانٌ [a pl. of mult.]; (S, M, K) and some add تُرْبَانٌ: (TA:) [and when ↓ تُرْبَةٌ has this, or a similar, meaning, it has for its pl. تُرَبٌ; as in the phrase أَطْيَبُ التُّرَبِ the best of the kinds of earth, occurring in this art. in the A:] but no pl. of any of the other syn. words mentioned above has been heard: (M, K:) AAF says that تراب is the pl. of ترب; [app. meaning that تُرَابٌ is a quasi-pl. n. (which is often called in lexicons a pl.) of تُرْبٌ;] but MF observes that this requires consideration: (TA:) Lth says that ↓ تُرْبٌ and تُرَابٌ are syn.; but when the fem. forms of these words are used, they say, ↓ أَرْضٌ طَيّبَةُ التُّرْبَة meaning Land that is good in respect of the natural constitution of its dust or earth; and ↓ تُرَابَةٌ when meaning A layer, or lamina, of dust or earth, such as is not perceived by the sight, but only by the imagination: (T:) or this last word and ↓ تُرْبَةٌ signify a portion of dust or earth: and الأَرْضِ ↓ تُرْبَةُ signifies the exterior, or external part, of the earth: (M:) and ↓ التَّرْبَآءُ , the earth (S, K) itself. (S.) The Arabs said, التُّرَابُ لَكَ [Dust, or earth, be thy lot]; using the nom. case, although meaning an imprecation, because the word is a simple subst., not an inf. n.: but Lh mentions the phrase التُّرَابَ لِلْأَبْعَدِ [Dust, or earth, be the lot of the remote from good]; saying that the accus. case is used, as though the phrase were an imprecation [of the ordinary kind, in which an inf. n. is used in the accus. case as the absolute complement of its own verb understood]. (M.) And لَهُ التُّرَابُ is a phrase used as meaning (assumed tropical:) [He has, or shall have, or may he have,] disappointment, (Msb in art. عهر,) or, nothing. (A 'Obeyd, Mgh in art. فرش.) لَهُ وَجَنْدَلًا ↓ تُرْبًا is also a form of imprecation, in which substs. in the proper sense of the term are used in the manner of inf. ns., put in the accus. case by reason of a verb unexpressed; as though it were for تَرِبَتْ يَدَاهُ وَجُنْدِلَتْ [May his arms, or his hands, cleave to the dust, or earth, and the stones, by reason of poverty]: and some of the Arabs put the nouns in the nom. case, still using the phrase in the same sense, as though they were in the accus. (M.) One says also, ↓ بِفِيهِ التَّوْرَبُ and ↓ التَّيْرَبُ and ↓ التِّيِرَبُ and ↓ التَّرْبَآءُ and ↓ التَّوْرَابُ [In his mouth is dust, or earth: or may dust, or earth, be in his mouth; i. e. may he die, or be in his grave]. (T.) It is said in a trad. that God created the ↓ تُرْبَة [meaning the dust, or soil, or, accord. to the TA the earth (أَرْض),] on the seventh day of the week; and created upon it the mountains on the first day; and the trees, on the second day. (T.) And one says, ↓ لَأَضْرِبَنَّهُ حَتَّى يَعَضَّ بِالتَّرْبَآءِ , (Lth, T, A,) meaning [I will assuredly beat him so that he shall bite] the dust, or earth. (Lth, T.) And ↓ بَيْنَهُمَا مَا بَيْنَ الجَرْبَآءِ وَالتَّرْبَآءِ , meaning [Between them two is the space that is between] the heaven and the earth. (A.) تَرِيبٌ أراب راب تريب : see تُرَابٌ: = and see also تَرِيبَةٌ, in two places. تَرْيَبٌ أراب راب تريب : see تُرَابٌ. تَرْيَبٌ أراب راب تريب : see تُرَابٌ. تِرْيِبٌ أراب راب تريب : see تُرَابٌ. تُرَابَةٌ رابى تراب ترابه ترابة : see تُرَابٌ. تَرِيبَةٌ أراب راب تريب تريبه تريبة , (S, M, TA,) or ↓ تَرِيبٌ , (TA,) sing. of تَرَائِبُ , (S, M, TA,) which signifies The part of the breast which is the place of the collar, or necklace: (T, M, K:) so by the common consent of the lexicologists: (T:) or the bones of the breast: (M, A, K:) or the bones of the breast that are between the collar-bone and the pap: (S:) or the part of the breast, or chest, that is next to the two collar-bones: or the part that is between the two breasts and the collar-bones: or four ribs of the right side of the chest and four of the left thereof: (M, K:) or the two arms and two legs and two eyes: (T, M, K:) it is also said that the تَرِيبَتَانِ are the two ribs that are next to the two collar-bones: IAth says that the تَرِيبَة is the uppermost part of the human breast, beneath the chin; and its pl. is as above: accord. to IF, in the Mj, the ↓ تريب is the breast, or chest: MF says that ترائب relates to males and females in common; but most of the authors on strange words affirm decidedly that it is peculiar to women: (TA:) the تَرِيبَة of the camel is the part in which it is stabbed, or stuck; syn. مَنْحَر. (M.) تُرَابىُّ أراب رابى تراب ترابى ترابي rel. n. of تُرَابٌ, q. v. (Fr, TA.) تَرْيَابٌ ترياب : see تُرَابٌ. تَوْرَبٌ تورب ورب : see تُرَابٌ, first sentence, and near the end of the paragraph. تَيْرَبٌ تيرب : see تُرَابٌ, first sentence, and near the end of the paragraph. تِيرَبٌ تيرب : see تُرَابٌ, first sentence, and near the end of the paragraph. تَوْرَابٌ توراب : see تُرَابٌ, first sentence, and near the end of the paragraph. تَيْرَابٌ تيراب : see تُرَابٌ. أَتْرَبُ : see what next follows. مُتْرِبٌ مترب متربي Possessing much wealth; (T, K;) rich; without want; or having wealth like the dust, or earth: (Lh and M: [in the TA, اترب is mentioned as having this meaning; perhaps by a mistranscription: if not, it must be ↓ أَتْرَبُ :]) and having little wealth: thus it bears two contr. significations: (K:) but the former is the more known. (TA.) مَتْرَبَةٌ مترب متربه متربة The suffering loss, and becoming poor, so as to cleave to the dust, or earth; an inf. n. of تَرِبَ: (M:) or poverty, or neediness: (S, TA:) [or (as a word of the same class as مَجْبَنَةُ and مَبْخَلَةٌ) a cause of cleaving to the dust, or earth: and hence,] ذُومَتْرَبَةٍ Poor, so as to be cleaving to the dust, or earth: (T:) or [simply] cleaving to the dust, or earth. (S.) Quasi ترث تُرَاثٌ تراث : see وَرِثَ and وِرْثٌ. ترج تُرُنْجٌ ترنج and تُرُنْجَةٌ: see what follows. أُتْرُجُّ , (S, Msb, K, &c.,) the most chaste of the forms here mentioned, (Az, Msb, MF, TA,) a pl., (AHát, MF, TA,) [or rather a coll. gen. n.,] and ↓ تُرُنْجٌ , (AZ, S, Msb, K, &c.,) [which is Persian,] a dial. var. of weak authority, (Msb,) by some disallowed, (MF, TA,) used by the vulgar, (TA,) the ن in which is by common consent held to be augmentative, (MF, TA,) likewise a pl., (TA,) [or coll. gen. n.,] and ↓ أُتْرُنْجٌ , mentioned by Ibn-Hishám El-Lakhmee, in his Faseeh, and also used by the vulgar, (TA,) and by some of the people of Hims, (Lth cited in the L voce حَظٌّ, q. v.,) [and this is likewise a coll. gen. n.,] and أُتْرُجَّةٌ, (S, Msb, K, &c.,) which is the sing. of the first, (AHát, MF, TA,) or its n. un., (L, Msb,) also pronounced أُتْرُجَةٌ, without teshdeed, (TA,) and ↓ تُرُنْجَةٌ , (AZ, S, L, &c.,) likewise a n. un., (L,) A certain fruit, (Msb,) well known, (L, Msb, K,) plentiful in the land of the Arabs, but not growing wild, (L, TA,) [of the species citrus medica, or citron; of which there are two varieties in Egypt; one, of the form of the lemon, but larger, there called تُرُنْج بَلَدِىّ; the other, ribbed, and called تُرُنْج مُصَبَّع: accord. to Golius, citrons of a large size, which have a sweeter peel than others, and are of a size nearly equal to that of a melon:] the sour sort allays the lust of women, clears the complexion, and removes the [discoloration of the face termed] كَلَف, (K, TA,) that arises from phlegm; (TA;) the peel thereof, put among clothes, preserves them from the moth-worm: (K, TA:) it is also beneficial as an antidote against the various kinds of poison; the smelling it in times of plague, or pestilence, is beneficial in the highest degree; and jinn, or genii, do not enter the house in which it is; wherefore a reciter of the Kuran is appropriately likened to it: (TA:) the pl. of أُتْرُجَّةٌ is أُتْرُجَّاتٌ as well as أُتْرُجٌّ: [or rather the latter is a coll. gen. n., as stated above:] but one should not say تُرُنْجَاتٌ [app. because it is vulgar; for it is agreeable with analogy as pl. of تُرُنْجَةٌ; as is also أُتْرُنْجَاتٌ as pl. of ↓ أُتْرُنْجَةٌ ]. (AHát, MF, TA.) أُتْرُنْجٌ and أُتْرُنْجَةٌ: see above. ترجم Q. 1 تَرْجَمَهُ رجم ترجم ترجمه ترجمة , (S in art. رجم, and Msb and K in the present art.,) and تَرْجَمَ عَنْهُ, (K,) inf. n. تَرْجَمَةٌ, (KL,) He interpreted it, (S, Msb, KL, K,) or explained it in another language; (S, Msb, KL;) namely, the speech, or language, (S, Msb, K,) of another person: (Msb:) or, as some say, translated it from one language into another: (TA:) and he explained it; namely, his own speech. (Msb.) [This verb is essentially the same in Arabic, Chaldee, and Ethiopic.] ― - تَرْجَمَهُ, inf. n. as above, also signifies He wrote his life; wrote a biography, or biographical notice, of him. (TA, passim; and other works of post-classical times.) ― - Accord. to the K, the ت in this verb is a radical: but see تَرْجُمَانٌ, below. (TA.) تَرْجَمَةٌ رجم ترجم ترجمه ترجمة [inf. n. of the verb above: used as a simple subst., An interpretation: a translation: pl. تَرَاجِمُ. ― - Also] A life, or biography, or biographical notice, of any person: pl. as above. (TA, passim; and other works of post-classical times.) ― - And An article, a head, chapter, section, or paragraph, of a book. (TA, passim; and other works of post-classical times.) تَرْجُمَانٌ رجم ترجمان and تُرْجُمَانٌ and تَرْجَمَانٌ, (S in art. رجم, and Msb and K in the present art.,) of which three dial. vars. the first is the best, (Msb,) and is that which commonly obtains, (TA,) An interpreter; (S, Msb, K;) an explainer of speech in another language: (S, Msb:) [a translator: (see the verb, above:)] pl. تَرَاجِمُ and تَرَاجِمَةٌ; which latter favours the opinion of those who hold the word to be of foreign origin. (S, Msb.) The ت and م are [said to be] radicals; but J makes the ت to be augmentative, and ترجمان is mentioned in the T [as well as in the S] in art. رجم, though the author of the T has mentioned the verb among quadriliteral-radical words; and there is a reason [for deriving it from رَجَمَ], for one says لِسَانٌ يَرْجُمُ meaning “ a tongue that is chaste, or perspicuous, and copious, in speech: ” most, however, hold the ت to be a radical. (Msb.) It is said in the K that the verb shows the ت to be radical; whereas J and AHei and IKt hold it to be augmentative; but there is a difference of opinion whether it be from الرَّجْمُ بِالحِجَارَةِ [the throwing stones], or from الرَّجْمُ بِالغَيْبِ [the conjecturing, or speaking conjecturally]; and also whether it be Arabic, or arabicized from درغمان [a word which I do not know in Persian nor in any other language]: (MF, TA:) if arabicized, the present is its proper place. (TA.) مُتَرْجَمٌ مترجم [Interpreted: or translated. ― - And also The subject of a biography, or biographical notice. ― - And] (assumed tropical:) Confused, or dubious. (Har p. 537.) ترح 1 تَرِحَ أراح راح ترح , aor. تَرَحَ , inf. n. تَرَحٌ, He grieved; he was, or became, sorrowful, unhappy, or anxious; (Msb, K;) syn. حَزِنَ; (Msb;) [contr. of فَرِحَ; (see تَرَحٌ, below;)] as also ↓ تترّح . (K.) ― - [Also He perished, or died: became cut off; was put an end to; or came to an end: so accord. to explanations of تَرَحٌ given below on the authority of IAth.] 2 ترّحهُ أراح راح ترح ترحه ترحة , (S, A, K,) inf. n. تَتْرِيحٌ; (S, K;) and ↓ اترحهُ ; (A, Msb;) It (an affair, or an event, &c., TA,) grieved him; it made him sorrowful, unhappy, or anxious. (S, A, Msb, K.) A poet cited by IAar says قَد طَالَ مَا تَرَّحَهَا المُتَرِّحُ [Long did that which made unhappy make her, or them, unhappy]; meaning that the pasturage rendered troublesome her, or their, state. (Th, AZ, TA.) 4 أَتْرَحَ see 2. 5 تَتَرَّحَ see 1. تَرْحٌ أراح راح ترح Poverty; need; indigence. (K.) تَرَحٌ أراح راح ترح Grief, sorrow, unhappiness, or anxiety; syn. حُزْنٌ, (Msb,) or هَمٌّ, (K,) or غَمٌّ; (Har p. 141;) contr. of فَرَحٌ. (S, A.) [It is the inf. n. of 1; but used as a subst., it has a pl., namely, أَتْرَاحٌ, like أَفْرَاحٌ. Hence the saying,] مَا الدُّنْيَا إِلَّا فَرَحٌ وَتَرَحٌ [The present world, or life, is nothing but a scene, or state, of joy and grief]. (A.) ― - A perishing, or dying: becoming cut off; being put an end to; or coming to an end. (IAth, TA.) ― - A descending, going down, or going down a declivity; syn. هُبُوطٌ. (Ibn-Munádhir, K.) One says, مَا زِلْنَا مُذُ الَّيْلَةِ فِى تَرَحٍ i. e. [We have not ceased from the beginning of this night to be] in a state of descending, &c. (Ibn-Munádhir.) تَرِحٌ أراح راح ترح Grieving; sorrowing; unhappy. (Msb.) ― - A man (A) who possesses, or does, little, or no, good, (A, K,) so that he who asks of him grieves. (A.) تَرْحَةٌ أراح راح ترح ترحه ترحة A grief; a sorrow; an unhappiness. (L.) [Hence the saying,] مَامِنْ فَرَحَهْ إِلَّا وَبَعْدَهَا تَرْحَهْ [There is no joy but there is after it a grief]. (A.) مُتْرِحٌ مترح , or مُتْرَحٌ, accord. to different copies of the K, (TA,) One who ceases not to hear and see that which does not please him. (K.) [ مَتْرَحَةٌ مترحه مترحة A cause of grief, sorrow, unhappiness, or anxiety: pl. مَتَارِحُ. Hence the saying,] تَرَّحَتْهُ المَتَارِحُ [Misfortunes (lit. the causes of grief, &c.,) grieved him, or made him sorrowful, &c.]. (A.) مُتَرَّحٌ مترح Strait, difficult, or distressful, life. (A, K.) ― - A scanty torrent, or flow of water, in which is a stopping, or an interruption. (K.) = A garment, or piece of cloth, dyed so as to be saturated with the dye. (Az, K.) مَتْرَاحٌ متراح A she-camel whose milk soon comes to an end, or stops: (S, L:) pl. مَتَارِيحُ. (L.) ترس 1 تَرَسَ البَابَ ترس الباب , aor. تَرُسَ , inf. n. تَرْسٌ, He fastened, or closed, the door [with a bar or] in any manner. (TA.) 2 ترّس أرسى رسا رسى ترس , inf. n. تَتْرِيسٌ, He made a person to arm himself with a shield. (KL.) = See also 5. 5 تترّس ترس تترس , (S, A, K,) or تترّس بِتُرْسٍ, (M,) He defended himself with a تُرْس [or shield]; (S, M, A, * K;) as also ↓ ترّس , inf. n. تَتْرِيسٌ; (S, K;) and ↓ اِتَّرَسَ , (Sb, M, A, TA,) inf. n. اِتِّرَاسٌ, of the measure اِفْتِعَالٌ: (TA:) and تترّس بِشَىْءٍ he made a thing to be as a تُرْس; he defended, or protected, himself with it. (Msb.) You say also, تَسَتَّرْتُ بِكَ مِنَ الحَدَثَانِ فَتَتَرَّسْتُ مِنْ نِبَالِ الزَّمَانِ (tropical:) [I protected myself by thee from calamities, and so shielded myself from the arrows of fortune]. (A.) And أَخَذَتٌ إِبِلِى سِلَاحَهَا وَتَتَرَّسَتْ بِتُرْسِهَا, meaning (tropical:) My camels became fat and goodly, and prevented their owner from slaughtering them. (A, TA.) [See سِلَاحٌ.] 8 إِتَّرَسَ see 5. تُرْسٌ أرسى رسا رسى ترس [A shield;] a certain piece of defensive armour; (M, TA;) a thing well known: (A, Msb, K:) pl. تِرَسَةٌ and تِرَاسٌ (S, M, Msb, K) and تِرَاسَةٌ (S) and تُرُوسٌ, [all pls. of mult.,] and أَتْرَاسٌ, [a pl. of pauc.,] (S, M, Msb, K,) but not أَتْرِسَةٌ. (ISk, S, Msb.) A تُرْس that is made of skins, without wood and without sinews in it, is called حَجَفَةٌ and دَرَقَةٌ. (Msb.) ― - Also (tropical:) The disk of the sun. (A, * TA.) ― - And (tropical:) A smooth, round, level piece of ground: (A, TA:) or a rugged piece of hard, or hard and level, ground. (Ibn- 'Abbád, K.) ― - See also مَتَرْسٌ. تِرَاسَةٌ تراسه تراسة The art of making shields. (K.) تَرَّاسٌ تراس A man having a shield; (S, M, A, K;) as also ↓ تَارِسٌ . (S, A.) ― - And A maker of shields. (K.) تَارِسٌ أرس تأرس تارس : see تَرَّاسٌ. مَتَرْسٌ مترس ; so accord. to El-Háfidh Ibn-Hajar, and this is the correct form; written in the T and the Towsheeh مَتَّرْسٌ; and by some, مَتْرَسٌ [as in the CK]; and by some, مَتْرَسٌ [as I find it in two copies of the S and in a copy of the K]; (TA;) [A wooden door-bar;] a piece of wood that is put behind the door; (S, K) the شِجَار [or wooden bar] that is put against the door as a stay: (T, L, TA:) [مَتَرْسْ is] a Persian word, [having the above-mentioned signification, but originally a contraction of مَهْ تَرْسْ, and] meaning “ fear not thou,” with it [being here understood]: (T, K, TA:) or the name of this piece of wood in Arabic is ↓ تُرْسٌ : (M, TA:) which also signifies a piece of wood with which a couch-frame (سَرِير) is repaired, by its being affixed as a ضَبَّة: (M:) [and the Arabic word شِجَارٌ has this latter signification also:] the Persian word is مَتَرْسْ. (M, TA.) ― - Their saying مَتَرْس, with fet-h to the م and ت, and sukoon to the ر means [also] Security [is given] to thee, therefore fear thou not: it is said to be Persian. (Msb.) مَتْرَسَةٌ مترس مترسه مترسة , (M, A,) or متْرَسَةٌ, (K, accord. to the TA, [and so I find in a MS. copy of that work, and in the CK, but the former is probably the correct form, being agreeable with analogy, like مَبْخَلَةٌ and مَجْبَنَةٌ &c.,]) Anything by which one is defended, or protected. (M, Msb, K.) You say also هُوَ مَتْرَسَةٌ لَكَ (tropical:) [He is a cause of defence, or protection, to thee]. (A.) بَابٌ مَتْرُوسٌ باب متروس A door fastened, or closed, [with a bar, or] in any manner. (TA.) ترع 1 تَرِعَ أراع أرعى راع رعا رعى ترع ترعة ورع , aor. تَرَعَ , inf. n. تَرَعٌ, It (a vessel, S, or a thing, TA) was, or became, full, or filled; (S, Z, K;) as also ↓ اِتَّرَعَ : (Sgh, K:) or it was, or became, very full, or much filled. (Lth, in TA. [But it is said in the TA, in one place, that Lth ignored the verb in this sense; and in another place, that he said, I have not heard them say, تَرِعَ الإِنَآءُ.]) = He hastened to do evil, or mischief; (Ks, K;) and to do a thing: (TA:) and بَهِ إِلَى الشَّرِّ ↓ تترّع , accord. to the K; but accord. to the S and O and L, ↓ تترّع إِلَيْهِ بِالشَّرِّ; (TA;) he hastened to him to do evil, or mischief. (S, O, L, K.) ― - He rushed headlong into affairs by reason of excessive briskness, liveliness, or sprightliness. (Lth, K.) = تَرَعَهُ, inf. n. تَرَعٌ, [app. a mistake for تَرْعٌ,] He hastened to him, forbidding [him to do a thiug]. (L.) ― - تَرَعَهُ عَنْ وَجْهِهِ He averted him, or turned him back, from his course, or manner of acting or proceeding. (Ibn-'Abbád, Sgh, L, K.) 2 ترّع البَابَ ترع الباب , inf. n. تَتْرِيعٌ, He locked, or closed, the door; syn. أَغْلَقَهُ [which has both these significations]. (K.) In the Kur [xii. 23], some read, وَتَرَّعَتِ الأَبْوابَ And she locked, or closed, the doors, instead of غَلَّقَت. (O, TA.) 4 اترعهُ أترع أترعه اترعه اترعة He filled it; (S, K;) namely, a. vessel. (S.) 5 تَتَرَّعَ see 1, in two places. 8 إِتَّرَعَ see 1. تَرَعٌ أراع أرعى راع رعا رعى ترع ترعة ورع Full; applied to a watering-trough or tank for beasts &c.; (S, K;) and to a mug: (S:) an inf. n. used as an epithet: (TA:) the regular form is ↓ تَرِعٌ , which signifies the same. (K.) تَرِعٌ أراع أرعى راع رعا رعى ترع ترعة ورع : see تَرَعٌ. ― - Also A cloud containing much rain. (TA.) ― - عُشْبٌ تَرِعٌ Fresh, juicy, or sappy, herbs or herbage. (Sgh in art. درع, and L.) = A man quick to do evil, or mischief, (Ks, S,) and to become angry: (S:) ready and quick to become angry: and ↓ مُتْتَرِعٌ evil, or mischievous, hastening to do what is not fit, or proper, for him. (TA.) ― - One who rushes headlong into affairs by reason of excessive briskness, liveliness, or sprightliness: (O, L, TA:) thus correctly written; but in the copies of the K, ↓ تَرِيعٌ . (TA.) ― - Lightwitted; weak and stupid; deficient in intellect; or light and hasty in disposition or deportment. (TA.) ― - And, with ة, A woman who transgresses the proper bounds or limits, and is light [in conduct]. (TA.) تُرْعَةٌ أراع أرعى راع رعا رعى ترعه ترعة The mouth of a streamlet or rivulet; (IB, Msb, K;) i. e. a place hollowed out by the water in the side of a river, whence it flows forth: (Msb:) pl. تُرَعٌ (IB, Msb) and تُرْعَاتٌ and تُرَعَاتٌ and تُرُعَاتٌ: (Msb:) in the S it is said to signify the mouths of streamlets or rivulets; but correctly the sentence should be, تُرَعٌ is pl. of تُرْعَةٌ, and has this signification. (IB.) ― - A canal, or channel of water, to a meadow or garden or the like: (L, TA:) this is the meaning commonly known [in the present day: the general name in Egypt for a canal cut for the purpose of irrigation, conveying the water of the Nile through the adjacent fields]. (TA.) ― - The opening, or gap, of a wateringtrough or tank, by which the water enters, and where the people draw it: (Az, Mgh, * K, * TA:) and, (K,) accord. to AA, (TA,) the station of the drinkers at the watering-trough or tank; as in the O and K; or, as in the L, the part of the watering-trough or tank which is the station of the drinkers. (TA.) ― - A meadow, or garden, or the like, (S, K,) in an elevated place: (K:) if in low land, it is called رَوْضَةٌ. (TA.) ― - A stair; or a flight of steps by which one ascends; syn. دَرَجَةٌ: (S, K:) so accord. to some in a trad., which see in what follows: (S, * TA:) and particularly the flight of steps of a pulpit. (AA, Sgh, K.) ― - (tropical:) A door, or gate: (S, Sgh, Msb, K:) pl. تُرَعٌ. (K.) You say, فَتَحَ تُرْعَةَ الدَّارِ (tropical:) He opened the door of the house. (TA.) And it is said in a trad., إِنَّ مِنْبَرِي هٰذَا عَلَى تُرْعَةٍ مِنْ تُرَعِ الجَنَّةِ, (S, TA,) as though meaning, (tropical:) Verily this my pulpit is at a gate of the gates of Paradise: thus explained by Sahl Ibn-Saad Es-Sá'idee, the relater of the trad.; and A'Obeyd says, وَهُوَ الوَجْهُ [“ and it is the proper, ” or “ the valid and obvious, way, ” of explaining it], meaning that it is the preferable explanation: but the author of the K, mistaking his meaning, makes وَجْهٌ to be another signification of تُرْعَةٌ: or the meaning of this trad. is, he who acts according to the exhortations recited upon the steps of my pulpit will enter Paradise: or, accord. to Kt, prayer and praise in this place are means of attaining to Paradise; so that it is as though it were a portion of Paradise. (TA.) In the same manner Sahl explained his other trad,, إِنَّ قَدَمِى عَلَى تُرْعَةٍ مِنْ تُرَعِ الحَوْضِ (tropical:) [Verily my foot is at a gate of the gates of the pool of Paradise]. (TA.) تَرِيعٌ أراع راع ريع تريع : see تَرِعٌ. تَرَّاعٌ أراع راعى تراع A torrent filling the valley; as also ↓ أَتْرَعُ : (K:) or a torrent which fills the valley: (S:) and ↓ the latter, a vehement torrent. (TA.) J says, in the S, that ↓ سَيْرٌ أَنْزَعُ signifies شَدِيدٌ; and he cites the words of a poet thus: “ فَافْتَرَشَ الأَرْضَ بِسَيْرٍ أَتْرَعَا ” ascribed by some to El-'Ajjáj, but correctly, accord. to IB, the words of Ru-beh; making two mistakes, in saying افترش, in the sing., and بسير: moreover, the last word in the citation is a pret. verb: [the right reading is] “ فَافْتَرَشُوا الأَرْضَ بِسَيْلٍ أَتْرَعَا [And they travelled the land with a multitude like a torrent that filled the valleys]: the poet describes the Benoo-Temeem, and their travelling the land like the torrent by reason of multitude. (Sgh, TA.) = (assumed tropical:) A door-keeper. (Th, S, K.) أَتْرَعُ : see تَرَّاعٌ, in three places. حَوْضٌ مُتْرَعٌ حوض مترع A filled watering-trough or tank: (TA:) and جَفْنَةٌ مُتْرَعَةٌ a filled bowl. (S.) مُنْتَرِعٌ منترع : see تَرِعٌ. ترف 1 تَرِفَ رف رفا ترف ورف , aor. تَرَفَ , (Sgh, K,) inf. n. تَرَفٌ, (M, TA,) He enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; or a life of ease and plenty; (M, Sgh, K;) as also ↓ تترّف . (K.) ― - And the former verb, (assumed tropical:) It (a plant, or herbage,) was, or became, luxuriant, flourishing, succulent, or sappy; or bright and fresh, by reason of plentiful irrigation. (M, TA.) 2 تَرَّفَ see 4, in two places. ― - تَتْرِيفٌ [app. as the inf. n. of the pass. verb, تُرِّفَ, also signifies] Good feeding. (M.) ― - And ترّف الرَّجُلَ, and ↓ اترفهُ , He rendered the man submissive; or made him to submit: and he made the man king, or prince: [in both senses] like رَفَّلَهُ. (M.) 4 أَتْرَفَتْهُ النِّعْمَةٌ [Wealth, or what God bestowed upon him,] made him to behave exorbitantly; to be excessively disobedient or rebellious; to exalt himself, and be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing: (S, K:) and so سَعَةُ العَيْشِ [plentifulness and easiness of life]: and in like manner, ↓ تَرَّفَتْهُ it caused him to exult, or to exult greatly, or excessively, and to behave insolently and unthankfully, or ungratefully. (TA.) And [Wealth, or what God bestowed upon him,] made him to enjoy, or lead, a plentiful, and a pleasant or an easy, and a soft or delicate, life; or a life of ease and plenty; as also ↓ تَرَّفَتْهُ . (K.) ― - اترف الرَّجُلَ He gave the man the object of his eager desire; or of his yearning, or longing, or appetency. (Lh, M.) ― - See also 2. = اترف also signifies He persevered in, or persisted in, or resolved upon, transgression, wrongdoing, or deviation from the right way. (El-'Ozeyzee, K.) 5 تَتَرَّفَ see 1. 10 استترف استترف He magnified himself; or behaved proudly, haughtily, or insolently: he behaved exorbitantly; was excessively disobedient or rebel-lious; exalted himself, and was inordinate in infidelity; or was extravagant in acts of disobedience and in wrongdoing. (Z, Sgh, K.) تُرْفَةٌ رف رفا رفه ترف ترفه ترفة ورف Plentifulness, and pleasantness or easiness, and softness or delicacy, of life; a life of softness or delicacy, and ease, comfort, or affluence; or ease and plenty; syn. نَعْمَةٌ, (T, K, TA,) and سَعَةُ العَيْشِ: (TA:) or i. q. نِعْمَةٌ [i. e. wealth; or what God bestows upon one; &c.]. (Mgh, and so in the CK. [But this I think a mistranscription, for نَعْمة.]) ― - Good, sweet, or pleasant, food. (IDrd, M, K.) ― - A new, or strange, thing, (شَىْءٌ طَرِيفٌ, [in some copies of the K, ظَرِيف is put in the place of طَرِيف,]) that one appropriates, or peculiarly assigns, [as a gift] to a friend; or by [the gift of] which one distinguishes a friend: (K:) any طُرْفَة [i. e. gift not given to any one before; or of which the recipient did not possess the like, and which pleases him; or novel, or rare, and pleasing, present]. (M, TA.) = A thing protuberant in the middle of the upper lip, by nature. (Lth, * T, * S, M, K.) = A مِسْقَاة [q. v.] with which one drinks. (M, TA.) أَتْرَفُ Having a natural protuberance in the middle of his upper lip, called تُرْفَة. (Lth, * T, * M, K.) مُتْرَفٌ مترف [pass. part. n. of 4, q. v.] One left to do what he will; not prevented from doing so. (Ibn- 'Arafeh, K.) ― - And hence, (Ibn-'Arafeh, TA,) One enjoying, or leading, a plentiful; and a pleasant or an easy, and a soft or delicate, life; or a life of ease and plenty: (Ibn-'Arafeh, M, K, TA:) luxurious, or indulging himself largely in the pleasures, or delights, of the present life, and in its appetites, or eager desires: (Ibn-'Arafeh, TA:) one who is not prevented from enjoying himself: (K, TA:) and one whose means of subsistence are made ample, or plentiful; as also ↓ مُتَرَّفٌ : (M:) one whom plentifulness, and pleasantness or easiness, and softness or delicacy, of life, or whom a life of ease and plenty, (T,) or whom wealth, or what God has bestowed upon him, and plentifulness and easiness of life, (Mgh,) causes to exult, or to exult greatly, or excessively, and to behave insolently and unthankfully, or ungratefully: (T, Mgh:) and i. q. جَبَّارٌ [i. e. one who magnifies himself; or behaves proudly, haughtily, or insolently; &c.]: (K:) so says Katádeh, in explaining the phrase أَمَرْنَا مُتْرَفِيهَا, in the Kur [xvii. 17: see أَمَرَ]: or, accord. to some, مترفيها here means the worst of its chiefs; and the leaders in evil. (TA.) ― - Also, (TA,) or ↓ مُتَرَّفٌ , (T,) A boy made soft, or delicate, in body, and rendered submissive. (T, TA.) مُتَرَّفٌ مترف : see مُتْرَفٌ, in two places. ترق Q. Q. 1 تَرْقَيْتُهُ ترقى ترقية ترقيته ترقيتة , (ISk, JK, S, K,) inf. n. تَرْقَاةٌ, (ISk, S, K,) I hit, or hurt, his (a man's, ISk, JK, S) تَرْقُوَة [or collar-bone]. (ISk, JK, S, K.) تَرْقُوَةٌ أرق رقى رقي ترقى ترقوه ترقوة The collar-bone; the bone between the pit at the uppermost part of the chest and the shoulder, (JK, S, Mgh, K,) on either side, connecting those two parts, (JK, Mgh,) of a man &c.; (TA;) each of the two prominent bones in the uppermost part of the chest, from the head of each shoulder to the edge of the pit above mentioned: (TA in art. ترب:) [and sometimes, as in a phrase which see below,] the fore part of the حَلْق [here app. meaning the throat], at the uppermost part of the chest, the place into which the soul [for النَّفَسُ, in copies of the K, I read النَّفْسُ] rises [when one is at the point of death]: (K in art. رقو:) pl. تراقٍ (JK, Mgh, K) and ترائِق; (JK, K;) the latter formed by transposition: (JK:) Fr says that the latter pl. is used by some for the former: (TA:) the sing. is of the measure فَعْلُوَةٌ, (JK, S, K,) as is shown by the verb mentioned above, (K,) though it is repeated in the K in art. رقو: (TA:) one should not say تُرْقُوَةٌ, with damm to the ت. (S K.) إِذَا بَلَغَتِ التَّرَاقِىَ, in the Kur lxxv. 26, means When it (the soul) reaches the uppermost parts of the chest; [or, the parts of the throat next the chest;] for النَّفْسُ is understood: (Bd:) said when one is at the point of death. (TA.) تِرْيَاقٌ ترياق , an arabicized word, (S, Msb, K,) from the Greek, (Msb, K,) [i. e. from θηριακὰ ,] or originally Persian, (S, O,) also written and pronounced دِرْيَاقٌ, (JK, Msb,) and طِرْيَاقٌ; (Msb;) or, as some say, from الرِّيقُ, because containing the spittle of serpents, and, if so, it is Arabic [in origin]: (Msb:) [Theriac; also called treacle;] an antidote for poisons; (S, O;) a certain compound medicine, (K,) comprising many ingredients, at most ninety or ninety-six, and at least sixty-four, (TA,) sometimes including the flesh of vipers, (K, TA,) and that of asses, which cause it to be prohibited and impure, or, as some say, it is prohibited without restriction: (TA:) it is a remedy against the bite or sting of rapacious venomous reptiles and the like, and poisonous potions: (K: [I omit some unprofitable and absurd particulars respecting the compounds thus termed, in the K and other lexicons &c.:]) pl. تَرَايِيقُ. (K in art. فرق.) The best kind is called التِّرْيَاقُ الفَارُوقُ, (K in art. فرق,) vulgarly تِرْيَاقٌ فَارُوقِىٌّ. (TA in that art.) [A principal ingredient of this kind is the best sort of Jews-pitch, i. e. asphaltum, also called mumia, and in Arabic مُومِيَا:) (see De Sacy's “ Rel. de l'Égypte par Abdallatif, ” ” p. 274:) and this mumia, by itself, is called التِّرْيَاقُ التُّرْكِىُّ.] ― - [It is sometimes applied to Treacle, as meaning the sirop that drains from sugar.] It is also said to be applied to the فَادْزَهْر [or Bezoar-stone], likewise termed مَسُوسٌ. (TA in art. مس.) ― - Also, and ↓ تِرْيَاقَةٌ , (assumed tropical:) Wine; (S, O, K;) because it dispels anxiety; (S;) or because it is a remedy for anxieties; (O;) wherefore it is also termed صَابُونُ الهُمُومِ. (TA.) تِرْيَاقَةٌ: see the last sentence above. [بَاذِنْجَانُ تِرْيَاقِىٌّ Zanthium.] ترك 1 تَرَكَهُ رك ترك تركه تركة تركي , (S, M, Msb, K, &c.,) aor. تَرُكَ , (S, M,) inf. n. تَرْكٌ (S, M, Msb, K, &c.) and ترْكَانٌ, with kesr, (Fr, K,) He left it, forsook it, relinquished it, abandoned it, deserted it, or quitted it; either intentionally, and by choice, or by constraint, and of necessity: (Er-Rághib, TA:) he left it, forsook it, &c., as above; namely, a thing that he desired, or wished for, and also a thing that he did not desire, or did not wish for: (Ibn-'Arafeh, TA:) he left it, quitted it, went away from it, or departed from it; namely, a place: and he left him, forsook him, relinquished him, abandoned him, deserted him, quitted him, or separated himself from him: (Msb:) he cast it, or threw it, away, as a thing of no account; rejected it; discarded it; cast it off; left it off: (MF, TA:) he left it, left it alone, let it alone; ceased, desisted, forbore, or abstained, from it; neglected it, omitted it, or left it undone; syn. خَلَّاهُ; (S, A, O;) or وَدَعَهُ; (M, K;) as also ↓ اتّركهُ . (K. [But respecting this latter verb, see what follows.]) وَاتْرُكِ البَحْرَ رَهْوًا, in the Kur xliv. 23, And leave thou the sea opened with a wide interval; or motionless, in the same state as before thy passing through it, and strike it not with thy rod, nor alter anything thereof; (Bd;) or motionless, parted asunder; (Jel;) so that the Egyptians may enter it; (Bd, Jel;) is an instance of the verb meaning leaving intentionally, and by choice: (Er-Rághib, TA:) and كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ, in the next verse, How many gardens and springs did they leave! (Jel,) is an instance of the verb meaning leaving by constraint, and of necessity. (Er-Rághib, TA.) In a phrase such as تَرَكَ حَقَّهُ, meaning He made his right, or due, or claim, to be null, or he rejected it, and such as تَرَكَ رَكْعَةٌ مِنَ الصَّلَاةِ, meaning He neglected, omitted, or left unperformed, a ركعة, of the prayer, [it is said (but I think it doubtful) that] the verb, having an ideal substantive for its objective complement, is used metaphorically. (Msb.) ↓ قَالَ فِيهِ فَمَا اتَّرَكَ means مَا تَرَكَ شَيْئًا [i. e. He strove, laboured, or exerted himself, (اِجْتَهَدَ,) in it, and neglected not, or omitted not, anything in his power]: the verb is of the measure اِفْتَعَلَ. (S.) مَنْ أَوْصَى بِالثُّلُثِ وَلَمْ شَيْئًا ↓ يَتَّرِكْ is a mistake for ولم يَتْرُكْ شَيْئًا, or ولم ↓ يَتَّرِكْ without شَيْئًا, or فَمَا اتَّرَكَ; for this verb is not trans., except, sometimes, in poetry; and the meaning is, وَلَمْ يَتْرُكْ فِيمَاأُذِنَ لَهُ فِيهِ شَيْئًا [i. e. He who bequeaths the third of his property, and does not omit anything of what he is allowed (to leave, or anything of the third part, for this is all that he is allowed to bequeath)]: it is from the saying ↓ فَعَلَ فَمَا اتَّرَكَ [He did such a thing, and neglected not, or omitted not, anything]. (Mgh.) You say also, تَرَكَ المَيِّتُ مَالًا, i. e. The deceased left property. (Msb.) ― - وَتَرَكْنَا عَلَيْهِ فِى الآخِرِينَ, (K,) in the Kur [xxxvii. 76 &c.], (TA,) means And we have perpetuated (K, Jel, TA) to him a eulogy among the later generations (Jel, TA) of the prophets and peoples to the day of resurrection, [namely,] Salutation &c. (Jel.) ― - التَّرْكُ is also syn. with الجَعْلُ, (Lth, K, TA,) in some instances; (Lth, TA;) as though it had two contr. significations: (K:) [i. e.,] when تَرَكَ is doubly trans., it has the meaning of صَيَّرَ, (MF, TA,) or جَعَلَ. (TA.) So in the saying, تَرَكْتُ الحَبْلَ شَدِيدًا I made, or rendered, the rope strong; or made it, or caused it, to be, or become, strong. (TA.) So too in the Kur ii. 16, وَتَرَكَهُمْ فِى ظُلُمَاتٍ And maketh, or causeth, them to be in darknesses. (Ksh, Bd, MF.) And sometimes one says of any action that has come at last to a certain state, مَا تَرَكْتُهُ كَذَا [I did not make it, or cause it, to be thus]. (TA.) = تَرِكَ, aor. تَرَكَ , (IAar, K,) inf. n. تَرْكٌ, (TK,) He (a man, IAar) married, i. e. took to wife, a تَرِيكَة, (IAar, K,) meaning a woman that had remained a virgin, unmarried, until she had become of middle age, or long after she had attained to puberty, in the house, or tent, of her parents. (TA.) 3 تاركهُ تارك تاركه تاركة [inf. n. مُتَارَكَةٌ] is syn. with خَالَاهُ (S in art. خلو) [which is explained in the K, in art. خلو, as syn. with تَرَكَهُ, He left, forsook, relinquished, abandoned, &c., him or it; and thus it may often be well rendered: but it properly signifies he left him, forsook him, &c., being left, &c., by him; whence it is said in the Mgh, in art. ودع, that مُوَادَعَةُ is syn. with مُصَالَحَةٌ because it is مُتَارَكَةٌ: Golius, as on the authority of Ibn-Maaroof, explains تاركهُ as signifying he dismissed him, and did not molest him: he left him unmolested is one of its meanings, but is not the primary signification: accord. to the TK, متاركة signifies the leaving, &c., anything in the state in which it is: and the leaving, &c., one another]. One says also, تَارَكْتُهُ البَيْعَ, (S, Mgh, but in the latter تَارَكَهُ, and in the TA فِى البَيْعِ,) وَغَيْرَهُ, (Mgh,) inf. n. مُتَارَكَةٌ, (S,) [app. meaning I relinquished with him, i. e. concurrently with him, the sale, &c.: see 6, by which this rendering is confirmed: Golius, as on the authority of J, who has not explained it, says that it means I relinquished to him the merchandise, or commodity; and Freytag follows him.] ― - [Hence,] مُتَارَكَةٌ is metonymically used as meaning The making peace [or a truce], or reconciling oneself, with another or others. (Mgh.) ― - In the saying, لَا بَارَكَ اللّٰهُ فِيِهِ وَلَا تَارَكَ وَلَا دَارَكَ, it is an imitative sequent, (K,) all of these verbs having the same meaning [so that the saying may be rendered May God not bless him nor felicitate him nor make him happy]: (TA:) [or the meaning may be, nor preserve him, or prolong his life; for] IAar says that تَارَكَ means أَبْقَى. (TA.) 6 تَتَارَكُوا الأَمْرَ بَيْنَهُمْ , (K,) or الأَمْرَ فِيمَا بَيْنَهُمْ, (Mgh,) They relinquished [concurrently], one with another, the affair that was between them. (TK.) 8 اِتَّرَكَ أترك اترك ترك وتر ٱترك : see 1, in five places. تَرْكٌ رأى رك ترك تركي ورى : see تَرِيكَةٌ. = Also A [drinking-cup or bowl such as is called] قَدَح which a man lifts, or carries, with his two hands. (Ibn-'Abbád, TA.) التُّرْكُ الترك ترك تركي A certain nation; (S, Msb, K;) [namely, the Turks:] تُرْكِىٌّ is its n. un.: (Msb, TA:) [and signifies also Turkish:] pl. أَتْرَاكٌ. (Msb, K.) It is said in a trad., اُتْرُكُوا التَّرْكَ مَا تَرَكُو كُمْ [Leave ye alone the Turks as long as they leave you alone]. (TA.) [تُرْكِىُّ الوَجْهِ often occurs in post-classical works as meaning Having a Turkish face; i. e. round-faced, or broad-faced; opposed to عَرَبِىُّ الوَجْهِ.] تَرْكَةٌ رك ترك تركه تركة تركي : see تَرِيكَةٌ, in two places. ― - Also (assumed tropical:) A woman such as is termed رَبْعَةٌ [i. e. of middling stature]: (Ibn-'Abbád, K:) pl. تَرْكَاتٌ. (TA.) ― - It is said in a trad., جَآءَ الخَلِيلُ إِلَى مَكَّةَ يُطَالِعُ تَرْكَتَهُ (assumed tropical:) [El-Khaleel (i. e. Abraham) came to Mekkeh to get knowledge of his تركة], meaning Hagar, and her son Ishmael: (K:) the word originally means an ostrich's egg, and is here used metaphorically; for the ostrich lays but one egg in the year, and then leaves it and goes away: (TA:) Z says, in the Fáïk, that it is thus related, with the ر quiescent; (Nh, O, TA;) but it would be a proper way if it were with kesr to the ر [↓ تَرِكَتَهُ ,] as meaning the thing that he had left, or forsaken, &c. (Nh, O, K.) تِرْكَةٌ رك ترك تركه تركة تركي : see what next follows. تَرِكَةٌ رك ترك تركه تركة تركي A thing that is left, forsaken, relinquished, abandoned, deserted, or quitted; like طَلِبَةٌ meaning “ a thing desired, or sought; ” (TA;) see also تَرْكَةٌ: particularly, the inheritance, or property that is left, of a person deceased; (S, Msb, K; *) also pronounced ↓ تِرْكَةٌ : pl. تَرِكَاتٌ. (Msb.) تَرَاكِ رأى تراك an imperative verbal noun, meaning اُتْرُكْ [Leave thou, &c.]. (S, TA.) Hence the saying, تَرَاكِ تَرَاكِ صُحْبَةَ الأَتْرَاكِ [Leave thou, leave thou, the companionship of the Turks]. (TA.) Yoo says that تَرَا كَ is a dial. var. of the same; but this is only when it is used as a prefixed noun, as in تَرَاكَهَا for تَرَاكِهَا. (TA.) تَرِيكٌ تريك ورى : see the next paragraph, in two places. تَرِيكَةٌ تريكه تريكة A woman that is left unmarried; (S, K;) that has remained a virgin, unmarried, until she has become of middle age, or long after she has attained to puberty, in the house, or tent, of her parents: (TA:) it is not applied to a male: (Lh, TA:) pl. تَرَائِكُ. (S.) ― - A meadow the depasturing of which has been neglected: (S, K:) or a pasture-land where people have pastured their beasts, either in a desert or upon a mountain, and of which the beasts have eaten until there remain [only] some relics of wood. (TA.) ― - Water left by a torrent: (IB, K:) used in this sense by El-Farezdak. (IB.) ― - An egg after the young bird has gone forth from it: (K:) or an ostrich's egg (S, K) which she forsakes (S, TA) in the desert after it has become empty: (TA:) or, as some say, an ostrich's eggs left solitary: (TA:) and ↓ تَرْكَةٌ signifies the same. (K.) [For the pl., see the next sentence.] ― - (assumed tropical:) An iron helmet; (K;) in the opinion of ISd, as being likened to the egg thus termed; (TA;) and so ↓ تَرْكَةٌ : (S, K:) the pl. [of the former] is تَرَائِكُ [mentioned in the S as pl. of the former applied to an ostrich's egg] and ↓ تَرِيكٌ and ↓ تَرْكٌ [the latter of which is termed in the S pl. of تَرْكَةٌ are coll. gen. ns. of which تَرِيكَةٌ and تَرْكَةٌ are the ns. un.]. (K.) ― - A raceme of dates (كِبَاسَة [in the CK, erroneously, كُناسة]) after it has had what was upon it shaken off, (AHn, K, TA,) and is left: pl. تَرَائِكُ: (AHn, TA:) and ↓ تَرِيكٌ signifies a raceme (عُنْقٌود) when what was upon it has been eaten; (AHn, K, TA;) and a raceme of dates (عِذْق) that has had what was upon it shaken off, (K, TA,) so that nothing remains upon it: so AHn says in one place. (TA.) ― - It is said in a trad., إِنَّ لِلّهِ تَرَائِكَ فِى خَلْقِهِ, meaning [Verily to God are referrible] conditions which He hath perpetuated in mankind, of hope and heedlessness, so that they apply themselves thereby with boldness, forwardness, presumptuousness, or arrogance, to the things of the present world. (TA.) مَتْرُوكٌ متروك [pass. part. n. of تَرَكَ, Left, forsaken, &c. ― - ] In lexicology, Obsolete. (Mz 10th نوع.) التُّرْكُمَانُ ترما رم ترما ورم [The Turkumán;] a certain people, or race, of the Turks; [absurdly said to be] so called because two hundred thousand of them became believers in one month; wherefore they said لَا تَرَمَا [the Turks of belief]; which was afterwards contracted into تُرْكُمَانٌ: (K, TA:) [a coll. gen. n.: n. un., and rel. n., تُرْكُمَانِىٌّ:] pl. تَرَاكِمَةٌ. (TA.) ترما لَا تَرَمَا لا ترما i. q. لا سِيَّمَا [which see in art. سوي]. (K.) تُرْمُسٌ رمس ترمس [vulgarly pronounced in the present day تِرْمِس; from the Greek θέρμος, or Coptic θαρος; Lupines; or the lupine;] a certain grain, well known, of the description termed قَطَانِىّ; (Msb;) the produce of a tree [or plant] which has a grain ribbed and notched: (Lth, M, * K:) or i. q. بَاقِلَّى مِصْرِىٌّ: (the Minháj and K:) [but if this be the same as the بَاقِلَّى قِبْطِىّ, it is a mistake, accord. to Ibn-Beytár, to identify it with the ترمس:] AHn says that it is the جِرْجِير مِصْرِىّ, and is of the description termed قَطَانِىّ; and under the head of the letter ج, he says that the جِرْجِير is the بَاقِلِّى: accord. to the Minháj, it is a grain of an expanded shape, of bitter taste, hollowed in the middle; and the wild kind is smaller than the other, and stronger: and the ترمس approaches more to medicine than to food: the best is the white, large, and heavy: (TA:) some say that the ت is augmentative, and that the word is from رَمَسَ, signifying “ he concealed ” a thing: (MF, TA:) the n. un. is with ة (Msb.) ترن تُرْنَى أرنى رأى رن رنا رنى ترنى ترني ورى an appellation applied to A female slave; (T, K) and to a fornicatress, an adulteress, or a prostitute; (M, K;) as also فَرْتَنَى: (T, K:) and اِبْنُ تُرْنَى means the son of a fornicatress or an adulteress or a prostitute; (T, K;) as also ابن فَرْتَنَى: (T:) or one that is base-born: (S in art. رنو:) but it is said that تُرْنَى is of the measure تُفعَلُ, from الرُّنُوُّ: (M:) it may be from رُنِيَتْ meaning “ she was looked at continuously. ” (T, K.) ترنج تُرُنْجٌ ترنج and تُرُنْجَةٌ: see art. ترج. أُتْرُنْجٌ and أُتْرُنْجَةٌ: see art. ترج. ترنجبين تَرَنْجُبِينٌ ترنجبين and تَرَنْجَبِينٌ and تُرَنْجَبِينٌ [thus variously written, in the last manner in the TA, and there said to be “ with damm; ” from the Persian تَرَنْگُبِينْ; A kind of manna; the manna of the thorny plant called by the Arabs the حَاج, and hence by European botanists “ alhagi: ” accord. to Dr. Royle (art. “ Man ” in Kitto's Cycl. of Bibl. Lit.), it is a sweetish juice which exudes from the alhagi maurorum, concretes into small granular masses, and is usually distinguished by the name of Persian manna: he also states that the alhagi maurorum and another species, alhagi desertorum, are ‘ called in Mesopotamia “ agool, ” according to some authorities, while by others this is thought to be the name of another plant: ’ by “ agool ” is meant عَاقُول, q. v.:] a kind of dew (طَلٌّ), that falls mostly in Khurásán and in Ma-waráli-n-nahr, and, in our country, mostly upon the حاج: the best thereof is that which is fresh, or moist, and white: (Ibn-Seenà, or “ Avicenna, ” vol. i. of the Arabic ed., p. 262:) the مَنّ [or manna] mentioned in the Kuran [ii. 54]. (Ksh, Bd, Jel, TA.) [See also “ Ibn Baithar ” (Ibn-Beytár), vol. i. p. 207.] تره 1 تَرِهَ رأى رها تره ترة ورى , aor. تَرَهَ , He fell into what are termed تُرَّهَات, said to signify, originally, [deserts, such as are termed] قِفَار, and to be metaphorically applied to (tropical:) false, or vain, sayings or actions or affairs; unprofitable sayings: (K, * TA:) or (assumed tropical:) he uttered false and confused and vain speech, with somewhat of embellishment, (Lth, TA,) or without foundation, or order, or method. (Akh, TA.) تُرَّهٌ رأى رها تره ترة ورى : see what next follows, in two places. تُرَّهَةٌ رها ترهه ترهة A small road branching off from a main road: (As, S, K:) a Persian word, arabicized: (As, S:) pl. تُرَّهَاتٌ (As, S, K) and تُرُّهَاتٌ. (TA.) ― - A [desert, such as is termed قَفْرٌ, (see 1,) or] مَفَازَةٌ, and صَحْرَآءُ. (JK.) ― - The first in this paragraph is the primary signification: (TA:) and hence, metaphorically, (As, S,) (tropical:) A false, or vain, saying or action or affair; (As, JK, S K;) as also ↓ تُرَّهٌ : (S, K:) pl. of the former, تُرَّهَاتٌ (JK, S, K *) [and تُرُّهَاتٌ, as above]; and of the latter, تَرَارِيَهُ: (S, K: *) or the primary signification of تُرَّهَاتٌ is قِفَارٌ: [see 1:] and it is metaphorically applied to (tropical:) false, or vain, sayings or actions or affairs; (K;) and unprofitable sayings: (Z, K, TA:) or, accord. to Az, false, or vain, affairs: and the sing. is ↓ تُرَّهٌ : or, accord. to IB, this last is pl. of تُرَّهَةٌ: [or rather a coll. gen. n.:] or, as some say, it is a sing.: (TA:) and accord. to Lth it signifies the act of lying, and confusing [truth and falsehood]. (Har p. 165.) [Sometimes it is followed by a syn., to give greater force to the signification:] one says التُرَّهَاتُ البَسَابِسُ and التُرَّهَاتُ الصَّحَاصِحُ: and sometimes the former word is used as a prefixed noun governing the gen. case [so that one says تُرَّهَاتُ البَسَابِسُ and ترّهاتُ الصَّحَاصِحِ: الصَّحْصَحُ is mentioned in the K, in this art., as a syn. of التُّرَّهَةُ]. (S.) ― - Also A calamity; a misfortune; an evil accident: (JK, * K:) pl. [تُرَّهَاتٌ and] تَرَارِيَهُ. (JK.) ― - Wind. (JK, K.) ― - Clouds, or a collection of clouds. (JK, * K.) = A certain small creeping thing (دُوَيْبَّة) [found] in the sand. (JK, K.) تسع 1 تَسَعَهُمْ سعى تسع تسعهم , aor. تَسَعَ (S, Msb, K) and تَسِعَ (Yoo, Msb, K) and تَسُعَ , (Msb,) inf. n. تَسْعٌ, (T K,) He took the ninth part of their possessions: or he became the ninth of them: (S, Msb, K:) or he made them to be nine with himself; (K;) they having before been eight. (TA.) [See also 2.] 2 تسّعهُ سعى تسع تسعه تسعة He made it nine. (Esh-Sheybánee, and K voce وَحَّدَ.) [See also 1.] ― - تسّع لِامْرَأَتِهِ, or عِنْدَهَا, He remained nine nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) 4 اتسعوا اتسعوا ٱتسع ٱتسعوا They became nine: (S, K:) and they became ninety. (M and L in art. ثلث.) ― - They were, or became, persons whose camels came to water [on the ninth day, counting the day of the next preceding watering as the first; i. e.,] after an interval of nine days, [of which the first or last, or each of these, was not complete,] and eight nights. (S, * K, * TA.) تَسْعٌ سعى تسع وسع : see تِسْعَةٌ. تُسْعٌ سعى تسع وسع A ninth part; one of nine parts; (S, Msb, K,) as also ↓ تُسُعٌ ; (Msb;) and ↓ تَسِيعٌ , (S, Msb, K,) agreeably with a rule which some hold to be applicable in the case of every similar fractional number; but Sh says, I have not heard تَسِيعٌ on any authority but that of AZ. (TA.) تِسْعٌ سعى تسع وسع fem. of تِسْعَةٌ, q. v. ― - Also A certain ظْمء of the أَظْمَآء of camels; (S, K, TA;) i. e., their coming to water [on the ninth day, counting the day of the next preceding watering as the first; or, in other words,] after an interval of nine days, [of which the first or last, or each of these, is not complete,] and eight nights. (TA.) ― - Also The ninth young one, or offspring. (A in art. ثلث.) تُسَعٌ سعى تسع وسع The seventh and eighth and ninth nights of the [lunar] month; (K;) the three nights of the month which are after the نُفَل, because the last night of these is the ninth; (S;) among the nights of the month are three called غُرَرٌ, [pl. of غُرَّةٌ,] and after these are three called نُفَلٌ, and after these are three called تُسَعٌ because the last of them is the ninth night: (Az, TA:) or the three nights of the commencement of the month, as some say; but the first of these explanations is more agreeable with analogy. (TA.) تُسُعٌ سعى تسع وسع : see تُسْعٌ. تِسْعَةٌ سعى تسع تسعه تسعة , applied to denote a number, [namely Nine,] is masc. ; and ↓ تِسْعٌ , so applied, is fem.: (S:) the latter is also written ↓ تَسْعٌ , with fet-h to the ت; and is thus pronounced in the Kur xxxviii. 22, (Bd, MF,) accord. to one reading. (Bd.) You say تِسْعَةُ رِجَالٍ [Nine men], and تِسْعٌ نِسْوَةٍ [Nine women]. (K.) When it means the things numbered, not the amount of the number, تسعة is imperf. decl., being regarded as a proper name: thus you say, تِسْعَةُ أَكْثَرُ مِنْ ثَمَانِيَةَ [Nine things are more than eight things]. (TA.) It is said in the Kur [xvii. 103], وَ لَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ [And we formerly gave unto Moses nine evident signs; generally understood to mean the principal miracles which he was empowered to perform, and which are differently enumerated in the K and other works; but by some supposed to mean statutes]. (K, * TA.) ― - In تِسْعَةَ عَشَرَ, which is masc., and تِسْعَ عَشْرَةَ, which is fem., [each signifying Nineteen,] each of the two words ends with fet-h in every case, because they are two nouns which are regarded as one noun. (TA.) The former is pronounced by some of the Arabs تِسْعَةَ عْشَرَ: and the latter, thus in the dial. of El-Hijáz [and of most of the Arabs], is pronounced تِسْعَ عَشِرَةَ in the dial. of Nejd. (S in art. عشر.) In the Kur lxxiv. 30, some read, تِسْعَةَ عْشَرَ, making the ع in عشر quiescent, instead of تِسْعَهَ عَشَرَ, from a dislike of this consecution of vowels in what is like one word. (Bd, TA. *) [ تِسْعُونَ سعى تسعون وسع , Ninety: and ninetieth.] [ تُسَاعَ تساع , as meaning Nine and nine, or nine and nine together, or nine at a time and nine at a time, seems not to have been in use.] A'Obeyd says that more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has not been heard, except عُشَارَ occurring in a verse of El-Kumeyt. (TA in art. عشر.) تَسِيعٌ تسيع : see تُسْعٌ. تَاسِعٌ تاسع [Making to be nine with himself, or itself: and hence, ninth]. You say, هُوَ تَاسِعُ تِسْعَةٍ [He is the ninth of nine]: and تَاسِعُ ثَمَانِيَةٍ [He is making eight to be nine with himself]: but it is not allowable to say, تَاسِعٌ تِسْعَةً. (TA.) ― - [تَاسِعَ عَشَرَ and تَاسِعَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Nineteenth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث, q. v.] تَاسُوعَآءُ تاسوعآء , (Msb, TA, &c.,) or التَّاسُوعَآءُ, (S, K,) The tenth day of [the month] El-Moharram; (Msb, TA;) [the day] before the day of العَاشُورَآءُ, (S,) or before the day of عَاشُورَآءُ: (K:) or, accord. to some, the same as the day of العاشوراء: (TA:) [see عاشوراء, where this is explained:] it is a post-classical word: (Sgh, K:) J says, in the S, I think it post-classical: (Msb, TA:) but [SM says,] this requires consideration; for it was used by the Prophet: (TA:) one ought to say, that, with عاشوراء, it has this form for the sake of resemblance; but as used alone, it must be conceded that it has not been heard [from the Arabs of the classical times]. (Msb.) [ مُتَسَّعٌ متسع pass. part. n. of 2, q. v. See also مُثَلَّثٌ.] مَتْسُوعٌ متسوع A rope consisting of nine strands. (TA.) تشرين تِشْرِينُ [in Chaldee 165] A Greek name of each of two months, (K,) of the months of Autumn, called تِشْرِينُ الأَوَّلُ and تِشْرِينُ الثَّانِى, [and both together تِشْرِينَانِ, the two Syrian months corresponding, respectively, to October and November O. S.,] before the two months whereof each is called كَانُونُ. (TA.) تع R. Q. 1 تَعْتَعَ فِى الكَلَامِ تعتع في الكلام , (Mgh, K,) inf. n. تَعْتَعَةٌ, (S, Mgh,) He reiterated in speech, by reason of an impediment, or inability to say what he would; (S, Mgh, K;) as also ↓ تَتَعْتَعَ : (K:) and he was unable to say what he would, or to find words to express what he would say: (ElGhooree, Mgh:) تَعْتَعَةٌ is the speech of him who is termed أَلْثَغ. (TA.) And تعتع فِى القُرْآنِ He reiterated in reciting the Kuran, and his tongue stuck fast in his doing so. (TA.) ― - تَعْتَعَتِ الدَّابَّةُ, (K,) inf. n. as above, (S,) The beast stuck fast in the sand, (S, K,) or soft soil, (S,) or mire: (TA:) sometimes the verb is thus used. (S.) And تعتع said of a camel &c. signifies His feet sank into the soft soil, or soft sands. (TA.) = تَعْتَعَهُ He dragged him (namely another man) roughly, or vehemently, and agitated him: (S:) or he shook him, or shook him vehemently, (AA, K,) backwards and forwards, and treated him roughly: (AA:) he shook him roughly: (IDrd, K:) or he compelled him against his will, in an affair, so that he became disquieted, or agitated. (IF, K.) ― - تُعْتِعَ فُلَانٌ Such a one had his saying rebutted, rejected, or repudiated, as wrong, or erroneous. (TA.) R. Q. 2 تَتَعْتَعَ تعتع تتعتع : see R. Q. 1, first signification. تَعْتَعٌ تعتع i. q. فَأْفَآءٌ or فَأْفَأٌ [accord. to different MSS., as meaning One who reiterates his words much in speaking]. (AA, K.) وَقَعُوا فِى تَعَاتِعَ وقعوا في تعاتع , [app. pl. of the inf. n. تَعْتَعَةٌ,] They fell into convulsing perplexities, arising from evil and discordant and false rumours or the like, (فى أَرَاجِيفَ, q. v.,) and confusion. (AA, S, K.) مُتَعْتَعٌ متعتع Afflicted by an injury which disquiets or agitates. (TA, from a trad.) تعب 1 تَعِبَ عاب عب عبا عبى تعب وعب , (S, A, Msb, K,) aor. تَعَبَ , (A, K,) inf. n. تَعَبٌ, (S, Msb,) He [a man and a beast] was, or became, fatigued, tired, wearied [by labour or journeying &c.], or jaded; (S, A, Msb;) contr. of اِسْتَرَاحَ. (K.) [تَعَبٌ, which, used as a simple subst., may be rendered Fatigue, tiredness, weariness, or the state of being jaded, is here said in the TA to be contr. of رَاحَةٌ; and to signify شِدَّةُ العَنَآءِ, which may be rendered much fatigue &c.; but accord. to an explanation of the verb of عَنَآءٌ in the S and TA in art. عنى, this word and تَعَبٌ signify the same. See also مَتْعَبٌ.] 4 اتعب أتعب اتعب تعب He fatigued, tired, wearied, or jaded, another; (S, Msb, K;) and himself, in a work that he imposed upon himself, or in which he laboured; and his travelling-camels, by urging them quickly, or by hard journeying. (TA.) ― - (tropical:) He broke a bone again after it had been set, or consolidated: or he caused a bone to have a defect in it, after it had been set, so that there remained in it a constant swelling, or resulted a lameness: اتعب العَظْمَ signifying أَعْنَتَهُ بَعْدَ الجَبْرِ: (so in the CK:) or أَعْتَبَهُ بعد الجبر. (So in MS. copies of the K and in the TA. [In the latter, in art. عتب, this reading is confirmed; but a remark below, voce مُتْعَبٌ, rather favours the former reading, that of the CK.]) ― - (tropical:) He filled a vessel; (A, K;) as, for instance, a drinking-cup, or bowl. (A.) = اتعب القَوْمُ The people's cattle became fatigued, tired, wearied, or jaded. (K.) تَعِبٌ عاب عب عبا عبى تعب وعب Fatigued, tired, wearied, or jaded; as also ↓ مُتْعَبٌ ; (S, Msb, K;) but not مَتْعُوبٌ. (S, K.) [↓ تَعْبَان , for تَعْبَانٌ, fem. with ة, is used in this sense in the present day.] تَعْبَان عب تعبان وعب : see what next precedes. مَتْعَبٌ متعب A place of تَعَب [or fatigue, &c.]: ― - and tropically, syn. with تَعَبٌ: pl. مَتَاعِبُ. (Har p. 431.) مُتْعَبٌ متعب : see تَعِبٌ. ― - Also (tropical:) A camel that has had a bone of one of his fore legs or hind legs broken and set, and has been fatigued beyond his power of endurance before the bone has consolidated, so that the fracture has become complete: whence the phrase عَظْمٌ مُتْعَبٌ [app. meaning (tropical:) a bone broken again after its having been set, or consolidated: see 4]. (TA.) ― - A vessel, as, for instance, a drinking-cup, or bowl, (tropical:) filled. (TA.) ― - Water (tropical:) squeezed forth, or expressed, from the earth, to be drunk. (A, TA.) مَتْعَبَةٌ متعب متعبه متعبة [A cause of fatigue or weariness: a word of the same class as مَجْبَنَةٌ and مَبْخَلَةٌ: loosely explained in Har p. 475 as meaning a place of fatigue]. One says, اِسْتِخْرَاجُ المُعَمَّى مَتْعَبَةٌ لِلْخَوَاطِرِ [The eliciting of the meaning of that which is made enigmatical is a cause of fatigue to minds]. (A.) تعس 1 تَعَسَ عس عسا تعس وعس , aor. تَعَسَ , inf. n. تَعْسٌ; (S, A, Msb, K, &c.;) and تَعسَ, aor. تَعَسَ ; (Sh, AHeyth, A, IAth, K;) but the latter is not chaste; (A, TA;) or the former is used in addressing a person, saying تَعَسْتَ; and the latter, in narration; (K;) accord. to Sh; but ISd says that this is strange; (TA;) He fell, having stumbled; contr. of اِنْتَعَشَ: this is the primary signification: (S:) or he stumbled and fell (AHeyth, A, IAth, K) upon his hands and mouth, (AHeyth, TA,) or upon his face: (IAth, TA:) or he fell upon his face: (Er-Rustamee, Msb, TA:) [and this may also be meant by one of the explanations of the inf. n. in the TA, which is نُكْسٌ فِى سَفَالٍ:] or he fell in any manner. (TA.) You say, by way of imprecation, تَعَسَ وَانْتَكَسَ, meaning May he fall upon his face, and not rise after his fall until he fall a second time. (Msb.) And تَعَسَ فَمَا انْتَعَشَ وَشِيكَ فَلَا انْتَقَشَ [May he fall, having stumbled, or stumble and fall, &c., and not rise again; and may he be pricked with a thorn, and not extract the thorn]. (TA.) And accord. to certain of the Kilábees, تَعَسَ signifies He missed his proof in litigation, and the object of his search in seeking. (TA.) ― - He perished. (Aboo-'Amr Ibn-El-'Alà, S, K.) You say, تَعَسْتَ, as though meaning Mayest thou perish. (ISh, TA.) ― - He became far removed. (A, K.) ― - He became lowered, or degraded. (A, K.) You say also, تَعَسَ جَدُّهُ [His fortune, or good fortune, fell: or may his fortune, or good fortune, fall]. (K in art. عثر.) = تَعَسَهُ اللّٰهُ, [aor. تَعَسَ , inf. n. تَعْسٌ;] (A'Obeyd, A, Msb, K;) and ↓ اتعسهُ ; (AHeyth, S, A, Msb, K;) the former unknown to Sb; (Az, TA;) God made him to fall, having stumbled: (S:) or to stumble and fall (AHeyth, A, K) upon his hands and mouth, (AHeyth, TA,) or upon his face: (TA:) or to fall upon his face: (Msb:) or to fall in any manner. (TA.) ― - God destroyed him; or made him to perish. (A'Obeyd, S, K.) ― - God made him to become far removed. (A, K.) ― - God lowered, or degraded, him. (A, K.) ― - You say, by way of imprecation, تَعْسًا لَهُ May he [fall, having stumbled: or, stumble and fall: or, stumble and fall upon his hands and mouth: or, upon his face: or] fall upon his face: (Msb:) or may God make destruction to cleave to him: (S, TA:) [or may God destroy him.] Aboo-Is-hák says, in explanation of the phrase فَتَعْسًا لَهُمْ, in the Kur xlvii. 9, that it may be in the accus. case as meaning اللّٰهُ ↓ أَتْعَسَهُمُ . (TA.) A man also says, by way of imprecation, to his swift and excellent camel, when it stumbles, تَعْسًا, meaning May God throw thee down upon thy nostrils: expressing his disapproval of the stumbling of a beast of such age and strength: but if it be not a swift and excellent beast, and stumble, he says to it لَعًا. (TA.) You say also, اللّٰهُ ↓ أَتْعَسَ جَدَّهُ [May God make his fortune, or good fortune, to sink!] (A.) 4 أَتْعَسَ see تَعَسَهُ, in three places. تَعْسٌ عس عسا تعس وعس inf. n. of 1 [which see, throughout]. ― - Also Evil; mischief. (K.) تَعِسٌ عس عسا تعس وعس : see what next follows. تَاعِسٌ تاعس (A, K) and ↓ تَعِسٌ (Msb, K) act. part. ns. of 1, [i. e., respectively, of تَعَسَ and تَعِسَ, accord. to rule, used intransitively,] (A, Msb, K,) both applied to a man: (K:) and the former, to fortune, or good fortune. (A.) مَتْعَسَةٌ متعسه متعسة [A cause of falling after stumbling: or of stumbling and falling &c. (See 1.)] You say, هٰذَا الأَمْرُ مَنْحَسَةٌ مَتْعَسَةٌ [This affair is a cause of ill luck; a cause of falling &c.]. (A, TA.) تفث 1 تَفِثَ تفث , aor. تَفَثَ , inf. n. تَفَثٌ, He left off, or abstained from, anointing himself, and shaving his pubes, and in consequence became dirty: (Msb:) or تَفَثٌ signifies the state of being dirty; (Mgh;) the state of having matted and dusty hair, or a dusty head, long left unanointed: (T, Mgh, K:) so in relation to the rites and ceremonies of the pilgrimage: (T, K:) thus explained by ISh; but not by any [other] of the lexicologists: he says that it is one of the rites and ceremonies of the pilgrimage; (T;) which is a conventional term of the professors, or lecturers, of the colleges: (Mgh:) accord. to I'Ab, it signifies the shaving, and shortening, or clipping, of the beard and mustache and [the hair of] the armpit, and slaughtering [of the victims], and casting [of the pebbles]: accord. to Fr, the slaughtering of the [victims termed] بُدْن, and other victims, namely, kine, and sheep or goats, and shaving the head, and paring the nails, and the like: (T:) AO says that no poem is adduced as presenting an ex. of it: (Msb, TA:) and Zj says that it is not known by the lexicologists except from the expositors of the Kuran; (T, M;) who say that it is the clipping the mustache, and paring the nails, and plucking out the hair of the armpit, and shaving the pubes, and clipping the hair [of the head]: (T:) or the plucking out the hair, and paring of the nails, and deviating from all that is prohibited to the مُحْرِم: (M:) as though it were a passing from the state of إِحْرَام to the state of إِحْلَال: (T, M:) or, in the rites and ceremonies of the pilgrimage, the doing such things as paring the nails, and clipping the mustache, and shaving the pubes (S, K) and the head, and casting the pebbles, and slaughtering the بُدْن, (S,) &c.: (S, K: [but in two copies of the S, this art. is omitted:]) or the doing away with the matted and dusty state of the hair, and pollution and dirt, absolutely. (TA.) Accord. to ISh, قَضَآءُ التَّفَثِ means The doing away with the matted and dusty state of the hair by shaving, and paring the nails, and the like: (T:) or it means the doing away with the state of تَفَث, by clipping the mustache, and paring the nails, and plucking out the hair of the armpit, and shaving the pubes. (Mgh.) Accord. to IAar, ثُمَّ لِيَقْضُوا تَفَثَهُمْ [in the Kur xxii. 30] means Then let them accomplish their needful acts of shaving and cleansing: (T:) or it means then let them do away with their dirtiness, by clipping the mustache, and paring the nails, and plucking out the hair of the armpit, and shaving the pubes, on the occasion of إِحْلَال: (Bd:) it is an allowance, after entering the state of إِحْلَال, of that which was forbidden them in the state of إِحْرَام. (Msb.) ― - فَتَفَثَتِ الدِمَآءُ مَكَانَهُ occurs in a trad., meaning And the blood (lit. bloods) contaminated the place thereof. (TA.) تَفِثٌ تفث , (T, Mgh, K,) accord. to ISh, applied to a man, (T, Mgh,) Altered [in odour or the like], (مُغَيَّرٌ, T,) or dusty, (مُغْبَرٌّ, Mgh, K, or مُتَغِبِّرٌ, TA,) having matted and dusty hair, not having anointed himself, (T, Mgh, K, *) nor shaven his pubes. (T, Mgh. [In the former it is implied that this explanation is doubtful.]) تفح 4 اتفحهُ اتفحه اتفحة [He gave him an apple]. You say, أَتْحَفَكَ مَنْ أَتْفَحَكَ [He makes a present to thee who gives thee an apple]. (A: there immediately following the saying, فُلَانٌ تُحْفَتُهُ تُفَّاحَةٌ.) تَفْحَةٌ فح تفحه تفحة A sweet odour. (Abu-l-Khattáb, L.) تُفَّاحٌ تفاح , of the measure فُعَّالٌ; an Arabic word; [not arabicized;] (Msb;) [The apple, or apples;] a certain fruit, (L, Msb,) well known, (S, L, Msb, K,) plentiful in [the cooler parts of] the land of the Arabs: (AHn, TA:) the word is said by Abu-l-Khattáb to be derived from تَفْحَةٌ “ a sweet odour: ” (L:) the n. un. is with ة: (S, L, Msb:) the pl. is تَفَافِيحُ: (T:) and the dim. of the n. un. is ↓ تُفَيْفيحَةٌ . (L.) You say, فُلَانٌ تُحْفَتُهُ تُفَّاحَةٌ [Such a one, his present is an apple]. (A.) ― - تُفَّاحُ الحُبِّ and تُفَّاحٌ ذَهَبِىٌّ: see بَاذَنْجَانٌ. ― - تُفَّاحُ البَرِّ: see يَبْرُوحٌ, in art. برح. ― - التُّفَّاحَةُ also signifies (tropical:) The head of the thigh-bone, which is in the haunch-bone. (Kr, A, K.) ― - لَطَمْنَ بِالعُنَّابِ التُّفَّاحَ [lit. They (women) slapped, with the jujubes, the apples] means, (tropical:) with the fingers, or the ends of the fingers, the cheeks. (A.) تُفَيْفِيحَةٌ تفيفيحه تفيفيحة : see تُفَّاحٌ. مَتْفَحَةٌ متفحه متفحة A place where apples grow (L, K) in abundance. (L.) تفرق تُفْرُوقٌ تفروق The قِمَع [or base] of a date; (Ibn- 'Abbád, K;) a dial. var. of ثُفْرُوقٌ [q. v.]: pl. تَفَارِيقُ. (TA.) تفل 1 تَفَلَ فال فل فلى تفل , [in the CK, erroneously, تَفِلَ,] aor. تَفِلَ (S, M, Msb, K) and تَفُلَ , (S, Msb, K,) inf. n. تَفْلٌ, (T, S, M, Msb,) He spat; syn. بَصَقَ: (M, K:) [or rather, he spat, emitting a small quantity of saliva, generally in scattered portions, as when one spits forth some minute thing:] التَّفْلُ is similar to البَزْقُ, but less in degree: (S, Msb: *) the first degree is البَزْقُ; then, التَّفْلُ; then, النَّفْثُ; and then, النَّفْخُ: (S:) التَّفْلُ with the mouth is [an action] never without somewhat of spittle: a blowing without spittle is [said to be] termed نَفْثٌ. (T.) Hence, تَفْلُ الرَّاقِى [The spitting of the charmer, in which he emits a small quantity of saliva at a time, in scattered portions: see also نَفَثَ]. (S.) One says also, ذَاقَ مَآءَ البَحْرِ فَتَفَلَهُ, i. e. [He tasted the water of the sea, and] spirted it forth, by reason of dislike thereof. (TA.) = تَفِلَ, (M, K,) aor. تَفَلَ , (K,) inf. n. تَفَلٌ, (S, M, Mgh, K,) He, or it, (a thing, M,) became altered for the worse in odour, ill-smelling, or frouzy: (M, K:) he neglected, or left off the use of, perfume: (M:) he was unperfumed: (S:) he neglected, or left off the use of, perfume, and so became altered for the worse in odour, ill-smelling, or frouzy: (Mgh, TA:) and تَفِلَتْ, aor. and inf. n. as above, she (a woman) stank, by reason of having neglected, or left off the use of, perfume and ointments: and also she perfumed herself: thus bearing two contr. significations. (Msb.) 4 اتفلهُ أتفله اتفله اتفلة تفل تفلى He, or it, made him, or it, to be altered for the worse in odour, ill-smelling, or frouzy, (K,) or unperfumed. (S.) The rájiz says وَ تُتْفِلُ العَنْبَرَ وَ الصِّوَارَ [And she makes ambergris and musk, or the vesicle of musk, to have a bad odour, or to lose their fragrance]. (S.) And it is said of the sun, تُتْفِلُ الرِّيحَ [It makes the odour of the person to be bad]. (TA, from a trad.) تَفْلٌ فال فل فلى تفل : see what next follows. تُفْلٌ فال فل فلى تفل , (K,) or ↓ تَفْلٌ , (M, accord. to the TT,) and ↓ تُفَالٌ , (M, K,) vulgarly ↓ تِفْلٌ and ↓ تِفَالٌ , (TA,) Spittle, or saliva, ejected from the mouth; syn. بُصَاقٌ; (M, K;) as also ↓ تَفَلٌ : (Ibn-Abi-l- Hadeed, TA:) or it is similar to بُصَاق. (TA.) [See 1.] ― - And Froth, or foam, (M, K,) of the sea; (TA;) and the like thereof. (M.) تِفْلٌ فال فل فلى تفل : see تُفْلٌ. ― - مَا أَصَابَ فُلَانٌ مِنْ فُلَانٍ إِلَّا تِفْلًا طَفِيفًا Such a one obtained not from such a one save a little. (T.) تَفَلٌ فال فل فلى تفل : see تُفْلٌ. تَفِلٌ فال فل فلى تفل , applied to a man; (S, M, K;) and تَفِلَةٌ, applied to a woman, (T, M, Mgh, Msb, K,) as also ↓ مِتْفَالٌ , (T, S, M, Msb, K,) which is a possessive epithet, (M,) or an intensive epithet, (Msb,) Altered for the worse in odour, ill-smelling, or frouzy: (M, K:) who has neglected, or left off the use of, perfume: (M:) unperfumed: (T, S:) who has neglected, or left off the use of, perfume, and so become altered for the worse in odour, illsmelling, or frouzy: (Mgh, TA:) stinking, (T, Msb,) by reason of having neglected, or left off the use of, perfume and ointments: (Msb:) the pl. of تَفِلَةٌ is تَفِلَاتٌ; (T, Mgh, Msb;) applied to such women as are not to be prevented from going to the mosque, and in this case meaning unperfumed. (T, * Mgh, * TA.) ― - قَوْمٌ سَفِلَةٌ تَفِلَةٌ [A company of men of the lowest and vilest sort]. (TA.) تُفَالٌ تفال and تِفَالٌ: see تُفْلٌ. الشَّمْسُ مُتْفِلَةٌ [The sun makes the odour of the person to be bad]. (TA.) مِتْفَلَةٌ متفله متفلة A spittoon, or vessel in which to spit; syn. مِبْزَقَةٌ. (TA.) مِتْفَالٌ متفال : see تَفِلٌ. تفه 1 تَفِهَ فاه تف تفه تفة وفى , aor. تَفَهَ , (S, Mgh, Msb, K,) inf. n. تَفَهٌ, (JK, Msb, K, TA,) or تَفْهٌ, (Mgh, CK,) and تُفُوهٌ (K) and تَفَاهَةٌ, (Msb, TA,) or this last is a mistake; (Mgh;) and تَفَهَ, aor. تَفِهَ , inf. n. تُفُوهٌ; (JK;) It (a thing, JK, Mgh, Msb) was, or became, paltry, sorry, mean, contemptible, or inconsiderable; (JK, S, Mgh, Msb;) and little, or small, in quantity or number. (JK, S, K.) ― - تَفِهَ, aor. تَفَهَ , inf. n. تُفُوهٌ, He (a man) was, or became, stupid, or foolish. (JK, K.) And تَفِهَتْ نَفْسُهُ His mind became weak. (JK.) ― - تَفَهَ, aor. تَفُهَ ; and تَفِهَ, aor. تَفَهَ ; He, or it, was, or became, lean, or meagre; syn. غَثَّ. (K.) It is said in a trad. (S, K) of Ibn-Mes'ood, (K,) القُرْآنُ لَا يَتْفَهُ وَلَا يَتَشَّانُ, (S, K, [in the CK, erroneously, يُتْفَهُ and يُتَشانُّ, and in some copies of the K, for the latter is put ينتان,]) i. e. لَا يَغِثُّ وَ لَا يَخْلَقُ (assumed tropical:) [The Kuran will not become meagre, nor will it become worn out]: (K: [in the CK, erroneously, لا يُغَثُّ و لا يُخْلَقُ:]) it is implied by the context in the S, that لا يتفه means will not become paltry, or mean: لايتشانّ means will not become worn out by reason of much repetition; from شَنُّ signifying “ a wornout water-skin. ” (TA.) 4 اتفه فِى عَطَائِهِ [He was paltry, sorry, mean, or niggardly, in his gift;] he made his gift little, or small. (TA.) تَفِهٌ فاه تف تفه تفة وفى : see تَافِهٌ. ― - Also Insipid; tasteless; and so ↓ تَافِهٌ . (KL.) You say أَطْعِمَةٌ تَفِهَةٌ Kinds of food having no taste of sweetness, or of sourness, or of bitterness; and some include bread and flesh-meat among these. (K.) تَافِهٌ تافه تافة (S, Mgh, Msb, KL, TA) and ↓ تَفِهٌ (Mgh, KL, TA) applied to a thing, (JK, Mgh, Msb,) and the former to a man also, (TA,) Paltry, sorry, mean, contemptible, or inconsiderable: (JK, S, Mgh, Msb, KL, TA:) and little, or small, in quantity or number. (JK, S, TA, and KL in explanation of the former.) ― - تَافِهُ العَقْلِ A man having little sense, or intellect; (TA;) stupid, or foolish. (JK.) ― - See also تَفِهٌ. ― - تَافِهٌ also signifies Afflicted, or distressed, by reason of disease and fatigue. (JK.) مُتَفَّهَةٌ متفهه متفهة ; (JK, TA;) so in the handwriting of Sgh; in the K, مُتْفَهَةٌ; (TA;) Easy, submissive, or tractable; applied to a she-camel. (JK, K.) تقد تِقْدَةٌ أقاد قاد قد قدا قدي تقده تقدة وقد (JK, S, L, K) and تَقْدَةٌ (Hr, L, K) and تَقِدَةٌ (JK, L) Coriander-seed; syn. كُزْبَرَةٌ. (IAar, JK, S, L, K.) ― - And Caraway-seed; syn. كَرَوْيَآء. (IAar, Th, L, K.) تقن 2 تَقَّنُوا أَرْضَهُمْ , (JK, K,) inf. n. تَتْقِينَ, (K,) They watered their land with thick, or muddy, water, [or water containing تِقْن,] (JK, * K,) in order that it might become good. (K.) 4 اتقنهُ أتقن أتقنه أتقننه اتقنه اتقنة , (K,) inf. n. إِتْقَانٌ, (JK, S,) i. q. أَحْكَمَهُ [He made it, or rendered it, (namely, a thing, JK, or an affair, S and K,) firm, stable, strong, solid, compact, sound, or free from defect or imperfection, by the exercise of skill; he made it firmly, strongly, solidly, compactly, so that it was firmly and closely joined or knit together, soundly, thoroughly, skilfully, judiciously, or well; he so constructed, constituted, established, settled, arranged, did, performed, or executed, it; he put it into a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing]. (JK, S, K.) [And اتقن لَهُ signifies the same as اتقنهُ: or he exercised, or possessed, the skill requisite for it; namely, an affair.] الَّذِي أَتْقَنَ كُلَّ شَّىْءٍ, in the Kur xxvii. 90, means Who hath created everything firmly, strongly, solidly, &c., (أَحْكَمَ خَلْقَهُ,) and made it, fashioned it, or disposed it, in the fit, proper, or right, manner. (Bd.) [You say also, اتقن عِلْمَهُ, meaning He made his knowledge sound; or made himself thoroughly learned.] And اتقن عَنْهُ He knew it, or learned it, (namely, a tradition [&c.],) soundly, thoroughly, or well, from him. (TA in art. ذبر.) تِقْنٌ قنا قنى تاق تقن The رُسَابَة of water, (JK, Mgh, K,) in a rivulet or in the channel of a torrent, (K,) in the [season called] رَبِيع; (Lth, JK, Mgh;) i. e., (Mgh,) [its sediment, or] the thick matter that is borne by it [and that sinks to the bottom; used for improving land]: (Lth, JK, Mgh:) and (K) the تُرْنُوق of a well (Mgh, K) and of the channel of a torrent; i. e., the slime, mixed with black, or black and fetid, mud; accord. to the Jámi' of El-Ghooree. (Mgh.) ― - A thing by means of which one subsists, and makes good, or improves, the performance, or execution, or management, of an affair; as iron, and other things, of the جَوَاهِر [i. e. precious stones, or native ores,] of the earth: and anything by means of which a thing is made good, or improved, is called its تِقْن. (TA.) ― - A skilful man: (JK, S, K:) pl. أَتْقَانٌ. (TA.) ― - [Hence, probably,] تِقْنٌ [or اِبْنُ تِقْنٍ] is also the name [or surname] of a certain man proverbial for his excellence in shooting. (S, K. [In the latter it is implied that this name or surname is التِّقْنُ.]) The rájiz says يَرَمِى بِهَا أَرْمَى مِنِ ابْنِ تِقْنِ [One more skilled in shooting than Ibn-Tikn shoots it]. (S.) ― - Nature, or natural disposition. (JK, S, K.) You say, الفَصَاحَةُ مِنْ تِقْنِهِ Chasteness of speech, or eloquence, is [a quality] of his nature. (S.) Quasi تقى : or, accord. to some, تقو This entry is missing This entry is missing This entry is missing This entry is missing This entry is missing This entry is missing This entry is missing تك 10 استتكّ التِّكَّةَ استتك التكه استتك التكة , (IDrd, K,) or بِالتِّكَّةِ, (Msb,) He inserted the تِكَّة in [the double upper border of] the drawers, or trousers. (IDrd, Msb, K.) You say also, هُوَ يَسْتَتِكُ بِالحَرِيرِ He makes use of a تِكَّة of silk. (A.) تِكَّةٌ تك تكه تكة وكى The band [that is inserted in the double upper border] of the drawers, or trousers; (IDrd, K;) [generally, a strip of cotton, which is often embroidered at each end; sometimes, of net-work; and] sometimes, of silk: (A:) IDrd thinks it to be an adventitious word, though used in ancient times; (TA;) and IAmb says, I think it to be arabicized: (Msb:) pl. تِكَكٌ. (S, Msb, K.) مِتَكُّ مات متك متتك The thing by means of which the تِكَّة is inserted in [the double upper border of] the drawers, or trousers. (TA.) [It is generally a slender piece of wood, having at one end a loop through which a portion of the تكّة is passed.] Quasi تكأ تَكِئَ &c.: see art. وكأ. Quasi تكل 1 تَكِلَ عَلَيْهِ تكل عليه تكل علية , aor. 1َ2َ , a dial. var. of اِتَّكَلَ. (Ibn- 'Abbád, K) See art. وكل; where, also, see تُكَلَةٌ, &c. تل 1 تَلَّهُ ألهى لها لهى لهي تل تله تلة وله ولي , (T, S, * M, Msb, K,) aor. تَلُ , inf. n. تَلٌّ, (M, Msb,) He prostrated him, or threw him down; (T, S, M, Msb, K;) [as some say,] upon the تَلّ: (TA:) or he threw him down (M, K, TA) upon his تَلِيل, i. e., (TA,) upon his neck, and his cheek: (M, K TA:) but the former is the more approved; and thus it is explained as used in the phrase وَتَلَّهُ لِلْجَبِينِ [in the Kur xxxvii. 103], (M,) and he prostrated him, or threw him down, (Aboo-Is-hák, T, S, Bd,) upon his side, so that the side of his forehead fell upon the ground; (Bd;) or upon his mouth; (Katá- deh, T;) or upon his face. (Bd.) And تَلَّ النَّاقَةَ He made the she-camel to lie down upon her breast. (TA.) ― - He threw it upon the ground: said of any corporeal thing. (M.) ― - تَلَّ, aor. تَلُ (IAar, T, K) and تَلِ , (K,) [the latter anomalous in this case, and doubtful,] also signifies He poured (IAar, T, K, TA) into the hand of another. (TA.) And تَلَّ الشَّىْءَ فِى يَدِهِ He gave, or delivered, the thing to him: (M, K *:) or he threw, or put, the thing into his hand. (K.) The Prophet says, بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ فَتُلَّتْ فِى يَدِى, i. e. [While I was sleeping, I had the keys of the treasures of the earth brought to me,] and they were poured into my hand: (IAar, T, M:) or were thrown, or put, into my hand. (IAmb, M.) ― - Also, (K,) inf. n. تَلٌّ, (M,) He lowered, or let down, the rope into the well, (M, K,) with the hand, on the occasion of drawing water. (M.) ― - سَوْءٍ ↓ تَلَّهُ بِتِلَّةِ , [aor. تَلُ , accord. to rule,] He charged him, or upbraided him, with an evil, or a foul, thing. (Th, M, K.) = تَلَّ, aor. تَلِ (IAar, T, M, K) and تَلُ , (K,) [the latter anomalous in this case, and doubtful,] He was, or became, prostrated, or thrown down; (M, K) he fell, or fell down. (IAar, T, M, K.) = تَلَّ جَبِينُهُ, (M, K,) aor. تَلِ (T, M, K) and تَلُ , (K,) [the latter anomalous in this case also, and doubtful,] inf. n. تَلٌّ, (T, M,) The side of his forehead sweated, or exuded sweat. (M, K.) And in like manner the verb is used in relation to a wateringtrough. (Lh, M.) = تَلِلْت is an imitative sequent to ضَلِلْت. (M.) 4 اتلّ المَائِعَ He made the fluid, or liquid, to drop, or fall in drops. (K.) R. Q. 1 تَلْتَلَهُ تلتله تلتلة , (S,) inf. n. تَلْتَلَةٌ, (M, K,) He moved him, agitated him, shook him, put him into a state of motion or commotion; (S, M, K;) or did so vehemently: (S, K, and Mgh in art. تر:) he shook him, or shook him violently, (namely, a drinker,) and ordered him to breathe in his face, that he might know whether he had drunk [wine or the like], or not; (TA in this art. and art. تر;) as also تَرْتَرَهُ, and مَزْمَزَهُ. (TA in the latter art.) ― - تَلْتَلَةٌ also signifies Hard journeying: and rough, or severe, or vehement, driving. (K.) You say, تَلْتَلَ الرَّجُلُ The man was rough, or severe, or vehement, in his driving. (M.) = تَلْتَلَةُ بَهْرَآءَ is [The tribe of] Bahrà's pronouncing the ت of تَفْعَلُونَ with kesr; (M, K;) saying تِفْعَلُونَ, and تِشْهَدُونَ, and the like. (M.) تَلٌّ تل ولي , accord. to Lth, [and accord. to general present usage,] A mound, or hill, of dust, or earth, [or rubbish,] pressed together, not natural: but this is a mistake [if meant as an explanation of the proper application], for with the Arabs it signifies a natural hill: En-Nadr says that it is of the smaller sort of إِكَام [pl. of أَكَمَةٌ]; it is of the height of a house, or tent, and the breadth of its back is about ten cubits; it is smaller than the أَكَمَة, has fewer stones, gives growth to nothing good, and its stones are compacted together exactly like those of the أَكَمَة: (T:) [the mound, or artificial hill, above mentioned, is what is meant by its being said,] the تَلّ of dust, or earth, is well known: and the word signifies also a heap of sand: (M, K:*) in both of these senses from التَّلُّ signifying “ the throwing upon the ground ” anything of a corporeal kind: (M:) also a hill (M, K, TA) overtopping what is adjacent to it: (TA:) pl. [of pauc.] أَتْلَالٌ (M, TA) and أَتُلٌّ (TA) and [of mult.] تِلَالٌ (T, S, Msb, K) and تُلُولٌ. (TA.) = Also A pillow: pl. أَتْلَالٌ, which is extr.: or the pl. signifies certain sorts of cloths, or of garments: (K, TA:) or, as some say, of pillows. (TA.) تَلَّةٌ ألهى لها لهى لهي تل تله تلة وله ولي [inf. n. un. of 1, by Golius erroneously written تُلَّةٌ, and wrongly explained by him,] A single act of pouring [&c.]. (T, K.) ― - A single act of lying upon the side. (K.) = See also تَلْتَلَةٌ. تِلَّةٌ ألهى لها لهى لهي تل تله تلة وله ولي A mode, or manner, of lying upon the side. (Fr, K.) ― - Sluggishness, laziness, or indolence. (Fr, T, K.) ― - A state, or condition. (S, M, K) You say, هُوَ بِتِلَّةِ سَوْءٍ He is in an evil state or condition; like as you say بِبِيْئَةِ سوء: (S:) and بَاتَ بِتِلَّةِ سَوْءٍ He passed the night in an evil state or condition. (M.) ― - A thing; as in the saying, تَلَّهُ بِتِلَّةِ سَوْءٍ [explained above]: see 1. (Th, M, K.) = I. q. بِلَّةٌ, (T, M,) or بَلَلٌ, as also ↓ تَلَلٌ : (K:) Abu-s-Semeyda' says that تِلَّةٌ and بِلَّةٌ and تَلَلٌ and تَلَّةٌ are all one [i. e. Moisture]. (T.) One says, [app. to a person suspected of having drunk wine or the like,] مَا هٰذِهِ التِّلَّةُ بِفِيكَ i. e. البَلَّةُ [What is this moisture in thy mouth?]. (T, M.) تَلَلٌ تلل : see تِلَّةٌ. التَّلَال التلال تل in the phrase هُوَ الضَّلَالُ بْنُ التَّلَالِ is an imitative sequent. (S, K.) تَلِيلٌ تليل Prostrated, or thrown down; as also ↓ مَتْلُولٌ : (IAar, T, M, K:) [pl. of the former تَلَّى, like as صَرْعَى is pl. of صَرِيعٌ, and قَتْلَى of قَتِيلٌ, &c.; as in the phrase] قَوْمٌ تَلَّى A company of men prostrated, or thrown down. (M, K.) = The neck: (T, M, K:) and the cheek: (TA:) pl. [of pauc.] أَتِلَّةٌ and [of mult.] تُلُلٌ and تَلَائِلُ. (M, K.) You say, لَهُ تَلِيلٌ كَجِذْعِ السَّحُوقِ [He has a neck like the trunk of the tall palm-tree]. (TA.) التَّلَالَةُ التلاله التلالة is an imitative sequent to الضَّلَالَةُ. (T, * S, M, * K.) تَلْتَلَةٌ تلتله تلتلة inf. n. of R. Q. 1 [q. v.]. ― - Also Hardship, difficulty, distress, or adversity: (M, K:) pl. تَلَاتِلُ, (TA,) signifying hardships, difficulties, &c. (Aboo-Turáb, T, S, M.) = A drinking-vessel that is made of the envelope (قِيقَآءَة, S, or قِيقَآء, M and K) of the spadix of a palm-tree; (S, M, K;) so called because what it contains is poured into the throat; (T;) as also ↓ تَلَّةٌ : (M, K:) it is said that نَبِيذ is drunk with it. (TA.) تَلٌّ تل ولي is an imitative sequent to ضَالٌّ. (T, * S, M, * K.) مَتَلٌّ متل A place of prostrating. (TA.) مَتَلٌّ متل [as a subst.] A thing with which one prostrates: (M, K:) and hence a spear: (Msb:) and [as an epithet], applied to a spear, with which one prostrates: (T, * S, M:) or, applied to a spear, erect; or even and erect. (K.) ― - Strong; (S, M, K;) applied to a man and to a camel (M, K, TA) &c. (TA.) ― - A man erect in prayer: (T, M, K:) so accord. to Lth, who cites the saying رِجَالٌ يُتِلُّونَ الصَّلَاةَ قِيَامُ ” but this is a mistake; for يُتِلُّونَ is from تَلَّى, and means, who make prayer to follow prayer. (T.) مُتَلِّلٌ متلل One who prostrates much, or often; who does so by twisting his leg with the leg of another. (T.) مَتْلُولٌ متلول : see تَلِيلٌ. تلأب Q. 4 اِتْلَأَبَّ : &c.: see art. تلب. تلان تَلَانَ ألان تل تلان i. q. الْآنَ [At the present time; now]: (As, K:) the ت is added, as in تَحِينَ. (A'Obeyd &c.) See art. اين. تلب Q. Q. 4 اِتْلَأَبَّ , (T, S, M, &c.,) inf. n. اِتْلِئْبَابٌ, (S, K,) It (a thing, M, or an affair, or a case, S, K, or a road, A) was, or became, uniform or undeviating, (A,) right, or rightly directed or ordered: (S, M, A, K:) or (M) it (a thing, M, or a road, S, K) was, or became, extended, (Fr, T, S, M, A, K,) and right, direct, even, or uniform: (S, M, K: *) or (M) it (a thing, M) was, or became, set up, or erect. (M, A, K.) You say, مَرُّوا فَانْلَأَبَّ بِهِمُ الطَّرِيقُ [They went along, and the road was, or became, uniform, &c., with them; i. e., their road was, or became, uniform, &c.]. (A.) And اتلأبّ أَمْرُهُمْ [Their affair, or case, was, or became, right, or rightly directed or ordered]. (A.) ― - He (an ass) raised his breast and head. (S, K.) ― - This verb and its derivatives are mentioned in the [T and] S and K in the present art.; but they are held by [ISd and] IB to be radically quadriliteral. (TA.) تَلْبٌ لاب لب لبى تلب Loss; or the state of being lost; or perdition. (A, K.) One says, تَبًّا لَهُ تَلْبًا, (Lth, T,) or تَبًّا لَهُ وَتَلْبًا [which may be rendered May God decree loss and perdition to him]. (K.) تُلَأْبِيبَةٌ a subst. (S, M, K) from اِتْلَأَبَّ; (Fr, T, S, M, K;) [signifying The state of being uniform or undeviating, right, &c.;] like طُمَأْنِينَةٌ [from اِطْمَأَنَّ]. (TA.) تَوْلَبٌ تولب , perfectly decl. [when used as a proper name as well as when used as an appellative], because it is of the measure فَوْعَلٌ; (Sb, S;) for we judge its ت to be a radical, and its و to be augmentative, because فَوْعَل is more common [as the measure of a noun] than تَفْعَل; (M;) but accord. to Suh, the ت is a substitute for و, and, if so, it should be mentioned in art. ولب; (TA;) A young ass; syn. جَحْشٌ: (S, K:) or the foal of a wild ass, when he has completed a year. (M.) And أُمُّ تَوْلَب is an appellation given to The she-ass. (S.) ― - The former is sometimes metaphorically applied to (tropical:) A [young] man: (M:) or a boy. (S.) مُتْلَئِبٌّ [Uniform or undeviating,] right, or rightly directed or ordered [&c.: see the verb]; as also مُسْلَحِبٌّ. (Asudot;, T) Also applied to a rule, (A, TA,) as meaning Uniform, undeviating, or of general application; uniformly, or constantly, obtaining. (TA.) مَتَالِبُ متالب [app. pl. of مَتْلَبٌ or مَتْلِبٌ] The places where a wound causes death; syn. مَقَاتِلُ. (IAar, T.) Quasi تلج أَتْلَجَ : and تَوْلَجٌ: see art. ولج. تلد 1 تَلَدَ لد تلد ولد , aor. تَلِدَ (T, S, M, Msb, K;) and تَلُدَ , (T, sudot;, M, K,) inf. n. تُلُودٌ; (S, M, Msb, K;) [and ↓ اِتَّلَدَ ; (see Ham p. 699;)] It (property, consisting of camels or the like, syn. مَالٌ, T, S, M, &c.) was, or became, old, or long-possessed; (Msb;) such as is termed تِلَاد. (T, S, M, Msb, K.) ― - تَلَدَ فُلَانٌ عِنْدَنَا Such a one was born of parents at our abode, or home. (L.) ― - And تَلَدَ, (T, S, M, K,) aor. تَلُدَ , (M, K,) inf. n. as above; (T, L;) and تَلِدَ, aor. تَلَدَ ; (K;) He remained, stayed, abode, or dwelt, (As, T, S, M, K,) فِى بَنِى فُلَانٍ among the sons of such a one, (S,) and بَيْنَهُمْ among them, (M,) and بِمَكَانٍ in a place. (As, T, L.) = See also 2. 2 تلّد لد تلد ولد , (IAar, T, K,) inf. n. تَتْلِيدٌ; (K;) or ↓ تَلَدَ ; (so in the L as on the authority of IAar, and accord. to Lh as is said in the TA;) i. q. جَمَعَ and مَنَعَ [app. as meaning He collected and defended property]; (IAar, T, L, K;) said of a man. (IAar, T, L.) 4 اتلد اتلد , (T, S, L.) and اتلد مَالًا, (T, M, Msb, K,) He got, obtained, or acquired, (اِتَّخَذَ,) property [such as is termed تِلَاد, as is implied in the T and M and K]: (T, S, L, Msb:) or he possessed property such as is termed تِلَاد. (So accord. to the explanation of the act. part. n., q. v., in the Mgh.) 8 إِتَّلَدَ see 1. تَلْدٌ لد تلد ولد : see تِلَادٌ, in two places. تُلْدٌ لد تلد ولد : see تِلَادٌ, in two places. ― - Also The young one of an eagle. (M, K.) تَلَدٌ لد تلد ولد : see تِلَادٌ: ― - and تَلِيدٌ. تِلَادٌ تلاد , applied to مَال [i. e. property, consisting of camels or the like], (T, S, M, &c.,) Old, or long-possessed; as also ↓ تَالِدٌ and ↓ تَلِيدٌ , (Mgh, Msb,) both of these meaning old, original, property, (A,) and ↓ مُتْلَدٌ : (L:) or original, old, or long-possessed, born at one's own abode, or home; as also ↓ تَالِدٌ and ↓ إِتْلَادٌ : (S:) contr. of طَارِفٌ (S, A, Mgh, Msb) and طَرِيفٌ: (Mgh, Msb:) or born at the owner's abode, or house; or that brings forth there; (M, K;) as also ↓ تَالِدٌ (K) and ↓ تَلْدٌ and ↓ تُلْدٌ , (M, K,) and ↓ تَلَدٌ (K) and ↓ تِليدٌ and ↓ إِتْلَادٌ , (M, K,) like إِسْنَامٌ, (M, [in the CK written اَتْلأَد, and so accord. to the MS,]) and ↓ مُتْلَدٌ ;]) (M, K; [written in a copy of the M مُتَلّد;]) wherefore, [i. e. because of the meaning,] Yaakoob judges that the ت is a substitute for و; [as is said to be the case in the S;] but this is not a valid decision; for, were it so, the word in some of its variations would be reduced to its original: (M:) or any old, or long-possessed, property, (T, M, L,) consisting of animals &c., (M, L,) inherited from parents; (T, M, L;) as also ↓ تَالِدٌ (T, L) and ↓ تَلِيدٌ and ↓ مُتْلَدٌ (T, M, L [the last written in a copy of the T مٌتْلِدٌ, and in a copy of the M مُتَلّد,]) and ↓ تَلْدٌ and ↓ تُلْدٌ and ↓ إِتْلَادٌ , as above: (M:) or slaves, or pasturing beasts, that breed at one's own abode, or home, and become old, or long possessed: (ISh, as related by Sh:) or that which you yourself breed, or rear. (As, T.) [See also تَلِيدٌ, below. ― - Hence,] هُنَّ مِنْ تِلَادِى, said by a man, (namely, Ibn-Mes'ood, M,) in reference to certain chapters (سُوَر) of the Kuran, meaning (tropical:) They are of those which I acquired (or learned, L) long ago from the Kuran: (S, M, L:) thus saying, he likened them to the property, or camels &c., called تِلَادٌ. (M, L.) ― - [Az says,] I heard a man of Mekkeh say, تِلَادِىبِمَكَّةَ, i. e. مِيلَادِى [app. meaning My birth was in Mekkeh]. (T.) تَلِيدٌ تليد : see تِلَادٌ, in three places. ― - Also That which is born at the abode, or home, of another than thyself, and which, while young, thou afterwards purchasest, and which remains with thee: (As, T.) or one who is born in a foreign country, and is carried away while young to the territory of the Arabs: (Mgh:) or one who is born in a foreign country, and then brought away while young, and who grows up in the territory of the Muslims; (S, K;) as also ↓ تَلَدٌ : (K:) or i. q. مُوَلَّدٌ and مُوَلَّدَةٌ, [masc. and fem.,] meaning one that is born at thine own abode, or home: (ISh, T: [see also تِلَادٌ:]) or one who has parents at thine own abode, or home; whereas مُوَلَّدٌ signifies one who has only one parent there: (Mgh, from the Tekmileh [of the 'Eyn]:) the fem. is with ة; (S;) signifying a female slave who is born in a foreign country, and is carried away, and grows up in the territory of the Arabs: (Kt, T:) or a female slave whose father and family and all her relations are in one country and who is herself in another: (ISh, L in art. ولد:) or a female slave born the property of a people with whom are her parents: (L in art. ولد:) or a female slave inherited by her owner; if born at his own abode, or home, [of a mother already belonging to him,] she is called وَلِيدَةٌ: (T, L:) you say رَجُلٌ تَلِيدٌ; pl. تُلَدَآءُ: and اِمْرَأَةٌ تَلِيدٌ [and تَلِيدَةٌ]; pl. تَلَائِدُ (Lh, M, L) and تُلُدٌ. (Lh, L.) It is related in a trad. of Shureyh, that a man purchased a female slave, and the two parties made it a condition that she should be a مُوَلَّدَة; but the purchaser found her to be a تَلِيدَة, and therefore returned her: (S, Mgh:) a مُوَلَّدَة is like a تِلَاد, i. e. born at thine own abode, or home; (S;) or born in the territory of the Muslims. (Mgh.) ― - Also, metaphorically, (tropical:) A child, absolutely. (Har p. 317.) تَالِدٌ تالد : see تِلَادٌ, in four places. ― - تَالِدٌ بَالِدٌ: see art. بلد. إِتْلَادٌ اتلاد , by some written أَتْلَادٌ: see تِلَادٌ, in three places. مُتْلَدٌ متلد , applied to مَال, (S, Msb,) pass. part. n. of 4: (Msb:) see تِلَادٌ, in three places. ― - [Hence,] خُلُقٌ مُتْلَدٌ, (M, L, TA,) in the K, مُتَلَّدٌ, said to be like مُعَظَّمٌ, but this is a mistake, (TA,) [and in the CK, خَلْقٌ is erroneously put for خُلُقٌ,] (assumed tropical:) An old, or a long-possessed, natural disposition, or quality. (M, L, K.) IAar cites as an ex. this verse: “ مَا ذَا رُزِينَا مِنْكِ أَمَّ مَعْبَدِ مِنْ سَعَةِ الحِلْمِ وَ خُلْقٍ مُتْلَد [app. meaning What has been experienced from us, on thy part, Umm-Maabad, of largeness of forbearance, and of long-possessed good natural dispositions, or qualities? رُزِينَا seems to be here used for رُزِئْنَا; or the latter may be the correct reading]. (M, L.) مُتْلِدٌ متلد [act. part. n. of 4:] A possessor of property such as is termed تِلَاد: and hence, ― - A first owner or proprietor; as the weaver of a piece of cloth, and the man who delivers his she-camel [and is owner of her young one]. (Mgh.) تلع تَلْعَةٌ تلعه تلعة High, or elevated, land or ground: (AO, S, K:) and low, or depressed, land or ground: (AO, S, Msb, K:) thus bearing two contr. significations, (S, K,) accord. to AO: (S:) or it has not these significations, but means a water-course from the upper part of a valley to its lower part; therefore sometimes its upper part is described [by this name], and sometimes its lower part; (IAar, IB, TA:) or it has the second of the significations above, (Msb, K,) and the first, (K,) and signifies also a water-course (Msb, K) from the upper part of a valley: (Msb:) and also, (K,) or, accord. to IDrd, (TA,) the wide part of the mouth of a valley: and a high, or an elevated, piece of land or ground: (IDrd, K:) sometimes, says IDrd, it has this last application; but the former is the original signification: (TA:) it is also said to signify high, or elevated, and rugged, land or ground, in which the torrent goes to and fro, and from which it then pours to another تلعة, lower than it; and which is fertile in plants, or herbage: (L, TA:) or a water-course from the higher part of the ground to the bottom of a valley: (AA, S:) pl. تِلَاعٌ (AA, S, Msb, K) and تَلَعَاتٌ: (K:) and, (K,) or, accord. to Sh, (TA,) تِلَاعٌ signifies water-course flowing from acclivities and the [eminences termed] نِجَاف and the mountains, until they pour into the valley: (Sh, K:) to which Sh adds, the تلعة of the mountain being formed by the water's coming and furrowing and excavating it until it escapes from it: (TA:) but تلاع are nowhere except [the word إِلّاَ has been dropped in the CK] in the صَحَارَى [or deserts]; (Sh, K;) and sometimes a تلعة comes from a distance of five leagues (فَرَاسِخ) to the valley; and when it flows from the mountains, and falls into the صحارى [or deserts], it excavates in them what resembles a moat: when it becomes so large as to be like the half, or two thirds, of the valley, it is termed مَيْثَآءُ: (Sh, TA:) تَلْعَةٌ is also said to be like رحبة [i. e. رَحَبَةٌ or رَحْبَةٌ, app. as meaning the part of a valley in which its water flows into it from its two sides]; and the pl. [or rather coll. gen. n.] is said to be تَلْعٌ. (TA.) It is said in a trad., فَيَجِىْءُ مَطَرٌ لَا يَمْتَنِعُ مِنْهُ ذَنَبُ تَلْعَةٍ [And a rain will come, in consequence of which the end of a water-course will not be impeded]: meaning to denote its abundance, and that no place will be exempt from it. (TA.) And in a prov., فُلَانٌ لَا يَمْنَعُ ذَنَبَ تَلْعَةٍ [Such a one will not impede the end of a water-course]: (K, * TA:) applied to the abject and contemptible. (K.) And in another, (ISh,) لَا أَثِقُ بِسَيْلِ تَلْعَتكَ [I do not, or will not, trust in the flow of thy water-course]: applied to him in whom one does not trust: (ISh, K:) i. e. I do not, or will not, trust in what thou sayest, and what thou adducest: characterizing the person as a liar. (ISh.) And in another, (IAar,) مَا أَخَافُ إِلَّا مِنْ سَيْلِ تَلْعَتِى [I fear not save from the flow of my water-course]: i. e., from the sons of my uncle, and my relations: (IAar, K:) for he who descends the water-course is in danger: if the torrent come, it sweeps him away. (IAar.) تلف 1 تَلِفَ ألفى لاف لف تلف , (S, M, Msb, K,) aor. تَلَفَ , (K,) inf. n. تَلَفٌ, (Lth, T, S, M, &c.,) He, or it, (a thing, Lth, T, S, Msb, of any kind, Lth, T,) perished, passed away, was not, was no more, became nonexistent or annihilated; or went away, no one knew whither; or became in a bad, or corrupt, state; became corrupted, vitiated, marred, or spoiled; [in this sense the verb is often used in the present day;] or he died: syn. هَلَكَ; (M, K;) and of the inf. n., عَطَبٌ (Lth, T,) and هَلَاكٌ. (Lth, T, S.) [See also تَلَفٌ, below.] 4 اتلفهُ أتلف أتلفه اتلفه اتلفة تلف He caused him, or it, (a thing, S, Msb, or property, M,) to perish, pass away, or be no ore; or to go away, no one knew whither; or to become corrupted, vitiated, marred, or spoiled: (S, M:) or he made it (his property, T) to pass away, come to an end, come to nought, or be exhausted; destroyed, wasted, consumed, or exhausted, it; (T, K;) by prodigality. (T.) [See an ex. in a verse of Ibn-Mukbil cited voce أَخْلَفَ.] ― - El-Farezdak says وَقَوْمٍ كِرَامٍ قَدْ نَقَلْنَا إِلَيْهِمُ قِرَاهُمْ فَأَتْلَفْنَا المَنَايَا وَأَتْلَفُوا ” (so in the T and L,) or “ وَأَضْيَافِ لَيْلٍ قَدْ نَقَلْنَا قِرَاهُمُ إِلَيْهِمْ وَأَتْلَفْنَا المَنَايَا وَأَتْلَفُوا ” (so in some copies of the K,) or قَدْ بَلَغْنَا قِرَاهُمُ, (so in other copies of the K and in the TA,) or قد فَعَلْنَا قراهم, (so in the O,) i. e., [accord. to the different readings, How many a generous company of men has there been, or how many guests of the night have there been, to whom we have brought their entertainment, and] we have found the fates to be destructive, (T, K, *) and they have found them to be so: (T:) it is like the phrase أَتَيْنَا فُلَانًا فَأَبْخَلْنَاهُ and أَجْبَنَّاهُ: (TA:) or we found the fates to destroy us, and they found them to destroy them: or we made the fates to be destruction to them, and they made them to be destruction to us: (ISk, K:) he means, we engaged with them in vehement fight, and slew them. (TA.) تَلَفٌ ألفى لاف لف تلف A perishing, passing away, &c. [See 1.] (Lth, T, S, &c.) It is said in a trad., (TA,) إِنَّ مِنَ القَرَفِ التَّلَفُ (T, TA) Verily, from the being near to pestilence, or epidemic disease, there results death, or perdition. (T.) And in a prov., السَّلَفُ تَلَفٌ [The paying for a thing beforehand is a cause of perishing to one's property]. (TA.) And one says, ذَهَبَتْ نَفْسُهُ تَلَفًا and طَلَفًا, (S, K,) both meaning the same, (S,) His blood went for nothing, or as a thing of no account, unretaliated, and uncompensated by a mulct. (S, K.) تَلِفٌ ألفى لاف لف تلف , (M,) or ↓ تَالِفٌ , (Msb, TA,) part. n. of 1, Perishing, &c.; (M, Msb, * TA;) as also ↓ تَلْفَانٌ , which is post-classical. (TA.) تَلْفَةٌ ألفى لاف لف تلف تلفه تلفة A [hill, mountain, or mass of rock, such as is termed] هَضْبَة, difficult of access, so that he who attempts it fears perdition, or death. (ElHejeree, M.) تَلْفَانٌ لف تلفان : see تَلِفٌ. تَالفٌ ألف تألف تالف : see تَلِفٌ. مَتْلَفٌ متلف A place of perishing or perdition: (K:) a [desert such as is termed] مَفَازَة; (S, K;) because most of those who traverse it perish; and so ↓ مَتْلَفَةٌ ; (TA;) or the latter signifies a [desert such as is termed] قَفْر: (M:) the pl. of the former [or of both] is مَتَالِفُ. (TA.) رَجُلٌ مُتْلِفٌ لِمَالِهِ رجل متلف لماله رجل متلف لمالة , (Msb,) or ↓ رَجُلٌ مِتْلَفٌ , and ↓ مِتْلَافٌ , (M,) A man who destroys, or wastes, his property: (M:) or the last has an intensive signification, (Msb,) meaning who destroys, or wastes, his property much. (S.) You say also, رَجُلٌ مُخْلِفٌ مُتْلِفٌ, (K, and Har p. 312,) or ↓ مِخْلَفٌ مِتْلَفٌ , (TA in art. خلف,) and مِخْلَافٌ, ↓ مِتْلَافٌ , (K, and Har ubi suprà,) meaning A man of courage and liberality, who makes what he takes as spoil, of the property of his enemies, to supply the place of that which he consumes by expenditure to satisfy the claims of his friends. (Har ubi suprà.) مِتْلَفٌ متلف : see the next preceding paragraph, in two places. مَتْلَفَةٌ متلف متلفه متلفة : see مَتْلَفٌ. ― - Also A deep hollow, cavity, or pit, where one looks down upon destruction. (M.) مِتْلَافٌ متلاف : see مُتْلِفٌ, in two places. مَتْلُوفٌ متلوف [i. q. مُنْكَرٌ, q. v.; i. e.] contr. of مَعْرُوفٌ: but this is post-classical. (TA.) تلك تِلْكَ ذٰلك لاك لك تل تلك ولي and تَلْكَ and تَالِكَ: see art. تا. تلمذ Q. 1 تَلْمَذَ He was, or became, a تِلْمِيذ [or disciple, &c.], لِفُلَانٍ to such a one. (TA, passim.) تِلْمِيذٌ A disciple; a pupil; a learner: or a special servant of a teacher: so says 'Abd-El- Kádir El-Baghdádee, who composed a treatise solely on this word: (MF, TA:) or simply a servant; a follower; a dependant: pl. تَلَامِيذُ (L, TA) [and تَلَامِذَةٌ]. تلو 1 تَلَا تل تلا He followed; or went, or walked, behind, or after. (IAar, T.) You say, تَلَوْتُهُ, (S, M, Msb, K,) aor. تَلُوَ , (S, Msb, K,) inf. n. تُلُوٌّ (S, M, Msb, K) and تَلْوٌ, (Er-Rághib, MF,) I followed him or it; or went, or walked, behind, or after, him or it; (S, M, Msb, K;) namely, a man [&c.]; (S, Msb;) immediately, or without intervention; and sometimes it means bodily [or in reality]; and sometimes, virtually, or in effect: (Er-Rághib:) and so تَلَيْتُهُ; (K;) and ↓ تَلَّيْتُهُ , (As, * T, * K,) inf. n. تَتْلِيَةٌ. (K.) The phrase, in the Kur xci. 2, وَالقَمَرِ إِذَا تَلَاهَا means By the moon when its rising follows the rising thereof; i. e., the rising of the sun; at the beginning of the lunar month: (Bd:) or, when it follows in rising the setting thereof, (Bd, Jel,) on the night of the full moon: (Bd:) or, when it follows it in becoming round, and in fullness of light; (M, * Bd;) i. e., when it follows it in the way of imitation, and in respect of rank; for the moon borrows its light of the sun, and is to it in the place of a successor. (Er-Rághib.) Here, Ks pronounced تلاها with imáleh, [either because تَلَيْتُ is a dial. var. of تَلَوْتُ, or] because, although it has و for its last radical letter, it occurs with words that may be so pronounced, namely, يَغْشَاهَا and بَنَاهَا. (M.) ― - تَلَوْتُ الأِبِلَ (tropical:) I drove, or brought, or gathered, the camels together, from their several quarters: because the driver follows the driven. (A, TA.) ― - هُوَ يَتْلُو فُلَانًا He imitates such a one, and follows what he does; he follows him in action. (T.) ― - تَلَا, (T,) first pers. تَلَوْتُ, (S, M, Msb, K,) aor. تَلُوَ , (T,) inf. n. تِلَاوَةٌ, (T, S, M, Msb, K,) He read, or perused, or he recited, (T, M, K,) the Kuran, (S, M, Msb, K,) or any discourse, or piece of language: (M, K:) or he followed it, (I'Ab, T, S, * M,) and did according to it; (I'Ab, Mujáhid, T;) namely, the Scripture: (I'Ab, Mujáhid, T, M:) or the inf. n. specially signifies the following God's revealed Scriptures, sometimes by reading, or perusing, or by reciting, and sometimes by conforming therewith [as well as by reading, &c., but not otherwise, for] every تِلَاوَة is قِرَآءَة, but the reverse is not the case. (Er-Rághib, TA.) [You say also, تَلَا عَلَيْهِ He recited, or related, to him a narrative &c.: see Kur v. 30, &c.] And فُلَانٌ يَتْلُو عَلَى فُلَانٍ, and يَقُولُ عَلَيْهِ, Such a one lies, or says what is false, against such a one. (TA.) وَاتَّبَعُوا مَا تَتْلُوالشَّيَاطِينُ, in the Kur ii. 96, means [And they followed] what the devils related, or rehearsed, ('Atà, T,) or spoke; (A'Obeyd, T;) or, what the devils of the Jinn, or of mankind, or of both, read, or recited, or what they followed, of the writings of enchantment: (Bd:) some here read ↓ تُتَلِّى . (T.) Hence the saying, لَا دَرَيْتَ وَلَا تَلَيْتَ: (T:) or, accord. to Yoo, it is ↓ ولا أَتْلَيْتَ : (T, S:) and others say that it is ولا ائْتَلَيْتَ, from أَلَوْتُ. (T. [See these three readings explained in the latter part of the first paragraph of art. الو.]) = He remained behind, or held back. (IAar, ISk, T.) You say, تَلَا بَعْدَ قَوْمِهِ He held back, or lagged behind, after his people, or company, and remained. (TA.) And تَلَوْتُهُ, (AZ, A'Obeyd, T, S, M, K,) and تَلَوْتُ عَنْهُ, (AZ, T, M, K,) aor. تَلُوَ , (AZ, T,) inf. n. تُلُوٌّ, (AZ, T, M,) I left him, and held back from going with him: (AZ, T:) I held back from him, or from aiding him, and left him: (AZ, A'Obeyd, T, S, M, K:) thus the verb bears two contr. significations. (K.) = He bought a تِلْو, meaning the young one of a mule. (IAar, T, K.) = تَلِيَتْ لِى مِنْ حَقِّى تَلِيَّةٌ, and تُلَاوَةٌ, aor. تَلَوَ , (ISk, S,) inf. n. تَلًا, (TA,) There remained to me, of my right, or due, a remainder. (ISk, S.) And تَلِيَتْ لِى عِنْدَهُ تَلِيَّةٌ There remained to me, with him, or there remained owing to me by him, a remainder. (As, T.) And تَلِىَ مِنَ الشَّهْرِ كَذَا, (M, K,) inf. n. تَلًا, (M,) There remained, of the month, such a portion. (M, K.) 2 تَلَّوَ see 1, in two places. ― - هُوَ يُتَلَّى بَقِيَّةَ حَاجَتِهِ He demands, and seeks to obtain, the remainder of that which he wants. (T.) ― - تلّى صَلَاتَهُ, (T, M, K,) inf. n. تَتْلِيَةٌ, (K,) He made his prayer to be followed by other prayer: (T:) or he made his prescribed prayer to be followed by supererogatory prayer. (Sh, M, K.) ― - تلّىِ, inf. n. as above, [is also said to signify] He stood erect for prayer. (TA. [But see مِتَلٌّ, in art. تل.] ― - Also He accomplished, or fulfilled, his vow. (IAar, M, K.) ― - And He was at the last gasp. (AZ, S, M, K.) = See also 4. 3 تالاهُ تالاه تالاة , inf. n. مُتَالَاةٌ, i. q. رَاسَلَهُ [meaning, فِى الغِنَآءِ, i. e. He relieved him, or aided him, in singing, by taking up the strain when the latter was unable to prolong his voice sufficiently for the accomplishing of the cadence; or he did so with a high voice: see مُتَالٍ, below]. (TA.) 4 أَتْلَيْتُهُ إِيَّاهُ I made him to follow him; or, it to follow it. (M, K.) Hence, (TA,) اتلاهُ اللّٰهُ أَطْفَالًا God made him, or may God make him, to have little children following him. (S, TA.) And أَتْلَتْ She (a camel) had her young one following her: (S, K:) whence the saying, لَا دَرَيْتَ وَلَا أَتْلَيْتَ; accord. to Yoo: (S:) but see 1, where two other readings are mentioned, with a reference to the explanations. ― - [Hence also,] أَتْلَيْتُهُ I preceded him, outwent him, outstripped him, or got before him. (S.) And مَا زِلْتُ أَتْلُوهُ حَتَّى أَتْلَيْتُهُ I ceased not to follow him until I became before him. (S.) ― - أَتْلَيْتُ حَقِّى عِنْدَهُ I left a remainder of my due with him. (S, K.) And أَتْلَيْتُ عِنْدَهُ تَليَّةً I left with him a remainder (T, M) of a thing, or of a debt, or of a needful thing. (M.) ― - أَتْلَيْتُهُ عَلَى فُلَانٍ I referred him, or turned him over, for the payment of what was owing to him, to such a one, transferring the responsibility for the debt to the latter. (T, S, * K. *) ― - اتلاهُ ذِمَّةً He gave him a bond, or an obligation, whereby he became responsible for his safety: (S, K:) and اتلاهُ alone (T, M, K) signifies the same; (T;) he gave him what is termed تَلَآء, (M, K,) i. e. ذِمَّةً, (K,) or جِوَارًا, (M, K,) and meaning also an arrow on which was written his (the giver's) name, (K, * TA,) in order that, when he went to a tribe, he might show it to them, and they would not harm him: (TA:) and اتلاهُ سَهْمًا (assumed tropical:) he gave him an arrow whereby to demand protection, (M, K, TA,) in order that he might not be harmed: and اتلاهُ نَعْلًا he gave him a sandal for that purpose: (TA:) and it means (tropical:) he made him his تِلْو [or follower], and his companion. (TA.) ↓ تلّى , also, signifies, like أَتْلَى, He gave him his bond, or obligation, by which he became responsible for his safety. (TA.) 5 تتلّى أتلى تلا تتلى تتلي He sought repeatedly, or in a leisurely manner, or by degrees, (T, S, M, K,) to obtain his right, or due, until he received it fully, or wholly, (T, S,) or to obtain a thing. (M, K.) ― - He collected much wealth. (IAar, T.) ― - تَتَلَّيْتُ حَقِّى عِنْدَهُ I left with him, or in his possession, somewhat remaining of my right, or due. (IAar, T.) = Somewhat remained of his debt. (IAar, T.) 6 تَتَالَتِ الأُمُورُ The things, or events, were consecutive; they followed one another. (M, K.) And جَآءَتِ الخَيْلُ تَتَالِيًا The horses, or horsemen, came consecutively. (S.) 10 استتلاهُ الشَّىْءَ He, or it, invited him to follow the thing. (M, K.) ― - اِسْتَتْلَيْتُ فُلَانًا I made such a one to follow me. (IAar, T.) ― - And I looked for, expected, awaited, or waited for, such a one. (IAar, T.) = استتلى فُلَانًا also signifies (tropical:) He sought, or demanded, of such a one, the arrow of protection [called تَلَآء, q. v.]. (TA.) تَلًا تل تلا : see تَلِيَّةٌ. تِلْوٌ ألوى لوى لوي تلو A thing that follows another thing: (K:) and a follower of another man. (TA.) See also تِلْوُ الشَّىْءِ تَالٍ means That which follows the thing: (S:) and هٰذَا تِلْوُ هٰذَا This is what follows this. (M.) [Hence,] تِلْوُ النَّاقَةِ The she-camel's young one that follows her: (S:) and ت ِلْوٌ [alone] a ewe's, or she-goat's, (M,) or she-camel's, (K,) young one when weaned, and following the mother; pl. أَتْلَآءٌ; and fem. with ة: (M, K:) and the young one of the ass; (M, K;) because he follows his mother: (M:) and the young one of a mule: (IAar, T, K:) and, accord. to En-Nadr, a kid, and a lamb, that has become large in the stomach or belly (استكرش) and in no need of his mother; fem. with ة: (T:) or the fem. signifies a she-kid that has passed beyond the limit of those that are termed أَجْفَار [pl. of جَفْرٌ, q. v.], (M, K,) until she has completed a year [from her birth] and so become a جَذَع. (M.) And a تِلْوَة of sheep or goats is One that is brought forth, or that brings forth, [the verb is تُنْتَجُ, which has both of these meanings,] before the صَفَرِيَّة [q. v.]. (S, K.) = Also High, or lofty. (K.) One says, إِنَّهُ لَتِلْوُ المِقْدَارِ Verily he, or it, is high, or lofty, in measure. (TA.) تَلَآءٌ تلآء A bond, or an obligation, by which one becomes responsible for the safety of another: (S, M, K:) and an arrow upon which the giver writes his name, (M, K, [in the CK, المَتْلِىْ is erroneously put for المُتْلِى,]) and which he gives to a man, who, when he goes to a tribe, and shows it to them, passes unmolested: (M:) and, accord. to IAmb, responsibility, or suretiship. (TA.) ― - Also The transfer of a debt, or of a claim, by shifting the responsibility from one person to another. (Z, TA.) تَلُوٌّ ألوى لوى لوي تلو A man incessantly following: (IAar, M, K:) not mentioned by Yaakoob among the instances of this measure which he has limited; as حَسُوٌّ and فَسُوٌّ. (M.) تَلِىٌّ تل تلى تلي تليي ولي [accord. to the CK, erroneously, تِلْىٌ,] Using many oaths (كَثِيرُ الأَيْمَانِ): and Having much wealth. (IAar, T, K.) تَلِيَّةٌ تل تليه تلية ولي [accord. to the CK, erroneously, تِلْيَةق,] and ↓ تُلَاوَةٌ (ISk, T, S, M, K) and ↓ تَلًا (M, TA) A remainder (ISk, T, S, M, K) of a thing, (M,) or of a right or due, (ISk, S,) or of a debt, (S, M, K,) and of a thing wanted, (ISk and T in explanation of the second word, and M,) &c. (K.) One says also, ذَهَبَتْ تَلِيَّةُ الشَّبَابِ (tropical:) The remainder of youthfulness, or youthful vigour, departed. (TA.) And فُلَانٌ تَلِيَّةُ الأَحْرَارِ (tropical:) [Such a one is the last remaining of the ingenuous]. (TA.) ― - وَقَعَ كَذَا تَلِيَّةَ كَذَا Such a thing happened after such a thing. (M.) تُلَاوَةٌ تلاوه تلاوة : see تَلِيَّةٌ. تَلَوَّى ألوى لوى لوي تلو تلوى تلوي A kind of boat: (M, K:) of the measure فَعَوَّلٌ, (M, TA,) or فَعَلْوَلٌ: (TA:) so called because it follows the larger vessel: mentioned by Aboo-'Alee in the Tedhkireh. (M.) تَلَّآءٌ لِلْقُرْآنِ تلآء للقرآن One who reads, peruses, or recites, the Kuran, or who follows it, or acts according to it, much, or often. (Mgh.) تَالٍ ألا تأل تال تالي act. part. n. of تَلَا; Following; going, or walking, behind, or after; [immediately, or without intervention; either in reality, or only in effect; (see 1;)] (T, Msb;) as also ↓ تِلْوٌ . (Msb.) ― - التَّالِى The fourth of the ten horses that are started together in a race. (TA voce سُكَّيْت &c., and Ham p. 46.) ― - Also, (Sh, TA voce مِجْدَحٌ,) and تَالِى النَّجْمٍ [meaning The follower of the Pleiades], (Kzw,) the star called الدَّبَرَانُ. (Sh, Kzw.) ― - And تَالِيَاتُ النُّجُومِ The last of the stars; [app. the last that are seen in the morningtwilight;] (TA;) as also التَّوَالِى. (M, TA.) [تَالِيَاتٌ and تَوَال are both pls. of تَالِيَةٌ, fem. of تَالٍ.] ― - التَّوَالِى also signifies The last of women journeying in vehicles upon camels; (M, K;) and in like manner, of camels. (M.) ― - Also Hinder parts, posteriors, or rumps: and the hinder parts of horses: or (of a horse, M) the tail and hind legs. (M, K.) One says, إِنَّهُ لَحَثِيثُ التَّوَالِى and سَرِيعُ التَّوَالِى [app. meaning Verily he is quick in the hind legs]. (M.) And the Arabs say, لَيْسَ هَوَادِى الخَيْلِ كَالتَّوَالِى, i. e., The necks of horses are not like their hinder parts. (TA.) ― - فَالتَّالَياتِ ذِكْرًا [in the Kur xxxvii. 3] means And those angels, or angels and others, that recite the praise of God. (M.) مُتْلٍ متل and مُتْلِيَةٌ (T, M) A mother, (T,) or a she-camel, and a female wild animal, (M,) having her young one following her: pl. مَتَالٍ. (T, M.) ― - Also, both sings., A she-camel that brings forth in the last portion of the breeding-time: or the latter sing. signifies one that is late in bringing forth; and the former sing. has the first of the meanings explained in this paragraph: (M:) or, as some say, the latter sing. signifies one that has become heavy by pregnancy, so that the head of her fœtus has turned towards the tail and the vulva; a meaning not agreeing with the derivation: (IJ, M:) or, as some say, this word signifies [simply] pregnant: (Ham p. 688:) accord. to El-Báhilee, the pl. signifies she-camels of which some have brought forth, and others have not. (TA.) You say, إِبِلُهُمْ مَتَالٍ, meaning Their camels have not brought forth until the season called the صَيْف, (K, TA,) which is the last part of the breeding-time. (TA.) مُتَالٍ متال One who relieves, or aids, another, in singing, and in work, by taking up the strain, or the work, when the latter is unable to continue it: (IAar, T:) or one who so relieves, or aids, the singer, with a high voice: (S, TA:) and one who sings to camels to urge them on, or excite them. (TA.) مُسْتَتْلٍ مستتل [act. part. n. of 10, q. v. It is said in the T to have a signification derived from تَلَآءٌ in the last of the senses assigned to the latter word above; so that it seems to mean Seeking, or demanding, the transfer of a debt, or claim, or the like, by shifting the responsibility from one person to another]. تلى 1 تَلَيْتُهُ تليته تليتة : see تَلَوْتُهُ. تَلِىٌّ تل تلى تلي تليي ولي &c.: see art. تلو. تم 1 تَمَّ الشَّىْءُ , (T, S, M, K, &c.,) aor. تَمِ , (T, M, K,) inf. n. تَمَامٌ, (T, S,) or تِمَامٌ, (M,) or both, and تُمَامٌ, (K,) and تَمَامَةٌ (M, K) and تِمَامَةٌ, (K,) and تمُّ and تَمٌّ and تُمٌّ, (M, K,) of which last three forms the first is said to be the most chaste, (TA,) [The thing was, or became, complete, entire, whole, or full; i. e., without, or free from, deficiency: and sometimes, the thing was, or became, consummate, or perfect; which latter signification is more properly expressed by كَمَلَ:] accord. to the author of the K, as is shown in art. كمل, and accord. to some others, تَمَامٌ and كَمَالٌ are syn.; but several authors make a distinction between them: the former is said to signify a thing's being, or becoming, without, or free from, deficiency; and the latter, to signify تمام and something more, as, for instance, goodliness, and excellence, essential or accidental; though each is sometimes used in the sense of the other: or, as some say, the former necessarily implies previous deficiency; but the latter does not: (MF, TA:) or, accord. to El-Harállee, the latter signifies the attaining to the utmost point, or degree, in every respect: or, as Ibn-El-Kemál says, when one says of a thing كَمَلَ, he means that what was desired of it became realized. (TA.) [See also تَمَامٌ, below.] You say, تَمَّ خَلْقُهُ [His make, or formation, was, or became, complete, or perfect; he (a child or the like, and a man,) was, or became, fully formed or developed, or complete in his members; and he (a man) was, or became, full-grown]: (TA:) [whence, probably,] تَمَّ الشَّىْءُ [as meaning] The thing became strong and hard. (Msb.) And تَمَّ القَمَرُ, (T, S, Msb,) or ↓ اتمّ , (M, K,) The moon became full, so that it shone brightly. (M, K) And, of her who is pregnant, تَمَّتْ أَيَّامُ حَمْلِهَا [The days of her gestation became complete]. (S.) ― - تَمَّ إِلَى كَذَا He reached, attained, arrived at, or came to, such a thing; as, for instance, eminence or nobility, or the means of acquiring eminence or nobility. (TA.) ― - تَمَّ إِلَى مَوْضِعِ كَذَا, and إِلَيْهِ ↓ اتمّ , He repaired, or betook himself, to, or towards, such a place; he went to it. (Har p. 508.) Aboo-Dhu-eyb says فَبَاتَ بِجَمْعٍ ثُمَّ تَمَّ إِلَى مِنًى [which may be rendered And he passed the night in Jema (a name of El-Muzdelifeh): then he repaired, or went, to Minè; there completing the ceremonies of the pilgrimage; wherefore ISd says,] I think that, by تمّ, [or rather تمّ الى منى,] he means he completed his pilgrimage. (M.) ― - تَمَّ بِهِ, and تَمَّ عَلَيْهِ: see their syn. اتمّهُ (4). ― - [Hence,] تَمَّ عَلَيْهِ He performed it, or executed it; he accomplished it; namely, an affair; a fast; a purpose, or an intention. (Mgh.) ― - And He persevered in it; (Mgh, TA;) as also تَمَمَ عَلَيْهِ, without teshdeed, as in the phrase إِنْ تَمَمَتْ عَلَى مَا أُرِيدُ [If she persevere in what I desire], occurring in a trad.; but IAth says that the verb here means ↓ تَمَّمَتْ . (TA.) You say, تَمَّ عَلَى الإِبَآءِ He persevered in refusal, or dislike, or disapproval. (Mgh.) = تُمَّ It was broken. (T.) ― - And i. q. بلغ [app. بُلِغَ, i. e. He was jaded, harassed, distressed, fatigued, or wearied]. (T.) 2 تَمَّمَهُ تمم تممه تممة : see its syn. اتمّهُ; and see also 1, near the end of the paragraph. ― - He, or it, destroyed it; made it to reach its appointed term of duration. (Sh, T, K.) ― - تَمَّمَهُمْ He gave them the share of their arrow in the game called المَيْسِر; (IAar, M, K;) i. e. he gave them to eat the flesh which was their share. (M.) Accord. to Lh, التَّتْمِيمُ in the game called الميسر signifies A man's taking what has remained, so as to complete the shares, or make up their full number, when the players have diminished from the slaughtered camel [by taking their shares]. (T.) ― - تّمم عَلَى الجَرِيحِ (tropical:) He hastened and completed the slaughter of the wounded man: or made his slaughter sure, or certain. (M, K, TA.) = تّمم الكَسْرُ, (M, K,) and ↓ تتمّم , (M, TA,) in the copies of the K, erroneously, تَمَّ, (TA,) [in the CK, تّمم again,] i. e. [The fracture, or the broken bone, or simply the bone,] cracked, without separating (وَلَمْ يَبِنْ): or cracked, and then separated. (M, K.) You say, تَمَّمَ الكَسْرَ فَتَمَّمَ and ↓ تَتَمَّمَ [He, or it, completed the fracture, or cracked the broken bone, or the bone, and it cracked, &c.]. (M.) And ↓ ظَلَعَ فُلَانٌ ثُمَّ تَتَمَّمَ , i. e. [Such a one limped, or halted, or was slightly lame: then] his lameness became complete by fracture: from تُمَّ signifying “ it was broken: ” (T:) [or تَتَمَّمَ signifies his lameness became complete by an increased fracture, after he had had a fracture with which he was able to walk: this is what is meant by the following loose explanation:] التَّتَمُّمُ مَنْ كَانَ بِهِ كَسْرٌ يَمْشِى بِهِ ثُمَّ أَبَتَّ فَتَتَمَّمَ. (K. [In the CK, اَبَّتَ is here erroneously put for أَبَتَّ.]) = تمّم الَمَوْلُودَ He hung تَمَائِم, (Th, M,) or a تَمِيمَة, (K,) upon the new-born child, or young infant. (Th, M, K.) ― - تَمَّمْتُ عَنْهُ العَيْنَ I repelled from him the evil eye by hanging [upon him] the تَمِيمَة. (A, TA.) = تمّم also signifies He became, in the inclination of his mind, (Lth, T, M, K,) and in his opinion, and his place of abode or settlement, (Lth, T, K,) as one of the tribe of Temeem; (Lth, T, M, K;) as also ↓ تتمّم ; (K, TA; [in the CK, تمّم again;]) or accord. to analogy it would be تتمّم, like تمضّر and تنزّر. (T.) And He asserted himself to be related to the tribe of Temeem. (M.) 3 مُتَامّةٌ متامه متامة [inf. n. of تَامَّ] The vying, or contending, with another in completeness, or perfection. (KL.) [You say, تامّهُ He vied, or contended, with him &c.] 4 اتمّ أتم اتم تام تم , said of the moon: see 1. ― - Said of a plant, It became tall and full-grown; or became of its full height, and blossomed. (M, K.) ― - أَتَمَّتْ, said of one that is pregnant, She completed the days of her gestation: (S:) or, said of a woman and of a she-camel, (M,) she became near to bringing forth. (M, K.) ― - اتّم إِلَى مَوْضِعِ كَذَا: see 1. = اتمّ الشَّىْءَ, (S, M, K,) or الأَمْرَ, (Mgh,) and اتمّ بِهِ, (M,) inf. n. إِتْمَامٌ; (TA;) and ↓ تمّمهُ , (T, S, M, K,) inf. n. تَتْمِيمٌ and تَتِمَّةٌ; (T, TA;) and ↓ استتمّهُ ; (S, Mgh, K;) and بِهِ ↓ تَمَّ , and عَلَيْهِ ↓ تَمَّ ; (M, K;) signify the same; (S Mgh;) i. e. جَعَلَهُ تَامَّا (M in explanation of all but the last, and K in explanation of all that are mentioned therein,) and أَكْمَلَهُ (M in explanation of the last) [He made the thing, or the affair, complete, entire, whole, or full; i. e., without, or free from, deficiency; he completed it: and sometimes, he consummated, or perfected, it]. وَأَتِمُّو الحَجَّ وَالعُمْرَةَ, in the Kur [ii. 192], means And perform ye, or accomplish ye, completely, the rites and ceremonies [of the pilgrimage and the minor pilgrimage]; (M, * Bd;) accord. to some: or, as some say, إِتْمَامُ الحَجِّ means that the money, or the like, that one expends in performing the pilgrimage should be lawfully obtained, and that one should refrain from doing what God has forbidden. (M.) And فَأَتَمَّهُنَّ, in the Kur [ii. 118], means And he performed them, or accomplished them, completely, (Bd, Jel,) and rightly: (Bd:) or he did according to them. (Fr, TA.) = اتمّهُ He gave him what are termed تِمَم, pl. of تِمَّةٌ, and meaning جِزَز [explained below, voce تِمَّةٌ], (M, TA,) in order that he might complete therewith his web. (TA.) [In consequence of its being misplaced in the K, this is there made to signify He gave him a تِمّ, meaning a فَأْس or a مِسْحَاة.] 5 تَتَمَّ see 2, in four places. 6 تَتَامُّوا تتاموا They came, [and also, accord. to Golius, app. on the authority of a gloss in a copy of the KL, they drank,] all of them, and were complete. (S, K.) One says, اِجْتَمَعُوا فَتَتَامُّوا عَشَرَةً [They collected themselves together, and came, all of them, making altogether ten]. (TA.) And it is said in a trad., تَتَامَّتْ إِلَيْهِ قُرَيْشٌ, i. e. Kureysh obeyed his call, and came to him, all of them, following one another. (TA.) 10 استتمّهُ استتمه استتمة : see 4. ― - استتّم النِّعْمَةَ He asked for the completion of the benefit, or boon, or favour. (M, K.) = He sought, demanded, or requested, of him what are termed تِمّم, pl. of تِمَّةٌ, and meaning جِزَز [explained below, voce تِمَّةٌ], (M, TA,) in order that he might complete therewith his web. (TA.) [In consequence of its being misplaced in the K, this is there made to signify He sought, demanded, or requested, of him a تِمّ, meaning a فَأْس or a مِسْحَاة.] R. Q. 1 تَمْتَمَةٌ تمتم تمتمه تمتمة is the inf. n. of تَمْتَمَ, (Msb,) and signifies The reiterating in uttering the letter ت: (Mbr, Zj in his “ Khalk el-Insán, ” T, S, Msb:) [if so, syn. with تَأْتَأَةٌ:] or the tongue's pronouncing indistinctly, missing the place of the letter, [i. e. the place of its pronunciation in the organs of speech,] and recurring to an utterance like ت and م, though this be not distinct: (Lth, T:) or the making the speech [or tongue] to revert [repeatedly] to ت and م: (M, K:) or the jabbering, or hurrying in one's speech, so as hardly, or not at all, to make a person understand: (M:) or the uttering in such a manner that one's speech proceeds rapidly to the roof of his mouth. (M, K.) تَمٌّ تم an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in two places. = See also تِمَّةٌ. تُمٌّ تم an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in two places. تِمٌّ تم an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in five places: ― - and تَامٌّ, in three places. = Also i. q. فَأْسٌ [app. here meaning A kind of hoe]: (IAar, T, K:) or i. q. مِسْحَاةٌ [a spade, or a shovel]: (K:) pl. تِمَمَةٌ (IAar, T,) or تِمَمٌ. (So in the TA.) تُمَّةٌ أماه ماهو تمه تمة : see what next follows, in two places. تِمَّةٌ أماه ماهو تمه تمة (M, K) and ↓ تُمَّةٌ (TA) [the former written in the CK تَمَّةٌ] sings. of تِمَمٌ (M, K, TA) and تُمَمٌ, (K, TA,) or ↓ تَمَمٌ , which [ISd says] I think to be a quasi-pl. n., (M,) or ↓ تَمٌّ is the quasipl. n.: (K:) these, i. e. the pls. and quasi-pl. n., signify Shorn crops (جِزَز [in the CK جِزَر, for which Golius appears to have found حِرْز, for he has rendered it by “ amuletum, ” and Freytag has done the same,]) of شَعَر [meaning goats' hair], and of camels' hair, and of wool, (M, K, TA,) of that wherewith a woman [or a man] completes her [or his] web: (TA:) and ↓ تُمَّةٌ signifies what is given, of wool, or camel's hair, [or goats' hair,] (S, TA, [and mentioned also in the K, but there, by misplacement, made to relate to تِمٌّ instead of تِمَّةٌ,]) for a man to complete therewith the weaving of his كِسَآء; (S;) as also ↓ تُمَّى . (K, * TA.) تُمَّى تمى تمي : see تِمَّةٌ. تَمَمٌ تمم : see تَامٌّ, in four places: = and see also تِمَّةٌ. تَمَامٌ تمام (T, S, K) and ↓ تِمَامٌ (M, K) and ↓ تُمَامٌ (K) inf. ns. of 1, in the first of the senses explained above; (T, S, M, K;) as also ↓ تِمٌّ and ↓ تَمٌّ and ↓ تُمٌّ . (M, K.) [Hence,] ↓ وَلَدَتْهُ لِتِمٍّ and ↓ لِتِمَامٍ and لِتَمَامٍ She brought him forth at the completion of formation; (K, TA;) i. e., when his formation was complete: (TA:) [or, at the completion of gestation:] and, accord. to As, وَلَدَتْهُ التَّمَامَ, with the art. ال; not indeterminate, except in poetry. (IB, TA.) And وَلَدَتْ لِتَمَامٍ and ↓ لِتِمَامٍ [She brought forth at the completion of formation; or, of gestation]. (S.) And أَلْقَتِ الوَلَدَ لِغَيْرِ تَمَامٍ and ↓ تِمَامٍ [She cast the child at a period not that of the completion of formation; or, of gestation; i. e., prematurely]. (Msb.) And وُلِدَ المَوْلُودُ لِتَمَامٍ and ↓ لِتِمَامٍ [The infant was born at the completion of formation; or, of gestation]. (T, * S.) And وُلِدَ الوَلَدُ لِتَمَامِ الحَمْلِ and الحَمْلِ ↓ لِتِمَامِ [The child was born at the completion of gestation]. (Msb.) [These exs., and others following, show that an assertion of IDrd, mentioned in the M, namely, that one says, ↓ وُلِدَ الغُلَامُ لِتِمٍّ and ↓ لِتِمَامٍ , and ↓ بَدْرُ تِمَامٍ , and that in every other case it is تَمَام, with fet-h, requires consideration.] You say also, بَدْرُ تَمَامٍ and ↓ تِمَامٍ [lit. The full moon of completion]: and ↓ بَدْرٌ تِمَامٌ [lit. A complete full moon]: all meaning the moon, or a moon, when it is full, so that it shines brightly: (M, K:) and قَمَرٌ تَمَامٌ and ↓ تِمَامٌ A complete, or full, moon. (S.) And لَيْلَةُ التَّمَامِ and لَيْلَةُ تَمَامِ القَمَرِ, with fet-h to the ت, (ISh, T,) or ↓, لَيلَةُ التِّمَامِ with kesr, [which seems to be at variance with general usage,] and sometimes with fet-h, (Msb,) [The night of the completion of the moon; i. e.] the night of the full moon; (ISh, T, Msb;) which is the thirteenth night; (ISh, T;) or the fourteenth. (T.) And ↓ لَيْلُ التِّمَامِ , with kesr only, (T, S, M, K, &c.,) thus distinguished from what next precedes, (ISh, T,) as also ↓ لَيْلُ تِمَامٍ , and in like manner, لَيْلٌ ↓ تِمَامٌ (T) and ↓ لَيْلٌ تِمَامِىٌّ , (T, K,) The longest night of the year; (Lth, T, S;) the longest night of winter; (As, ISh, T, M, K;) that in which our Lord Jesus was born: (As, T:) or each of three nights of which no deficiency is apparent: (Lth, T, M, K:) or the night that is from thirteen to fifteen hours in length: (Aboo-'Amr EshSheybánee, T:) or the night that is twelve hours or more in length: (AA, T, M, K:) and any night that is long, or tedious, to one, and in which one does not sleep, is called ↓ لَيْلَةُ التِّمَامِ , or said to be like the night thus called. (IAar, T.) And الشَّهْرِ ↓ رُئِىَ الهِلَالُ لِتِمِّ [The new moon was seen at the completion of the month; showing that another month was commencing]. (T.) And ↓ أَبَى قَائِلُهَا إِلَّا تِمًّا and ↓ تَمًّا and ↓ تُمًّا , (S, M,) three dial. vars., of which the first is the most chaste, i. e., تَمَامًا [meaning The sayer thereof refused, or did not consent to, aught save completion]; he executed, or accomplished, or kept to, his saying; he did not go back from it. (S, TA.) ― - تَمَامٌ (with fet-h only, AZ, AAF, M) also signifies The complement of a thing; the supplement thereof; the thing by the addition of which is effected the completion or perfection of a thing; (AZ, T, AAF, M, K;) and so ↓ تَمَامَةٌ (M, K) and ↓ تَتِمَّةٌ . (T, M, K.) You say, هٰذِهِ الدَّرَاهِمُ تَمَامُ هٰذِهِ المِائَةِ, and هذه المائة ↓ تَتِمَّةُ , These dirhems are the complement of this hundred; or, what complete this hundred. (T.) [And ↓ تَتِمَّةُ كِتَابٍ The supplement of, or to, a book.] ― - See also تَامٌّ, in two places. تُمَامٌ تمام : see تَمَامٌ, first sentence. تِمَامٌ تمام : see تَمَامٌ, throughout the greater part of the paragraph: ― - and see also تَامٌّ. تَمِيمٌ تميم Strong; firm; hard: (A'Obeyd, T, S, M, Msb, K:) or strong in make, or formation: (TA:) or complete, or perfect, in make, or formation, and strong: (M:) applied to a man and to a horse: (M, TA:) fem. with ة. (TA.) See also تَامٌّ. ― - Also Tall; (T;) applied to a man. (TA.) = See also تَمِيمَةٌ. تَمَامَةٌ تمام تمامه تمامة : see تَمَامٌ, near the end of the paragraph. تُمَامَةٌ تمام تمامه تمامة A remainder, or remaining portion, (K,) of anything. (TA.) تَمِيمَةٌ تميمه تميمة A kind of amulet (عُوذَةٌ, T, S) which is hung upon a human being; forbidden to be worn: (S:) or a kind of bead: (S, Mgh:) erroneously imagined by some to be the same as مَعَاذَةٌ: (El- Kutabee, Mgh:) but as to the مَعَاذَات that are inscribed with something from the Kuran, or with the names of God, in these there is no harm: (S, Mgh:) a speckled bead, black speckled with white, or the reverse, which is strung upon a thong, and tied to the neck: (M, K:) sing. of تَمَائِمُ and [n. un. of] ↓ تَمِيمٌ : (T, M, K:) تَمَائِمُ signifies certain beads which the Arabs of the desert used to hang upon their children, to repel, as they asserted, the evil eye: (T, Mgh:) or the تَمِيمَة is, accord. to some, a necklace (قِلَادَة) upon which are put thongs and amulets (عُوَذ): (M:) or a necklace (قِلَادَة) of thongs: and is sometimes applied to the amulet (عُوذَة) that is hung upon the necks of children: (T:) but he who makes تمائم to signify thongs is in error: El-Farezdak uses the phrase سُيُورُ التَّمَائِمِ because they are beads which are perforated, and into which are inserted thongs or strings whereby they are suspended: (T, Mgh:) Az says, I have not found among the Arabs of the desert any difference of opinion respecting the تميمة, as to its being the bead itself: (TA:) but accord. to En-Nakha'ee, the Prophet disapproved of everything hung upon a child or grown person, and said that all such things were تمائم: (Mgh:) the تميمة is [said to be] thus called because by it the condition of the child is rendered complete. (Har p. 22.) تِمَامِىٌّ تمام تمامى تمامي : see تَمَامٌ. تَمْتَامٌ تمتام One whose utterance is such as is termed تَمْتَمَةٌ: (S, M, Mgh, Msb, K:) [see R. Q. 1: accord. to most authorities,] one who reiterates in uttering the letter ت: (S, Mgh, Msb:) or, accord. to AZ, one who jabbers, or hurries in his speech, so as not to make another understand: (Mgh, Msb:) fem. with ة. (M, K.) تَامٌّ تام [part. n. of 1 in the first of the senses explained above]: (T, M, K, &c.:) Complete, entire, whole, or full; without, or free from, deficiency: and consummate, or perfect: (MF, TA:) as also ↓ تَمَامٌ , [which see above,] (M, * KL,) [and ↓ تِمَامٌ , of which see three exs. voce تَمَامٌ,] and ↓ تِمٌّ , (Kh, T, Har p. 82,) and ↓ تَمَمٌ . (TA.) Thus تَامُّ الخَلْقِ signifies Complete, or perfect, in make, or formation; without any deficiency in his members; applied to a man; (MF, TA;) [and, thus applied, signifying also full-grown, as does, sometimes, تَامٌّ alone: and likewise applied to a new-born child, meaning fully formed or developed:] and ↓ تَمِيمٌ signifies the same, (M, K,) applied to a man and to a horse, (M,) and ↓ تَمَمٌ also; and in like manner is used the phrase ↓ خَلْقٌ تَمَمٌ [a complete, or perfect, make or formation]. (TA.) جَذَعٌ تَامٌّ [applied to a goat] signifies That has completed the time in which he is termed جَذَع, and attained to that in which he is termed تَيْس. (TA.) And ↓ تَمَمٌ is applied to a bull, or an ox, That is in the stage of growth next before that in which all his teeth are grown; in which latter stage he is termed عَمَمٌ. (L voce عَضْبٌ, on the authority of Et-Táïfee.) You say also كَلِمَةٌ تَامَّةٌ, and دَعْوَهٌ تَامَّةٌ; [meaning A perfect, or faultless, sentence, and oath;] using the epithet تامّة in these instances because of the mention o f God therein; for which reason there may not be in aught of either of them any deficiency or defect. (TA.) And ↓ جَعَلَهُ تِمًّا i. e. ↓ تَمَامًا [He made it complete, or perfect]. (M.) And ↓ جَعَلْتُهُ لَكَ تِمًّا I made it, or have made it, to be thine, or I assigned it, or have assigned it, to thee, completely, or wholly. (T.) ― - [Hence, فِعْلٌ تَامٌّ meaning A complete, i. e. an attributive, verb: opposed to فِعْلٌ نَاقِصٌ.] تَتِمَّةٌ أتم تتمه تتمة : see تَمَامٌ, in three places, at the close of the paragraph. مُتَمٌّ مات متم متتم The place of cutting, or termination, (مُنْقَطَع, in the CK مُنْقَطِع,) of the vein (عِرْق [app. meaning chord]) of the navel. (K.) مُتِمٌّ مات متم متتم , applied to one that is pregnant, (S,) or to a woman, (M, TA,) and a she-camel, (M,) That has completed the days of her gestation: (S:) or that is near to bringing forth: (M:) or that is at the point of bringing forth. (TA.) مُتَمِّمٌ متمم One whose arrow wins time after time [in the game called المَيْسِر], and who feeds the poor with the flesh [of the camel which constitutes the shares] thereof: (M, K:) or who, when players in the game called الميسر have diminished the slaughtered camel [by taking their shares], takes what has remained, so as to complete the shares, or make up their full number. (K. [See 2. In the CK, نَقَصَ اِيْسارَ جَزُوْرِ المَيْسِرِ is erroneously put for نَقَصَ أَيْسَارٌ جَزُورَ المَيْسِرِ.]) الجَهَالَةُ المُسْتَتَمَّةُ الجهالة المستتمه الجهالة المستتمة Consummate ignorance: improperly written المُسْتَتِمَّةُ, though this latter is explainable [as meaning that completes the extent to which it can go, or the like]. (Mgh.) مُسْتَتِمٌّ مستتم One who seeks, demands, or requests, wool, or camels' hair, to complete therewith the weaving of his كِسَآء: so in a poem of Aboo-Duwád, (S,) where he says فَهْىَ كَالبَيْضِ فِى الأَدَاحِىِّ لَا يُوْ هَبُ مِنْهَا لِمُسْتَتِمٍّ عِصَامُ ” i. e., And they (referring to certain camels) are, in respect of the care that is taken of them, and in smoothness, like the eggs [in the places where the ostrich has deposited them in the sand]; there may not be found upon them to be given from them, to one who demands a تِمَّة, [even so much as] a tie for a water-skin; for they have become fat, and cast their hair. (TA.) تمر 1 تَمَرَ أمار أمر مار مر تمر , (S, M, K, &c.,) aor. تَمُرَ , (M, TA,) or تَمِرَ , (Msb,) inf. n. تَمْرٌ; (S, Msb, K;) and ↓ تمّر , (M, K,) inf. n. تَتْمِيرٌ; (TA;) and ↓ اتمر ; (M, K;) He fed people with, or gave them to eat, تَمْر [or dried dates]. (S, M, Msb, K.) 2 تمّر أمار أمر مار مر تمر , inf. n. تَتْمِيرٌ, He dried (S, M, K) dates. (S.) ― - (tropical:) He dried flesh-meat: (T, S:) or he cut flesh-meat into small pieces, (M, A, * IAth, K,) like dates, (IAth,) and dried it. (M, A, IAth, K.) It is said in a trad., كَانَ لَا يَرَى بِالتَّتْمِيرِ بَأْسًا (tropical:) He used not to see any harm in cutting flesh-meat into small pieces, like dates, and drying it: meaning, in a Mohrim's thus preparing flesh-meat for travelling-provision; or in one's drying the flesh of wild animals before the state of ihrám. (IAth.) ― - See also 1: ― - and 4, in two places. 4 اتمر اتمر ٱئتمر آتمر He possessed many, or a large quantity of, تَمْر [or dried dates]. (S, M, K.) ― - اتمرت النَّخْلَةُ, (T, M, A, K,) and ↓ تمّرت , (M, K,) The palm-tree bore تَمْر [or dry dates]: (M, K:) or had ripe dates upon it. (K.) ― - اتمر الرُّطَبُ; (T, K;) and ↓ تمّر , inf. n. تَتْمِيرٌ; (K;) The ripe dates became in the state in which they are termed تَمْر. (K.) ― - See also 1. 5 تتمّر تتمر It (flesh-meat) was cut into strips, or small pieces, and dried. (A.) تَمْرٌ أمار أمر مار مر تمر , a coll. gen. n.; (S, A;) masc. in one dial. and fem. in another [like other nouns of the same class]; (Msb;) Dates, or the fruit of the palmtree: (M:) or dried dates, like زَبِيبٌ as applied to grapes, by general consent of the lexicologists: (Mgh, Msb:) the dates are left upon the palmtree, after they have become ripe, until they are dry, or nearly so, when they are cut, and left in the sun to dry thoroughly; and sometimes, as AHát says, the fruit of the palm-tree is cut when full-grown but unripe, to lighten the tree, or from fear of theft, and left until it becomes تَمْر: (Msb:) the n. un. is with ة: and the pl. of تَمْرٌ is تُمُورٌ and تُمْرَانٌ, (T, S, M, Msb, K,) meaning sorts or varieties [of تَمْر]; for a coll. gen. n. has not a pl. in the proper sense: (S:) and in like manner the dual تَمْرَانِ means two sorts [of تَمْر]: (Sb cited in the M in art. بسر:) the pl. of تَمْرَةٌ is تَمَرَاتٌ. (S, K.) [See also بُسْرٌ.] Hence the prov., أَعْطِ أَخَاكَ تَمْرَةً فَإِنْ أَبَى فَجَمْرَةً [Give thou thy brother a dried date; and if he refuse it, a live coal]. (A, TA.) And التَّمْرُ بِالسَّوِيقِ [Dried dates with meal of parched barley or wheat] is another prov., used in allusion to requital. (Lh.) And one says, وَجَدَ عِنْدَهُ تَمْرَةَ الغُرَابِ, meaning (tropical:) He found with him, or at his abode, what he approved. (A.) And نَفْسُهُ تَمْرَةٌ بِكَذَا (tropical:) His mind is pleased, or agreeably affected, with, or by, such a thing; or consents to such a thing. (A, K. * [Accord. to the TA, it is here like فَرِحَةٌ; but this seems to be true as to the meaning; not as to the form of the word. See also art. ثمر, voce ثَمِرٌ.]) And دَعْنِى إِنَّ نَفْسِى غَيْرُ تَمْرَةٍ (tropical:) [Leave thou me, or let me alone: verily my mind is not pleased, or happy]. (A.) ― - تَمْرٌ هِنْدِىٌّ [The fruit of the tamarindtree; thus called in the present day;] i. q. حُمَرٌ and حَوْمَرٌ. (K in art. حمر.) تَمْرِىٌّ أمر مر تمر تمرى تمري تمريي One who loves تَمْر [or dried dates]. (S, A, K.) تَمَّارٌ أمار مارى تمار A seller of تَمْر [or dried dates]. (S, A, K.) تَامِرٌ أمر تأمر تامر Possessing تَمْر [or dried dates]; (S, M, A, Msb;) like لَابِنٌ “ possessing milk: ” (S, Msb:) or تَامِرٌ, (Lh, M, K,) or ↓ مُتْمِرٌ , (S, A,) signifies possessing many, or a large quantity of, تَمْر: (Lh, S, M, A, K:) the former of these two words is held by ISd to be a possessive epithet: (TA:) and sometimes it may signify feeding people with, or giving them to eat, تَمْر. (S, TA.) تَامُورٌ تامور and تَامُورَةٌ and تُومُورٌ and تُومُرِىٌّ &c.: see art. امر. مُتْمِرٌ متمر : see تَامِرٌ. مَتْمُورٌ متمور Furnished with تَمْر [or dried dates] for travelling-provision. (S, K.) تمك 1 تَمَكَ تمك , aor. تَمُكَ (S, K) and تَمِكَ , (K,) inf. n. تَمُكٌ (S, K) and تُمُوكٌ, (K,) It (a camel's hump) was, or became, tall, or long and high: (S, K:) it was, or became, juicy, and compact, (O, K,) and plump. (M, TA.) ― - [Hence,] تَمَكَ فِيهِ الحُسْنُ [app. (assumed tropical:) Beauty became fully developed, or consummate, in him]. (TA.) 4 اتمك سَنَامَهُ اتمك سنامه اتمك سنامة [It made his (a camel's) hump to become tall, or long and high, or juicy and compact, and plump]; said of the [herbage called] رَبِيع. (A, TA.) And اتمك النَّاقَةَ It (herbage) made the she-camel fat. (IDrd, K.) تَامِكٌ تام تامك , applied to a camel's hump, Tall, or long and high: (S, TA:) or high: or juicy, and compact, and plump: (TA:) or a camel's hump, in whatever state it be. (M, K.) ― - A she-camel having a large hump: (ISd, K:) pl. تَوَامِكُ. (TA.) ― - A high, or lofty, building. (TA.) ― - You say also, إِنَّهُ لَتَامِكُ الجَمَالِ [app. meaning (assumed tropical:) Verily he is a person of fully-developed, or consummate, beauty]. (TA.) ― - And شَرَفُكَ تَامِكٌ وَإِقْبَالُكَ سَامِكٌ (tropical:) [Thy nobility is lofty, and thy good fortune is high]. (A, TA.) تموز تَمُّوزُ تموز [sometimes written تَمُوزُ, without tesh-deed,] The [Syrian] month [sacred, in ancient times, to the god of that name, (mentioned in Ezek. viii. 14,) corresponding to July, O. S.,] after حَزِيرانُ. (S in art. حزر.) تن 1 تَنَّ بِالمَكَانِ تن بالمكان , [aor., accord. to rule, تَنِ , i. q. تَنَأَ,] He remained, stayed, dwelt, or abode, in the place. (M.) 3 تانّ بَيْنَهُمَا تان بينهما , (K,) inf. n. مُتَانَّةٌ, (TA,) He measured, or compared, them two together. (K.) 4 اتنّ أتان أتن اتن , (K,) inf. n. إِتْنَانٌ, (TA,) He, or it, was, or became, distant, or remote. (K.) = اتنّهُ It (a disease) stunted him, (AZ, IAar, T, S, M, K,) namely, a child, or boy, (IAar, T, S, M, K,) so that he did not attain to the stature of his equals in age, (AZ, T,) or so that he did not attain to full growth. (IAar, T, S, M, K.) R. Q. 1 تَنْتَنَ أنتن نات نتن تنتن تنتنن [in the CK تَتَنَّنَ] He (a man, IAar, T) left, or deserted, his friends, and associated with others. (IAar, T, K.) تَنٌّ تن ونى : see تِنٌّ. = See also a poetical citation voce تَوٌّ. تُنٌّ تن ونى and تُنَّةٌ The tunny-fish. (Golius on the authority of Ibn-Beytár; and so in the present day; but the former is a coll. gen. n., and the latter is a n. un.) تِنٌّ تن ونى A like; an equal, a match, or a fellow; (S, M, K;) as also ↓ تَنِينٌ ; (K, TA [in the CK تِنِين];) an equal in age; (T, M;) an equal in intellect, or in weakness, or in strength, or in manliness, or manly virtue: (ISk, S:) or a companion: (M:) pl. أَتْنَانٌ. (T, M.) You say, فُلَانٌ تِنُّ فُلَانٍ [Such a one is the like, or equal, &c., of such a one]. (S.) And هُوَ سِنُّهُ and تِنُّهُ and حِتْنُهُ [He is his like, or equal, &c.]. (T.) And هُمَا تِنَّانِ They two are equals in intellect, or in weakness, or in strength, or in manliness, or manly virtue. (ISk, S.) And صِبْوَةٌ أَتْنَانٌ [Boys that are like each other, or equals, &c.]. (T.) And هُمْ أَسْنَانٌ أَتْنَانٌ They are equals in age. (IAar, T.) ― - A boy stunted by disease, (Lth, T, M,) so that he does not attain to full growth; (Lth, T;) as also ↓ تَنٌّ . (M.) ― - Also i. q. شَخْصٌ [The body, or corporeal form, of a man or other thing, which one sees from a distance; or a person; an individual]. (T.) ― - And i. q. مِثَالٌ [A model; a pattern; &c.]: (T:) and ↓ تِينَانٌ [likewise] signifies the مثال of a thing. (K.) تَنِينٌ تنين ونى : see تِنٌّ. تِنِّينٌ تنين ونى [in Hebr. 165] A great serpent; (K;) a kind of serpent, (Lth, T, S, M,) one of the greatest of serpents, (Lth, T,) or like the greatest thereof: (M:) it is related that a company of soldiers, on the shore of the Sea of Syria, saw a cloud divide upon the sea, and then rise, and they saw the tail of the تنّين in a state of commotion in the fringe of the cloud: it is also related that a cloud carries the تنّين to the country of Yájooj and Májooj [or Gog and Magog], and casts it down there, and they assemble thereupon, and eat its flesh: (T:) [these stories are fanciful accounts of the natural phenomenon called a water-spout, to which this name is applied by the Arabs in the present day: but the word is generally understood to mean a dragon: and a great sea-monster;] an aquatic animal, great in make, terrible in appearance, long and broad in the body, large in the head, having very glistening eyes, wide mouth and inside, and many teeth: it swallows many animals; the animals of the land and of the sea fear it; and when it moves, the sea becomes agitated with waves by reason of its great strength: in its first state, it is a malignant serpent, that eats what it sees of the beasts of the land; and when its mischief becomes great, God sends an angel that carries it away, and throws it to Yájooj and Májooj: it is related of one that was seen to fall, that it was found to be about two leagues in length, of a colour like that of the leopard, with scales like those of a fish, two great fins in form like those of a fish, a head like a great hill, resembling the head of a man, two long and great ears, and two round eyes; and from its neck branched forth six other necks, every one of them nearly twenty cubits long, and every one of them having a head like that of the serpent. (Kzw.) [Golius thinks it to mean The shark (“carcharias”).] ― - Hence, التِّنِّينُ is (assumed tropical:) A certain نَجْم [or constellation; the constellation of the Dragon]; thus named as being likened to the serpent so called; (M;) a constellation containing thirty-one stars within the figure; among which are those called الرَّاقِصُ and العَوَائِذُ and الرُّبَعُ and الذِّئْبَانِ &c. (Kzw, TA. *) ― - [Also, app., (assumed tropical:) A certain imaginary figure in the heavens, extending along the line of the nodes of a planet, which are called the dragon's head and the dragon's tail, in Arabic الجَوْزَهَرُ (from the Persian گَوْزِهْرْ), or الجَوْزَاهَرَانِ, and also العُقْدَتَانِ, and, to distinguish each from the other, الرَّأْسُ وَالذَّنَبُ: this line is supposed by Golius to be meant by the following description; but I incline to regard it as the result of a confusion of a description of this line with a description of the zodiacal light, a phenomenon supposed to have been unnoticed by the Arabs:] a slight whiteness in the sky, (Lth, T, K,) not an asterism, (Lth, T,) the body of which is in six signs of the zodiac, and the tail, which is slender, black, and twisted, in the seventh sign: it changes place like the planets; is called in Persian هَشْتَنْبَرْ, (Lth, T, K,) [app. a mistranscription of هَسْتَبُرْ,] in astrological computation; and is inauspicious: (Lth, T:) accord. to J, a certain place in the sky; which is a correct explanation, though said in the K to be a mistake. (TA.) تِينَانٌ تينان : see تِنٌّ. = Also A wolf: (K, in this art. and in art. تين:) but used only by El-Akhtal. (TA.) تنأ 1 تَنَأَ , aor. تَنَاَ , inf. n. تُنُوْءٌ, He remained, stayed, dwelt, or abode, (T, S, M, Msb, K,) بِهِ in it, namely, a country, or town, (S, Msb,) or a place; (M;) he settled therein: (Msb:) as also تنا, (M, Msb,) not a dial. var., but formed by substitution [of ا for أ], (M,) [i. e.] by suppression of the '. (Msb.) ― - تَنَأَ عَلَى كَذَا He kept, or adhered, to such a thing, inseparably. (TA.) = Also, inf. n. as above, He was, or became, rich, wealthy, possessed of much property. (Msb.) تِنَآءَةٌ تنآءه تنآءة a subst. from تَنَأَ, (S, K,) meaning A remaining, staying, dwelling, or abiding [in a country, or town, or place]. (TK.) تَانِئٌ Remaining, staying, dwelling, or abiding, (T, Msb,) in a country, or town [&c.]; settling therein: also pronounced تَانٍ, by suppression of the ': (Msb:) one who remains, stays, or abides, in his country, or town; (Th, TA;) i. q. دِهْقَانٌ [app. as meaning a man having a fixed abode in a district of cultivated land, or in a village or town of such a district: but see below]: (Th, K, TA:) pl. تُنَّآءٌ. (T, S, Msb, K.) It is said in a trad., لَيْسَ لِلتَّانِئَةِ شَىْءٌ, meaning For those who remain in their abodes, and go not forth with the soldiers on expeditions against the enemy, there shall be nothing; i. e., no share of the spoil. (TA.) ― - Rich; wealthy; possessing much property. (Msb.) [Or A man possessing much land or other immoveable property: for this is a signification assigned to دِهْقَانٌ.] تنر تَنَّارٌ أنار تنار [and ↓ تَنُّورِىٌّ ] A maker of ovens of the kind called تَنُّور. (M, K.) تَنُّورٌ أنور نور تنور A sort of كَانُون [or fire-place]; (M;) the thing, (S, Msb,) or كانون, (K,) in which bread is baked; (S, Msb, K;) but different from the فُرْن: (S in art. فرن:) [it is a kind of oven, open at the top, in the bottom of which a fire is lighted, and in which the bread, in the form of flat cakes, is generally stuck against the sides; either portable, and made of baked clay, wide at the bottom, and narrow at the top, where it is open; and if so, the bread is sometimes stuck upon the outside, to bake; or fixed, and in this case made of baked clay likewise, or constructed of bricks; or it is a hole made in the ground, and lined with bricks or tiles or the like, against which the bread is stuck, to bake; and sometimes flesh-meat, cut into small pieces, is roasted in it, or upon it, on skewers:] such, accord. to some, is the meaning in the Kur xi. 42 and xxiii. 27; (T;) and the word is said to have the same meaning in every language; (Lth, T, M;) but this is not correct: (Ham p. 793:) it is an arabicized word; (T, M;) not genuine Arabic; (AHát, Msb;) originally Persian: (M:) [in Hebrew XXX :] Ahmad Ibn-Yahyà [i. e. Th, as is stated in Ham, ubi suprà,] says that it is of the measure تَفْعُولٌ from النَّار, (M, and Ham ubi suprà,) or from النُّور; originally تَنْوُورٌ; (Ham;) but this is wrong: (M:) the pl. is تَنَانِيرُ. (M, Msb.) Mo- hammad is related to have said to a man wearing a garment dyed with bastard-saffron If thy garment were in the تنّور of thy family, or beneath their cooking-pot, it were better: ” whereupon he went away, and burned it: but he meant Wert thou to spend its price for flour to make bread, or for fire-wood with which to cook, it were better for thee: ” as though he disliked a garment so dyed. (IAth.) ― - The surface of the ground: (T, S, M, K:) so in the Kur ubi suprà, (T, S,) accord. to 'Alee (S) and I'Ab. (TA.) ― - The highest part of the earth or ground: so in the same passages of the Kur accord. to Katádeh. (TA.) ― - Any place from which water pours forth. (M, K.) ― - A place where the water of a valley collects. (M, K.) ― - The shining of the dawn: so accord. to some in the Kur ubi suprà: (T:) and 'Alee is related to have said that وَفَارَ التَّنُّورُ means and daybreak rose or rises: (TA:) or it relates to the welling forth of water from the place of the mosque of El-Koofeh: (T:) or التّنّور here signifies a well-known spring of water: (Hr, TA:) or a certain mountain near El-Maseesah; (I'Ab, K, TA;) i. e., (TA,) 'Eyn-el-Ward, in El-Jezeereh; (I'Ab, T, TA;) or 'Eyn-Wardeh. (Bd in xi. 42.) تَنُّورِىٌّ أنور نور تنور تنورى تنوري : see تَنَّارٌ. تنف تُنَّفٌ أناف ناف نف نفا نفى تنف , [a pl. of which the sing. is not mentioned,] applied to [deserts such as are termed] تَنَائِف, [pl. of تَنُوفَة,] meaning Of which the extremities are far apart; (Ibn-'Abbád, K;) wide, or spacious. (Ibn- 'Abbád.) تَنُوفَةٌ ناف تنوفه تنوفة (T, S, M, K, &c.) and ↓ تَتُوفِيَّةٌ , (S, K,) like دَوٌّ and دَوِّيَّةٌ, the latter a rel. n. from the former, (S,) A [desert such as is termed] مَفَازَة: (T, S, K:) or a land such as is termed قَفْر [i. e. vacant, or void, or desert, destitute of vegetable produce and of water; or destitute of human beings, but sometimes containing a little herbage or pasturage]: (M:) or a wide, or spacious, land, of which the extremities are far apart: (ElMuärrij, K:) or a desert (فَلَاة) in which is no water nor any person to cheer one by his company, though it may have, or produce, herbage; (ElMuärrij, T;) so says ISh: (TA:) or a farextending desert, in which is a collection of herbage, but such as cannot be depastured because of its remoteness: (Aboo-Kheyreh, T:) pl. تَنَائِفُ. (T, M.) تَنُوفِيَّةٌ ناف تنوفيه تنوفية : see تَنُوفَةٌ: and see an ex. voce نَذْرٌ. تنم 1 تَنَمَ أنام أنمى نام نم نما نمى تنم , (M, K, [in the CK, erroneously, تَنَوَّمَ,]) without teshdeed to the ن, (M, TA,) He (a camel) ate the تَنُّوم. (M, K.) تَنُّومٌ نوم تنوم A kind of trees (S, M, K) having a small fruit, (S, M,) like that of the خِرْوَع [or castor-oil plant], (M,) which, bursting, discloses grains, that are eaten by the people of the desert: (S, M:) as the sun declines, it follows it with the [upper] sides of its leaves: (M:) its fruit, with حُرْف, (K,) i. e. حَبُّ الرَّشَادِ [q. v.], (TA,) and water, drunk, expels worms; and the application of its leaves, with vinegar, in the manner of a poultice, draws forth warts: (K:) n. un. with ة: (S, M, K:) AHn says, it is a kind of dust-coloured trees, of those termed أَغْلَاث, eaten by ostriches and gazelles, and of those among which gazelles are snared: its grain, when the coverings thereof open, becomes black; and it has a root (عِرْق), sometimes made into a زَنْد [for producing fire]: the places where it grows are mostly the sides of valleys: IAar says, the تنّومة is a tree of the kind called جَنْبَة, of large size, in which grow grains like hemp-seed, used for ointment, and as a seasoning, or condiment: it dries up at the beginning of winter, and disappears: all this is from AHn: (M:) A'Obeyd says, it is one of the plants of the earth, in which, and in the fruit whereof, is a blackness: it is eaten by the ostrich: the pl. [or coll. gen. n.] is تَنُّومٌ: (T: the author of which then adds,) I say, it is a tree which I have seen in the desert: the colour of its leaves inclines to blackness, and it has grains like hemp-seed, or a little larger: I have seen the women of the desert bruise its grains, and express from them a blue oil, in which is a viscosity; and they anoint their hair with it when they comb themselves: AA says, the تنّوم has a grain which is oily and dustcoloured: En-Nadr says, the تنّومة is of an ill savour, and the beasts do not like it, or eat much of it: (T:) [it is erroneously said in the K, voce طُلَّامٌ, to be hemp-seed (حَبُّ الشَّاهْدَانِج): and] some say that it is the hemp-plant (شجر الشهدانج). (Ham p. 135.) The sun, when eclipsed, is said in a trad. to have become black, and like a تنّومة. (T.) And a poet, who married a woman, and found her to be pretty, but with hoary hair, and who had a youthful wife at his abode, likens the hair of the former to the flower of the أُقْحُوَان, and black hair to تنّوم; saying “ وَلَمَّا رَأَيْتُ الأُقْحُوَانَ مُنَوِّرًا وَلَمْ أَرَ تَنُّومًا تَذَكَّرْتُ مَنْزِلِى [And when I saw the chamomile flowering, and saw not tennoom, I remembered my abode]. (Ham ubi suprà.) ته R. Q. 1 تَهْتَهَةٌ تهته تهتهه تهتهة , [inf. n. of تَهْتَهَ,] i. q. لُكْنَةٌ [The having an impotence, or an impediment, or a difficulty, or barbarousness, or vitiousness, in speech]: (K:) or [the having] a distortion in the tongue, (TA,) like what is termed لُكْنَة: (S, TA:) accord. to Az, تَهْتَهَةٌ and هَتْهَتَةٌ signify the twisting, or distorting, of the tongue in speaking. (TA in art. هت.) ― - And تَهْتَهَ signifies رَدَّدَ فِى البَاطِلِ, (K, TA,) or فى الأَبَاطِيلِ, (TA,) [app. meaning He repeated, or used repetitions, in uttering false, or vain, or unprofitable, sayings: but Golius and Freytag render it as meaning he applied himself to vain things.] تَهْ ته تة وهى , (JK,) or تُهْ تُهْ, (K,) An expression imitative of the ↓ مُتَهْتِه , [i. e., of him who has the faulty utterance termed تَهْتَهَةٌ,] (JK, K, TA, [in the CK, المُتَتَهْتِهِ is put for المُتَهْتِهِ,]) consisting in a distortion of the tongue. (JK.) ― - تُهْ تُهْ is also A cry by which one chides the camel, (K, TA,) and which makes him to run away. (TA.) ― - And A call to a dog. (K.) تِهْ ته تة وهى : see art. تَا. تَهَاتِهُ تهاته تهاتة False, or vain, sayings or actions or affairs; or unprofitable sayings. (JK, S, K.) مُتَهْتِهٌ متهته متهتة : see تَهْ. تهر تَاهُورٌ تاهور [probably, in its primary acceptation, a dial. var. of تَيْهُورٌ; for the signification here following is said in the TA to be tropical: ― - ] (tropical:) Clouds; or a collection of clouds: (JK, K, TA:) pl. تَوَاهِيرُ. (JK.) تَيْهُورٌ تيهور , said by Az to be of the measure فَيْعُولٌ, from الوَهْرُ; originally وَيْهُورٌ, like as تَيْقُورٌ is [said to be] originally وَيْقُورٌ; but the ت is held by ISd [and J and F and others] to be a radical: (TA:) Low, or depressed, sand: (T, TA:) or sand that falls apart, and does not hold together: (A, TA:) or elevated sand: (TA:) or sand having a جُرُف [or part carried and eaten away by torrents]: (As, S, K:) pl. تَيَاهِيرُ and تَيَاهِرُ. (S, K.) ― - Low, or depressed, land, or ground. (K.) ― - The part between the top and bottom of the side of a valley, and of a mountain: (JK, K, * TA:) of the dial. of Nejd, and of that of Hudheyl. (TA.) ― - High waves of the sea or of a great river. (K.) ― - Applied to a man, [like تَيَّارٌ, q. v.,] (assumed tropical:) Vain, or having a fond opinion of himself, (S, K,) and proud. (K.) [For ذَاهِيًا in one copy of the S, and ذَاهِبًا in another and in the L, in the phrase إِذَا كَانَ ذَاهِيًا بِنَفْسِهِ بِهِ تِيهٌ, or ذَاهِبًا, I read زَاهِيًا.] تهم 1 تَهِمَ أهم هام هم هما تهم تهمة وهم , (JK, Msb, K,) aor. تَهَمَ , (Msb, K,) inf. n. تَهَمٌ, (Msb,) or تَهَامَةٌ, (JK,) It (flesh-meat, JK, Msb, K, and milk, Msb, and oil, K) became altered for the worse, and stank: (JK, * Msb, K: *) it (flesh-meat, TK) had a foul odour; it stank. (K.) ― - It (the heat) was, or became, vehement, or intense, with stillness of the wind. (Msb.) ― - Also, inf. n. تَهَمٌ, He (a camel) was penetrated by the heat: (JK:) or was smitten by the hot wind, and in consequence became lean, or emaciated. (TA.) ― - And, (JK, K,) inf. n. تَهَمٌ, (TA,) He (a camel) ate much of the pasture (اِسْتَكْثَرَ مِنَ المَرْعَى), and it was not wholesome: (JK:) or disapproved the pasture (اِسْتَنْكَرَ المَرْعَى), and did not find it wholesome, (K, TA,) and his condition became bad. (TA.) ― - And, said of a man, His impotence, or inability, became apparent, and he became confounded, or perplexed, and unable to see his right course. (K.) 3 تَاْهَمَ see 4. 4 اتهم أتهم اتهم ٱتهم He (a man, S) went, (S,) or came, (K,) to Tihámeh: (S, K:) Er-Riyáshee says, I have heard the Arabs of the desert say thus of him who has descended from the mountain-roads of Dhát 'Irk: (TA:) or he alighted, or abode, therein: (K:) as also ↓ تَاهَمَ , (JK, K, TA, [in the CK, erroneously, تَاهَّمَ,]) in the latter sense, (JK,) and ↓ تتهّم ; (K;) or these mean he came to Tihámeh. (TA.) ― - [Accord. to Golius, on the authority of a gloss. in the KL, it signifies also, He went into a region of hot air: and this, if correct, may be the primary meaning.] = اتهم البَلَدَ He found the country, or town, to be insalubrious, (K, TA,) and to have a bad, or foul, odour. (TA.) = اتهم, inf. n. إِتْهَامٌ; in measure like أَكْرَمَ, inf. n. إِكْرَامٌ; (Msb;) [originally اوهم; or] formed from تُهَمَةٌ, in consequence of imagining the ت in this word to be radical; (MF in art. وهم;) [like as is said of أَتْخَمَ;] He did a thing that made him an object of suspicion: (JK and Msb and TA in the present art.:) or he was an object of suspicion: (K in art. وهم: [in the CK and TK, erroneously, اتّهم:]) or there was in him that which induced suspicion: you say of a man, when you suspect him, أَتْهَمْتَ, inf. n. إِتْهَامٌ; like أَدْوَأْتَ, inf. n. إِدْوَآءٌ. (S in art. وهم.) = اتهمهُ He suspected him; thought evil of him; as also ↓ اِتَّهَمَهُ [which is the more common]. (Msb in this art.) You say, اتهمهُ بِكَذَا, (K, and so in some copies of the S, both in art. وهم,) inf. n. إِتْهَامٌ; (K in that art.;) or بِهِ ↓ اِتَّهَمَهُ ; (Msb and K, and so in some copies of the S, all in that art.;) and أَوْهَمَهُ; (K in that art.;) He suspected him of such a thing; imputed it to him; (Msb and K * and TA, all in that art.;) [and he accused him of such a thing;] i. e., a thing attributed to him. (TA.) And ↓ اِتَّهَمْتُهُ فِى قَوْلِهِ [I suspected him in respect of his saying;] I doubted of the correctness, or truth, of his saying. (Msb in art. وهم.) 5 تَتَهَّمَ see 4. 8 إِتَّهَمَ see 4, in three places. تَهَمٌ أهم هام هم هما تهم تهمة وهم [in the CK, erroneously, تَهْم] Land descending (أَرْضٌ مُتَصَوِّبَةٌ [in the CK, here and afterwards, erroneously, مُتَصَوِّيَة]) to the sea; as also ↓ تَهَمَةٌ ; (K, TA;) mentioned by IKt, from Ez-Ziyádee, from As: (TA:) these two words seem to be [originally] inf. ns. from تِهَامَةُ: (K:) [and accord. to F,] ↓ التَّهْمَةُ is a dial. var. of ↓ تِهَامَةُ : (K:) [but J says,] ↓ التَّهَمَةُ is used in the place of ↓ تِهَامَةُ , as though it were [originally] the inf. n. un., accord. to the saying of As that التَّهَمُ, with fet-h to the medial radical, is an inf. n. from ↓ تِهَامَةُ : (S:) for the ↓ تَهَائِم [pl. of تِهَامَةُ, and thus meaning the parts of Tihámeh, or, accord. to the JK, meaning lands descending to the sea,] do descend to the sea: (K, TA:) so says As: (TA:) and [hence] the rájiz says, (namely, Sheytán Ibn-Mudlij, TA,) “ نَظَرْتُ وَالعَيْنُ مُبِينَةُ التَّهَمْ [I looked, the eye distinguishing Et-Taham], (S, and Ham p. 659,) meaning Et-Tihámeh. (Ham ibid.) ― - [As inf. n. of تَهِمَ, q. v.,] التَّهَمُ also signifies Vehemence of heat, and [or with] stillness of the wind. (K.) And hence Tihámeh is said to be thus called. (TA.) تَهِمٌ أهم هام هم هما تهم تهمة وهم , applied to flesh-me., Altered for the worse; (JK;) having a foul odour; stinking. (JK, * K.) ― - أَرْضٌ تَهِمَةٌ A land vehemently, or intensely, hot. (Er-Riyáshee, TA.) = Sleeping; (JK;) i. q. تَهِنٌ. (TA in art. لعث.) التَّهْمَةُ ألتهمه التهمه التهمة تهمة ٱلتهم ٱلتهمه : see تَهَمٌ. ― - It, (K,) or ↓ التَّهَمَةُ , (JK,) signifies also البَلْدَةُ [app. as meaning Mekkeh, like ↓ تِهَامَةُ ; as though the city of cities]: (JK, K:) so in the phrase ↓ أَهْلُ التَّهَمَةِ [which may mean The people of Mekkeh; and also, of Tihá- meh, in the more extended sense of the latter appellation]. (JK.) تُهْمَةٌ أهم هم هما تهمه تهمة وهم : see تُهَمَةٌ. فِيهِ تَهَمَةٌ فيه تهمه فيه تهمة In it is a foul odour; a stink. (K.) ― - See also تَهَمٌ. ― - التَّهَمَةُ: see تَهَمٌ, and التَّهْمَةُ; the latter in two places. تُهَمَةٌ أهم هم هما تهمه تهمة وهم , (S, M, K, &c., in art. وهم, and Msb in that art. and in the present also,) of which ↓ تُهْمَةٌ is a dial. var. mentioned by El-Fárábee (Msb, and TA in art. وهم) and by several other authors, or, accord. to Ibn-Kemál, the latter is an inf. n. and the former is a simple subst., but Esh-Shiháb doubts of this; (TA;) originally وَهَمَةٌ, (S, ISd, Msb, &c.,) like as تُخَمَةٌ is originally وُخَمَةٌ; (ISd, TA;) a subst. from اِتَّهَمَهُ; (S, Msb, both in art. وهم;) Doubt: and [more commonly] suspicion, or evil opinion; or doubt combined with suspicion or evil opinion: syn. شَكٌّ: and رِيبَةٌ: (Msb in the present art.:) or i. q. ظَنٌّ [which is a preponderating wavering between the two extremes of indecisive belief; and often means suspicion]: (ISd and TA in art. وهم:) or a thing for which one is suspected: (K in that art.: [and this is often meant by رِيبَةٌ, one of the syns. mentioned above:]) the pl. of تُهْمَةٌ is تُهَمٌ, mentioned by Sb, who argues that it is a pl. [and not a coll. gen. n.] from their saying هِىَ التُّهَمُ [They are suspicions, &c.], and not saying هُوَ التُّهَمُ like as they say هُوَ الرُّطَبُ. (TA in art. وهم.) تَهَامٍ تهام : see تِهَامِىٌّ. تَهِيمٌ هام هيم تهيم Suspected; thought evil of; (JK in this art., and Msb in this and in art. وهم;) [as also ↓ مُتَّهَمٌ and ↓ مُتْهَمٌ :] or being an object of suspicion; as also ↓ مُتْهِمٌ . (K in art. وهم. [In the CK, the latter is erroneously written مُتَّهِمٌ.]) تِهَامَةُ تهامه تهامة a name of Mekkeh: (JK, K:) and [more commonly] a certain land, (Msb, K,) well known, (K,) commencing from Dhát 'Irk, (Msb, TA,) towards Nejd, (Msb,) and extending to Mekkeh and beyond it to the distance of two day's journeys (Msb, TA) and more, then uniting with the Ghowr, and extending to the sea: some say that it adjoins the land of El-Yemen; and that Mekkeh is of تِهَامَةُ اليَمَنِ: (Msb:) [F says that] J has erred in terming it a بَلَد: (K:) [but by بلد, J may mean both a city and a country or province:] some say that its name is from تَهِمَ in the first of the senses assigned to this verb above, because it is low in relation to Nejd, so that its odour is bad; and some, that it is from the same verb in the sense explained in the second sentence, because of its vehement heat: (Msb:) [it seems to have تَهَائِمُ for a pl.:] see تَهَمٌ, in four places; and التَّهْمَةُ. تِهَامِىٌّ تهامى تهامي Of, or belonging to, Tihámeh; as also ↓ تَهَامٍ , (T, S, M, Msb, K, [in the CK, erroneously, تَهامٌ,]) with fet-h, (Msb, K,) irregularly formed; (M, Msb;) fem. تَهَامِيَةٌ; like رَبَاعٍ and رَبَاعِيَةٌ: (T, Msb:) when it is pronounced with fet-h to the ت, it is without teshdeed [to the ى when you say التَّهَامِى and تَهَامِيَةٌ]; as in the instances of رَجُلٌ يَمَانٍ and شَآمٍ, except that the ا in تَهَامٍ is of the original word, and that in يَمَانٍ and شَآمٍ is a substitute for the two ى of the [regular] rel. n., (S,) or rather, for one of those two ى: (Aboo-Zekereeyà, TA:) and you say قَوْمٌ تَهَامُونَ [A people, or company of men, of Tihámeh], like يَمَانُونَ: (S, K:) and accord. to Sb, some say تَهَامِىٌّ and يَمَانِىٌّ and شَآمِىٌّ, with fet-h, and with teshdeed [to the ى]. (S.) مُتْهَمٌ مات متهم متتهم : see تَهِيمٌ. مُتْهِمٌ مات متهم متتهم [Going, or coming, to Tihámeh: or alighting, or abiding, therein: and] alighting, or abiding, in Mekkeh. (TA.) ― - وَادٍ مُتْهِمٌ A valley of which the water pours to Tihámeh. (TA.) = See also تَهِيمٌ. مِتْهَامٌ متهام Often coming to Tihámeh: (S K:) pl. مَتَاهِيمُ (S, TA) and مَتَاهِمُ, (TA,) applied to men (S, TA) and to camels. (TA.) مُتَّهَمٌ مات متهم متتهم : see تَهِيمٌ. تو 4 اتوى اتوى اتوي , said of a man, signifies جَآءَ تَوًّا, i. e. He came alone; by himself: opposed to أَزْوَى meaning “ he came with another. ” (T.) = See also art. توى. تَوٌّ تو [app. from the Persian تُوْ, meaning “ a fold, ” or “ a single fold, ”,] One, and no more; single; sole. (T, S, M, K.) You say, كَانَ تَوًّا فَصَارَ زَوًّا He, or it, was one only, and became a pair. (TA.) And it is said in a trad., الطَّوَافُ تَوٌّ وَالاِسْتِجْمَارُ تَوٌّ, (S, TA,) i. e., The circuiting [of the Kaabeh] is one action, and the casting of the pebbles [in the valley of Minè] is one action. (TA.) You say also, جَآءَ تَوٌّا, meaning He came alone; by himself: (T, S, M:) or he came by a direct course, nothing making him to deviate, and not stopping anywhere in the road; for if he stop anywhere in the road, he is not said to be توّ. (AZ, A'Obeyd, M, K.) And عَقَدْتُهُ بِتَوٍّ وَاحِدٍ I tied it with a single knot; by turning the cord, or the like, once: so says AZ; and he cites the following ex.: “ جَارِيَةٌ لَيْسَتْ مِنَ الوَحْشَنِّ لَا تَعْقِدُ المَنْطَقَ بِالمُشْتَنِّ إِلَّا بِتَوٍّ وَاحِدٍ أَوْ تَنِّ ” i. e., [A girl that is not of the wild, or shy, sort: she does not tie the zone with the fist, but with a single knot, or] half a knot: the ن in تَنّ [and in وَحْشَنّ and مُشْتَنّ] is redundant: تَنّ being originally تَ, which is a contraction [or rather the half, both as to the letter and the meaning,] of تَوّ. (T.) ― - A rope that is twisted of a single strand: pl. أَتْوَآءٌ. (T, M, K.) ― - [It is said that] it signifies also A thousand horses, or horsemen. (AZ, T, K.) [But this requires consideration: for] one says, وَجَّهَ فُلَانٌ مِنْ خَيْلِهِ بِأَلْفٍ تَوٍّ, (AZ, T, S,) meaning [Such a one sent a troop of his horses] with a thousand men; i. e., with one thousand: (S, TA:) or, as some say, with one complete thousand. (TA.) = Also One who is unoccupied by the business of the present world and of the world to come. (AA, T, K. *) = Also A structure elevated, reared, or erected. (T, K.) تَوَّةٌ أوهى تو توه توة وهي A period, or a short period, (سَاعَةٌ, AA, T, K,) of time. (AA, T.) You say, مَضَتْ تَوَّةٌ مِنَ اللَّيْلِ, and النَّهَار, A period, or a short period, (ساعة,) of the night passed, and of the day. (TA.) And مَا مَضَى إِلَّا حَتَّى كَانَ كَذَا There passed not save a short period (ساعة) to the time that such a thing happened. (IAar, T.) Hence the saying of the vulgar, تَوَّةً قَامَ [commonly pronounced تَوَّهْ] Just now (السَّاعَةَ) he rose, or stood. (TA.) توأ تَآءٌ تآء The name of the letter ت, q. v.; as also تَا: pl. [of the former تَآءَاتٌ; and of the latter] أَتْوَآءٌ. (TA in باب الالف اللّينة.) تَائِىٌّ and تَاوِىٌّ rel. ns. of تَآءٌ and تَا the names of the letter ت; as also تَيَوِىٌّ: (TA ubi suprà:) whence قَصِيدَةٌ تَائِيَّةٌ and تَاوِيَّةٌ and تَيَوِيَّةٌ (T, K, TA, ubi suprà, [the last written in the CK تَيْوِيَّةٌ,] and the second is also mentioned in the S) A قصيدة of which the رَوِىّ. is ت (TA ibid.) توب 1 تَابَ أبى تأب تاب , (T, A,) or تاب إِلَى اللّٰهِ, (S, M, K,) aor. يَتُوبُ, (Msb,) inf. n. تَوْبَةٌ and تَوْبٌ, (T, S, M, Msb, K,) both of these signifying the same, (T, S, M, Msb,) the ة in the former being added to denote the fem. gender, or, as some say, the former is a n. un. like ضَرْبَةٌ, (Msb,) or, as Akh says, تَوْبٌ is pl. [or a quasi-pl. n.] of تَوْبَةٌ, like as عَوْمٌ is of عَوْمَةٌ, (S,) or like as لَوْزٌ is of لَوْزَةٌ, and this is the opinion of Mbr, (M,) and تَابَةٌ, (M, K,) which is for تَوْبَةٌ, (M,) and مَتَابٌ (S, M, A, K) and تَتْوِبَةٌ, (S, * M, * K,) of the measure تَفْعِلَةٌ, (S, M,) an anomalous form, (TA,) syn. with تَوْبَةٌ, mentioned in the Book of Sb; (S;) [He repented; or repented toward God; as will be shown by what follows:] originally, he returned unto God, (T, TA,) مِنْ كَذَا and عَنْ كَذَا [from such a thing]: (TA:) or he returned, [or returned unto God,] (S, M, A, K,) from sin, (S,) or from his sin, (A,) or from disobedience (M, K) to obedience: (M:) or تَابَ مِنْ ذَنْبِهِ signifies he desisted from his sin: (Msb:) تَوْبَةٌ signifies the repenting of sin; i. e. the grieving for it, or regretting it, with the confession of having no excuse for the commission thereof. (Kull.) It is said in a trad., النَّدَمُ تَوْبَةٌ [Repentance is] a returning from sin. (S.) The time of El-Islám is termed زَمَنُ التَّوْبَةِ as being The time of returning from [or repenting of] the belief in a plurality of gods. (A.) A poet says تُبْتُ إِلَيْكَ فَتَقَبَّلْ تَابَتِى وَصُمْتُ رَبِّى فَتَفَبَّلْ صَامَتِى [I have repented toward Thee, and accept Thou my repentance; and I have fasted, O my Lord, and accept Thou my fast]; meaning تَوْبَتِى and صَوْمَتِى. (M.) ― - تَابَ اللّٰهُ عَلَيْهِ God returned to forgiveness towards him; became again forgiving to him: (T:) or disposed, or adapted, him to repentance, or returning from sin or disobedience: (S, K:) or reverted from severity to mildness towards him: or returned to him with his favour, or grace, and his acceptance, or approbation; became again propitious to him: (A, K:) all these meanings are correct: (TA:) or God forgave him, and saved him from acts of disobedience: (Msb:) or accepted his repentance: (Jel in ii. 35 &c.:) or returned towards him with mercy, and acceptance of repentance. (Bd ibid.) 10 استتابهُ استتابه استتابة ٱستتاب ٱستتابه He proposed to him that he should return [to obedience unto God], (T, A,) and repent of that which he had committed: (T:) he asked him to return from sin, or disobedience: (S, K:) or he asked him to desist from his sin. (Msb.) تَابُوتٌ تابوت , originally تَوَبُوتٌ, the ت not being the characteristic of the fem. gender, (Z, MF, TA,) of the measure فَعَلُوتٌ, and meaning A chest, or box, from التَّوْبُ, because what is taken out from it continually returns to it: (AAF, IJ, Z, MF, TA:) or originally تَابُوَةٌ; (S, K; [in the CK تَأْبُوَةٌ;]) the و being made quiescent, and the ة changed into ت: (S, K:) [in Chald. ?: in Hebr. ?:] it signifies also the ribs, with what they contain, as the heart and the liver &c.; as being likened to a chest, or box; (IAth, TA in art. تبت;) the chest, breast, or bosom: (A in that art.:) or [primarily] the ribs, with what they contain, as the heart &c.: and [hence] applied to a chest, or box: (Towsheeh, MF, TA:) also written تَبُوتٌ. (K in art. تبت.) [It is generally applied in the present day to a bier: a coffin: and an oblong case that is placed over a grave: the pl. is تَوَابِيتُ.] El-Kásim Ibn-Maan says that it is the only word in the Kuran in respect of which the dialects of Kureysh and the Ansár differ; the former pronouncing it تَابُوتٌ; (S;) and the latter, تَابُوهٌ. (S, K.) But IB denies that its last letter is originally ة, the fem. termination; asserting the final ت to be a radical letter, the measure of the word to be فَاعُولٌ, and its proper place in art. تبت: he says that the final ت is changed in a case of pause, but not generally, into ه, as is that of الفُرَات [the Euphrates], in which the ت is not the fem. termination. (L, TA.) You say, مَا أَوْدَعْتُ تَابُوتِى شَيْئًا فَقَدْتُهُ, meaning I have not deposited in my bosom anything of knowledge, or science, that I have lost. (A in art. تبت.) تَوَّابٌ تواب , applied to a man, [One who repents much or often;] returning from disobedience to obedience [to God] (M, K, TA) much or often. (TA.) ― - And applied to God, One who returns [much or often] to forgiveness towards his servant who returns unto Him: (T:) or who [often] disposes, or adapts, to repentance, or returning from sin or disobedience; or reverts from severity to mildness; or returns with his favour or grace, &c.: (A, K: [see 1, last sentence:]) or who forgives much, and save from acts of disobedience. (Msb.) تَائِبٌ [Repenting of sin: (see 1:) originally,] returning from disobedience (M, K) to obedience to God. (M.) توت تُوتٌ توت (ISk, T, S, M, Mgh, Msb, K) and تُوثٌ; (Mgh, and L and K in art. توث, q. v.;) the latter sometimes used; (Msb;) or this is not allowable; (ISk, T, S, Msb;) for the word, which is app. Persian, is pronounced by the Arabs with ت for the final as well as for the initial letter; (T, Msb;) [The mulberry; and especially the white mulberry;] i. q. فِرْصَادٌ: (ISk, T, S, M, Mgh, Msb, K:) or, accord. to the people of El-Basrah, (Msb,) or some of the people of El-Basrah, (Mgh,) توت is the name of the fruit, and فرصاد is that of the tree; (Mgh, Msb;) and this is what is commonly held: (Msb:) or, accord. to IDrd and others, توت is an arabicized word, and فرصاد is the Arabic name: (TA:) [توت is a coll. gen. n.:] the n. un. is with ة. (M.) [Golius says, in his Lex., on the authority of Zeyn El-' Attár, that there are three kinds: “ توت حلو, ” i. e. حُلْوٌ the sweet and white mulberry, peculiarly called فرصاد; and توت حامض, ” i. e. حَامِضٌ “ the sour and black mulberry; and توت وحشى, ” i. e. وَحْشِىٌّ and توت العليق, ” i. e. العُلَّيْقٌ the wild mulberry, i. e., with red fruit. ” In Egypt, توت is applied to the sweet mulberry, white and black, and especially to the former, as also توت بَلَدِىّ; and توت شَامِىّ to the latter. In the present day, توت العُلَّيْق is applied to the raspberry; as also توت شَوْكِىّ: and توت وَحْشِىّ, I believe, to the blackberry. توت أَرْضِىّ and توت إِفْرَنْجِىّ are applied to the strawberry.] تُوتِيَآءٌ توتيآء , [of the masc. gender, as is shown by the phrase توتياء مَعْدَنِىٌّ, and therefore perfectly decl.,] an arabicized word, (S, Msb,) [Tutia, or tutty; an impure protoxide of zinc;] a certain stone [or mineral], (S, K,) well known, (M, K,) employed as a collyrium. (S, Msb.) [It is also applied in the present day to several kinds of vitriol; the sulphates of zinc and of copper and of iron. De Sacy says, on the authority of Ibn-Beytár, that there are two species thereof; one which is found in mines; the other, in the furnaces in which copper is melted, like cadmia; and this latter species is what the Greeks call pompholyx: of the fossil tutia there are three varieties; one is white; another, greenish; the third, yellow, with a strong tinge of red: the white is the finest variety; the green, the coarsest. (Chrest. Arabe, 2nd ed., iii. 453; where see more.) Golius, on this word, in his Lex., says Optima est quæ vel naturalis, sc. Indica, cærulea, et pellucida; vel artificialis, sc. Carmanica, alba cum partis viridioris strictura. Zein. ” i. e. Zeyn El-' Attár. “ Ex plumbi præstantissimi, quod dicitur قلعى, fuligine concrescere præstantissimum genus, commune vero ex fuligine æris, tradit Jacutus ex Abulfed. ”.] توتيا تُوتِيَآءٌ توتيآء : see the art. next preceding. توث تُوثٌ توث i. q. قِرْصَادٌ; a dial. var. of تُوتٌ, [q. v.,] mentioned by IF, (L, K,) and by AHn, who cites a verse in which it occurs, and says that he had not heard any one pronounce it with ت, but only with ث, though توث is Persian and توت is Arabic; (IB, TA;) but it is disallowed by El- Hareeree and others: (TA:) in the Expos. of the work entitled Adab el-Kátib, it is said that توت is an arabicized word, originally توث and توذ: (Mz, MF:) the n. un. is with ة. (L, K.) توج 2 توّجهُ توج توجه توجة وجه He crowned him; invested him with the crown. (S, A, Msb, * K.) ― - He made him a prince, lord, or chief. (Msb, * TA.) ― - (assumed tropical:) He turbaned him; invested him with the turban. (TA.) 5 تتوّج تتوج توج He was, or became, crowned, or invested with the crown. (S, A, K.) [For the verb تَاجَ, in this or a similar sense, mentioned in the Lexicons of Golius and Freytag, in the former as from the K, I find no authority: on the contrary, it is said in the TA that no verb answering to تَائِجٌ has been heard.] ― - He was made, or became, a prince, lord, or chief. (TA.) ― - (assumed tropical:) He was, or became, turbaned, or invested with the turban. (TA.) تَاجٌ تاج A crown; (S, A, K, TA;) i. e. a thing that is made for kings, of gold and jewels; (TA;) peculiar to the عَجَم [or Persians and other foreigners]: (Msb:) [a Persian word:] pl. [of mult.] تِيجَانٌ (S, A, Mgh, Msb, K) and [of pauc.] أَتْوَاجٌ. (TA.) ― - (assumed tropical:) A turban; as being likened to a crown. (TA.) It is said in a trad., (TA,) العَمَائِمُ تِيجَانُ العَرَبِ [Turbans are the crowns of the Arabs]; (S, TA;) i. e. turbans are to the Arabs as crowns to the kings; for the Arabs in the deserts are [or were] mostly bare-headed or wearing قَلَانِس [pl. of قَلَنْسُوَةٌ, q. v.]; turbans among them being few. (TA.) ― - Also Silver. (TA.) [See what next follows.] تَاجَةٌ تاج تاجه تاجة An ingot of purified silver: originally تَازَهْ, a Persian word, applied to a dirhem recently coined. (TA.) تَائِجٌ Having a تَاج [i. e. crown, or (assumed tropical:) turban]; an epithet applied to an إِمَام: (K:) it is a possessive epithet, like دَارِعٌ, for we have not heard any verb answering to it. (TA.) مُتَوَّجٌ متوج Crowned; applied to a king: (A, TA:) (assumed tropical:) made a prince, lord, or chief: (assumed tropical:) turbaned. (TA.) مَتَاوِجُ متاوج [a pl. of which the sing. is not mentioned,] occurring in the saying of Jendel Er-Rá'ee وَهُنَّ يَعْمِينَ مِنَ المَلَامِجِ بِقَرِدٍ مُخْرَنْطِمِ المَتَاوِجِ ” signifies [properly The parts of the head] where one is crowned (حَيْثُ يُتَتَوَّجُ) with the turban: (K,* TA:) [but it is evidently here used in a tropical manner; the poet is speaking of she-camels:] the ملامج are the mouths; [or the parts around the mouths;] and the قَرِد, a word like كَتِف, is the accumulated foam which the camel casts forth from his mouth. (TA.) [It seems that the poet means, And they cast forth, from the parts around the mouth, accumulated foam, elongated in the extremities: مُخْرَنْطِم being app. syn. with مُخَرْطَم, as meaning “ elongated like a خُرْطُوم, ” or “ snout. ”] توح 1 تَاحَ تاح , aor. يَتُوحُ, inf. n. تَوْحٌ: see تَاحَ in art. تيح. تور 1 تَارَ تار , aor. يَتُورُ, (TA in art. تير,) inf. n. تَوْرٌ, (K,) It (water, TA) ran, or flowed: (K, TA:) but this verb is obsolete. (TA in art. تير.) = تِيرَ الرَّجُلُ [app. for ثُئِرَ] Blood-revenge was had of the man. (M. [See also تَارَةٌ.]) 3 تاورهُ تاوره تاورة He returned to him, or it, time after time; syn. عَاوَدَهُ. (A. [See also 4.]) 4 اتارهُ اتاره اتارة He repeated it, or did it again, time after time. (S in art. تير, M, K.) ― - He continued to look at him, or it, time after time. (TA.) And أَتَرْتُ إِلَيْهِ النَّظَرَ, (T, K *) and الرَّمْىBَ, inf. n. إِتَارَةٌ, (T,) i. q. أَتْأَرْتُهُ, (K,) i. e. I looked at him sharply, or intently: (TA:) [or time after time:] and I cast, or shot, at him time after time. (T.) ― - فُلَانٌ يُتَارُ عَلَى أَنْ يُؤْخَذَ is said by AA to mean Such a one is encompassed, or gone round, (يُدَارُ,) in order that he may be taken: and he cites, from a poem of ' Ámir Ibn-Ketheer El-Moháribee لَقَدْ غَضِبُوا عَلَىَّ وَأَشْقَذُونِى فَصِرْتُ كَأَنَّنِى فَرَأٌ يُتَارُ [as though meaning They have been angry with me, and driven me away, and I have become as though I were a wild ass encompassed in order to be taken]: or, accord. as some relate it, ↓ مُتَارُ : (S:) [and it is said that] this signifies cast at, or shot at, time after time. (T, L. [See also art. تأر.]) تَارٌ تار : see تَارَةٌ. تَوْرٌ أورى تور ورى A messenger (S, M, A, Msb, K) between people, (S, M, K,) or that goes about between lovers: (A:) accord. to IDrd, (S,) a genuine Arabic word: (S, M:) pl. أَتْوَارٌ. (Msb.) And تَوْرَةٌ A girl who is sent on messages between lovers. (IAar, T, K.) = A vessel, (S,) a certain wellknown vessel, (T, Msb,) a small vessel, (A, Mgh, K,) from which one drinks: (S, Mgh, K:) a vessel of brass, or of stone, like the إِجَّانَة: (TA:) sometimes also used for the ablution termed وُضُوْء: (A, Mgh, TA:) so called from the same word as signifying the act of “ running ” or “ flowing [of water], (TA,) because it is mutually borrowed and returned; or from the same word as signifying “ a messenger: ” (A, TA:) of the masc. gender: (T, A, K:) [or fem., for Z says,] I passed, at the Gate of El-'Omrah, [of the Temple of Mekkeh,] by a woman who was saying to her female neighbour, أَعِيرِينِى تُوَيْرَتَكِ [Lend thou to me thy little تَوْر: for had she considered تور as masc., she would have said تُوَيْرَكِ]. (A.) ― - تَوْرٌ نُحَاسٌ A cooking-pot of copper. (Mgh.) = تَوْرُ المَآءِ i. q. طُحْلُبٌ, i. e. A green substance that overspreads stagnant water. (Msb.) تَارَةٌ تاره تارة , originally with ', which is suppressed on account of frequent usage, (IAar, Msb,) and sometimes pronounced with '; (Msb;) or its ا is [originally] و [and therefore it is mentioned in most of the lexicons in the present art.]; (Lth, T;) [or ى, for it is mentioned in the S in art. تير;] A time; one time; [in the sense of the French fois;] syn. مَرَّةٌ: (S, M, A, Msb, K:) and a time, whether long or short; syn. حِينٌ: (M, K:) sometimes [pronounced ↓ تَارٌ ,] without ة: (S:) pl. تَارَاتٌ (Lth, T, S, M, Msb, K) and تِيَرٌ; (Lth, T, S, M, K;) the latter a contraction of تِيَارٌ; like as they said قَامَاتٌ and قِيَمٌ, because of the unsound letter. (S. [See also art. تأر.]) You say, فَعَلَ ذٰلِكَ تَارَةً بَعْدَ تَارَةً He did that time after time. (S.) And هٰذِهِ شَرٌّ تَارَاتِكَ This is the worst of thy times. (A.) = يَا تَارَاتِ فُلَانٍ [app. meaning O the blood-revenge of such a one!] (M, K) is mentioned by Lh, (M,) or AA, (TA,) but not explained by him: and he cites the saying of Hassán لَتَسْمَعَنَّ وَشِيكًا فِى دِيَارِهِمُ اَللّٰهُ أَكْبَرُ يَا تَارَاتِ عُثْمَانَ [which probably means Thou wilt assuredly hear speedily, in their abodes, “God is most great! O the blood-revenge of 'Othmán! ” for ISd says,] in my opinion, (M,) تارات is formed by transposition from وِتْرٌ signifying blood [or rather bloodrevenge], (M, K, *) though not agreeing with it in measure: (M:) and وشيكا here means سَرِيعًا: so says IB. (TA in art. وشك.) [See also ثَأْرٌ.] تَائِرٌ Applying himself constantly, or perseveringly, to work, after remitting, or remissness. (K.) تَيَّارٌ تيار : see art. تير. مُتَارٌ متار : see 4. 1 تَاقَ إِلَيْهِ تاق اليه تاق الية , (K,) aor. يَتُوقُ, (TA,) inf. n. تَوْقٌ and تُؤُوقٌ and تِيَاقَةٌ and تَوَقَانٌ, He yearned towards, longed for, or desired, him or it; (K, TA;) his soul yearned towards, longed for, or desired, him or it. (TA.) And تَاقَتْ نَفْسِى إِلَى الشَّىْءِ, (JK, S, Mgh, Msb, but in the latter two نَفْسُهُ,) inf. n. تَوْقٌ (JK, S, Msb) and تُؤُوقٌ (JK, Msb) and تَوَقَانٌ, (S, Mgh, Msb,) My soul yearned towards, longed for, or desired, the thing; (JK, S, Mgh, Msb;) and hastened to it: (Msb:) and so تاقت الشَّىْءَ. (TA.) ― - تَاقَ إِلَى الشَّىْءِ also signifies (tropical:) He desired, or purposed, to do the thing: and he was brisk, or prompt, to do it: (JK, K, TA:) so in the Moheet. (TA.) You say, تاق إِلَى الغَايَةِ (tropical:) He hastened, with briskness, or promptness, to the goal. (TA.) And تُقْ إِلَىَّ يَا فُلَانُ (tropical:) Hasten thou to me, O such a one. (TA.) ― - تَاقَ القِدْحُ The gaming-arrow came forth on the occasion of the shuffling in the game of المَيْسِر: (JK,* K, TA:) so says Ibn-'Abbád. (TA.) ― - تَاقَتِ الدُّمُوعُ (tropical:) The tears issued from their channels. (JK, K, TA.) ― - تَاقَ بِنَفْسِهِ, inf. n. تَوَقَانٌ (JK, K) and تَوْقٌ, (K, TA,) or تَوَقٌ, (CK,) i. q. جَادَ بِنَفْسِهِ [He gave up his spirit: or he was near to die]: (JK, K:) said of a man: (JK:) AA says that التَّوْقُ signifies the being in the very agony of death; like السَّوْقُ. (TA.) ― - تَاقَ is also also syn. with أَشْفَقَ, (JK, K,) accord. to Ibn-'Abbád. (TA.) You say, تَاقَ مِنْهُ, meaning He was cautious, or in fear, of him or it. (TK.) 5 تتوّق إِلَى الشَّىْءِ He was, or became, excited by a yearning towards, a longing for, or a desire for, the thing; or he affected and showed a yearning towards it, a longing for it, or a desire for it; syn. تَشَوَّقَ. (TA.) تَوَقَةٌ توق توقه توقة Persons convalescent; or in a state of recovery from disease, but not yet completely restored to health and strength: (IAar, K:) app. pl. of ↓ تَائِقٌ . (TA.) تَوَّاقٌ تواق i. q. شَوَّاقٌ [app. Yearning, longing, or desiring, much, or vehemently; or very desirous: but some regard it as a simple epithet, syn. with ↓ تَائِقٌ ; for it is said that] نَفْسٌ تَوَّاقَةٌ signifies the same as ↓ تَائِقَةٌ [A yearning, longing, desiring, or desirous, soul]. (JK, Msb.) It is said in a prov., (TA,) “ المَرْءُ تَوَّاقٌ إِلَى مَا لَمْ يَنَلْ [Man is desirous, or very desious, of that which he has not attained]. (S, TA.) ― - One whose soul yearns towards, longs for, or desires, every low, or base, action. (TA.) تَائِقٌ , fem. with ة: see تَوَّاقٌ, in two places; and see تَوَقَةٌ. تَيِّقَانٌ تيقان , originally تَيْوِقَانٌ, A man who leaps, springs, or bounds, vehemently. (Ibn-'Abbád, K.) مُتَوَّقٌ متوق Yearned towards, longed for, desired, or desired eagerly. (IAar, K.) تولب تَوْلَبٌ تولب : see art. تلب. توم تُومٌ توم : see تُومَةٌ, below, in two places. تَوَمٌ : see تَوْءَمٌ , in art. تأم . تُومَةٌ sing. of تُوَمٌ [in the CK, erroneously, تُؤَمٌ] and [n. un.] of ↓ تُومٌ ; (M, K;) One of the things called تُومُ; (S, Msb;) i. e. a قُرْط [as meaning a silver bead fashioned like a pearl]: (Lth, T:) or a قُرْط [as meaning an earring] in which is a large حَبَّة [or bead]: (M, K:) or a thing, (T,) or حَبَّة [i. e. bead], (S, Msb,) made of silver, (T, S, Msb,) like a pearl, (T, S,) or like a large pearl, (S,) of a round form, which a girl puts in her ear. (T.) ― - And hence, as being likened to this, (T,) (assumed tropical:) A large pearl: (AA, T:) or a pearl. (M, K.) And أُمُّ تُومَةَ The pearl-shell: (K, TA:) a proper name, and therefore imperfectly decl. (TA.) ― - And (tropical:) An ostrich's egg: (M, K, TA:) pl. as above: (M:) ostriches' eggs are called ↓ تُومٌ (A'Obeyd, T, S) as being likened to pearls, which are thus called: (T:) they are so called by Dhu-r-Rummeh, where he says وَحَتَّى أَتَى يَوْمٌ يَكَادٌ مِنَ اللَّظَى بِهِ التُّومُ فِى أُفحُوصِهِ يَتَصَيَّحُ [And until there came a day in which, by reason of the flaming heat, the ostriches' eggs, in the place where they were deposited in the sand, almost dried up.] (A'Obeyd, S, M.) ― - التُّومَتَانِ is an appellation applied to two kaseedehs of Jereer, in praise of' Abd-El-'Azeez Ibn-Marwán. (T.) مُتَوَّمٌ متوم Having a قِلَادَة [or necklace] put upon his neck; syn. مُقَلَّدٌ. (K. [In the CK, erroneously, مُقَلِّد.]) توه 1 تَاهَ تاه تاة , aor. يَتُوهُ, inf. n. تَوْءٌ (Msb, K) and تُوهٌ, (AZ, K,) is syn. with تَاهَ having for its aor. يَتِيهُ; (Msb, and TA in the present art. and in art. تيه;) [and with طَاحَ, aor. يَطُوحُ and يَطِيحُ;] signifying He deviated from, or lost, or missed, the right way; he lost his way; (Msb, TA;) in the desert: (Msb:) or he was, or became, confounded, or perplexed, and unable to see his right course: (TA in the present art.:) or he went away (K, TA) in the land, confounded, or perplexed, and unable to see his right course: (TA in art. تيه:) or, as some say, (TA,) his mind, or intellect, was, or became, disordered, confused, or unsound: (K, TA:) and he perished: (K TA:) accord. to ISd, the ى in يَتِيهُ is shown to be originally و by their saying, مَا أَتْوَهَهُ, as syn. with مَا أَتْيَهَهُ. (TA.) AZ says, A man of the Benoo-Kiláb said to me, أَلْقَيْتَنِى فِى التُّوهِ, with damm, meaning [Thou hast thrown me into] destruction. (TA.) ― - Also, [like تَاهَ aor. يَتِيهُ, q. v.,] He magnified himself; or behaved proudly, haughtily, or insolently. (K.) 2 توّههُ أوهى توه توهه توهة وهي , (Msb, K,) inf. n. تَتْوِيهٌ, (TA,) i. q. تَيَّهَهُ, [and طَوَّحَهُ and طَيَّحَهُ,] i. e. He made him to deviate from, or lose, or miss, the right way; made him to lose his way: (Msb:) [or he made him to be, or become, confounded, or perplexed, and unable to see his right course: &c.: see 1; and see تَيَّهَهُ, in art. تيه:] or he destroyed him. (K.) 4 مَا أَتْوَهَهُ i. q. مَا أَتَيْهَهُ [How extraordinary is he in deviating from, or losing, or missing, the right way! in losing his way! or in confusion, or perplexity, and inability to see his right course! &c.: see 1]: (K in the present art., and S and K in art. تيه:) as also مَا أَطْوَحَهُ (TA in art. تيه) and مَا أَطْيَحَهُ. (S and TA in that art.) 10 استتاههُ استتاهه استتاهة [He, or it, invited him to deviate from, or lose, or miss, the right way; to lose his way]; from تَاهَ, aor. [يَتُوهُ and] يَتِيهُ, signifying ضَلَّ. (Ham p. 685.) فَلَاةٌ تُوةٌ فلاة توه فلاة توة (with damm) [A desert, or waterless desert, in which one loses his way; or in which one is confounded, or perplexed, and unable to see his right course: or in which one perishes]: in the K, فُلَانٌ is erroneously put for فَلَاةٌ; (TA;) [and in the CK, تُوَةٌ for تُوْهٌ; which last, in the CK, is made a pl.:] the pl. is أَتْوَاهٌ and أَتَاوِيهُ: (K, TA:) the latter is a pl. of the former pl. (TA.) تَائِهٌ part. n. of 1; Deviating from, or losing, or missing, the right way; losing his way: &c.: see 1; and see also art. تيه. (TA.) هُوَ أَتْوَهُ النَّاسِ He is the most extraordinary of men [in deviating from, or losing, or missing, the right way; in losing his way: or] in confusion, or perplexity, and inability to see his right course: as also أَتَيْهُ الناس: but the former is more common. (TA.) ― - [It may also mean He is the proudest, or vainest, of men.] يَا مُتَوَّهُ يا متوه يا متوة [O misled! O misguided! or O thou who art made to deviate from, or lose, or miss, the right way!] is said in reviling: and one says also, مَا بَالُ ذَاكَ المُتَوَّهِ يَفْعَلُ كَذَا [What is the case of that misled, or misguided, man, that he does thus?] (TA.) توى 1 تَوِىBَ تويB , (T, S, M, Mgh, K,) in the dial. of Teiyi تَوَى, (AAF, M,) aor. تَوَىَ , (S, K,) inf. n. تَوًى, (T, S, M, Mgh, K,) It perished; came to an end; (S, Mgh, K;) it passed away (T, M, Mgh) unhoped for: (T, M:) said of property. (T, S, M, Mgh.) Hence the saying, in a trad., لَا تَوَى عَلَى مَالِ امْرِئٍ مُسْلِمٍ [There shall be no perishing of the property of a man that is a Muslim]: applied to the case of a man to whom is transferred the responsibility for a debt, and who dies insolvent; meaning that the responsibility shall return to him who transferred it. (Mgh.) 4 اتواهُ اتواه اتواة He (God, M, K, or another, S) destroyed it, made an end of it, or caused it to perish or come to an end; (S, K;) he made it away; (T, M;) namely, property, (S, M,) or his property. (T.) = See also art. تو. تَوٍ تو (S M, Mgh, K) and ↓ تَاوٍ (Mgh) Perishing; coming to an end; (S, Mgh, K;) passing away (M, Mgh) unhoped for: (M:) applied to property. (S, M, Mgh.) تَوَآءٌ توآء A perishing of property; its coming to an end; or becoming lost. (TA.) تَوِىٌّ تو توى توي Remaining, staying, dwelling, or abiding: (IAar, M, K:) but ثَوِىٌّ, with ث, is better known in this sense. (M.) تَاوٍ أوى تأو تاو : see تَوٍ. الشُّحُّ مَتْوَاةٌ [Niggardliness, or avarice, is a cause of perishing to property]: a saying of the Arabs, meaning, if thou withhold property from its right disposal, God will make it to pass away in that which is not its right disposal. (M.) تى 2 تَيَّيْتُ تَآءٍ حَسَنَةَ تييت تآء حسنه تييت تآء حسنة [and حَسَنًا I made, or wrote, a beautiful ت]. (Lh, T.) تَيَوِىٌّ تيوى تيوي ; and قَصِيدَةٌ تَيَوِيَّةٌ: see تَائِىٌّ, in art. توأ. تيا تَيَّا تيا , and تَيَّاكَ, and تَيَّالِكَ: see art. تا. تيتل تَيْتَلٌ تيتل a dial. var., or a mispronunciation, of ثَيْتَلٌ. (TA.) تيح 1 تَاحَ تاح , aor. يَتِيحُ, inf. n. تَيْحٌ, It (a thing) was, or became, easy, and facilitated, or prepared. (Msb.) And تَاحَ لَهُ, (S, L, K,) aor. as above, (K,) and so the inf. n.; (TA;) and ↓ أُتِيحَ ; (S, K;) It (a thing) was appointed, or ordained, to him, or for him: (S:) or was prepared for him; as also تَاحَ لَهُ, aor. يَتُوحُ, (K,) inf. n. تَوْحٌ: (TA:) and it (an event) was appointed, ordained, or decreed, to betide him. (L.) One says, وَقَعَ فِى مَهْلَكَةٍ فَتَاحَ لَهُ رَجُلٌ فَأَنْقَذَهُ, [He fell into a place of destruction, and a man was appointed, or ordained, or prepared, for him, and he saved him]: (Lth, TA:) or لَهُ مَنْ أَنْقَذَهُ ↓ فَأُتِيحَ and تَاحَ لَهُ مَنْ خَلَّصَهُ [and there was appointed, &c., for him he who saved him]. (A.) = تَاحَ فِى مِشْيَتِهِ He affected an inclining of his body from side to side in his gait, or manner of walking. (S, K.) 4 اتاحهُ أتاح أتاحه إِتاحة اتاحه اتاحة , (S, A, Msb, K,) inf. n. إِتَاحَةٌ, (Msb,) He (God, S, A, Msb, K) made it (a thing) easy; facilitated it; (Msb;) or prepared it: (S, A;) whether good or evil; (TA;) لَهُ to him, or for him. (S, A.) One says, وَقَعَ فِى مَهْلَكَةٍ فَأَتَاحَ اللّٰهُ لَهُ مَنْ أَنْقَذَهُ [He fell into a place of destruction, and God appointed, or prepared, for him, him who saved him]. (Lth, TA.) And it is said in a trad., لأُتِيحَنَّهُمْ فِتْنَةً [I will assuredly appoint, or ordain, or prepare, for them trial, or punishment, or conflict and faction, or the like]. (TA.) See also 1, in two places. تَيِّحَانٌ تيحان , (T, S, A,) or تَيَّحَانٌ, (so in one copy of the S,) or both, (L, K,) like شَيِّآنٌ and شَيَّآنٌ applied to a horse, and هَيِبَّانٌ and هَيَبَّانٌ applied to a man, the only other instances of the kind, (L,) or the former is not allowable, (Ham p. 58,) so says Sb, as is stated in a marginal note in a copy of the S, (TA,) applied to a horse, meaning That goes obliquely, (S, A, K,) by reason of briskness, liveliness, or sprightliness, (S, K,) and bends over on each side; (S, A,) as also ↓ تَيَّاحٌ and ↓ مِتْيَحٌ : (S, A, K:) or that runs vehemently: and all signify, applied to a horse, fleet, swift, or excellent in running. (T, TA.) AHeyth explains the first and second as meaning Tall, or long. (TA.) ― - It is also applied to a man, meaning Who addresses himself to every generous action, and difficult affair: (T, TA:) or forward, officious, meddling, or a busybody, (A, and Ham pp. 58 and 505,) who says that which does not concern him: (Ham p. 505:) or who obtrudes himself, or interferes, in affairs: (Abu-l-'Alà El-Ma'arree in a marginal note in a copy of the S, and Ham p. 58:) or, as also ↓ مِتْيَحٌ , (S K,) and ↓ تَيَّاحٌ , (K,) who obtrudes himself, or interferes, in that which does not concern him: (S, K:) or who falls into trials, or afflictions: (K:) or ↓ مِتْيَحٌ , (TA,) which is also applied as an epithet to a heart, (S, A, TA,) signifies who obtrudes himself, or interferes, in everything, and falls into that which does not concern him; or who incessantly falls into trials, or afflictions; and its fem. is with ة; (TA;) or who intrudes among a people whose affair, or business, is not his: (IAar, T, TA:) and ↓ مِتْيَاحٌ , (K,) applied to a man, (TA,) signifies much in motion; forward, officious, meddling, or a busybody. (K,* TA. [In the CK, العَريضُ is erroneously put for العِرِّيضُ.]) تَيَّاحٌ تياح : see تَيِّحَانٌ, in two places. مُتَاحٌ متاح A thing appointed, ordained, or decreed; as also ↓ مِتْيَاحٌ . (K.) مِتْيَحٌ متيح : see تَيِّحَانٌ, in three places. مِتْيَاحٌ متياح : see تَيِّحَانٌ: = and مُتَاحٌ. تير تَارٌ تار and تَارَةٌ (mentioned in this art. in the S): see the latter in art. تور. تِير تير A beam between two walls: (K: [in which this word, with the art. ال is explained by الجَائِزُ بَيْنَ الحَائِطِينَ: in the M, الحَاجِزُ بين الحائطين, i. e. a partition between two gardens, or walled gardens of palm-trees: the former I regard as the right reading (though SM thinks the contrary); for it expresses a well-known meaning of تِير in Persian; and it is said that تِيرٌ is] a Persian word, arabicized. (M.) = (assumed tropical:) Vanity, or a fond opinion of oneself, (K,) and pride. (TA.) تَيَّارٌ تيار Waves: (S, M, A, Msb:) or waves of the sea, or of a great river, (M, IAth, K,) having a current; (K,* TA;) and its main body, or deep: (IAth, TA:) [in the present day, the current, or main current, of a sea or great river:] or vehemence of flow or current: (Msb:) accord. to some, of the measure فَعَّالٌ, from تير; (Msb;) i. c., from تِيرٌ signifying “ vanity ” and “ pride: ” (TA:) accord. to others, of the measure فَيْعَالٌ, (Msb, TA,) from تَارَ, aor. يَتُورُ, though this verb is obsolete, (TA,) originally تَيْوَارٌ, the و being changed into ى and then incorporated into the preceding ى. (Msb.) ― - Applied to a man, (tropical:) Vain, or having a fond opinion of himself, (A, K,) and proud; (K;) who swells up like waves, in his vanity. (A.) ― - (tropical:) A horse that rises like waves in his running.. (A.) ― - (tropical:) A vein that runs, or flows, quickly, when cut. (S, A, K.) تيس 1 تَاسَ أسا أسي تأس تاس , [aor. يَتِيسُ,] He (a kid) became a تَيْس. (M, TA.) ― - [Also, app., (tropical:) He became like a hegoat in stupidity: for what immediately follows appears to be the fem. of the imp. of this verb.] ↓ تِيسِى is a word used in declaring a thing to be vain, and false: (M, K:) or it is an execration; [for لُعْبَةٌ, an evident mistake, which I find in copies of the K, and in the TA, I read لَعْنَةٌ;] and a reproach: (K:) the vulgar say تِيزِى, changing the س into ز. (TA.) One says to a she-hyena, تِيسِى جَعَارِ, (A, * K,) meaning (tropical:) Be thou like the he-goat (تَيْس) in stupidity, O she-hyena: and these words are a proverb applied to a stupid man. (A, TA.) The same words were directed, by Aboo-Eiyoob, as is related in a trad., to be said to a غُول, (M, TA,) as though one said to her, Thou liest, or hast lied, O girl. (TA,) And one says to a man, تِيسِى, and اِحْمَقِى, [as though he were a she-hyena, or a woman,] when he speaks foolishly, or stupidly, or says what is not like anything. (AZ, TA.) 3 تايس قِرْنَهُ تايس قرنه تايس قرنة , (A,) inf. n. مُتَايَسَةٌ and تِيَاسٌ, (A, K,) (tropical:) He strove, struggled, contended, or conflicted, with his adversary; syn. مَارَسَهُ: (A:) [he strove with his adversary to repel him, like as a he-goat strives with another:] the inf. n. signifies the same as مُمَارَسَةٌ, and مُكَابَسَةٌ, and مُدَافَعَةٌ. (K.) 6 تتايس المَآءُ تتايس المآء (tropical:) The waves of the water conflicted, or dashed together. (A, TA.) 10 اِسْتَتْيَسَتِ العَنْزُ استتيست العنز (tropical:) The she-goat became like the تَيْس [or he-goat]: (M, [but in a copy of that work, for العَنْزُ I find الشَّاةُ,] A, K:) like اِسْتَنْوَقَ الجَمَلُ: (S:) a prov. applied to a vile man who becomes mighty, (A,) or who magnifies himself: (K:) one should not say استتاست. (Th, M, TA.) تَيْسٌ تيس A he-goat; the male of the مَعْز: (S,* M, A, K:) and the male of the mountain-goat: (A, K) and of the gazelle: (S, M, A, K:) the female of the last [as well as of the first and second] is called عَنْزٌ: (S, M:) or that has completed a year: (A, K:) or a yearling he-goat: before the year it is called جَدْىBٌ: (AZ, * Msb, TA:) pl. (of pauc., M) أَتْيَاسٌ (S, M, K) and أَتْيُسٌ, (M, TA,) and (of mult., M) تُيُوسٌ (S, M, Msb, K) and تِيَسَةٌ and ↓ مَتْيُوسَآءُ [like مَشْيُوخَآءُ, q. v.]: (K:) the last [which is properly a quasi-pl. n.] signifies the same as تُيُوسٌ, (S,) or a herd of تُيُوس. (M.) You say of the نَكَّاح, [i. e. of him who marries often, or the like,] بَنِى فُلَانٍ ↓ هُوَ مِنْ مُتْيُوسَآءِ (tropical:) [lit. He is of the he-goats of the sons of such a one]. (A, TA.) تَيَسٌ تيس The quality, in a she-goat, of having horns like those of the mountain-goat, (K, TA,) in length. (TA.) تِيسِى تيس تيسى تيسي تيسيي : see 1. عَنْزٌ تَيْسَآءٌ عنز تيسآء A she-goat having long horns, (M, A,) like the تَيْس: (A:) or having horns like those of the mountain-goat, (K, TA,) in length. (TA.) فِيهِ تَيْسِيَّةٌ فيه تيسيه فيه تيسية [In him is goatishness]: some say ↓ تَيْسُوسِيَّةٌ , [in the TA تُيُوسِيَّةٌ, but the former, which is found in the L as well as in the S and K, seems, from what here follows, to be the right,] (S, L, K,) and [in like manner, for كَيْفِيَّةٌ they say] كَيْفُوفِيَّةٌ, but [ J says] I know not what is the truth thereof: (S:) the former word is preferable. (O, TA.) تَيْسُوسِيَّةٌ تيسوسيه تيسوسية : see تَيْسِيَّةٌ. تَيَّاسٌ تياس A possessor of تُيُوس [or he-goats]: (M:) or one who holds the تَيْس. (S, K: explained in the former by الَّذِى يُمْسِكُ التَّيْسَ: and in like manner in the latter, by مُمْسِكُهُ.) مَتْيُوسَآءُ متيوسآء : see تَيْسٌ, in two places. تيك تِيكَ ذاك تيك : see art. تا. تيل تِيلٌ تيل [Hemp, of which ropes and cloths are manufactured; thus called by the Arabs in the present day; perhaps from the Persian تِيلَا “ a rope; ”] a certain thing resembling flax, that comes forth from the sea; [possibly meaning that it is imported into Arabia;] and of which cloths are woven. (TA.) تيم 1 تَامَ تام , [aor. يَتِيمٌ, inf. n. تَيْمٌ,] He loved excessively: (T:) [or he became enslaved, or brought into subjection, by love; (see 2;) and so ↓ تتيّم , as explained in Kull p. 165: (see حُبُّ:) or his reason departed, and became disordered, in consequence of love and desire; for] تَيْمٌ signifies the departing of reason, and its becoming disordered, (T, TA,) in consequence of love and desire. (TA.) ― - He became alone, apart from others. (T, TA.) = تَامَتْهُ, (T, S, M, K,) aor. تَتِيمُهُ, (T,) inf. n. تَيْمٌ; (T, M, K;) and ↓ تَيَّمَتْهُ , (T, M, K,) [which is the more common,] inf. n. تَتْيِيمٌ; (K;) She (a woman) enslaved him (S, M, K) by love of her, (M,) and brought him into subjection: (S, K:) and she enslaved it, and brought it into subjection; namely, his heart: (S:) or she deprived him of his reason; disordered his reason. (T.) And تَامَهُ, (K,) inf. n. as above; (M, K;) and ↓ تيّمهُ ; (S, K;) It (love, S, K, or love and desire, M, and excessive love, K) enslaved him, (S, M, K,) and brought him into subjection. (S, K.) 2 تَيَّمَ see 1, in two places. 5 تَتَيَّمَ see 1. 8 اِتَّامَ اتام , (T, S,) inf. n. اِتِّيَامٌ, (T, S, M,) He (a man) slaughtered his تِيمَة [q. v.]: (T, S, M:) and in like manner, اِتَّامَتْ, said of a woman: (T:) or اتّيام signifies the slaughtering camels, and sheep or goats, for no cause. (IAar, T.) تَيْمٌ تيم i. q. عَبْدٌ [as meaning A slave, and a servant or worshipper or God or of a false god]: whence the names تَيْمُ اللّٰهِ [The servant of God] and تَيْمُ اللَّاتِ [The servant of El-Lát]: (S, M, K:) pl. تُيُومٌ: it is originally an inf. n., from تَامُهُ: or an epithet like its syn. عَبْدٌ: J says that it is from تَيَّمَهُ الحُبُّ. (TA.) نِيمةٌ نائم نيمه نيمة (as also تِئْمَةٌ, with hemz, K) A ewe, or she-goat, which her owner milks for himself, (A'Obeyd, T, S, M, K,) in his abode, (S, M, K,) of those which he has reared, (A'Obeyd, T,) not left to pasture where she pleases; (A'Obeyd, T, S, M, K;) but sometimes slaughtered, when her owner is in want of flesh-meat: (A'Obeyd, T:) or one that is slaughtered in a time of famine: (AZ, T, M, K:) or one beyond forty, until the number attains to the next amount that requires one to be given for the poor rate: (M, K:) or one that is slaughtered gratuitously, not for a compensation, when persons desire flesh-meat. (AHeyth, T.) = Also A [kind of amulet, such as is called] تَمِيمَة, that is hung upon a child: (K:) app. a contraction of تميمة. (TA.) أَرْضٌ تَيْمَآءُ A [desert] land such as is termed قَفْرَة, that causes one to lose his way and to perish: or a wide tract of land: (M, K:) or a land in which is no water: (T:) and تَيْمَآءُ alone a [desert such as is termed] فَلَاة; (T, S, K;) because one loses his way therein: (T:) and a wide فَلَاة. (T.) = التَّيْمَآءُ The stars of الجَوْزَآء [app. meaning Gemini, also called التَّوْءَمَانِ]. (K.) أَتْيَمُ [More, and most, enslaved by love]. Hence أَتْيَمُ مِنَ المُرَقِّشِ [More enslaved by love than ElMurakkish: a prov.: see Freytag's Arab. Prov. i. 255]. (TA.) مَتِيمٌ متيم : see what follows. مُتَيَّمٌ متيم Enslaved, and brought into subjection, by love: (S:) having the heart enslaved, and brought into subjection, and affected with vehement love so as to be deprived of his reason: (Abu-l-'Abbás El-Ahwal, TA:) or deprived of his reason; disordered therein; by women; as also ↓ مَتِيمٌ : and led astray. (T.) تين تِينٌ تين The tree of the بَلَس [or common fig; ficus carica]: or the بلس itself: (M:) [or both; i. e.] a certain well-known kind of tree; and the fruit thereof: (TA:) [or the latter only;] a certain thing that is eaten, (S, Msb,) well known: (Msb, K:) fresh and ripe, it is the most approved of fruits, and the most nutritious, and the least flatulent; drawing, dissolvent, having the property of opening obstructions of the liver and spleen, and laxative; and the eating much thereof engenders lice: (K: [the last word in this explanation in the K is مُقْمِلٌ, which I render agreeably with the TK, having found no authoritative explanation of it: but in my own opinion, the meaning of this word is fattening, for قَمِلَ signifies “ he became fat after being lean; ” and my opinion is confirmed by what here follows:]) it is a pleasant fruit, having nothing redundant, and a nice food, quick of digestion, and a very useful medicine, for it has a laxative property, dissolves phlegm, purifies the kidneys, removes sand of the bladder, opens obstructions of the liver and spleen, and fattens the body: it is also said, in a trad., that it stops hemorrhoids, and is good for the gout: (Bd xcv. 1:) AHn says, there are many kinds thereof; that of the desert, that of the cultivated land, that of the plains, and that of the mountains; and it is abundant in the land of the Arabs: and he adds, on the authority of an Arab of the desert, of the Saráh, that it is, in the Saráh, very abundant, and allowed to be commonly taken; and is eaten by the people there in its fresh state, and also dried and stored: (M:) the word is Arabic: (Msb:) [a coll. gen. n.:] n. un. with ة. (S, M, Msb.) This is what is meant in the Kur [xcv. 1], where it is said, وَالتِّينِ وَالزَّيْتُونِ, (T, S, M, Msb,) accord. to I'Ab, (T, S, Bd, Jel,) and the generality of the interpreters: (Msb:) or these two words mean two mountains (S, M, Bd, Jel) of Syria, (S, Jel,) or of the Holy Land, (Bd,) that produce the two fruits thus named: (Jel:) or, accord. to a Syrian interpreter, certain mountains extending from Hulwán, to Hemdán, and the mountains of Syria: (Fr, T:) or Damascus and Jerusalem: (M, Bd:) or the mosque of Damascus and that of Jerusalem: (Bd:) or two mosques in Syria: accord. to AHn, the former is the name of a mountain in the country of Ghatafán; but there is no mountain thus called in Syria. (M.) ― - Among the kinds of تِين is that called تِينُ الجُمَّيْزِ [The sycamore-fig; ficus sycomorus; also called the Egyptian fig]; describe voce جُمَّيْزٌ, q. v. (AHn.) ― - [التِّينُ الإِفْرَنْجِىُّ and التِّينُ الشَّوْكِىُّ are appellations applied in the present day to The Indian fig, or prickly pear; cactus opuntia: Forskål (Flora Aegypt. Arab. p. lxvii) applies the former name to the cochineal Indian fig; cactus cochinillifer.] ― - التِّينَةُ also signifies (assumed tropical:) The anus: (AHn, M, K:) [opposed to الجُمَّيْزَةُ as meaning “ the pudendum muliebre. ”.] تِينَانٌ تينان : see art. تن. تَيَّانٌ تيان A seller of تِين [or figs]. (TA.) مَتَانَةٌ متانه متانة متن [originally مَتْيَنَةٌ] A fig-garden. (KL.) And أَرْضٌ مَتَانَةٌ A land abounding with تِين [or figs]. (TA.) 1 تَاهَ تاه تاة , (S, Mgh, Msb, K,) aor. يَتِيهُ, (S, Msb,) inf. n. تِيهٌ (S, Mgh, Msb, K) and تَيْهٌ (K) and تَيَهَانٌ, (S, K,) is syn. with تَاهَ having for its aor. يَتُوهُ; (Msb, TA;) [and with طَاحَ, aor. يَطِيحُ and يَطُوحُ;] signifying He deviated from, or lost, or missed, the right way; he lost his way; (Mgh, Msb, K, TA;) in the desert: (Mgh, Msb:) he was, or became, confounded, or perplexed, and unable to see his right course: (Mgh:) he went away in the land, confounded, or perplexed, and unable to see his right course: (S, TA:) [or his mind, or intellect, was, or became, disordered, confused, or unsound: (see تَاهَ in art. توه:)] and he perished. (TA in art. توه.) You say also, تَاهَتْ بِهِ سَفِينَتُهُ His ship deviated from the right course with him. (TA.) And تَاهَ عَنِّى بَصَرُكَ Thine eye, or thy sight, passed me over; syn. تَخَطَّى. (Aboo-Turáb, TA.) تَاهَ بَصَرَهُ [in the CK, erroneously, قَصْرُهُ] signifies also تَافَ, (K, TA, [in the CK نافَ,] i. e., accord. to 'Arrám, He looked at a thing continually, or continuously (فِى دَوَامٍ [app. as one confounded, or perplexed, and unable to see aright]). (Aboo-Turáb, TA.) ― - Also, تَاهَ, (S, K,) aor. يَتِيهُ, (S,) inf. n. تِيهٌ, (S, K,) and تِيَهٌ is said to be a dial. var. of this, but is doubtful; (MF;) [like تَاهَ having for its aor. يَتُوهُ;] He magnified himself; or behaved proudly, haughtily, or insolently: (S, K:) and he affected to be commended for, or praised for, or he gloried in, that which he did not possess; [i. e. he was, or became, conceited, or vain-glorious; or he overpassed the due bounds in elegance of mind or manners or address or speech or person or attire and the like, and arrogated to himself superiority therein, through pride: (K:) [or rather, he was, or became, vain; or he behaved vainly: for] Er-Rághib makes a distinction between مُعْجَبٌ and تَائِهٌ; saying that the معجب believes himself with respect to the opinion or judgment that he forms of himself indecisively, from evidence outweighed in probability; whereas the تائه believes himself decisively. (MF and TA in art. عجب.) One says, هُوَ يَتِيهُ عَلَى قَوْمِهِ [He behaves proudly, or conceitedly, or vainly, towards his people]. (TA.) 2 تيّههُ تيه تيهه تيهة i. q. تَوَّهَهِ [and طَيَّحَهُ and طَوَّحَهُ], i. e., He made him to deviate from, or lose, or miss, the right way; made him to lose his way: (Msb:) [or he made him to be, or become, confounded, or perplexed, and unable to see his tight course: &c.: see 1:] he destroyed, or lost, or left or neglected, him or it. (K.) And تيّه نَفْسَهُ He made himself to be, or become, confounded, or perplexed, and unable to see his right course; (S, TA;) as also تَوَّهَهَا and طَوَّحَهَا: (S:) or he destroyed himself. (TA.) 4 مَا أَتْيَهَهُ : see مَا أَتْوَهَهُ, in art. توه. 10 استتاههُ استتاهه استتاهة : see art. توه. تَيْهٌ تيه تية : see تِيهٌ. تِيهٌ تيه تية [originally an inf. n.: see 1, throughout:] A مَفَازَة [i. e. desert, or waterless desert, &c.,] (S, Msb, K) in which one loses his way, (S,) wherein is no sign, or mark, whereby one may be guided therein; as also ↓ تَيْهَآءُ : (Msb:) pl. أَتْيَاهٌ and أَتَاوِيهٌ, (S, K,) the latter of which is a pl. of the former pl., (TA,) and أَتَاوِهَةٌ. (Meyd, in Freytag's Lex.) [Hence,] التِّيهُ, [also called تِيهُ بَنِى إِسْرَائِيلَ,] The place [or desert] in which the Children of Israel lost their way, between Egypt and the 'Akabeh [at the head of the eastern gulf of the Red Sea], unable to find the way of egress from it. (TA.) ― - أَرْضٌ تِيهٌ and ↓ تَيْهٌ and ↓ تَيْهَآءُ (K) and ↓ مَتِيهَةٌ , (S, K,) originally [مَتْيِهَةٌ,] of the measure مَفْعِلَةٌ, (S,) and ↓ مُتِيهَةٌ and ↓ مَتْيَهَةٌ and ↓ مَتْيَةٌ (K) and ↓ مُتْيِهَةٌ (TA) A land wherein one loses his way, (S, K, TA,) wide, and having in it no signs, or marks, of the way, nor mountains nor hills. (TA.) And ↓ بَلَدٌ أَتْيَهُ A country to which, and in which, one cannot find his way. (TA.) تَيْهَآءُ تيهآء : see تِيهٌ, in two places. تَيْهَانٌ تيه تيهان : see تَائِهٌ, in two places. ― - Also, and ↓ تَيَّهَانٌ and ↓ تَيِّهَانٌ , Daring, or bold; who pursues a random, or heedless, course, without any certain aim or object, in affairs: applied to a man: and in like manner to a camel: and, with ة, to a she-camel. (TA.) تَيَّهَانٌ تيه تيهان and تَيِّهَانٌ: see تَيْهَانٌ: and see also تَائِهٌ. تَيَّاهٌ تياه تياة : see تَائِهٌ, in two places. تَائِهٌ Deviating from, or losing, or missing, the right way; losing his way; (Mgh; see also art. توه;) and so ↓ تَيْهَانٌ and [in an intensive sense, like مِتْيَهٌ,] ↓ تَيَّاهٌ : (K:) deviating from the right way and magnifying himself or behaving proudly or haughtily or insolently: or deviating from the right way and being confounded or perplexed, unable to see his right course. (TA.) ― - (tropical:) Deviating from the right way in opinion: (Mgh:) desiring a thing and unable to find the right way. (Msb.) ― - Magnifying himself; or behaving proudly, haughtily, or insolently: affecting to be commended for or praised for, or glorying in, that which he does not possess; or overpassing the due bounds in elegance of mind or manners &c.: [see 1, last sentence but one: it is best rendered behaving proudly, or conceitedly, or vainly:] and in like manner ↓ تَيَّاهٌ ; (K;) but this has an intensive signification; [meaning, like مِتْيَهٌ, very proud or conceited or vain;] (TA;) and ↓ تَيْهَانٌ and ↓ تَيَّهَانٌ and ↓ تَيِّهَانٌ : (K:) or only تَائِهٌ and تَيَّاهٌ, accord. to IDrd. (TA.) هُوَ أَتْيَهُ النَّاسِ : see أَتْوَهُ in art. توه, where it is explained on the authority of the TA. [In the S it seems to be indicated by the context that the meaning is He is the proudest of men.] ― - See also تِيهٌ last sentence. مَتْيَهٌ متيه متية : see تِيهٌ. مِتْيَهٌ متيه متية A man having much تِيه [meaning pride, or conceit, or vanity]: or who deviates from, or loses, or misses, the right way, or who loses his way, much, or often. (TA.) مَتِيهَةٌ متيهه متيهة and مَتْيَهَةٌ and مُتِيهَةٌ and مُتْيِهَةٌ: see تِيهٌ --------------------------------------------- ث The fourth letter of the alphabet: called ثَآءٌ and ثَا [respecting which latter see the letter ب]: the pl. [of the former] is ثَآءَاتٌ; and [of the latter,] أَثْوَآءٌ and أَثْيَآءٌ. (TA in باب الالف اللّينة.) It is one of the letters termed مَهْمُوسَة [or non-vocal, i. e. pronounced with the breath only, without the voice], and of those termed لِثَوِيَّة [or gingival], which are ث and and ظ. (TA at the commencement of ف.) ― - It is sometimes substituted for ف as in the instance of حُثَالَةٌ and حُفَالَةٌ; and for س as in the instance of جُثْمَانٌ and جُسْمَانٌ; and for other letters. (TA in the latter place.) = [As a numeral, it denotes Five hundred.] ثا ثَا ثا ثاء and ثَآءٌ: see the letter ث, and arts. ثوأ and ثى. ثأ R. Q. 1 ثَأْثَأَ He watered camels to their satisfaction: (S, M, K; but in some copies of the S, the verb is made trans. by means of بِ:) or he watered them (T, M) so as to quench their thirst, (T,) but not so as to satisfy them. (T, M.) ― - Also, contr., He kept camels thirsty; i. e. he did not water them at all; or he watered them little, so that they were not satisfied. (K, * TA.) ― - He extinguished fire. (Sgh, K.) ― - He stilled another's anger. (TA.) And ثَأْثَأَ عَنْهُ غَضَبَهُ He quenched his anger. (M.) [Or this may be rendered He dispelled from him his anger: agreeably with what follows.] ― - He removed (IDrd, M, K) a thing (M) from its place. (IDrd, M, K.) ― - ثَأْثَأَ عَنِ القَوْمِ He repelled from, or defended, the people, or company of men, (As, S, K,) and rendered them reciprocal aid. (As, TA.) ― - ثَأْثَأَ, (T, M, K,) inf. n. ثَأْثَأَةٌ, (T,) also signifies He restrained, or withheld, (T, M, K,) a man (T, M,) from (عَنْ) another man, (T,) or from (عَنْ) a thing, or an affair. (M.) = ثَأْثَأَتِ الإِبِلُ The camels drank to their satisfaction: (M, K:) or drank, but not so as to satisfy themselves. (M.) ― - And, contr., The camels thirsted. (K.) ― - And ثَأْثَأَ It became stilled; (K;) said of anger. (TA.) ― - See also R. Q. 2. = ثَأْتَأَ بِالتَّيْسِ, (AA, AZ, M, K,) inf. n. ثَأْثَآءٌ, (K,) like تَأْتَآءٌ, (TA,) He called the he-goat (AA, AZ, M, K) to copulate. (AA, K.) R. Q. 2 تَثَأْثَأَ He deemed it right that he should abide, or remain, where he was, (AZ, T, K,) and abstain, (AZ, TA,) after he had desired to make a journey (AZ, T, K) to a country, or land. (AZ, TA.) And تثأ عَنِ الأَمْرِ, (M,) or عَنِ ↓ ثأثأ الشَّىْءِ, (TA,) He deemed it right that he should abstain from the affair, or thing, (M, TA,) or that he should pause at it, (M,) after he had desired it. (M, TA.) ― - لَقِيتُ فُلَانًا فَتَثَأْثَأْتُ مِنْهُ I met such a one, and feared him. (As, S, K. *) ثأب 1 ثُئِبَ , ('Eyn, T, M, K,) like عُنِىBَ, (K,) and ثَئِبَ, (IKoot, L, and so in a copy of the A,) inf. n. ثَأْبٌ, (K,) or ثَأَبٌ, (M,) He became relaxed and sluggish; said of a man: (A:) or he became affected with sluggishness and languor; (M;) as also ↓ تثآءب : (M, A:) or he became affected with sluggishness and languor like the languor of drowsiness; as also ↓ تثآءب and ↓ تثأّب ; (K;) which last is approved by IDrd and Thábit Es-Sara- kustee, who disallow ↓ تثآءب , though this is the form commonly known and approved, and is the most chaste form: (TA:) or he became affected with languor like the heaviness of drowsiness, in consequence of something that he had eaten or drunk, without becoming insensible; (T;) as also ↓ تثآءب : (L:) or ↓ this last signifies he yawned, or opened his mouth, (Mgh, Msb,) by reason, (Mgh,) or on the occasion, (Msb,) of languor (Mgh, Msb,) like the heaviness of drowsiness; (Mgh;) or he yawned, or opened his mouth, and stretched himself, on being affected by sluggishness or drowsiness or anxiety; (MF, TA, on the authority of IDrst;) or he yawned, or opened his mouth, and emitted wind from his stomach, by reason of some affection thereof: (TA on the authority of EtTedmuree:) التَّثَاؤُبُ is from الثُّؤَبَآءُ; (AZ, T, S, Mgh;) and is on the occasion of one's stretching himself, and being languid: (Lth, T:) one should not say تَثَاوَبَ; (AZ, T, S, O, Mgh;) [for] this is vulgar. (Msb.) Hence, أَحَدُكُمْ فَلْيُغَطِّ ↓ إِذَا تَثَأَءَبَ فَاهُ [When any one of you yawns, he should cover his mouth with the back of his left hand; for it is believed that the devil leaps into the uncovered yawning mouth]. (Mgh.) 5 تَثَاَّ^َ see 1. 6 تَثَاَّ^َ see 1, in six places. ثُؤَبَآءُ , (T, S, M, K, &c.,) as also ثُؤْبَآء, accord. to Ibn-Mis-hal, but this is strange, (TA,) is a subst. derived from التَّثَاؤُبُ, like مُطُوَآءُ from التَّمَطِّى; (T;) or from ثَئِبَ; and means A state of relaxation and sluggishness: (A:) or sluggishness and languor (M, K) like the languor of drowsiness: (K:) or languor like the heaviness of drowsiness, in consequence of something that one has eaten or drunk, not attended by insensibility: (T, L:) or a yawning, or opening the mouth, by reason of languor like the heaviness of drowsiness: (Mgh:) or a yawning, or opening the mouth, and stretching oneself, on being affected by sluggishness or drowsiness or anxiety: (IDrst, MF, TA:) or a yawning, or opening the mouth, and emitting wind from the stomach, by reason of some affection thereof. (Et-Tedmuree, TA.) Hence the prov., أَعْدَى مِنَ الثُّؤَبَآءِ, (S, A, TA,) and [الثُّوَبَآءِ,] without ', as some say; (MF;) or the pronunciation without ' is vulgar, (IDrst, TA,) or erroneous; (TA;) [More catching than yawning;] for when a man yawns ( اذا تثاءب ) in the presence of others, they become affected as he is. (TA.) مَثْؤُوبٌ Affected with sluggishness and languor like the languor of drowsiness: from ثُئِبَ, q. v. (K.) ثأر 1 ثَأَرَهُ , (T, S, Msb,) and ثَأَرَ بِهِ, (T, S, M, Msb, K) aor. ثَاَ^َ , (Msb, K,) inf. n. ثَأْرٌ and ثُؤْرَةٌ, (S,) or the latter is a simple subst., as is also ثُؤُورَةٌ, (Lh, M, K,) He revenged, or avenged, his blood, by retaliating his slaughter; he slew his slayer. (T, S, M, Msb, K.) [Hence, ثُئِرَ مَقْتُولُهُ and بِمَقْتُولِهِ The blood of his slain relation was revenged, or avenged, by retaliation of his slaughter: see 10.] ― - [Hence also,] لَا ثَأَرَتْ فُلَانًا يَدَاهُ, (K,) or عَلَى فُلَانٍ, (A,) (tropical:) May his arms, or hands, not profit such a one. (A, K.) ― - Also ثَأَرَهُ, and ثَأَرَ بِهِ, (M, K,) and ثَأَرَ القَوْمَ, inf. n. ثَأْرٌ, (T,) He sought to revenge, or avenge, or retaliate, (T, M, K,) his blood, (M, K,) and the blood of the people, or party. (T.) It is said in a prov., لَا يَنَامُ مَنْ ثَأَرَ [He will not sleep who seeks to revenge, or avenge, or retaliate, blood]: in the Kámil of Mbr, [and in some copies of Meyd,] ↓ مَنِ اثَّأَرِ [which seems to signify the same]. (TA.) ― - [And ثَأَرَهُ and ثَأَرَ بِهِ signify also He slew him in blood-revenge, or in retaliation of the blood of a relation: see مَثْؤُورٌ.] ― - ثَأَرْتُكَ بِكَذَا I have obtained my bloodrevenge, or retaliation, of thee by such [a deed, or person]. (S, K.) 4 أَثْاَ^َ see 8. 8 اِثَّأَرَ originally اِثْتَأَرَ He obtained his bloodrevenge, or retaliation; syn. أَدْرَك ثَأْرَهُ; (T, S, M, K;) مِنْهُ from him; (T, S;) as also ↓ أَثْأَرَ : (M, K:) and اِثَّأَرَ مِنْهُ he slew the slayer of his relation. (T.) Lebeed says وَالنِّيبُ إِنْ تَعْرُ مِنِّى رِمَّةً خَلَقًا * بَعْدَ المَمَاتِ فَإِنِّى كُنْتُ أَثَّئِرُ * [And the old she-camels, if they seek to obtain benefit from a worn rotten bone of me after death, I used to retaliate upon them by anticipation]: (T, S:) i. e., I used to slaughter [some of] them for guests, and so I have retaliated upon them during my life for their nibbling my rotten bones after my death: for when camels do not find herbage of the kind called حَمْض, they eat the bones of dead men and of camels instead thereof. (T.) ― - See also 1. 10 استثأر He (a relation of a slain man, A) sought, or asked, aid, in order that the blood of his slain [relation] might be revenged, or avenged, by retaliation of his slaughter (لُيِثْأَرَ بِمَقْتُولِهِ), (AZ, S, K,) or in order that he might take, or seek, revenge, or vengeance, for his slain [relation]. (A.) ثَأْرٌ , (S, M, A, Mgh, Msb, K,) which may be also pronounced ثَارٌ, i. e., with the ' suppressed, (Msb,) and ↓ ثَأْرَةٌ , (A,) and ↓ ثُؤْرَةٌ , (S,) which last is a subst. [from ثَأَرَ], as also ↓ ثُؤُورَةٌ , (Lh, M, K,) Blood-revenge; or retaliation of murder or homicide: or a seeking to revenge, or avenge, or retaliate, blood: [see 1, of which ثَأْرٌ is an inf. n. :] or a desire, or seeking, for retaliation of a crime or of enmity: or retention of enmity in the heart, with watchfulness for an opportunity to indulge it: syn. ذَحْلٌ: (S, A, Msb:) or طَلَبَ بِالدَّمِ: (M, K:) or حِقْدٌ: (Mgh:) or (so accord. to the M; but accord. to the K and ”) blood (M, K) itself: (M:) pl. أَثْآرٌ and آثَارٌ; the latter formed by transposition. (Yaakoob, M.) You say, أَدْرَكَ ثَأْرَهُ (S, Mgh, K) and ↓ ثُؤْرَتَهُ (As, T, S) [He obtained, or attained, or took, his bloodrevenge, or retaliation: or] he attained the object of his pursuit [for blood-revenge, or retaliation]; from ثَأَرَهُ: (As, T:) or he slew the slayer of his relation. (Mgh.) And طَلَبَ بِثَأْرِهِ He sought to obtain his blood-revenge, or retaliation; syn. طَلَبَ بِذَحْلِهِ. (S and Msb in art. ذحل.) And أَنَا أَطْلُبُ ثَأْرِى عِنْدَهُ I seek my blood-revenge of him; syn. ذَحْلِى. (A.) And ثَأْرِى عِنْدَ فُلَانٍ My blood-revenge is a debt owed to me by such a one; syn. ذَحْلِى: meaning such a one is the slayer of my relation. (A.) = ثَأْرٌ also signifies, (A,) or ↓ ثَائِرٌ , (T,) One who seeks blood-revenge, or retaliation of the slaughter of his relation: and one of whom is sought blood-revenge, or retaliation of the slaughter of a relation: (T, A:) the latter primarily signifies a slayer; and hence, a slayer of a person's relation in vengeance, or retribution: (Ham p. 637:) and the former, one who is sought, or pursued, for blood-revenge; an inf. n. used as a subst.: (Ham p. 87:) the slayer of a person's relation; (S, M, A, K;) as also ↓ ثَائِرٌ : (A:) pl. of the former أَثْآرٌ and آثَارٌ [as above] (K) and ثَأْرَاتٌ: (S, A, K:) the first of which three is [also] pl. of ثَائِرٌ. (T.) You say, هُوَ ثَأْرُهُ He is the slayer of his relation. (S.) And يَا ثَأْرَاتِ فُلَانٍ O slayers of such a one. (T, S, K.) يَا ثَأْرَاتِ عُثْمَانَ, occurring in a trad., which is also related with the substitution of تَارَات for ثأرات, may be explained in the same manner; or it may mean O ye seekers of the blood-revenge of 'Othmán, aid me to obtain it; the prefixed noun طَالِبِى, or أَهْل, being understood. (Nh, TA. [See also تَارَةٌ in art. تور.]) ثَأْرٌ مُنِيمٌ [A slayer of one's relation who causes his slayer to sleep,] means one with whom the seeker [of blood-revenge or retaliation] is contented, if he find him [and slay him], so that he sleeps after; (S, K;) one who, if slain, causes the pursuer of blood-revenge to cease from the pursuit: (Ham p. 87:) or a person who is an equivalent for the blood of one's relation [and who therefore, by his being slain in retaliation, makes the avenger to sleep]: (T:) or a person of rank, or note, in whom [i. e. by the slaughter of whom] one has his full desire accomplished. (A.) In a trad. of Mohammad Ibn-Selemeh, relating to the day of Kheyber, occur the words, أَنَا لَهُ يَا ↓ رَسُولُ اللّٰهِ المَوْتُورُ لِلثَّائِرِ , meaning [I am for him, i. e. I am he who should slay him, O Apostle of God:] the seeker of blood-revenge [is for him of whom blood-revenge is sought]. (L. [The explanation there given is clearly shown to relate to الموتور.]) ― - ثَأْرٌ signifies also An enemy: pl. أَثْآرٌ: so explained as occurring in the following words of a trad.; لَا تُغْمِدُوا سُيُوفَكُمْ عَنْ أَحْدَاثِكُمْ فَتُوتِرُوا أَثْآرَكُمْ Do not sheathe your swords from your young ones, [neglecting to teach them the use thereof,] and so make your enemies to attain their desire of blood-revenge. (TA.) ثَأْرَةٌ : see ثَأْرٌ. ثُؤْرَةٌ ; said in the S to be an inf. n. of 1: see ثَأْرٌ, in two places. ثُؤُورَةٌ : see ثَأْرٌ. ثَائِرٌ : see ثَأْرٌ, in three places. ― - Also One who does not pity anything (لَا يُبْقِى عَلَى شَىْءٍ) so that he may obtain his blood-revenge, or retaliation. (S, K.) مَثْؤُورٌ and مَثْؤُورٌ بِهِ [Revenged, or avenged, by the retaliation of his slaughter; by the slaughter of his slayer: and also slain in blood-revenge, or in retaliation for the blood of a relation of the slayer]: these two expressions [thus] apply to one's enemy as well as to one's relation. (A.) ― - Also, the latter, [simply,] Slain. (T, and Ham p. 87. [But retaliation is generally meant to be understood.]) ثأل Q. Q. 1 ثُؤْلِلَ He (a man, M, Mgh) had ثَآلِيل [i. e. warts] come forth upon him. (M, Mgh, K.) Q. Q. 2 تَثَأْلَلَ جَسَدُهُ (T, M, K) بِالثَّآلِيلِ (T, TA) His person had ثَآلِيل [or warts] come forth upon it. (T, M, K.) ثُؤْلُولٌ , (T, S, M, &c.,) which may also be pronounced with the ' suppressed, [ثُولُولٌ,] (Msb,) [A wart; thus called in the present day;] a certain excrescence (M, Mgh, K) on the person of a man, (Mgh,) small, (K,) hard, and round, (Mgh, K,) and of various forms; one description being inverted; another, cracked and scabrous; another, pendent; another, nail-shaped, large in the head and slender at the root; another, long, and bent backward; another, opened; all arising from a thick, tough humour, phlegmatic, or bilious, or a compound of both these kinds: (K, TA:) pl. ثَآلِيلُ. (T, S, Mgh, Msb, K.) ― - Also, (as being likened to the excrescence above mentioned, TA,) The nipple of the breast. (Kr, M, K.) ثبت 1 ثَبَتَ ثاب ثبت ثبتت , (S, M, A, &c.,) aor. ثَبُتَ , (M, Msb,) inf. n. ثُبُوتٌ (S, M, A, Mgh, Msb, K) and ثَبَاتٌ, (S, M, Mgh, K,) or this latter is a simple subst., (Msb,) [unexplained in the S and M and A and K, as being well known,] It (a thing, S, M, Msb) continued, subsisted, lasted, endured, remained, remained fixed or stationary, stood, or rested; it was, or became, permanent, constant, firm, steady, steadfast, stable, fixed, fast, settled, or established: it obtained, or held: syn. دَامَ: (Mgh, Msb:) and اِسْتَقَرَّ: (Msb:) [it stood, as a fact or truth; it stood, or held, good; it was, or became, a fact or truth, or a settled, or an established, fact or truth:] it was, or became, or proved, sound, valid, substantial, real, sure, certain, true, right, correct, just, or proper; syn. صَحَّ. (Msb.) ― - ثَبَتَ بِالمَكَانِ, inf. n. ثُبُرتٌ, He continued, remained, dwelt, or abode, in the place. (T.) ― - ثَبَتَ الجَرَادُ, and ↓ ثّبت , and ↓ اثبت , The locusts stuck their tails into the ground to lay their eggs. (T.) ― - ثَبَتُّ عَلَى الأَمْرِ [I kept constantly, firmly, steadily, steadfastly, or fixedly, to the affair]. (K in art. زمع.) ― - ثَبَتَ لِبْدُكَ (tropical:) May thy case, or state, or condition, be permanent. (A, TA.) ― - [ثَبَتَ عِنْدَهُ كَذَا Such a thing was, or became, a settled, or an established, fact, or truth, with him, or in his opinion; it became established, substantiated, made good, or verified, in his opinion or estimation: like صَحَّ. And ثَبَتَ عَلَيْهِ It was, or became, established against him. Hence, ثَبَتَ لَهُ عَلَيْهِ كَذَا Such a thing became established, or verified, as due to him from him: like صَحَّ. And hence,] ثَبَتَ is also syn. with وَجَبَ [as meaning It was, or became, or proved to be, binding, obligatory, incumbent, or due: and it was, or became, necessitated, necessary, or requisite: so that ثَبَتَ عَلَيْهِ means also it was, or became, or proved to be, binding, obligatory, or incumbent, on him; or it rested, or lay, on him; as a debt, or a duty: and it (a sentence &c.) became necessitated to take effect upon him: and ثَبَتَ لَهُ it was, or became, or proved to be, due to him, or owing to him]. (Telweeh, TA in art. وجب.) ― - [ثَبَتَ لَهُ also signifies It belonged, or appertained, as an attribute, or a quality, or a property, to him, or it; it was affirmable, or predicable, of him, or it.] = ثَبُتَ, (S, M, A, Msb, K,) aor. ثَبُتَ , (Msb, K,) inf. n. ثَبَاتَةٌ (M, A, K) and ثُبُوتَةٌ, (M, K,) He was, or became, firm in intellect, understanding, or mind: (S:) or firm, or steady, in fight, or in speech, or discourse: (M:) or intelligent, and possessing self-restraint: or seldom erring or making a mistake or committing a fault: (A:) or firm of heart in war: (Msb:) or courageous as a horseman, (K, TA,) earnest in the charge. (TA.) 2 ثَبَّتَ الجَرَادُ ثبت الجراد : see 1. = ثبّتهُ: see 4, in two places. ― - ثبّتهُ عَنِ الأَمْرِ i. q. ثَبَّطَهُ [He hindered him, withheld him, or prevented him, &c., from doing the affair, or thing]. (M.) 3 مُثَابَتَةٌ مثابة مثابته مثابتة i. q. مُمَاوَتَةٌ [meaning The vying with another in firmness, or steadiness, or the like]. (TA in art. موت.) ― - See also 4. 4 اثبت الجَرَادُ اثبت الجراد : see 1. = اثبتهُ trans. of ثَبَتَ, as also ↓ ثبّتهُ , (S, M, Msb, K,) signifying He made it to continue, subsist, last, endure, remain, remain fixed or stationary, stand, or rest; to be, or become, permanent, constant, firm, steady, steadfast, stable, fixed, fast, settled, or established: he made it to obtain, or hold: [he made it to stand, as a fact or truth; to stand, or hold, good; to be or become, a settled, or an established, fact or truth:] he made it, or rendered it, sound, valid, substantial, real, sure, certain, true, right, correct, just, or proper. (Msb.) ― - طَعَنَهُ فَأَثْبَتَ فِيهِ الرُّمْحِ He thrust him, and made the spear to penetrate into him so that the extremity protruded while part remained within him; syn. أَنْفَذَهُ (M.) ― - اثبتهُ بِوِثَاقٍ [He made him fast with a bond, or ligature]. (TA.) ― - لِيُثْبِتُوكَ, (S, Mgh, K,) or ↓ لِيُثَبِّتُوكَ , (CK,) in the Kur [viii. 30], means (tropical:) That they might inflict upon thee a wound by reason of which thou shouldst not be able to rise: (S, Mgh, K, TA:) or that they might confine thee [to thy place]. (K, TA.) You say, طَعَنْتُهُ فَأَثْبَتُّهُ (tropical:) I thrust him, or pierced him, and confined him to his place, so that he could not quit it. (TA from a trad.) And ضَرَبُوهُ حَتَّى أَثْبَتُوهُ (tropical:) They smote him, or beat him, so that they enervated him [and rendered him motionless]. (A, TA.) And أَثْبَتَ الجَرِيحَ (assumed tropical:) He weakened the wounded man so that he was unable to move. (Mgh.) And أَثْبَتَتْهُ جِرَاحَةٌ (tropical:) A wound rendered him unable to move: (T, * A:) and in like manner one says of a malady. (A.) And أُثْبِتَ (assumed tropical:) His malady became violent, or a wound affected him, so that he did not [or could not] move. (T, TA.) ― - اثبت حُحَّتَهُ He established his evidence, or proof, and made it clear, plain, or manifest. (M.) ― - اثبتهُ, (M, K,) inf. n. إِثْبَاتٌ, (TA,) also signifies (tropical:) He knew him, or it, certainly, or assuredly; and so ↓ ثابتهُ , (M, K, TA,) inf. n. مُثَابَتَةٌ. (TA.) And you say, نَظَرْتُ إِلَيْهِ فَمَا أَثْبَتُّهُ بِبَصَرِى (tropical:) [I looked at him, or it, but I did not know him, or it, surely with my eye]. (A, TA.) And اثبت الشَّىْءَ مَعْرِفَةً (tropical:) [He knew the thing certainly, completely, or thoroughly]. (A. [Explained in a copy of that work, followed in the TA, by قَبِلَهُ; but this is undoubtedly a mistranscription for قَتَلَهُ, q. v.]) ― - Also, (i. e. اثبتهُ alone,) He verified it. (Har p. 175.) ― - And (tropical:) He wrote it, [set it down, registered it, or recorded it,] i. e., a man's name, (A, Msb, TA,) فِى الدِّيوَانِ [in the register of soldiers or pensioners or accounts]. (A, TA.) ― - [And i. q. أَوْجَبَهُ as meaning He made it, or declared it to be, binding, obligatory, or incumbent, (عَلَيْهِ on him,) or due (لَهُ to him): and, said of a sentence &c., as meaning he necessitated it to take effect, or necessitated its taking effect, عَلَيْهِ upon him: see حَقَّهُ. ― - And He affirmed it; he averred it; i. q. أَوْجَبَهُ as contr. of نَفَاهُ. And hence, اثبتهُ لَهُ signifies also He made it, or declared it, or asserted it, to belong, or appertain, as an attribute, or a quality, or a property, to him, or it; he affirmed it, or predicated it, of him, or it. ― - And He authorized it; namely a word, a signification, &c.] ― - اثبت فُلَانًا He kept, clave, or held fast, to such a one; scarcely, or never, quitting him. (Msb.) And اثبتهُ السَّقَمُ, i. e. [The malady clave to him;] did not quit him. (S.) 5 تثبّت فِى الأَمْرِ , (T, S, M, A, TA,) and الرَّأْىBِ; (T, TA;) and ↓ استثبت ; (S, M, A, K, TA;) He acted, or proceeded, [firmly, steadily,] deliberately, or leisurely, (T, M, A, K, TA,) in the affair, (T, M, A, TA,) and the opinion, judgment, or counsel; (T, TA;) not hastily: (T, M, TA:) both signify the same: (S:) [or] فِى أَمْرِهِ ↓ استثبت he consulted respecting his affair, and sought for information respecting it, or investigated it. (T, TA.) [In the KL, تَثَبُّتٌ is explained by the words درنگ كردن و بهجاى آوردن, perhaps meaning The delaying in an affair and (then) executing or performing.] 10 استثبت أستثبت استثبت ٱستثاب ٱستثبت ٱستثبتت : see 5, in two places. ― - [Also He sought, or desired, or demanded, confirmation, evidence, proof, demonstration, verification, assurance, or positive or certain information, عَنْهُ respecting him, or it. ― - And He desired, or meant, an affirmation: see a remark on a verse cited voce بَيْدَ.] = استثبتهُ He found it to be sound, valid, substantial, real, sure, certain, true, right, correct, just, or proper: (Har p. 175:) and he assured, or certified, himself of the true state of his case. (Idem, p. 426.) You say, صَغَّرَ عَيْنَهُ لِيَسْتَثْبِتَ النَّظَرَ (assumed tropical:) [He contracted his eye in order to assure himself of the correctness of the view; i. e., to obtain a sure view]. (M in art. وص.) ― - It is also said to mean He made him, or asserted him to be, firm of heart: but Er-Rázee says, I have not met with this verb used as one that is immediately transitive. (Har p. 426.) ثَبْتٌ ثاب ثبت ثبتت : see ثَابِتٌ. ― - Also A man firm, or steady, of heart; (S;) and so ثَبْتُ الجَنَانِ; (A, Msb, TA;) pl. ثُبْتٌ: (TA:) or a man who acts, or proceeds, [firmly, steadily,] deliberately, or leisurely, (A, Msb,) in his affairs: (Msb:) and a courageous horseman, (M, K, TA,) earnest in the charge; (TA;) as also ↓ ثَبِيتٌ : (M, K, TA:) both of which signify also intelligent, and possessing self-restraint; or seldom erring or making a mistake or committing a fault. (A, TA.) And ثَبْتُ المَقَامِ A man who does not quit his station, or abode. (M.) And ثَبْتُ القَدَمِ [Firm-footed;] one who makes no slip in contention, or in fight. (A, TA.) And ثَبْتُ الغَدَرِ A man firm, or steady, in fight, or in speech, or discourse: (M, L, TA:) or whose tongue makes no slip in contentions. (S, TA.) ― - See also ثَبَتٌ: ― - and ثَبِيتٌ. ثَبَتٌ ثاب ثبت ثبتت Firmness of heart in war. (Msb, TA.) You say, لَهُ ثَبَتٌ عِنْدَ الحَمْلَةِ He has firmness, or steadiness, on the occasion of the charge, or assault. (S, A.) And لَهُ ثَبَتٌ عِنْدَ الحِمَامِ He has firmness on the occasion of death. (L.) [See also ثَبَاتٌ.] ― - Hence, (Msb,) A proof, and evidence, or a voucher. (S, Mgh, Msb, TA.) You say, لَا أَحْكُمُ بِكَذَا إِلَّا بِثَبَتٍ I will not decide so unless on the ground of proof, or evidence. (S.) And it is said in a trad. respecting the day of doubt, [i. e. the day of which one doubts whether it be the last of Shaabán or the first of Ramadán,] ثُمَّ جَآءَ الثَّبَتُ أَنَّهُ مِنْ رَمَضَانَ Then came the proof, or evidence, or voucher, that it was of Ramadán. (TA.) ― - And hence, (Mgh,) applied to a man, (A, Mgh, [in which latter it is said to be tropical when thus applied, but not so in the A,]) and sometimes written ↓ ثَبْتٌ , (TA,) (assumed tropical:) One who is an authoritative evidence, or voucher, by reason of his trustworthiness in that which he relates: (A, TA:) or (tropical:) one who is trustworthy (Mgh, K *) in that which he relates: (Mgh: [in the K, only the pl. is mentioned:]) or (assumed tropical:) one who is just, or equitable, [in that which he relates,] and exact, or honest: (Msb:) pl. أَثْبَاتٌ. (A, Mgh, Msb, K.) ― - Also (assumed tropical:) An index, or a table of contents, in which a relater of traditions collects a list of what he has related from others, and of his sheykhs [who are his authorities]: said by some to be a conventional term of the relaters of traditions: perhaps tropical. (TA.) ثَبَاتٌ ثبات , a subst. from ثَبَتَ, [or an inf. n., like ↓ ثُبُوتٌ , used as a simple subst.,] Continuance, subsistency, lastingness, permanence, endurance, remanence, remanence in a fixed or stationary state, a state of standing or resting, constancy, firmness, steadiness, steadfastness, stableness or stability, fixedness, fastness, settledness, establishment or a state of being established: &c.: and soundness, validness or validity, substantiality or substantialness, reality, sureness, certainty, trueness or truth, &c. (Msb.) [See also ثَبَتٌ.] ثُبَاتٌ ثبات , (A,) or دَآءٌ ثُبَاتٌ, (K, TA,) (tropical:) A disease that renders one unable to move. (A, * K, TA.) ثِبَاتٌ ثبات The two threads or strings, or each of the two threads or strings, of [the kind of face-veil called] a بُرْقُع by which the woman [draws and] binds [the two upper corners of] it to the back of her head. (K.) ― - And A strap, or thong, with which a camel's saddle (رَحْل) is bound: (M, K:) pl. أَثْبِتَةٌ. (M.) ثُبُوتٌ ثبوت : see ثَبَاتٌ. ثَبِيتٌ ثبيت : see ثَابِتٌ. ― - Also Firm in intellect, understanding, or mind: (S, K, TA:) and firm in strength and intellect: (TA:) or firm of heart in war: (Msb:) see also ثَبْتٌ. ― - And, applied to a horse, Sharp, and light, or active, in his running; (M, K;) as also ↓ ثَبْتٌ . (TA.) ثَابِتٌ ثاب ثابت part. n. of ثَبَتَ; (M, A, Msb, K;) as also ↓ ثَبْتٌ (M, A, K) and ↓ ثَبِيتٌ ; (K;) Continuing, subsisting, lasting, enduring, remaining, remaining fixed or stationary, standing, or resting, permanent, constant, firm, steady, steadfast, stable, fixed, fast, settled, or established: obtaining, or holding: [standing, as a fact or truth; standing, or holding, good; having the quality of a fact or truth, or a settled, or an established, fact or truth:] sound, valid, substantial, real, sure, certain, true, right, correct, just, or proper: (Msb: see 1:) dim., when it is used as an epithet, ثُوَيْبِتٌ; but when it is a proper name, its dim. is ثُبَيْتٌ. (T.) ― - ثَابِتٌ بِمَكَانٍ Continuing, remaining, dwelling, or abiding, in a place. (TA.) ― - الكَوَاكِبُ الثَّابِتَةُ [and الثَّوَابِتُ] The fixed stars. (Kzw &c.) ― - سِنُونَ ثَابِتَةٌ Years lasting long. (TA in art. قعس.) ― - قَوْلٌ ثَابِتٌ A sound, valid, true, right, correct, just, or proper, saying. (M.) بِالقَوْلِ الثَّابِتِ in the Kur xiv. 32 means By the assertion of the unity of God. (Jel.) مُثْبتٌ مثبت Bound with the strap, or thong, called ثِبَات; applied to a camel's saddle (رَحْل). (M, K.) ― - (tropical:) Motionless by reason of disease (T, K, TA) that has become violent, or by reason of a wound: (T, TA:) or the same, (M,) or in this sense ↓ مُثْبِتٌ , (K, TA,) (tropical:) heavy (M, K, TA) by reason of old age or some other cause, (TA,) and not quitting the bed. (M, K, TA.) ― - [كَلَامٌ مُثْبَتٌ lit. An affirmed sentence; i. q. مُوجَبٌ as contr. of مَنْفِىٌّ; virtually the same as ↓ كَلَامُ مُثْبِتٌ an affirming, or affirmative, sentence.] مُثْبِتٌ مثبت : see مُثْبَتٌ, in two places. ثبج 1 ثَبَجَ ثبج , (S, K,) aor. ثَبِجَ , (K,) inf. n. ثُبُوجٌ, (S,) He sat with his but tocks against his heels, resting upon the extremities of his feet, (S, K,) as one does in performing the act termed اِسْتِنْجَآءٌ. (TA.) = [ثَبِجَ: see the next paragraph.] 2 ثبّج بِالعَصَا ثبج بالعصا , (S,) inf. n. تَثْبِيجٌ; (S, K;) and بِهَا ↓ تثبّج ; (A, K;) He (a pastor, S, A) put the staff, or stick, upon, or against, his back, and put his arms, or hands, behind it: (S, A, K:) thus he does when he is fatigued. (TA.) = ثبّجهُ, (S, A, TA,) inf. n. as above, (S, K,) He made it obscure; (K;) he did not make it distinct, or plain; (S, A, K;) namely, writing, (S,) [i. e.] handwriting; (A, K;) and speech, or language: (S:) he did not express it in the proper mode, or manner, namely, speech, or language. (A.) And ثُبِّجَ, inf. n. as above; [and app. ↓ ثَبِجَ , aor. ثَبَجَ , inf. n. ثَبَجٌ, q. v. infrà;] said of writing; [and of speech, or language;] It was, or was made, confused [&c.]. (Lth, TA.) 5 تَثَبَّجَ see 2. ثَبَجٌ ثبج The part between the كَاهِل [app. here signifying the base of the neck] and the back: (S, A, Msb, K:) or the circuit of the upper part of the كاهل, extending to the breast; as is shown by the phrase أَثْبَاجُ القَطَا: [see what follows:] (Aboo-Málik, TA:) or the part between the shoulderblades and the كاهل: and the main part of the back, and the part in which are the places of curvature of the ribs: or the part between the buttocks and the base of the neck: accord. to AO, the part from the rump-bone, or root of the tail, to the hair of the withers [of a horse]: (TA:) also the breast of the bird called القَطَا: (K:) or the middle part of that bird: pl. أَثْبَاجٌ. (A, TA.) ― - (assumed tropical:) The middle (S, K) of a thing, (K,) of anything: (S:) and the main part thereof; (K;) so of a heap, or tract, of sand: (A'Obeyd, S:) and the higher, or highest, part of a thing: pl. [of pauc.] أَثْبَاجٌ and [of mult.] ثُبُوجٌ. (TA.) (tropical:) The middle of the sea: the main part thereof; and of the night: (A, * TA:) the height of the middle of the sea, where the waves meet one another: the higher, or highest, parts of the waves. (TA.) مِنْ ثَبَجِ المُسْلِمِينَ (assumed tropical:) Of the middle class of the Muslims: or of the higher, or highest, or chief, class of them. (TA from a trad.) = The quality denoted by the epithet أَثْبَجُ, q. v.; as also ↓ ثَبَجَةٌ . (L.) ― - Incongruity and confusion of speech, or language: and obscurity, or indistinctness, of handwriting. (K. [App. an inf. n.: see 2, last sentence.]) ثَبَجَةٌ ثبج ثبجه ثبجة A thing of the middling sort, between good and bad: (K, TA:) the fem. ة is affixed because the word is changed from a subst. to an epithet: it occurs in this sense applied to the contribution termed صَدَقَة. (TA.) = See also ثَبَجٌ.) أَثْبَجُ Broad, or wide, in the part called the ثَبَج; (S, K, Msb, TA;) and large in the جَوْف [i. e. chest, or belly]: (TA:) or protuberant, or prominent, in the ثَبَج: (S, A, Mgh, Msb, K:) or humpbacked: (TA in this art., and in art. عجر on the authority of Fr:) and having a projecting, or prominent, breast, or chest: (L:) dim. ↓ أُثَيْبِجُ , occurring in a trad. (S, Mgh, Msb, * K.) أُثَيْبِجُ : see what next precedes. ثبر 1 ثَبَرَهُ ثبر ثبره ثبرة , (M, TA,) aor. ثَبِرَ , (M,) or ثَبُرَ , (TA,) inf. n. ثَبْرٌ, (M, K,) He confined him; or restrained, withheld, hindered, or prevented, him; (M, K;) as also ↓ ثبّرهُ , (M,) inf. n. تَثْبِيرٌ. (K.) You say, ثَبَرَهُ بِالشَّىْءِ, aor. ثَبُرَ , inf. n. as above, He confined, restricted, or limited, him (a man) to the thing. (Msb.) And ثَبَرَهُ عَنْهُ, (T, S, M,) aor. ثَبِرَ , (T,) or ثَبُرَ , (S, M,) inf. n. as above; (S, K;) and ↓ ثبّرهُ ; (IAar, TA;) He, or it, restrained, withheld, hindered, or prevented, him from it; (IAar, T, S, K;) turned him away, or back, from it, (AZ, IAar, T, M, K.) And مَا ثَبَرَكَ عَنْ حَاجَتِكَ What restrained, withhold, hindered, or prevented, thee, (T, * S, A,) or retarded thee, (A,) or diverted thee, (T, A,) from [accomplishing, or attaining,] thy want? (S, A.) And النَّاسِ ↓ مَا ثَبَّرَ What hath turned the people away, or back, and withheld, or prevented, them, from obeying God? or what hath retarded them therefrom? (TA from a trad.) ― - Also, (TK,) inf. n. as above, (K,) He denied him, or refused him, or prohibited him from attaining, or debarred him from, what he desired or sought; he disappointed him, or caused him to fail of attaining his desire; rendered him unsuccessful; disappointed, or frustrated, his desire, or hope. (K.) ― - He drove him away, expelled him, or banished him. (K.) ― - He cursed him. (K.) ― - Also, (M, A, Msb,) aor. ثَبُرَ , (Msb,) inf. n. ثُبُورٌ, (Msb, K,) He (God, M, A, Msb) destroyed him (M, A, Msb, K *) with a destruction from which he should not rise again. (M, A.) = ثَبَرَ, aor. ثَبُرَ , (Msb,) inf. n. ثُبُورٌ, (S, Msb, K,) He perished: (S, Msb, K:) he suffered loss; erred, or went astray; or became lost. (S.) [See also ثُبُورٌ below.] ― - Also, (M,) inf. n. ثَبْرٌ, (K,) It (the sea) ebbed. (M, K.) 2 ثَبَّرَ see 1, in three places. 3 ثابر عَلَيْهِ ثابر عليه ثابر علية , (T, M, A, K, *) inf. n. مُثَابَرَةٌ, (T, S, A, Mgh, Msb,) He kept, attended, or applied himself, constantly, perseveringly, or assiduously, to it, (T, S, M, A, Mgh, Msb, K, *) namely, a thing, (S, M, Msb,) or an affair, (TA,) as, for instance, learning: (A:) he was eager to say it, or to do it, and kept to it constantly, perseveringly, or assiduously. (IAth.) 6 تَثَابَرَا تثابرا ثابر , (K,) or تَثَابَرَتِ الرِّجَالُ, (M,) They two, (K,) or the men, (M,) leaped, or sprang, (M, K,) each upon, or at, the other, (K,) or one upon, or at, another, in war, or fight. (M.) 11 اِثْبَارَرْتُ عَنْهُ اثباررت عنه اثباررت عنة I was heavy, or sluggish, and held back from it. (K.) ثُبُورٌ ثبور Perdition: (Katádeh, T, S, M, K:) loss; a going astray; or becoming lost: (S:) woe: (Katádeh, T, M, K:) destruction (M, A, K) from which there is no rising again. (M, A.) Hence it is said that the people of Hell will call out, وَاثُبُورَاهْ Alas for destruction from which there is no rising again! (M, A.) In the Kur xxv. 14 and 15, ثُبُورًا is in the accus. case as an inf. n., as though they said, ثَبَرْنَا ثُبُورًا; and, being an inf. n., it is used as a sing. and pl. (Fr, Zj, T.) ثَابِرٌ ثابر Suffering loss; erring, or going astray; or becoming lost, or perishing; syn. خَاسِرٌ: so in the saying of El-Kumeyt مِنْ رَأْىBَ مَثْبُورٍ وَثَابِرْ وَرَأَتْ قُضَاعَةُ فِى الأَيَا ” And Kudá'ah, in asserting their relationship to El-Yemen, formed the opinion of one who is made to suffer loss, or to err, &c., and one who is suffering loss, or erring, &c.; مثبور here meaning مَخْسُور. (S.) مَثْبُورٌ مثبور , as used in the Kur xvii. 104, Overcome; withheld, or prevented, from attaining what is good: (Fr, T:) driven away; expelled; banished; outcast: punished; chastised: (IAar, T:) cursed; accursed: (Fr, IAar, T:) made to lose, or suffer loss; to err, or go astray; or to become lost, or to perish: so in the saying of El-Kumeyt cited above, voce ثَابِرٌ: (S:) in a state of destruction. (Mujáhid, T.) ثبط 1 ثَبِطَ ثبط , aor. ثَبَطَ , [inf. n., accord. to rule, ثَبْطٌ,] (K,) or, as Sgh says, [judging from the part. n. ثَبِطٌ,] thus analogy requires that it should be, (TA,) He was, or became, stupid in his work, or action; and weak: and he (a man, and a horse, K and TA, said of a horse with respect to covering, TA) was, or became, heavy, sluggish, or slow. (K, * TA.) = See also 2, in two places. 2 ثبّطهُ عَنِ الأَمْرِ , (Lth, IDrd, S, Msb, K,) or الشَّىْءِ, (TA,) inf. n. تَثْبِيطٌ, (S, Msb,) He hindered him, withheld him, or prevented him, (IDrd, Msb, K, TA,) and retarded him, (IDrd, K, TA,) from doing the affair, or thing; (IDrd, Msb, K, TA;) as also ↓ ثَبَطَهُ : (IDrd, K:) he diverted him from it, by occupying him otherwise: (Lth, S, Msb:) or he prevented him from doing it by inducing him to be cowardly and weak-hearted: (Msb:) or تثبيط signifies one's turning a man back, or away, from a thing that he would do: (Aboo-Is- hák:) or one's intervening as an obstacle between a man and a thing that he desires. (TA.) The verb occurs in the Kur ix. 46. (TA.) ― - ثبّطهُ عَلَى الأَمْرِ, inf. n. as above, He made him to pause, or wait, at the thing, or affair; (TA;) as also عَلَيْهِ ↓ ثَبَطَهُ , (K, * TA,) inf. n. ثَبْطٌ; (TA;) syn. وَقَّفَهُ عَلَيْهِ [which here has the meaning assigned to it above, as is shown by the explanation of the quasi-pass. تَثَبَّطَ immediately following in the K: in the CK, we find, erroneously, وَقَفَ عليه]. (K, TA.) 4 اثبطهُ المَرَضُ اثبطه المرض The disease scarcely, or never, quitted him. (S, K.) 5 تثبّط تثبط ثبط [quasi-pass. of 2, He became hindered, withheld, or prevented, &c.; عَنِ الأَمْرِ from the affair, or thing. This signification and that next following are well known. ― - ] He paused, or waited; [عَلَى الأَمْرِ at the thing, or affair; as is implied in the K and TA;] syn. تَوَقَّفَ. (K, TA.) Q. Q. 3 اِثْبَأْطَطْتُ عَنِ الأَمْرِ I held back, or hung back, from the affair, or thing, relinquishing it. (TA.) ثَبِطٌ ثبط Stupid in his work, or action; and weak: heavy, sluggish, or slow; applied to a man, and to a horse; (K;) to the latter, with respect to covering: (TA:) and a man who will not move from his place: (TA:) fem. with ة: (K:) and pl. [of pauc.] أَثْبَاطٌ and [of mult.] ثِبَاطٌ, (K,) and, applied to men, ثَبِطُونَ also. (TA.) ثبن 1 ثَبَنَ الثَّوْبَ ثبن الثوب , aor. ثَبِنَ , inf. n. ثَبْنٌ and ثِبَانٌ, He folded the extremity of the garment, and sewed it; (S, K;) [he made a tuck in the garment, to shorten it;] like خَبَنَهُ: (S:) or, (K,) i. e. ثَبَنَ, (TA,) he put a thing into the receptacle [thereof] and carried it before him; as also ↓ تثبّن : and in like manner, he folded and sewed over a thing the doubled upper border of his trousers in front: (K, * TA:) or شَيْئًا ↓ تثبّن has this last meaning; and signifies also he put a thing into a ثِبَان [q. v.] and carried it before him: (S:) and ثَبَنَ فِى ثَوْبِهِ, aor. and inf. ns. as above; (M;) and فِيهِ ↓ اثبن , (M, K, as in the CK,) accord. to [some of] the copies of the K اثتبن, but the former is the right reading; (TA;) and ↓ ثبّن ; (M;) he put a thing into the receptacle [thereof] and carried it before him [in his garment]: (M, K: *) [see also أَخْبَنَ:] or you say, فِى ثَوْبِهِ ↓ ثبّنهُ he made it a ثِبَان (or thing carried [before him]) in his garment: (T:) and ↓ تثبّن ثِبَانًا he made a receptacle in which he [so] carried a thing before him. (T.) 2 ثَبَّنَ see 1, in two places. 4 أَثْبَنَ see 1. 5 تَثَبَّنَ see 1, in three places. ثُبْنَةٌ ثاب ثبن ثبنه ثبننه ثبنة : see what next follows, in four places. ثِبَانٌ ثبان ثبنة A receptacle, such as when one folds the skirt of his shirt and puts in it a thing and carries it before him: (S:) or the part, of the garment, which is the place wherein one carries, when he wraps it around his body, or puts a portion thereof under his right shoulder and another portion over his left shoulder, then folds before him a part of it, and puts a thing in it; as also ↓ ثُبْنَةٌ : (M:) or the part, of one's garment, which is the place wherein he carries; folding its extremity, and sewing it, before him, and then putting in it some dates or other things: as also ↓ ثَبِينٌ and ↓ ثُبْنَةٌ : (K:) and the extremity of the [garment called] رِدَآء when one folds it before him and sews it [and puts a thing in it to carry]: (M:) or a receptacle in which one carries a thing before him; (T:) and ↓ ثُبْنَةٌ , of which the pl. is ثُبَانٌ, (T,) or its pl. is ثُبَنٌ, like as the pl of خُبْنَةٌ [which has a similar meaning] is خُبَنٌ, (Har p. 427,) the doubled upper border of the trousers or waist-wrapper, in which one carries [before him] fruit and other things: [see also خُبْنَةٌ:] or, as some say, ثِبَانٌ does not signify a receptacle, but dates that are put and carried in a receptacle or some other thing: and sometimes what a man carries in his sleeve; and ↓ ثُبْنَةٌ signifies only what one carries before him, that is little in quantity: and what is great is not called ثِبَانٌ. (T.) It is said in a trad. of 'Omar, إِذَا مَرَّ أَحَدُكُمْ بِحَائِطٍ فَلْيَأْكُلْ مِنْهُ وَلَا يَتَّخِذْ ثِبَانًا [When any one of you passes by a garden of palm-trees, let him eat thereof, but not take for himself, or make, a ثبان]: i. e., when a necessitous hungry person passes by a man's garden of palm-trees, he may eat of their dates what will repel his hunger. (T. [See also another reading voce خُبْنَةٌ.]) And one says, قَدِمَ فُلَانٌ بِثِبَانٍ فِى ثَوْبِهِ مَا أَدْرِى مَا هُوَ [Such a one came with a ثبان in his garment: I know not what it was]. (T.) ثَبِينٌ ثبين : see ثِبَانٌ. مَثْبَنَةٌ مثبنه مثبنة A bag in which a woman puts her mirror and apparatus: (M, K:) of the dial. of ElYemen. (M.) ثبو or ثبى 1 ثَبَوْتُ لَهُ خَيْرًا بَعْدَ خَيْرٍ ثبوت له خيرا بعد خير , or شَرًّا, I sent him good after good, or evil [after evil]. (TA.) [See also 2.] 2 تَثْبِيَةٌ تثبيه تثبية وثب , [inf. n. of ثبّى, mentioned in the T and K, in all its senses, in art. ثبى, and so in the M, except in the first of the following senses, which is there mentioned in art. ثبى and also in art. ثبو,] The act of collecting (K, TA) in successive assemblages (↓ ثُبَةً ثُبَةً ). (TA.) You say, ثبّاهُ He collected it, namely, a thing, (M,) and water: (M * and TA in art. ثبو:) and he added to it, and collected it. (M, TA.) ― - The collecting what is good: and also, what is bad, or evil: thus bearing two contr. significations. (K.) ― - [And hence,] The praising a man in his life-time: (AA, S, K:) or praising him time after time in his life-time: (TA:) or praising him much; as though relating to him collections (↓ ثُبَات ) of praise: (Z, TA;) or the mentioning of the sundry good qualities or actions: (Er-Rághib, TA:) and the magnifying [a person]; or honouring [him]. (T, * K.) You say, ثبّى الرَّجُلَ, (M,) or ثبّى عَلَى الرَّجُلِ, (T,) He praised the man in his life-time: (T, M:) because the doing so implies the collecting his good qualities or actions. (T, * M.) ― - [Hence also the contr. signification,] The blaming, or censuring, much; collecting blame, or censure, from this and that source. (TA. [The act. part. n. is rendered in the M agreeably with this explanation.]) ― - The act of completing [and augmenting a thing]. (K.) You say, ثَبِّ مَعْرُوفَكَ Complete and augment [thy beneficence, or bounty, or favour]. (T.) And ثبّى اللّٰهُ لَكَ النِّعَمَ [May God complete and augment to thee benefits, or blessings: or] may God send to thee benefits, or blessings. (TA.) [See also 1.] ― - The putting a thing into a good, right, or sound, state, and augmenting it. (T, K. *) ― - ثبّى المَالَ He kept, preserved, guarded, or took care of, the property. (Kr, M.) = ثَبَّيْتُ عَلَى الشَّىْءِ, (As, S,) inf. n. تَثْبِيَةٌ, (As, T, S, M, K,) I kept constantly, or perseveringly, to the thing. (As, T, S, M, K.) ― - The inf. n. signifies also The keeping, (T,) or pursuing, (K,) the way, course, mode of acting, or the like, of one's father: (T, K:) or the doing, or acting, like one's father. (M.) ― - Also The complaining of one's state, or case, and of one's want; and asking aid, or assistance, and vengeance, or avengement. (K.) [One of the meanings assigned to the verb by Golius, as on the authority of the K, and by Freytag after him, is “ Disposuit paravitque se: ” app. from the former's having found الاِسْتِعْدَادُ written in a copy of the K for الاِسْتِعْدَآءُ.] = أَنَا أَعْرِفُهُ تَثْبِيَةً I know him, or it, with a seeming, not a certain, knowledge. (T, TA.) ثُبَةٌ ثبه ثبة A company (T, S, M, K) of men; (T, M;) as also ↓ أُثْبِيَّةٌ ; (M, K; [in the CK erroneously written اَثْبِيَة;]) and أُثْئِيَّةٌ: (TA:) a company in a state of separation or dispersion; or a distinct body, or company, of men: (T:) and a troop of horsemen; such as is termed عُصْبَة: (M, K: [in the CK, العَصَبَةُ is erroneously put for العُصْبَةُ:]) the pl. is ثُبَاتٌ and ثُبُونَ (T, S, M, K) and ثِبُونَ (S, M) and (the pl. of أُثْبِيَّةٌ, TA) أَثَابِىُّ and أَثَابِيَةٌ, in which last the ة is a substitute for the last ى [of أَثَابِىُّ]: (M, TA:) or [accord. to some,] أَثَابِىُّ, which signifies companies, has no sing.; but, as some say, its sing. is ↓ أَثْبِيَّةٌ , of the measure أُفْعُولَةٌ, [originally أُثْبُويَةٌ,] which means a numerous company: (Ham p. 796:) [it is also said that] ثُبًى is a pl. of ثُبَةٌ as meaning a company; (L in art. ثوب, and Ham p. 271;) and hence the phrase الثُّبَى العَالِى, for الثُّبَى العَالِيَةُ, [the high, or exalted, companies,] the former word being made masc. because it is like زُلَمٌ [which is sing. and masc.]; but some say that this word here means the assemblies of the nobles: (Ham ubi suprá:) IAar says, الثُّبَى العَالِى مِنْ مَجَالِسِ الأَشْرَافِ; but [ISd observes,] this is extraordinary, and I have not heard it except in the poetry of El-Find EzZimmánee. (M.) Accord. to some, it is from ثَابَ, being originally ثُوبَةٌ; and its dim. is ثُوَيْبَةٌ: (T:) or it is originally ثُبَىٌ: (S:) accord. to Er-Rághib, the letter elided from ثُبَةٌ as meaning “ a company, ” but not as relating to a wateringtrough or tank, is ى; and ISd holds it to be ى: and [if so,] its dim. is ↓ ثُبَيَّةٌ : (TA:) [but ISd adds,] IJ says that the elided letter is و, because it is this in most cases, as in أَبٌ and أَخٌ and سَنَةٌ and عِضَةٌ &c. (M in arts. ثبو and ثبى.) [See also art. ثوب. It seems to signify also An assemblage, or a collection, of things of any kind:] see 2, in two places. ― - Also The middle of a wateringtrough or tank, (T, S, M, K,) to which the water returns [when it has been emptied], (S,) or to which what remains of the water returns: (T:) and the place where the water collects in a valley or low ground: (Aboo-Kheyreh, T:) but this is from ثَابَ; (T, S; *) the ة is a substitute for the و, the medial radical, which is suppressed; for it is originally ثُوَبٌ: (S:) or it is originally ثُوبَةٌ: (T:) or it may be from ثَبَّيْتُ “ I collected: ” but Aboo-Is-hák makes it to be from ثَابَ المَآءُ, aor. يَثُوبُ; and this he infers to be the case from their saying that the dim. is ثُوَيْبَةٌ. (M.) [See also art. ثوب.] ثَبِىٌّ ثبى ثبي One who praises men much [while they are living: see 2]. (TA.) ثُبَيَّةٌ ثبيه ثبية : see ثُبَةٌ, of which it is said to be the dim. أُثْبِيَّةٌ : see ثُبَةٌ, in two places. مُثَبًّى مثبى مثبي Property collected together. (TA.) ثتل Q. Q. 1 ثَيْتَلَ ثيتل , (K and TA, in the CK تَثَيْتَلَ,) He feigned himself stupid after feigning himself intelligent: (K, TA:) accord. to some copies, after feigning himself negligent, or inadvertent: (تَغَافُل being put in the place of تَعَاقُل:) [app. from the subst. below:] but the word as mentioned by IAar is تنتل [app. a mistranscription for ثَنْتَلَ]. (TA.) ثَيْتَلٌ ثيتل The وَعِل [or mountain-goat], (M, K,) as a general term: (M:) [in the present day, but vulgarly pronounced تَيْتَل, applied to the wild goat of the Arabian and Egyptian deserts and mountains; the capra jaela of Hamilton Smith; called by some an ibex; as is also بَدَن:] or an old وعل: (S, M, Mgh, K:) or the male of the أَرْوَى: (Sh, T, M, K: [this is the same as the first explanation:]) En-Nadr says that it has small horns: (T:) Aboo-Kheyreh, that it is of the وُعُول, does not quit the mountain, and its horns have branches: (T, Mgh: *) he says that the وعول are dusky, or dingy, or of a hue inclining to black and dust-colour, with whiteness in their lower parts; and the ثَيَاتِل [pl. of ثَيْتَل] are like them in their colours, and only distinguished from them by the horns; the وعل having long horns, which extend backwards until they meet over his tail: (T:) also a species of [the bovine antelope called] بَقَرُ الوَحْشِ, (M, K,) that abides in the mountains. (M.) ― - A man who sits with women. (TA.) ― - Incapable of going in to women; or not desirous of women. (K.) ― - A bulky, or corpulent, man, in whom one thinks there is good (AA, K, TA) when there is no good in him: (AA, TA:) but, as mentioned by As, it is تيتل. (TA.) ثج 1 ثَجَّ ثج , (A, L, Msb, K,) aor. ثَجِ3َ , (A, Msb, TA,) inf. n. ثَجٌّ, (L, Msb, TA,) or ثَجِيجٌ, (A, TA,) or ثُجُوجٌ, (TA,) It (water) flowed: (K:) or poured forth vehemently, (A, Msb, TA,) or much: or, as some say, it (much water) poured forth: (L, TA:) and ↓ انثجّ and ↓ تَثَجْثَجَ signify the same. (K.) ثَجٌّ also signifies The flowing of the blood of a victim brought for sacrifice to the sacred territory of Mekkeh. (S, K, TA.) = ثَجَّهُ, (S, A, Mgh, Msb, K,) aor. ثَجُ3َ , (S, A, Mgh, Msb,) inf. n. ثَجٌّ, (S, Mgh, Msb,) He made it to flow; (S, A, Mgh, Msb K;) poured it forth; (Msb;) namely, water, (S, A, Mgh, Msb, K,) and blood (S, A, Mgh, Msb) of a victim for sacrifice; (Mgh, Msb;) as also ↓ ثَجْثَجَهُ ; and ↓ اثجّهُ may also be used in the same sense. (TA.) Hence, (Mgh, Msb,) أَفْضَلُ الحَجِّ العَجُّ والثَّجُّ, (S, Mgh, Msb,) a saying of Mohammad, (TA,) meaning The most excellent of the actions of the pilgrimage are (Mgh) the raising of the voice in the تَلْبِيَة [see 2 in art. لبى] and the shedding of the blood of the victims brought for sacrifice to the sacred territory. (Mgh, Msb.) 4 أَثْجَ3َ see 1. 7 إِنْثَجَ3َ see 1. R. Q. 1 see 1. R. Q. 2 see 1. حَلَبَ فِيهِ ثَجًّا حلب فيه ثجا He milked into it milk abundantly flowing. (TA from a trad.) ثَجُوجٌ ثجوج A source yielding abundance of water. (TA.) ― - See also ثَجَّاجٌ. ثَجِيجٌ ثجيج [originally an inf. n. (see 1)] A torrent, or flow. (S, K.) So in the saying, أَتَانَا الوَادِى بِثَجِيجِهِ [The valley brought us its torrent, or flow]. (S.) ― - The sound of the pouring forth of water. (TA.) ― - See also ثَجَّاجٌ. ثَجَّاجٌ ثجاج Water pouring forth vehemently: (Msb:) or poured forth; as also ↓ ثَجُوجٌ : (TA:) or flowing: (Har p. 138:) or flowing much: (Id. p. 393:) and rain pouring forth vehemently; (S, TA;) as also ↓ ثَجِيجٌ and ↓ مِثَجٌّ : (TA:) and blood poured forth: (TA:) and a cloud pouring forth. (A.) Applied to water [or rain, and to blood,] it may have the meaning of a pass. part. n., or, which is preferable, that of an act. part. n. (IDrd, M.) ― - [Hence,] فُلَانٌ غَيْثُهُ وَبَحْرُهُ عَجَّاجٌ (tropical:) [lit. Such a one, his rain is such as pours forth vehemently, and his sea is noisy, or copious: meaning such a one is abundant in bounty or munificence]. (A.) مِثَجٌّ مثج : see ثَجَّاجٌ. ― - Also, (K,) or خَطِيبٌ مِثَجٌّ, (A,) (tropical:) An eloquent, or able, speaker or orator; (K, TA;) who pours forth a copious flow of words. (TA.) ثجر 1 ثَجَرَ ثجر , aor. ثَجُرَ , He mixed the ثَجِير of dates [i. e. the dregs of pressed dates] with other [dates] in the beverage called نَبِيذ: (S:) or he mixed the dregs of pressed unripe dates with dried dates in making نبيذ: (Mgh:) or ثَجَرَ التَّمْرَ he mixed the dried dates with the dregs of pressed unripe dates. (K.) The doing so is forbidden in a trad. (S, Mgh.) ثَجِيرٌ ثجير , an arabicized word, (Msb,) pronounced by the vulgar with ت, (S, Msb,) The dregs of anything that is pressed; (S, A, Mgh, Msb;) as of pressed unripe dates: (K:) or the dregs of pressed unripe dates, which are mixed with dried dates in making the beverage called نَبِيذ: (TA:) or the expressed juice of dates; or the dregs of pressed dates: (As, Msb:) or pressed grapes from which the juice has run, and of which the dregs remain. (Lth, TA.) ثخن 1 ثَخُنَ ثخن ثخنن , (T, S, M, Msb, K,) aor. ثَخُنَ ; (K;) and ثَخَنَ, (El-Ahmar, ISd, Msb, TA,) aor. ثَخُنَ ; (TA;) inf. n. ثَخَانَةٌ (T, S, Msb, K, &c.) and ثُخُونَةٌ (ISd, Msb, K) and ثِخَنٌ (Z, Msb, K) and ثُخْنٌ; (TA;) It (a thing, S, Msb) was, or became, thick, big, gross, or coarse; and hard, firm, stiff, tough, or strong: (S, K:) it was, or became, thick, dense, or compact: (M, TA:) [it (a garment, or piece of cloth,) was thick, or close, in texture: (see ثَخِينٌ:)] it [a semiliquid of any kind] was, or became, thick, so that it did not flow, nor continue in its passing away. (Er-Rághib, TA.) 4 اثخنهُ أثخن أثخنه أثخننه اثخنه اثخنة ثخن [in its primary sense, He, or it, rendered it ثَخِين, i. e. thick, &c. ― - And hence,] (tropical:) He, or it, (a man, JK, T, Mgh, Msb, and a wound, S, Mgh, and disease, Bd in viii. 68,) rendered him heavy: (JK, T, Bd ubi suprà, TA:) or weakened him, rendered him languid, or enervated him. (S, Mgh, Msb, K, TA.) You say, اثخنهُ ضَرْبًا (assumed tropical:) He rendered him heavy by beating: (JK:) or he beat him much, or vehemently, or excessively. (TA.) And أَثْخَنْتُهُ بِالجِراحَةِ (assumed tropical:) I weakened him, rendered him languid, or enervated him, by the wound, or wounds. (Msb.) ― - إِذَا أَثْخَنْتُمُوهُمْ, in the Kur xlvii. 4, means (assumed tropical:) When ye have made much slaughter among them: (Jel:) or when ye have made a great and vehement slaughter of them: (Bd:) or when ye have overcome them, and wounded them much, or inflicted many wounds upon them, (Abu-l-'Abbás, K, TA,) so that they give with their hands. (Abu-l-'Abbás, TA.) ― - اثخن فِى العَدُوِّ (tropical:) He made a great, or vehement, slaughter, (A,) or a great, or vehement, wounding, (K,) among the enemy. (A, K.) ― - اثخن فِى الأَرْضِ, (assumed tropical:) He made much slaughter in the earth, or land: (Bd in viii. 68, Mgh, TA: in the S, اثخن فِى الأَرْضِ قَتْلًا, which means the same: TA:) or he went against the enemy, and made a wide, or large, slaughter of them [in the land]: (Msb:) or he fought vehemently in the earth, or land. (Jel in viii. 68.) ― - اثخن فِى الأَمْرِ (assumed tropical:) He exceeded the usual, or the just, bounds, or degree, in the affair; strove, or exerted himself, vigorously, or strenuously, therein; or did his utmost therein. (TA.) ― - اثخنهُ قُوْلُهُ (assumed tropical:) His saying took, or had, an effect upon him; or distressed, or afflicted, him. (TA.) ― - أَثْخَنْتُ فُلَانًا مَعْرِفَةً (tropical:) I knew such a one, or was acquainted with him, thoroughly, or very well. (TA.) 8 اثّخن أثخن أثخنن اثخن ثخن , in the saying of El-Asshà تَمَهَّلَ فِى الحَرْبِ حَتَّى اثَّخَنَ [He acted deliberately in war until he became heavy, or weakened, or languid, or enervated, by wounds], is contracted by idghám from اثْتَخَنَ. (S, TA.) 10 استثخن مِنْهُ النَّوْمُ استثخن منه النوم (tropical:) Sleep overcame him. (JK, K, TA.) استثخن بَيْنَ المَرَضِ وَالإِعْيَآءِ (tropical:) He became overcome by [lit. between] disease and fatigue. (A, TA.) ثُخْنٌ ثخن ثخنن an inf. n. of ثَخُنَ: [commonly used as a simple subst., meaning Thickness, &c.:] one says ثُوْبٌ لَهُ ثُخْنٌ [A garment, or piece of cloth, having thickness, or closeness, of texture]. (TA.) ثَخَنٌ ثخن ثخنن i. q. نقلة [app. a mistranscription for ثَقْلَةٌ or ثَقَلَةٌ, meaning (assumed tropical:) A heaviness in the chest or body, or a heaviness and langour, or a heaviness on the heart]; as also ↓ ثَخَنَةٌ : El-'Ajjáj says حَتَّى يَعِجَّ ثَخَنًا مَنْ عَجْعَجَا [app. meaning So that he who cries out cries out by reason of heaviness, &c.]: (TA: [this saying is also cited in the S, in art. عج; but there, in one copy, I find ثَخِنًا; and in another, ثِخَنًا; and in both, مِنْ instead of مَنْ:]) and hence he received the surname of العَجَّاج: (S and TA in art. عج:) so says IDrd. (TA in that art.) [Golius explains ثَخَنٌ as meaning “ crassities, spissitudo; ” on the anthority of Ibn-Maaroof and Ibn-Beytár; but I suspect that he found ثَخَنٌ in their works written for ثُخْنٌ or ثِخَنٌ, both inf. ns. of ثَخُنَ.] ثَخَنَةٌ ثخن ثخنه ثخننه ثخنة : see ثَخُنٌ. ثَخِينٌ ثخين part. n. of ثَخُنَ; (S, Msb;) Thick, big, coarse, or gross; and hard, firm, stiff, tough, or strong: (S:) [thick, dense, or compact: &c.: see 1: pl. ثِخَانٌ.] You say ثَوْبٌ ثَخِينٌ A garment, or piece of cloth, thick, or close, or full, in texture, and, as Az adds, in warp. (TA.) ― - Applied to a man, Completely armed: (KL:) or ثَخِينُ السِّلَاحِ has this meaning. (S.) ― - Also (JK, TA) (tropical:) Forbearing, clement, grave, sedate, or calm: (JK, K, * TA: [in some copies of the K, الحَكِيمُ is erroneously put for الحَلِيمُ:]) in the M, heavy in his sitting-place. (TA.) مُثْخَنٌ مثخن [pass. part. n. of 4, q. v.]. You say, تَرَكْتُهُ مُثْخَنًا وَقِيذًا [I left him weakened, languid, enervated, or much wounded; beaten until he was at the point of death]. (TA.) ― - (assumed tropical:) Forbearing, clement, grave, sedate, or calm, in mind, or intellect. (TA.) [See also ثَخِينٌ.] ― - Metonymically applied by the people of Syria to (tropical:) One who causes laughter; who is quick, brisk, or lively, in his motions. (TA.) مُثْخِنٌ مثخن (assumed tropical:) One who exceeds the usual, or the just, bounds, or who does his utmost, in narration, and in the rehearsal of sayings. (TA.) ― - And, with ة, (tropical:) A large, corpulent, fleshy, woman. (JK, A, K.) ثدأ ثُنْدُؤَةٌ and ثَنْدُؤَةٌ, (M,) or ثَنْدُوَةٌ, (Lth, T,) or ثُنْدُوَةٌ, of the measure فُنْعُلَةٌ, with damm to the ف and ع, or, accord. to some, the ن is radical and the و augmentative, the measure being فُعْلُوَةٌ, (Msb in art. ثدى,) or ثُنْدُؤَةٌ and ثَنْدُوَةٌ, (ISk, T, S, Mgh, Msb, K,) with damm to the ث if with ', (ISk, T, S, Mgh, Msb,) and of the measure فُعْلُلَةٌ, (ISk, S,) and with fet-h to the ث if with و, without ', (ISk, T, S, Mgh, Msb, K,) and in this case of the measure فَعْلُوَةٌ, (ISk, S, K,) like قَرْنُوَةٌ and عَرْقُوَةٌ, (ISk, S,) [the ن in both cases, accord. to ISk, being radical,] so in the Bári', (Msb,) and so says Ktr, (TA,) but A'Obeyd says that the Arabs in general pronounced the word without ', (Msb,) The ثَدْى [which generally signifies the breast, or mamma, but sometimes the pap, or mamilla,] of a man: (Mgh:) or the part, of a man, that corresponds to the ثَدْى of a woman: (T, S, Msb, K:) or the flesh of the ثَدْى: (Lth, T, M, Mgh:) or the flesh that is around the ثَدْى: (ISk, T, S, K:) or the base of the ثَدْى: (As, Zj in his “ Khalk el-Insán, ” S, Msb, K, KL *:) or the portion of flesh that is at the base thereof: (Msb:) or i. q. ثَدْىٌ: (TA:) and the pap, or mamilla, of a woman and of a man: (KL:) accord. to the author of the Wá'ee, the pl. [of تندؤة] is ثَنَادِهُ, [with ه substituted for ', unless the former be a mistranscription for the latter,] (TA,) and [that of ثندوة is] ثَنَادٍ. (Msb, TA.) The word ثدى is used in relation to men in the Saheeh of Muslim, and ثندؤة in relation to women in the Sunan of Aboo-Dáwood; and many of the lexicologists incline to the opinion that ثدى is common to men and women. (MF in art. ثند.) ― - ثُنْدُؤَةُ الأَنْفِ, occurring in a trad., The tip, or fore part, of the nose. (IAth, TA.) ثدو 1 ثَدَاهُ ثداه ثداة ثدي , aor. ثَدُوَ : see art. ثدى. ثدى 1 ثَدِىَ ثدى ثدي , aor. ثَدَىَ , It became moist or moistened. (T, K.) ثَدِيَتِ الأَرْضُ i. q. سَدِيَت [The land became moistened by much dew]: mentioned by Yaakoob, who asserts that the ث in the former is a substitute for the س in the latter; but is not known. (M.) = ثَدَاهُ, aor. ثَدُىَ (T, K) and ثَدِىَ , (T,) He moistened it. (T, K.) ― - And ثداهُ [so in the TT, as form the T, without. teshdeed,] He fed him, or nourished him: (T, TT:) [or the verb in this sense is ↓ ثدّاهُ , for its inf. n.] تَثْدِيَةٌ signifies the act of feeding, or nourishing. (K.) 2 ثَدَّىَ see 1. ثَدْىٌ ثدى ثدي (T, S, M, Mgh, Msb, K, &c.) and ثِدْىٌ and ثَدًى: (K:) the first of these is the form most commonly obtaining: (TA:) [The breast, or mamma;] the part of the chest whereof the حَلَمَة is the head; each of the two parts whereof the حَلَمَتَانِ are the two heads: (Zj in his “ Khalk el-Insán: ”) [and sometimes, but not properly, the حَلَمَة alone; i. e., the pap, nipple, or mamilla:] you say ثَدْى مُقْعَدٌ a breast that is swelling, prominent, or protuberant, (S, A, L, K, in art. قعد,) that fills the hand, (A in that art.,) and has not yet become folding: (S, L, K, in that art.:) and رَضَعَ ثَدْىَ أُمِّهِ [he sucked the breast, meaning the pap, or nipple, of his mother]. (IKtt in TA, art. رضع:) it is peculiar to woman; (T, K;) or common to woman and man; (S, Msb, K;) being sometimes used in relation to a man; (Msb;) accord. to the opinion held to be most chaste and best known by the lexicologists [in general]: (TA:) and is masc.; (T, M, Mgh;) or masc. and fem.; (S, Msb, K;) but most chastely masc.: (TA;) the pl. [of pauc.] is أَثْدٍ, (S, M, Msb, K,] [originally أَثْدُىٌ,] of the measure أَفْعُلٌ, (Msb,) and [of mult.] ثُدِىٌّ, (S, M, Msb, K,) [originally ثُدُوىٌ,] of the measure فُعُولٌ, (S, Msb,) and ثِدِىٌّ, with kesr to the ث because of the kesr to the letter following, (S,) and sometimes ثِدَآءٌ, [originally ثِدَاىٌ,] like سِهَامٌ; (Msb;) and a poet says وَأَصْبَحَتِ النِّسَآءُ مُسَلِّبَاتٍ لَهُنَّ الوَيْلُ يَمْدُدْنَ الثُّدِينَا [And the women became widowed, or bereft of relations, and without their ornaments, or in mourning, having woe, pulling the breasts]; but this is something like a mistake; and it may be that he meant التُّدِيَّا, and changed the [latter] ى into ن for the sake of the rhyme. (M.) It is said in a prov., تُجَوَّعُ الحُرَّةُ وَلَا تَأْكُلُ ثَدْيَيْهَا, meaning, أُجْرَةَ ثَدْيَيْهَا, [i. e. The ingenuous woman will be made to hunger and will not eat the hire of her breasts,] the prefixed noun being suppressed; or, as some relate it, بِثَدْيَيْهَا, which is plain [as meaning, by means of her breasts]: it is applied in relation to a man's preserving himself from ignoble means of acquiring wealth. (Mgh.) And جُدَّ ثَدْىُ أُمِّهِ, May his mother's breast be cut off, is a form of imprecation against a man, and used to imply a wish for his separation. (As, L in art. جد.) The saying of 'Alee, on the day of his slaughter of the Khawárij, اُنْظُرُوا فَإِنَّ فِيِهمْ رَجُلًا إِحْدَى يَدَيْهِ مِثْلُ ثَدْىِ المَرْأَةِ [Look ye, for among them is a man one of whose arms is like the breast of the woman], not احدى ثَدْيَيْهِ as some relate it, was applied to a man who had, in the place of one arm, a lump of flesh upon his shoulder-joint, which lump, when it was stretched, became equal in length to his other arm, and when it was left, returned [to its original form]. (Mgh.) Respecting ↓ ثُدَيَّةٌ , the dim., whence the surname ذَو الثُّدَيَّةِ, he who holds ثَدْىٌ to be masc. [only] says that the ة is added because the word [virtually] means اليَد, [which is fem.,] for the man thus surnamed had a short arm, of the size of the ثَدْى, as is indicated by the fact that they also called him ذُو اليُدَيَّةِ: (S:) or, accord. to Fr, (A'Obeyd, T,) ة is added, in this instance, in the dim., though ثَدْىٌ is masc., because it applies to what resembled the remains (بَقِيَّة) of a ثَدْى, the greater part of it having gone, so that it is like لُحَمْيَةٌ and شُحَيْمَةٌ [dims. of لَحْمَةٌ and شَحْمَةٌ]: (T, M:) or the ة is added because the word is regarded in this case as meaning البَضْعَةُ [the piece, or lump, of flesh]: (Mgh:) some say that it is the dim. of ثَنْدُوَةٌ; (Mgh, TA;) but this requires consideration. (Mgh.) ثُدَيَّةٌ ثدي ثديه ثدية : see ثَدْىٌ. ― - Also A repository, or receptacle, (AA, K,) of the size of the fist, (AA,) in which the horseman carries the [sinews called] عَقَب [of which the bow-string is made, and which are bound round a bow, and round an arrow, to repair a fracture in it, (see عَقَبٌ and عَقَبَ,)] and the feathers [which he may require to attach to any of his arrows]. (AA, K.) ثُدَّآءٌ ثدآء A certain plant [growing] in the desert. (S.) ثَدْيَآءُ ثديآء A woman large in the ثَدْيَانِ [or breasts]: أَثْدَى, the masc. form, is not used. (S, M.) ثَنْدُوَةٌ ثندوه ثندوة , [written by some ثُنْدُوَةٌ, as well as ثَنْدُؤَةٌ and ثَنْدُؤَةٌ,] mentioned here in the S, and in art. ثدأ : see the latter art. ثرب 1 ثَرَبَهُ ثرب ثربه ثربة , aor. ثَرِبَ , (K,) inf. n. ثَرْبٌ, (TK,) [probably, in its primary sense, He stripped it of its ثَرْب: see 2: ― - and hence,] (assumed tropical:) He stripped him of his garment; namely, a sick man. (K.) ― - See also 2, in three places. 2 تَثْرِيبٌ تثريب , in its primary sense, is The removing of the ثَرْب, i. e., the fat that forms the integument of the stomach of a ruminant: so says Z. (Har p. 197.) ― - And hence, (tropical:) The act of blaming; reproving; and punishing, or chastising, for an offence, or a crime: (Har ubi suprà:) or (tropical:) severe blaming or reproving, that rends reputations, and takes away the brightness of countenances: (Z in Har ubi suprá:) which last meaning it has in the Kur xii. 92: (Bd:) or لَا تَثْرِيبَ عَلَيْكُمْ there means (assumed tropical:) No evil, or mischief, shall come upon you: (Zj, T:) or (assumed tropical:) your offences, or crimes, shall not be mentioned: (Th, M:) تثريب signifies (assumed tropical:) the act of blaming, or reproving; (S, Mgh;) or doing so severely, or angrily; or, with the utmost severity or harshness: the act of upbraiding, or reproaching: and the going to the utmost length in blaming or reproving: one says, لَا تَثْرِيبَ عَلَيْكَ (assumed tropical:) [No blame, &c., shall be laid on thee]: and it is from الثَّرْبُ [as explained above]. (S.) You say, ثرّب and ↓ ثَرَبَ and ↓ اثرب , meaning (assumed tropical:) He blamed, or reproved; or did so severely, or with the utmost severity; or reproached, or upbraided: (T:) and ثرّب عَلَيْهِ, (S, M, K,) and ثّربهُ; (A, K;) and ↓ ثَرَبَهُ , [and ثَرَبَ عليه,] aor. ثَرِبَ , (K,) inf. n. ثَرْبٌ; (TK;) and ↓ اثربهُ ; (A, K;) (assumed tropical:) he blamed him, or reproved him; upbraided him, or reproached him, (M, A, K,) with, or for, his offence, or crime; (M, K;) and reminded him thereof; (M;) he showed him his deed to be foul, abominable, or bad: (As, S:) or عليه ↓ ثَرَبَ , aor. ثَرِبَ , signifies (assumed tropical:) he blamed him, or reproved him; and, as Suh says, ثرّب عليه, (assumed tropical:) he blamed him, or reproved him, much. (Msb.) ― - Also (assumed tropical:) The acting ill, or corruptly; doing evil, or mischief; creating confusion, or disorder. (TA.) = It is also said in the K to be syn. with طَىٌّ, which means The building [or casing a well] with stones: but [SM says,] I fear that this is a mistranscription for تَثْوِيبٌ, with و. (TA.) 4 أَثْرَبَ He (a ram) increased in his fatness: (K:) or acquired a ثَرْب, having increased in fatness. (TA.) = See also 2, in two places. ثَرْبٌ ثرب A thin integument of fat that covers the stomach of a ruminant and the bowels or intestines; (Lth, T, S, M, Msb, K;) the fat that is spread over the bowels, or intestines: (T:) pl. (of mult., TA) ثُرُوبٌ (M, K) and (of pauc., TA) أَثْرُبٌ, and pl. pl. أَثَارِبُ. (K.) Hence, صَارَتِ الشَّمْسُ كَالْأَثَارِبِ The sun [upon the ground] became like the integuments above-mentioned: i. e., scattered; being upon one place and not upon another, towards sunset: a phrase occurring in a trad., in which it is said that when this is the case, it is forbidden to perform the afternoonprayer: and in another trad. occurs the phrase, صَارَتِ الشَّمْسُ كَثَرْبِ النَّاقَةِ [The sun upon the ground became like the ثرب of the she-camel]. (TA.) ― - And [hence,] (assumed tropical:) A land of which the stones are such as those of the حَرَّة [q. v.], save that they are white. (L.) ثَرَبَاتٌ ثربات , (K,) or ثَرِبَاتٌ [like تَرِبَاتٌ, with which it is nearly, or perhaps exactly, syn.], (M,) The fingers. (M, K.) أَثْرَبُ , (TA,) fem. ثَرْبَآءُ, (T, K,) A sheep having a large ثَرْب; (T, TA;) i. e. (TA) a fat sheep. (K, TA.) مُثْرِبٌ مثرب (assumed tropical:) One who gives little, (K, TA,) reproaching for that which he has given. (TA.) مُثَرِّبٌ مثرب Upbraiding [&c.: see the verb, 2]: (M:) or acting ill, or corruptly; doing evil, or mischief; creating confusion, or disorder. (M, K.) ثرد 1 ثَرَدَ ثرد , aor. ثَرُدَ , (M, L,) or ثَرِدَ , (so in one place in the TT,) inf. n. ثَرْدٌ, (T, M, Mgh, L,) He broke a dry or hollow thing: (T, Mgh, L:) he crumbled a thing, or broke it into small pieces, with his fingers. (M, L.) [Hence,] ثَرَدَ خُبْزًا, (S, M, A, Msb, K,) aor. ثَرُدَ , (Msb,) inf. n. as above, (S, Msb,) He crumbled bread, or broke it into small pieces, with his fingers, (M, A, Msb, K,) then moistened it with broth, (A, Msb,) and then piled it up in the middle of a bowl: (A:) or he broke bread: (S:) and in like manner ↓ اِتَّرَدَهُ , originally اِثْتَرَدَهُ; and ↓ اِثَّرَدَهُ : (S, K:) and ثَرِيدًا ↓ اثّرد , and ↓ اتّردهُ , he made, or prepared, ثريد [i. e. bread crumbled &c. as above described]. (M.) ― - He rubbed and pressed a testicle with the hand, in lieu of castrating; (K;) inf. n. as above. (Mgh.) ― - See also 2. ― - He dipped a garment, or piece of cloth, in dye: (K:) he dyed it with saffron [&c.]. (TA from a trad.) ― - ثُرِدَ مِنَ المَعْرَكَةِ, (so in a copy of the T, and in some copies of the K, and in the CK,) or ↓ ثُرِّدَ , (so in some copies of the K, and in the TA,) He (a man, IAar, T) was carried away from the place of fight wounded much but having life remaining in him. (IAar, T, K.) 2 ثرّد 8 , (T, M, K,) inf. n. تَثْرِيدٌ; (T, S, Mgh;) and ↓ ثَرَدَ ; (K;) [ISd says,] I think that the latter is a dial. var. of the former; (M;) He killed an animal that should be slaughtered without cutting the أَوْدَاج [or external jugular veins] so as to make the blood flow; (M, K;) i. e., (TA,) he killed it with a blunt knife, so that he broke, [or tore, the flesh &c.,] and did not cut so as to make the blood flow: (A, TA:) or he killed it by squeezing and pressing the اوداج, without cutting, and making the blood to flow: (Mgh:) or he killed it with a thing that did not make the blood to flow freely: or he killed it without practising the method prescribed by the law: (T:) or تثريد in slaughtering is the breaking [the bones or joints &c. of the animal] before it is cold; and this is forbidden. (S.) [See also مُثَرِّدٌ.] ― - See also 1, last sentence. ― - And see ثَرَدٌ, below. 4 أَثْرَدَ [It seems that Golius found أَثْرَدَ erroneously written in a copy of the S and in a copy of the K for اِثَّرَدَ.] 8 اِثَّرَدَ and اِتَّرَدَ : see 1, in four places. ثَرْدٌ ثرد Weak rain. (IAar, M, K.) ثَرَدٌ ثرد (S, K) and ↓ تَثْرِيدٌ (A) (tropical:) A chapping in the lips. (S, A, K.) ثُرْدَةٌ ثرد ثرده ثردة : see what next follows. ثَرِيدٌ ثريد and ↓ مَثْرُودٌ Bread crumbled, or broken into small pieces, with the fingers, and then moistened with broth: (Msb:) or [simply] broken bread. (S.) ― - Also, the former, (T, A,) and ↓ ثَرِيدَةٌ (T, M, A, K) and ↓ ثُرْدَةٌ (S, M, A, Msb) and ↓ ثَرُودَةٌ (M, K) and ↓ مَثْرُودَةٌ (K accord. to the TA) and ↓ أُثْرُدَانٌ , (Fr, M, * K,) Bread, itself, crumbled, or broken into small pieces, with the fingers, (T, * S, * M, A, Msb, K, *) then moistened with broth (T, A, Msb) &c., (T,) and then piled up in the middle of a bowl; (A;) generally having some flesh-meat with it: (L:) or ↓ ثَرِيدَةٌ signifies a mess, or portion, of ثَرِيد [or bread crumbled or broken &c.]; (T;) [and so ↓ ثَرُودَةٌ , and ↓ مَثْرُودَةٌ :] that of Ghassán is said by common consent to have been prepared with marrow, and with eggs, or the yolks of eggs; and there was no kind more delicious than these two kinds. (TA.) The pl. of ثريدة is ثَرَائِدُ and ثُرُدٌ and ثُرْدٌ; (A, and Ham p. 524;) the last of which is a contraction of that next preceding it. (Ham ubi suprà.) A poet, as cited by IAar, says ↓ أَلَا يَا خُبْزُ يَا ابْنَةَ يَثْرُدَانٍ أَبَى الحُلْقُومُ بَعْدَكِ لَا يَنَامُ [Now surely, O bread, O daughter of two preparers of ثَرِيد, the throat refuses, after swallowing thee, to rest, by reason of desire for more]: he says that the poet calls the bread after two young men, or slaves, who were preparing ثريد, and gives tenween to يثردان by a poetic license, instead of saying يَثْرُدَانِ, which, as it is [originally] a verbal phrase, he should have said by rule: but the word, as Fr relates it, is ↓ أُثْرُدَانٍ ; and [ISd says,] I think that this is a determinate subst., for الثَّرِيد or المَثْرُود, and therefore properly imperfectly decl., but here made perfectly decl. by a poetic license. (M.) It is said in a trad. that the excellence of 'Áïsheh above other women is as the excellence of ثريد above other kinds of food; but it is said that what is here meant is food prepared with flesh-meat, together with ثريد, because this is generally prepared with flesh-meat, and it is said to be one of the two things called لَحْم. (TA.) ثَرُودَةٌ ثروده ثرودة : see ثَرِيدٌ; for each, in two places. ثَرِيدَةٌ ثريد ثريده ثريدة : see ثَرِيدٌ; for each, in two places. أُثْرُدَانٌ : see ثَرِيدٌ; for each, in two places. مِثْرَدَةٌ مثرد مثرده مثردة A [bowl such as is called] قَصْعَة [app. for ثَرِيد]. (TA.) مُثَرِّدٌ مثرد One who slaughters (an animal intended to be slaughtered, M) with a stone or a bone, (M, K,) or the like thereof; to do which is forbidden: (M:) or one whose iron instrument is not sharp, (IAar, M, K,) so that he mangles the flesh. (IAar, M.) مِثْرَادٌ مثراد A stone, or bone, or blunt iron instrument, with which an animal is slaughtered [in a bungling manner: see مُثَرِّدٌ]. (M, K.) مَثْرُودٌ مثرود : see ثَرِيدٌ. ― - Also A garment, or piece of cloth, dipped in dye. (ISh, T.) مَثْرُودَةٌ مثروده مثرودة : see ثَرِيدٌ, in two places. يَثْرُدَان ثرد يثردان : see ثَرِيدٌ. ثرم 1 ثَرِمَ ثرم , (T, S, M, Msb, K,) aor. ثَرَمَ , (Msb, K,) inf. n. ثَرَمٌ, (T, S, M, Msb,) He (a man, T, S, Msb) had one of his central incisors broken: (AZ, T, Msb:) or he had a central incisor fallen out: (S:) or he had a tooth broken out entirely; (M, K;) or one of his fore teeth, such as the central incisors and the teeth between the central incisors and the canine teeth; (M, K; *) or, peculiarly, a central incisor: as also ↓ انثرم . (M, K.) = ثَرَمَهُ, (T, S, M, Msb, K,) aor. ثَرِمَ , (M, K,) or ثَرُمَ , (Msb,) inf. n. ثَرْمٌ; (S, M, Msb;) and ↓ اثرمهُ ; (T, M, K;) He (a man, T, S, Msb) broke one of his central incisors: (T, Msb:) or rendered him أَثْرَم: (M, K:) or the former, he struck him on his mouth, so that one of his central incisors fell out: and ↓ the latter, He (God) rendered him أَثْرَم. (S.) And ثَرَمْتُ ثَنِيَّتَهُ I broke his central incisor. (T, S.) 4 أَثْرَمَ see 1, in two places. 7 إِنْثَرَمَ see 1. ― - Also انثرمت ثَنِيَّتُهُ His central incisor became broken. (T, S, Msb.) أَثْرَمُ , applied to a man, Having one of his central incisors broken: (T, Msb:) or having a central incisor fallen out, (S, and Ham p. 613,) so as to have a gap between two of his teeth: (Ham ib.:) or having a tooth broken out entirely; (M, K;) or one of his fore teeth, such as the central incisors and the teeth between the central incisors and the canine teeth; (M, K; *) or, peculiarly, a central incisor: (M, K:) fem. ثَرْمَآءُ: (M, Msb, K:) pl. ثُرْمٌ. (Msb.) ― - الأَثْرَمَانِ (assumed tropical:) Night and day: (M, K:) and (assumed tropical:) time, or fortune, and death. (TA.) ثرو 1 ثَرَا القَوْمُ ثرا القوم , (As, S, M, K,) aor. ثَرُوَ ; (As, S;) and ثَرِىَ; (T, TT;) inf. n. ثَرًا; (M;) The people, or company of men, became many, much, or great in number or quantity; and increased: (As, T, S, M, K:) and in like manner, المَالُ, (As, S, M, K,) i. e., the cattle, or other property, became many, much, or great in number or quantity. (As, S, M.) ― - ثَرِىَ, (T, M, K,) aor. ثَرَوَ , inf. n. ثَرْىٌ [or ثَرًا?] and ثَرَآءٌ, (T, TA,) He (a man, T, K) was, or became, abundant in cattle, or other property; (T, M, K;) as also ↓ اثرى , (T, S, M, Mgh, K,) and أَفْرَى: (M:) or ↓ اثرى signifies he was, or became, in a state of competence or sufficiency, in no need, or rich; syn. استغنى: (Msb:) or it signifies more than استغنى: (T:) and ثَرِيتُ بِكَ, I became, or have become, abundant [in property] by means of thee: (T, S:) and ثَرِيتُ بِفُلَانٍ I became in no need of other men by means of such a one. (T, S, M.) A poet says, (S,) namely, ElKumeyt, praising the Benoo-Umeiyeh لَكُمْ مَسْجِدَا اللّٰهِ المَزُورَانِ وَالحَصَى وَأَقْتَرَا ↓ لَكُمْ قِبْصُهُ مِنْ بَيْنِ أَثْرَى [Ye have the two visited mosques of Mekkeh and El-Medeeneh, and ye have the number of the pebbles of such as are between him who is wealthy and him who is poor]: he means, مِنْ بَيْنِ مَنْ أَثْرَى وَمَنْ أَقْتَرَ; i.e., مِنْ بَيْنِ مُثْرٍ وَمُقْتِرٍ. (S.) ― - ثَرِيتُ بِكَ, (T,) or بِهِ, inf. n. ثَرًا, (M,) also signifies I rejoiced (T, M) in thee, (T,) or in him, or it: (M:) and ثَرِىَ بِذٰلِكَ, aor. ثَرَوَ , He rejoiced in, or by reason of, that. (ISk, S.) = ثَرَوْنَاهُمْ We were, or became, more than they: (AA, S, M:) or more in cattle, or other property. (K.) ― - ثَرَا القَوْمَ He (God) made the people, or company of men, to be many, or numerous; multiplied them. (AA, T, S.) 4 أَثْرَوَ see 1, in three places. = لَا يُثْرِينَا العَدُوُّ The enemy will not say much respecting us. (M, TA.) ثَرًا ثر ثرا ; dual ثَرَوَانِ: see ثَرًى, in art. ثرى. ثَرٍ ثر : see ثَرِىٌّ. ― - أَنَا ثَرٍ بِهِ I am in no need of other men by means of him; (T, S, M;) as also ↓ ثَرِىٌّ . (M.) = See also art. ثرى. ثَرْوَةٌ ثر ثروه ثروة Many, or a great number, (S, M, K,) of men; and of cattle, or other property: (M, K:) or much, or a great quantity, or property; (Mgh, Msb;) as also ↓ ثَرَآءٌ : (S, M, * Mgh:) and فَرْوَةٌ signifies the same as ثَرْوَةٌ; the ف being a substitute for the ث. (M.) One says, إِنَّهُ لَذُو ثَرْوَةٍ ↓ وَذُو ثَرَآءٍ , (ISk, S,) or وَثَرْوَةٍ ↓ إِنَّهُ لَذُو ثَرَآءٍ , (T,) Verily he possesses a number [of men] and much property. (ISk, T, S.) Accord. to IAar, one says ثَوْرَةٌ مِنْ رِجَالٍ and ثَرْوَةٌ, meaning A great number of men: but only ثَرْوَةٌ مِنْ مَالٍ. (TA.) ― - Also The night of the conjunction of the moon and الثُّرَيَّا [or the Pleiades]. (M, K.) ثَرْوَانُ ثروان , fem. ثَرْوَى: see ثَرِىٌّ. ثَرَآءٌ ثرآء : see ثَرْوَةٌ, in three places. ― - Also A state of competence or sufficiency; or richness. (Msb.) ثَرِىٌّ ثر ثرى ثري ثريي Many, or numerous; [applied to a company of men;] and so ثَرِيَّةٌ applied to spears (رِمَاحٌ): (TA:) also many, or much, cattle, or other property; (S, M, K, TA;) and so ↓ ثَرٍ . (T, TA.) ― - Also A man possessing many, or much, cattle, or other property; and so ↓ أَثْرَى ; (M, K;) and ↓ مُثْرٍ : (T:) so too ↓ ثَرْوَانُ ; (T, S, Mgh;) or abounding (M, K, TA) in cattle, or other property: (TA:) and [its fem.] ↓ ثَرْوَى , applied to a woman, (T, S, M, K,) likewise signifies possessing many, or much, cattle, or other property: (T, S, K:) the dim. of this last is ↓ ثُرَيَّا . (T, S, M, K.) ― - See also ثَرٍ. = And see art. ثرى. ثُرَيَّا ثري ثريا : see ثَرِىٌّ. ― - الثُّرَيَّا [The Pleiades; the Third Mansion of the Moon: it is believed to be the most beneficial, in its influences on the weather, of all the Mansions of the Moon, on account of the period of its auroral setting, which, in central Arabia, about the commencement of the era of the Flight, began on the 12th of Nov., O. S.: (see مَنَازِلُ القَمَرِ, in art. نزل; and see also نَوْءٌ:) hence what is said of it in Job xxxviii. 31; and hence, as being the most excellent of all asterisms, it is called by the Arabs] النَّجْمُ [the Asterism]: (S, K:) the former appellation is given to it because it comprises, in appearance, many stars in a small space; (M, K; *) for it is said that amid its conspicuous stars are many obscure stars; (IAth, TA;) the number altogether being said to be four and twenty, agreeably with an assertion of the Prophet: some say that it is so called because of the abundance [of the rain] of its نَوٌء [here meaning auroral setting]: (TA:) the word is thus applied only in the dim. form, which is used in this instance to denote magnification. (M, TA.) ― - [ثُرَيَّا also signifies (tropical:) A cluster of lamps, generally resting in holes in the bottom of a lantern: see an engraving in my “Modern Egyptians,” ch. vi.] The ثُرَيَّا of lamps is so called as being likened to the asterism above mentioned. (M.) أَثْرَى : see ثَرِىُّ: = and see also art. ثرى. مُثْرٍ مثر : see ثَرِىُّ: = and see also art. ثرى. مُثْرَاةٌ مثراه مثراة A cause of multiplying, or rendering abundant; syn. مَكْثَرَةٌ: so in the saying, هٰذَا مَثْرَاةٌ لِلْمَالِ [This is a cause of multiplying, or rendering abundant, cattle, or other property]. (S, K.) أَنَا مَثْرِىُّ بِهِ I am rejoiced in him. (ISk, TA in art. ثرى.) = See also art. ثرى. ثرى 1 ثَرِيَتِ الأَرْضُ , aor. ثَرَىَ , inf. n. ثَرٌى, The earth, or land, became moist and soft, after drought and dryness: (M, K:) or became watered by rain that penetrated to its moistness. (Msb.) = See also the same form of the verb in the first paragraph of art. ثرو, in six places. 2 ثرّى ثر ثرى ثري ثريي , (T, S, M, K,) inf. n. تَثْرِيَةٌ, (S, K,) He moistened (T, S, M, K) a place, (T,) or earth, or the ground, or dust, (M, K,) and سَوِيق [or meal of parched barley or wheat], (S, TA,) and any other thing: (TA:) he sprinkled a place: (S, K:) he poured water upon, and then stirred about, and mixed up, [the preparation of milk termed] أَقِط, (M, K,) and سَوِيق. (M.) = He made his hands to cleave to the ground (T, K) between the two prostrations in prayer, not separating them therefrom until he performed the second prostration. (T.) 4 اثرى أثر أثرى أثري أثريي إِثر إِثري اثرى اثري ثري It (rain) moistened the earth. (S.) ― - أَثْرَتِ الأَرْضُ The land, or earth, had much moisture; became abundant in moisture: (S, M, Msb, K:) or it became compact with moisture. (AHn, M.) [See also مُثْرٍ.] ثَرًى ثر ثرى ثري ثريي Moisture; humidity; (S, M, K;) of the earth: (S, Msb:) and moist earth; (S, M, Msb, K;) تُرَاب that is not moist is not called ثَرًى; (Msb;) or such as, when moistened, does not become cohesive mud or clay; (M, K;) as also ↓ ثَرْيَآءُ [an epithet used as a subst.]: (AO, T, * K, TA: [in the CK, erroneously, ثَرَياء:]) and the earth;; (M, K) مَا تَحْتَ الثَّرَي, in the Kur [xx. 5], being explained as meaning what is beneath the earth: (M:) الثَّرَى and * أَثْرَى both signify the earth; and the latter, being thus used as a proper name, is imperfectly decl.: (Ham p. 351:) dual ثَرَيَانِ (S, M, K) and ثَرَوَانِ: (Lh, M, K: [but the sing. of the latter should be written ثَرًا:]) pl. أَثْرَآْ. (M, K.) اِلْتَقَى الثَّرَيَانِ [The two moistures met, or have met,] is said when the rain has sunk into the ground so that it has met the moisture of the earth. (S, M, K.) Accord. to IAar, it was also said by a man, (M,) or by an Arab of the desert, (K,) who, (M, K,) being naked, (K,) clad himself with a fur-garment, (M, K,) without a shirt; (M;) meaning the hair of the pubes and the soft hair of the fur-garment. (M, K.) And the Arabs say, شَهْرٌ ثَرَى وَشَهْرٌ تَرَى وَشَهْرٌ مَرْعَى وَشَهْرٌ اسْتَوَى, meaning A month [of moisture] in which the rain begins, and sinks into the ground, and moistens and softens the earth; for شَهْرٌ ذُو ثَرًى: and a month in which thou seest the heads of the herbage grown forth; for شَهْرٌ تَرَى فِيهِ رُؤُوسَ النَّبَاتِ: and a month in which the herbage is tall enough to be pastured upon by the cattle: (As, S, * M:) and a month in which it is full-grown and erect. (As, M.) One says also, بَدَا ثَرَى المَآءِ مِنَ الفَرَسِ, meaning The sweat of the horse appeared. (S, * M.) And إِنِّى لَأَرَي ثَرَى الغَضَبِ فِى وَجْهِ فُلَانٍ, meaning (assumed tropical:) Verily I see the effect of anger in the face of such a one. (T.) And هُوَابْنُ ثَرَاهَا (assumed tropical:) He is the knowing with respect to it. (T in art. بنى.) ― - [Hence, as being likened to moist earth,] i. q. خَيْرٌ (assumed tropical:) [Good; anything good; &c.]. (M, K. [For خَيْر, Golius appears to have found, in a copy of the K, حَيْز; and this, which he has rendered “Terræ tractus,” he has given as a signification, not of ثَرًى, but of ثَرَآءٌ, which, like ثَرًى, he also explains as meaning “ terra. ” ]) So in the saying, فُلَانٌ قَرِيبُ الثَّرَى [app. meaning (assumed tropical:) Such a one is a person from whom good is easy of attainment: or it may mean, a person from whom good seems to be easy of attainment: in either case likened to land of which the moist earth is near the surface: that the phrase may have the latter meaning appears from what here follows]. (M.) You say, إِنَّ فُلَانًا لَقَرِيبُ الثَّرِى بَعِيدُ النَّبَطِ, meaning (assumed tropical:) Verily such a one is a person who promises but who does not fulfil. (IAar, T.) ― - [Hence also, (assumed tropical:) Fresh and vigorous friendship.] You say, لَمْ يَبْبَسِ الثَّرَى بَيْنِى وَبَيْنَهُ (assumed tropical:) [The fresh and vigorous friendship between me and him has not withered]: whence the phrase, مَا بَيْنِى وَبَيْنَ فُلَانٍ * مُثْرٍ (assumed tropical:) [That friendship which is between me and such a one is fresh and vigorous]; i. e., it has not ceased, or become severed. (S, * M.) Jereer says فَلَا تُوبِسُوا بَيْنِى وَبَيْنَكُمُ الثَّرَى ↓ فَإِنَّ الَّذَي بَيْنِى وَبَيْنَكُمُ مُثْرِى [And wither not the fresh and vigorous friendship between me and you; for that which is between me and you is fresh and vigorous]. (S, M.) [ ثَرٍ ثر , fem. ثَرِيَةٌ, Moist; humid.] You say أَرْضٌ ثَرِيَةٌ, (M, Msb,) like عَمِيَةٌ, (Msb,) or ↓ ثَرِيَّةٌ , like غَنِيَّةٌ, (K, [but this is anomalous, as part. n. of ثَرِيَت,]) and ↓ ثَرْيَآءُ , (Msb, K,) Earth, or land, that has become moist and soft, after drought and dryness: (M, K:) or watered by rain that has penetrated to its moistness: (Msb:) or the last, land of just, or moderate, moisture: (AHn, M:) or moist land; (T, S, M;) and so the first. (M.) And ↓ مَكَانٌ ثَرْيَانُ A place of which the earth has in it moisture. (TA.) And ↓ يَوْمٌ ثَرِىٌّ A humid day. (TA.) = See also art. ثرو. ثَرِىٌّ ثر ثرى ثري ثريي , fem. ثَرِيَّةٌ: see ثَرٍ, in two places: = and see also art. ثرو. ثَرْيَآءُ ثريآء : see ثَرٍ: ― - and see also ثَرًى. ثَرْيَانُ ثري ثريان : see ثَرٍ. ثُرَيَّا ثري ثريا : see art. ثرو. أَثْرَى : see ثَرًى: = and see also art. ثرو. [ مُثْرٍ مثر , fem. مُثْرِيَةٌ, part. n. of 4, q. v.] أَرْضٌ مُثْرِيَةٌ [is explained as meaning] Land of which the earth has not become dry. (T, TA.) ― - See also ثَرًى, last two sentences. = And see art. ثرو. مَثْرِىُّ مثرى مثري a pass. part. n. having no verb; used as an intensive epithet in the phrase ثَرًى مَثْرِىٌّ [Very moist earth]. (M.) = See also art. ثرو. ثط 1 ثَطَّ ثط , aor. ثَطَ3َ ; (Lth, TA;) [app. accord. to him who says رَجُلٌ أَثَطُّ; for Lth adds,] and, accord. to him who says رَجُلٌ ثَطٌ, (Lth, TA,) ثَطَّ, aor. ثَطِ3َ and ثَطُ3َ ; (Lth, K;) inf. n. [of ثَطَّ of which the aor. is ثَطَ3َ ,] ثَطَطٌ, (Lth, IDrd, S, K,) and [of the verb of which the aor. is ثَطِ3َ ,] ثَطٌّ, and [of that of which the aor. is ثَطُ3َ , the second pers. of the pret. being app. ثَطُطْتَ,] ثَطَاطَةٌ and ثُطُوطَةٌ; (Lth, K;) or the last two, accord. to IDrd, are simple substs., and ISd approves of this distinction; (TA;) He (a man, Lth, S) was, or became, such as is termed ثَطٌّ and أَثَطُّ [explained below]. (Lth, IDrd, S, K.) ثَطٌّ ثط and ↓ أَثَطُّ , (Lth, S, K,) but the former is the more correct and the more common, (Lth,) or the former only, (IDrd, and IB on the authority of Ibn-El-Jawáleekee, and K,) the latter being vulgar, (IDrd, K,) but AZ asserted his having heard the latter, (AHát, cited in the Jm,) [and the latter only is mentioned in the Mgh,] A man (S, Mgh) having no hair upon the sides of his face, but only upon his chin; syn. كَوْسَجٌ: (S, Mgh, K:) or having a scanty beard: (IDrd:) or the former signifies having little hair in the beard, and in the eyebrows: (K:) or [when you mean the latter] you say رَجُلٌ ثَطُّ الحَاجِبَيْنِ, (K,) a man having thin, or scanty, eyebrows; as also الحَاجِبَيْنِ ↓ أَثَطُّ ; (TA;) the mention of the eyebrows being indispensable; (IAar, K;) and اِمْرَأَةٌ ثَطَّةُ الحَاجِبَيْنِ [a woman having thin, or scanty, eyebrows]: (S TA:) pl. (of pauc., TA) أَثْطَاطٌ (Kr, K) and (of mult., TA) ثُطَّانٌ and ثِطَطَةٌ (AZ, K) and ثُطُطٌ, (IAar,) [all of which may be of either sing.,] and ثِطَاطٌ, (AZ, S, K,) which is of the former sing., (S,) and ثُطٌّ, (AZ, S, K,) which is of the latter. (S.) You say also اِمْرَأَةٌ ↓ ثَطَّآءُ A woman having no إِسْب, (Lth, TA,) i. e. hair on the pubes; in the copies of the K incorrectly written اِسْت. (TA.) And ↓ عَارِضٌ أَثَطُّ A side of the cheek, or of the face, having the hair falling off. (Mgh.) ― - Also, the former, Heavy in the belly; (K, TA;) slow; applied to a man. (TA.) = The former also signifies Human excrement or ordure; or thin human excrement or ordure; syn. سَلْحٌ. (Sgh, K.) [See also ثَلْطٌ.] أَثَطُّ , and its fem. ثَطَّآءُ: see ثَطٌّ, in four places. ― - الثَّطَّآءُ also signifies The spider: or another creeping thing, that stings, or bites, vehemently: (K:) this is from Lth, as in the O and L: but in the Tekmileh we find الثَّطَّآءُ, like شَفَّآء, [app. a mistake for الثِّطَآءُ, like شِفَآء,] a certain small creeping thing: or, as some say, it is الثَّطَا, of the measure of قَفًا. (TA.) ثعب 1 ثَعَبَهُ ثعب ثعبه ثعبة , (S, A, K,) aor. ثَعَبَ , (K,) inf. n. ثَعْبٌ, (S,) He gave vent to it; or made it to flow forth, run, or stream; namely, water, (S, A, K,) and blood, and the like. (K.) ثعب دَمًا, [thought by MF to be ثَعَبَ, but I see no reason why it should not be ثَعَبَ,] said of a wound, means It flowed, or ran, with blood. (TA.) 7 انثعب انثعب It (water) had vent; or it flowed forth, ran, or streamed; (S, A, K;) in, or through, a مَثْعَب: (S TA:) and in like manner, rain: (TA:) and blood from the nose. (S, TA.) ― - [Hence,] صَاحَ بِهِ فَانْثَعَبَ إِلَيْهِ (tropical:) He called out to him and he sprang up and ran to him. (A, TA.) ثَعْبٌ ثعب , applied to water, (K,) and to blood, (TA,) Flowing, running, or streaming; as also ↓ ثَعَبٌ and ↓ أُثْعُوبٌ and ↓ أُثْعُبَانٌ . (K, TA.) You say ↓ سَيْلٌ أُثْعُوبٌ [A flowing torrent]. (A.) ― - And [hence,] ↓ شَرٌّ أُثْعُوبٌ (tropical:) [Evil that takes its course like a stream]. (A.) ― - See also what next follows. ثَعَبٌ ثعب , (so in the S, expressly said to be بِالتَّحْرِيكِ,) or ↓ ثَعْبٌ , (so in the K,) in some copies of the K, erroneously, مَثْعَب, (TA,) A water-course of a valley; a channel in which water flows in a valley: (S, K:) accord. to Lth, the rubbish and scum that collect in the channel in which the rainwater flows; but Az disapproves of this explanation of the word, and says that it signifies, in his opinion, the channel itself: (TA:) the pl. is ثْعْبَانٌ. (S, K.) One says, سَالَتِ الثُّعْبَانُ كَمَا سَالَ الثُّعْبَانُ, i. e. The torrent [or rather the torrents ran like the serpent called ثعبان]. (A, TA.) ― - See also ثَعْبٌ. ثُعْبَانٌ ثعبان A kind of long serpent: (S:) a great serpent; applied to the male and the female: (Msb:) a bulky and long serpent, (Sh, K, TA,) that hunts the rat or mouse, to which latter animal the name is sometimes metaphorically applied, and that is more useful in the house than are cats: (Sh, TA:) or particularly the male [serpent], (Ktr, K,) that is yellow, and ruddy: (Ktr:) or the serpent in general, (ISh, K,) male and female, great and small: (ISh:) [also applied to an enormous fabulous serpent; described by Kzw and others:] pl. ثَعَابِينُ. (S, Msb.) ― - [رَئيِسُ الثَّعَابِينِ The basilisk. (Golius, from a Glossary.)] ― - دَمُ الثُّعْبَانِ: see دَمٌ. فُوهُ يَجْرِى ثَعَابِيبَ فوه يجري ثعابيب , (As, S, K,) or فَمُهُ, (TA,) and سَعَابِيبَ, (S,) His mouth runs with clear water, having an extended [or a ropy] flow. (As, S, K.) أُثْعُبَانٌ : see ثَعْبٌ. أُثْعُوب : see ثَعْبٌ, in three places. مَثْعَبٌ مثعب [The outlet, or place of outpouring, of the water of a watering-trough &c.;] the place of passage for the water, in the side of a wateringtrough or tank: and a channel, or conduit, for water: (KL:) pl. مَثَاعِبُ. (S, A.) You say مَثْعَبُ الحَوةَ [The outlet for the water of the watering-trough or tank]: (S, A:) and مَثْعَبُ السَّطْحِ [the outlet for the water of the house-top]: (A:) and مَثْعَبُ المَطَرِ [the outlet, or channel, for the rain-water]: (TA:) from ثَعَبَ المَآءَ “he gave vent to the water,” or, “made it to flow forth,” &c. (A, TA.) And مَثَاعِبُ المَدِينَةِ, meaning The channels, or places of flowing, of the water of the city: (K, TA:) whence it appears that MF has erred in saying that مَثْعَبٌ signifies [only] a مِزْرَاب [or spout for conveying away water from a housetop &c.]: not a channel, or place of flowing. (TA.) [See also صُنْبُورٌ, and لَوْلَبْ.] ثعد ثَعْدٌ ثعد , as an epithet applied to a leguminous plant, or to an herb, Fresh, juicy, or sappy; (S, A, K;) soft, or tender. (S, A.) You say ثَعْدٌ مَعْدٌ in this sense; (S, A;) the latter word being an imitative sequent, not [generally] used alone; but some use it alone: (S:) and it is said to be syn. with the former. (TA.) You say also رُطَبَةٌ ثَعْدَةٌ مَعْدَةٌ, meaning A fresh, juicy, ripe date. (IAar, TA.) And ثَرًى ثَعْدٌ Soft, moist earth; (S, K;) as also جَعْدٌ. (Sudot;.) ― - [As a coll. gen. n.,] Fresh ripe dates: or dates for the most part in a state of ripeness: (K:) or ripening dates when they have become soft: n. un. with ة: (As, S:) that which is ripening, but as yet hard and indigestible, is termed جُمْسَةٌ. (As, TA.) [See بُسْرٌ.] ― - Fresh butter: so accord. to Is-hák Ibn-Ibrá- heem El-Kurashee, in a trad. related by him. (IAth, TA.) ― - مَا لَهُ ثَعْدٌ وَلَا مَعْدٌ He possesses not little nor much. (K.) [Here, again,] the last word is an imitative sequent. (TA.) ثعل 1 ثَعِلَ ثعل , aor. ثَعَلَ , inf. n. ثَعَلٌ, His teeth were irregular in their places of growth, and overlying one another: (Msb:) [or he had a tooth, or teeth, in excess, or exceeding the usual number, and growing behind the others: see what follows.] And ثَعِلَتِ السِّنُّ The tooth exceeded the usual number, (Msb, K,) being behind the other teeth: or entered beneath another, being irregular in the place of growth. (K.) [See also ثُعْلٌ.] 4 اثعلوا اثعلوا , said of guests, They were, or became, numerous, or many, (K, TA,) and straitened, or crowded, one another: (TA:) so, too, said of men coming to water. (K, TA.) ― - اثعلوا عَلَيْنَا They acted contrarily, or adversely, to us; they opposed us. (Lth, S, K.) ― - اثعل said of a recompense, or reward, It was, or became, great. (K.) ― - And said of an affair, It was so great that one knew not how to apply himself to it: (K:) it implies incongruity. (TA.) ثَعْلٌ ثعل : see ثُعْلٌ. ثُعْلٌ ثعل (K, and Ham p. 647) and ↓ ثَعَلٌ and ↓ ثُعْلُولٌ , (K,) the last from Ibn-'Abbád, (TA,) A tooth in excess, or exceeding the usual number, (K, and Ham ubi suprà,) behind the other teeth: (K:) or the entering of a tooth beneath another, with irregularity in the place of its growth: (K:) or ↓ ثَعَلٌ signifies superfluities in the teeth, and irregularity in their places of growth, so that they overlie one another: (S:) or the teeth's overlying one another, and the excess of a tooth among them [beyond the usual number]. (Har p. 243.) ― - And ثُعْلٌ (S, K, and Ham ubi suprà) and ↓ ثَعْلٌ and ↓ ثَعَلٌ (K) An excess, or a redundance, (K and Ham,) [i. e.] a small teat in excess, [in addition to the usual number,] (S,) in, or among, the teats of a sheep or goat, (S, K, Ham,) and of a she-camel, (S, K,) and of a cow: (K:) it does not yield milk, though hyperbolically described as doing so. (S. [But see ثَعُولٌ.]) ― - Also ثُعْلٌ, [not ثُعَالٌ as in Freytag's Lex.,] A certain animalcule that appears in a skin used for holding water or milk when its odour has become bad. (Ibn-'Abbad, K. *) ثَعَلٌ ثعل : see ثُعْلٌ, in three places. ثُعَلٌ ثعل : see ثُعَالَةُ. ― - One says in reviling a man, هٰذِا الثُّعَلُ وَالكُعَلُ, meaning This ignoble fellow, that is naught. (Ibn-'Abbád, TA.) ثُعْلُولٌ ثعلول : see ثُعْلٌ. ― - Also A ewe, or she-goat, that may be milked from three places, or four, (Ibn-'Abbád, K,) by reason of an excess in the [number of] teats. (Ibn-'Abbád, TA. [See also ثَعُولٌ.]) = Angry. (Lth, K.) ثَعَالٍ ثعال : pl. of ثَعْلَبُ [q. v.]. (K in art. ثعلب.) ثُعَالٌ ثعال : see ثُعَالَةُ. ثَعُولُ ثعول , applied to a she-camel, a cow, and a sheep or goat, Having an excess, or a redundance, in the [number of] teats: or having, above her teat, a small teat: or having a nipple in excess: (K:) or a ewe, or she-goat, having a ثُعْل [q. v.]: or, accord. to some of the lexicologists, a ewe, or she goat, that may be milked from her ثُعْل. (Ham p. 647. [See also ثُعْلُولٌ.]) ― - طَعْنَةٌ ثَعُولٌ A wound made with a spear or the like from which the blood is scattered, or sprinkled. (TA.) ― - جَيْشٌ ثَعُولٌ A numerous army. (TA.) And كَتِيبَةٌ An army, or a collected portion thereof, having with it much rabble and many followers: (K:) regard is had in it to multitude and crowding. (TA.) ثُعَالَةُ ثعال ثعاله ثعالة , a determinate noun, The ثَعْلَب [or fox]; (S, O;) as also ↓ ثُعَلٌ : (IDrd, TA:) or the female ثعلب; as also ↓ ثُعَالٌ . (K.) = ثُعَالَةُ Dry herbage: or ثُعَالَةُ is [the plant commonly called] عِنَبُ الثَّعْلَبِ [see art. ثعلب]: (K:) this is from AHn. (TA.) أَثْعَلُ A man whose teeth are irregular in their places of growth, and overlying one another: (Msb:) or having superfluities in his teeth, and irregularity in their places of growth, so that they overlie one another: (S:) or having a tooth in excess, (Mgh, K,) behind the other teeth: (K:) or having a tooth entering beneath another, being irregular in the place of growth: (K:) fem. ثَعْلَآءُ, applied to a woman; (S, Mgh, Msb, K;) and also to a gum (لِثَةٌ): (K:) pl. ثُعْلٌ. (Msb, TA.) ― - A portly, or corpulent, personage, or chief, characterized by superabundances of benificence, or bounty. (Lth, K.) مُثْعِلٌ مثعل Spread, scattered, or sprinkled. (TA.) ― - ورْدٌمُثْعلٌ [A company of men coming to water] straitening, or crowding, one another. (K.) ― - جَآءَ القَوْمُ مُثْعِلِينَ The people, or company of men, came in a connected, or continnous, body. (TA.) أَرْضٌ مَثْعَلَةٌ A land in which are many ثَعَالِب [or foxes]; (S, K;) like مَعْقَرَةٌ meaning “ a land in which are many عَقَارِب [or scorpions]; ” (S;) as also مُثَعْلِبَةٌ. (K in art. ثعلب. [But see this last word.]) ثعلب Q. 1 ثَعْلَبَ ثعلب He (a man) was cowardly, and eluded, or turned away, or went this way and that, or to the right and left, quickly, and deceitfully, or guilefully; as also ↓ تَثَعْلَبَ : his doing so being thus likened to the running of the ثَعْلَب. (TA.) And ثعلب مِنْهُ فَرَقًا [He was cowardly, and eluded him, or turned away from him, &c., through fear]; i. e., from another man. (TA.) Q. 2 تَثَعْلَبَ تثعلب : see above. ثَعْلَبٌ ثعلب [The fox; canis vulpes of Linn.: but in the dial. of Egypt, the jackal; canis aureus of Linn.: the former animal being there called أَبُو الحُصَيْنِ, as it often is by the Arabs of other countries:] a certain beast of prey; (TA;) well known: (S, K:) applied to the male and the female; so that one says ثَعْلَبٌ ذَكَرٌ and ثَعْلَبٌ أُنْثَى; but if one would designate the male by a single word applying to it only, he says ↓ ثُعْلُبَانٌ , with damm to the ث and ل: (IAmb, Msb:) or the former applies to the female: (K:) or the female is called ↓ ثَعْلَبَةٌ ; (Ks, S, Msb, K;) and the male, ↓ ثُعْلُبَانٌ (Ks, S, K) and ثَعْلَبٌ, (K,) [accord. to some,] like as one says عَقْرَبَةٌ [and عُقْرُبَانٌ] and عَقْرَبٌ: (Msb:) or ثَعْلَبٌ is the male; and the female is called ↓ ثُعَالَةُ : (Az, TA: [but see this word is art. ثعل:]) the pl. of ثعلب is ثَعَالِبُ and ثَعَالٍ, (K,) accord. to Lh: but ISd disapproves of this [latter pl.]; and Sb does not allow it except in poetry. (TA.) F charges J with error in citing, as a proof that ↓ ثُعْلُبَانٌ signifies the male, the following verse: “ أَرَبٌّ يَبُولُ الثُّعْلُبَانُ بِرَأْسِهِ لَقَدْ ذَلَّ مَنْ بَالَتْ عَلَيْهِ الثَّعَالِبُ [Is he a Lord, upon whose head the he-fox makes water? (the ب in برأسه being syn. with عَلَى: so in the Mughnee, in art. ب:) Vile indeed is he upon whom the foxes make water!] said by a man who was keeper of an idol, on seeing a he-fox make water upon it: but in this, F opposes also Ks and others; and it is asserted by several authorities that the correct reading of the word ثعلبان in a trad. whereby F attempts to establish his charge against J is not ثَعْلَبَانِ, dual. of ثَعْلَبٌ, as he pronounces it to be, but ثُعْلَبَانِ, which is said to be the masc. of ثَعْلَبٌ, like as أُفْعُوَانٌ and عُقْرُبَانٌ are mascs. of أَفْعًى and عَقْرَبٌ. (TA.) ― - دَآءُ الثَّعْلَبِ [for which Golius seems to have found in a copy of the K دَوَآءُ الثَّعْلَبِ] A well-known disease, [namely, alopecia,] (S, K,) in consequence of which the hair falls off. (S.) ― - عِنَبُ الثَّعْلَبِ [Fox-grape: rendered by Golius “ uvæ vulpinæ, i. e. solanum: ” but now applied by some to the gooseberry: and the solanum nigrum, or gardennightshade, is now commonly called عِنَبُ الذِّئْبِ:] a certain astringent, cooling plant: seven (or, as in one copy of the K, nine) حَبَّات [which here seems to mean berries] thereof, swallowed, are a cure for the jaundice (اليَرَقَان), and stop pregnancy, (K, TA,) like the berries of the خِرْوَع [or castor-oil-plant], for the year, or, as some say, absolutely. (TA.) = A hole, or aperture, (جُحْر,) whence rain-water flows. (TA.) [And particularly,] The outlet, hole, or aperture, (مَخْرَج, S and Msb, or جُحْر, K, or ثَقْب, TA,) whence the rain-water flows from the place where dates are dried. (S, Msb, K, TA.) And The place whence the water flows forth (L, K) from, (L, TA,) or to, (K, [probably a mistake,]) a watering-trough or tank. (L, K.) = The upper extremity of a spear-shaft that enters into the head thereof. (S, K.) ― - The lowest part of a palm-shoot when it is cut from [the root of] the mother-tree: or the lowest part of a [shoot such as is termed] راكُوب, on the trunk of a palm-tree. (AA, K.) ثَعْلَبَةٌ ثعلب ثعلبه ثعلبة : see ثَعْلَبٌ. = Also The os coccygis, or tail-bone; syn. عُصْعُصٌ. (K.) ― - And The podex, or the anus; syn. اِسْتٌ. (K.) ثُعْلُبَانٌ ثعلب ثعلبان : see ثَعْلَبٌ, in three places. ثَعْلَبِيَّةٌ ثعلب ثعلبي ثعلبيه ثعلبية A running of the horse like the running of the dog. (K.) ثْعَالَةُ ثعال ثعاله ثعالة : see ثَعْلَبٌ, and see art. ثعل. أَرْضٌ مُثَعْلِبَةٌ A land having ثَعَالِب [or foxes]: (S:) or, having many thereof; as also أَرضٌ مَثْعَلَةٌ; (K;) which is from ثُعَالَةٌ; or it may be from ثَعْلَبٌ, like مَعْقَرَةٌ applied to “ a land having many عَقَارِب [or scorpions]. ” (S, L.) ثغر 1 ثَغَرَهُ ثغر ثغره ثغرة , (T, A, K,) aor. ثَغَرَ , (K,) inf. n. ثَغْرٌ, (T,) He broke it; (T, A;) namely, a part of a wall; (A;) he demolished it: this is [said to be] the primary signification: he demolished it, or pulled it down; namely, a wall: (T:) and he broke it (namely, anything, [as a wall and a vessel, &c.,] A) so as to make a gap in it, or a hollow in its edge. (A, K.) ― - Also, (IAar, S, Msb, K,) aor. as above, (Msb, K,) He broke his ثَغْر [or front teeth], (S, Msb, K,) or his teeth. (IAar, and TA as from the K.) And ثُغِرَ, in the pass. form, inf. n. ثُغُورٌ, He (a boy) had his ثَغْر [or front teeth] broken. (Msb.) ― - ثَغَرْتُ سِنَّهُ I pulled out his tooth. (El-Hujeymee, TA.) And ثُغِرَ He (a man) had a tooth, or teeth, pulled out. (As, TA.) ― - Also ثُغِرَ, (AZ, S, Mgh, Msb, K,) inf. n. ثَغْرٌ, (AZ, Msb,) He (a boy) shed his central milk-teeth, (AZ, S, Mgh, K,) or his ثَغْر [or front teeth]: (AZ, Msb:) or ↓ أَثْغَرَ has this latter meaning, (A, K,) or ↓ اِتَّغَرَ ; (As, TA;) and ثَغِرَ, (K,) or ↓ اِتَّغَرَ , (Sh, TA,) or ↓ اِتَّغَرَ , (Msb,) signifies he shed his teeth: (Sh, Msb, K:) ثُغِرَ is said to have this last signification in the Kifáyet el-Mutahaffidh; and ↓ اثّغر and ↓ اتّغر are there said to have the contr. signification, explained below [see 8]. (Msb.) ― - ثُغِرَ also signifies He had his mouth bruised; and so ↓ أُثْغِرَ . (K.) = ثَغَرَ الثُّلْمَةَ, aor. ثَغَرَ , He stopped up, or obstructed, the gap, or breach: thus the verb bears two contr. significations. (K.) And ثَغَرْنَاهُمْ We stopped up, or obstructed, against them the gaps, or passes of the mountain; (S, TA;) we stopped up, or obstructed, against them the place of exit, so that they knew not what way to take. (A.) 4 أَثْغَرَ see 1, in two places: ― - and 8 also, in two places. 8 اِتَّغَرَ اتغر (AZ, Sh, S, Mgh, Msb, K) and اِثَّغَرَ (AZ, Mgh, Msb) and اِدَّغَرَ, (K,) originally اِثْتَغَرَ, (AZ, S, K,) He (a boy) bred his central milkteeth, (S,) or his ثَغْر [or front teeth]; (Sh, * Msb, K;) as also ↓ أَثْغَرَ : (K:) or he bred his teeth after the former ones had fallen out: (AZ, Mgh:) and ↓ أَثْغَرَ , inf. n. إِثْغَارٌ, of the measure of أَكْرَمَ, inf. n. إِكْرَامٌ, he grew his ثَغْر [or front teeth] after the former ones had fallen out: by some, اثّغر and اتّغر are used specially in relation to a beast: the Benoo-Kiláb thus used the former; not in relation to a boy. (Msb.) ― - See also 1, in five places. ثَغْرٌ ثغر ثغرة The front teeth; (S, A, K;) syn. مَبْسِمٌ; (Msb;) described by a poet as eight in number, four upper and four lower: (TA:) afterwards applied to the central incisors: (Msb:) or all the teeth (TA) while they remain in their places of growth, (K, TA,) before they fall out: (TA:) or the teeth, (K, TA,) all of them, whether in their places of growth or not: (TA:) or the mouth: (K:) pl. ثُغُورٌ. (TA.) [Hence, ضَحِكَ ثَغْرُهُ He laughed so as to show his front teeth, or his teeth.] ― - Any gap, opening, interstice, or open intervening space, (M, K,) in a mountain, or in the bottom of a valley, or in a road along which people pass; (TA;) as also ↓ ثُغْرَةٌ : (A, * TA:) or the latter signifies a gap, or breach, in a wall &c.; the hollow of the broken edge of a vessel &c.; and its pl. is ثُغَرٌ. (S.) You say, هٰذِهِ مَدِينَةٌ ↓ فِيهِا ثُغَرٌ This is a city in which are gaps, or breaches. (S.) ― - (assumed tropical:) A frontier-way of access to a country, [in the CK, قُرُوح is erroneously put for فُرُوج, the word occurring in its place in MSS. of the K and in the S,] such as is a place of fear; (S, K;) as also ↓ ثُغْرُورٌ : (K:) the part of a country from which the invasion of the enemy is feared; so that it is like a gap in a wall, from which one fears the invasion of the robber: (Msb:) a place from, or through, which one fears the enemy's coming, in a mountain or fortress: (T, TA:) the frontier of a hostile country: (K:) a place that is a boundary between the countries of the Muslims and the unbelievers: (IAth, TA:) pl. ثُغُورٌ. (Msb.) You say, فُلَانٌ يَسُدُّ الثَّغْرَ (tropical:) [Such a one stops up, or obstructs, the frontieraccess of the country by his bravery]. (A.) ― - See also ثُغْرَةٌ, in two places. ― - أَمْسُوا ثُغُورًا (tropical:) They became dispersed, or scattered, (JK, A, K,) and lost, or in a state of perdition: (A, K:) sing. ثَغْرٌ. (JK, K.) ثُغْرَةٌ ثغر ثغره ثغرة ; pl. ثُغَرٌ: see ثَغْرٌ, in two places. ― - Also The pit of the uppermost part of the breast, or chest, between the two collar-bones; (S, M, K;) the pit in the middle of the نَحْر: pl. as above: (Msb:) in a camel, the pit which is the stabbingplace: and in a horse, [the part] above the جُؤْجُؤ, (K,) which is the prominent portion of the نَحْر, between the upper parts of the فَهْدَتَان [or two portions of flesh on the right and left of the breast]. (TA.) ― - A tract, or quarter, of the earth, or of land; (JK, K;) as also ↓ ثَغْرٌ . (TA.) You say, مَا بِتِلْكَ الثُّغْرَةِ مِثْلُهُ There is not, in that tract, or quarter, of the earth, his, or its, like. (TA.) ― - A plain, level, or even, road; (K;) as also ↓ ثَغْرٌ : (TA:) or any road that people tread, or pass along, with ease; because they furrow its surface: (T, TA:) pl. as above. (A.) [Hence,] ثُغَرُ المَسْجِدِ The ways leading to the mosque: or ثُغْرَةُ المَسْجِدِ means the upper part of the mosque [app. next to the kibleh]. (TA.) And هُوَيَخْتَرِقُ ثُغَرَ المَجْدِ (tropical:) [He travels] the ways of glory. (A.) ثُغْرُورٌ ثغرور : see ثَغْرٌ. ثَاغِرَةٌ ثاغره ثاغرة The root, or lower part, of a tooth: pl. ثَوَاغِرُ. (JK.) مَثْغَرٌ مثغر The place through which a tooth passes, in the head [or gum]. (TA.) مُثْغَرٌ مثغر : see what follows. مَثْغُورٌ مثغور Having his ثَغْر [or front teeth], (A,) or his teeth, (IAar, TA,) broken. (IAar, A, TA.) ― - Having his mouth bruised; as also ↓ مُثْغَرٌ . (TA.) ― - A boy (AZ, S) shedding his central milk-teeth, (AZ, S, K,) or his ثَغْر [or front teeth]. (AZ, A, Msb.) ثغم 4 اثغم اثغم It (a valley) produced the kind of plant called ثَغَام: (K:) or abounded therewith. (A, TA.) ― - And (tropical:) It (the head) became like the ثَغَامَة in whiteness. (K, TA.) ثَغَامٌ ثغام A kind of plant, (S, Msb, K, TA,) generally (Msb) found in the mountains, (S, Msb,) having a green stem, (TA,) which becomes white when it dries, (S, Msb, TA,) and to which hoariness is likened; (S, Msb; [Golius, app. misled by a false reading in a copy of the S, says “ simile anetho; ”]) it has a thick [head, or blossom, such as is called] سَنَمَة, and [it is said that [it does not grow save upon a black mountain-top, and is found in Nejd and Tihámeh: (TA:) A 'Obeyd says that it is a kind of plant, (TA,) IF, that it is a tree, (Msb,) with a white blossom and fruit, (Msb, TA,) to which hoariness is likened: (TA:) it is called in Persian درمنه; (K; [written in different copies of that work دِرَمْنَه and دَرَّمْنَه and دَرَمْنَه; the last of which is said in the TA to be the right reading; a word said to mean wormwood, and hyssop; or, accord. to Meninski, as mentioned by Freytag, zedoary; but this last is called in Persian زُرُنْبَا, with which word درمنه may have been confounded;]) or درمنه اسبيد, (S,) or دَرْمَنَه إِسْپِيد, in which [SM thinks] the former word is a contraction of دَرْمِيَانَه; the two together meaning “ in the middle white: ” (TA:) the n. un. is with ة: (S, K:) and ↓ أَثْغَمَآءُ is a quasi-pl. n.; (K;) as though the اء were a substitute for the ة of أَثْغِمَةٌ. (TA.) ثَاغِمٌ ثاغم A colour white like the ثَغَام: (K:) in the L, a head wholly white. (TA.) أَثْغِمَآءُ : see ثَغَامٌ. ثغو 1 ثَغَتْ ثغا ثغت , aor. ثَغُوَ , (S, Mgh, K,) inf. n. ثُغَآءٌ, (S, [in a copy of the Mgh, ثِغَآء,]) She, or it, bleated, or cried, (S, Mgh, K,) [on the occasion of bringing forth, and on other occasions;] said of a sheep or goat [&c.]. (S, Mgh, K, TA.) 4 اثغى اثغى اثغي He made a sheep or goat [&c.] to utter the cry termed ثُغَآء. (K.) = أَتَيْتُهُ فَمَا أَثْغَى I came to him and he gave not anything: (K:) or فَمَا أَثْغَى وَمَا أَرْغَى and he gave not a sheep or goat, &c., that uttered the cry termed ثُغَآء, nor a camel that uttered the cry termed رُغَآء. (TA.) ثَغْوَةٌ ثغا ثغوه ثغوة A single cry of the kind termed ثُغَآء. (TA.) ثُغَآءٌ ثغآء The bleating, or crying, or cry, (S, K,) of the sheep and goat and the like, (S,) or of the sheep or goat, and gazelle, &c., on the occasion of bringing forth, (M, K,) and on other occasions; (M;) as also ↓ ثَاغِيَةٌ , like رَاغِيَةٌ in relation to camels, and صَاهِلَةٌ in relation to horses. (TA.) = Also, (K,) thus we find in the copies of the K, but correctly ↓ ثِغَايَةٌ , as in the Tekmileh [and in the JK], (TA,) The fissure in the lip of the sheep or goat. (K.) ثِغَايَةٌ ثغايه ثغاية : see what next precedes. ثَاغٍ ثاغ ثاغي [part. n. of ثَغَى: and hence, ― - ] A sheep or goat [&c.]; (TA;) as also [its fem.] ثَاغِيَةٌ. (S, K, TA.) You say, مَالَهُ ثَاغٍ وَلَا رَاغٍ (TA) and مَا لَهُ ثَاغِيَةٌ وَلَا رَاغِيةٌ (S, TA) He has not a sheep or goat, nor a camel: (S, TA:) or مَا لَهُ رَاغِيَةٌ وَلَا ثَاغِيَةٌ he has not a she-camel nor a sheep or goat. (Har p. 333.) And مَا بِالدَّارِ ثَاغٍ وَلَا رَاغٍ (assumed tropical:) There is not in the house any one. (S, TA.) ثَاغِيَةٌ ثاغي ثاغيه ثاغية fem. of ثَاغٍ [q. v.]. ― - See also ثُغَآءٌ. ثفاً ثُفَّآءٌ ثفآء , (T, Jm, S, M, K,) of the measure فُعَّالٌ, (S,) or ثُفَآءٌ, (Mgh, Msb,) of the measure of غُرَابٌ, (Msb,) [a coll. gen. n.,] i q. خَرْدَلٌ [i. e. Mustard]; (S, M, K;) in the dial. of the people of El-Ghowr: (M:) or خَرْدَل worked together, or mixed up, or compounded, (مُعَالَجٌ), with صِبَاغ [i. e. sauce, or fluid seasoning]: (M, Mgh:) or what is called حُرْفٌ (S, M, K, TA) in the dial. of the people of El-Ghowr, (TA,) or, (M,) which is the same thing, (TA,) what is called حَبُّ الرَّشَادِ (M, Mgh, Msb, TA) in the dial of the people of El-'Irák, (TA,) which is eaten in case of necessity: (Msb: [see art. رشد:]) n. un. with ة: (S, M, K:) the ' may be original, or it may be substituted for ى or و: (M:) Sgh says, in the O, that he thinks the latter to be the case. (TA.) It is said in a trad., مَا ذَا فِى الأَمَرَّيْنِ مِنَ الشِّفَآءِ الصَّبِرِ وَالثُّفَّآءَ [What remedy is there in the two most bitter things, aloes and the ثفّآء?]. (T, Mgh: but in the latter, the last word is without teshdeed to the ف.) ثفر 1 ثَفڤرَ and 2: see 4. 4 اثفرهُ اثفره اثفرة He bound, tied, or fastened, upon him a ثَفَر [or crupper]; (S, M, A, Msb, K;) namely, a beast, a horse, an ass, or a camel: (S, * M, * TA, &c.:) or he made for him (namely, a camel or an ass &c., TA) a ثَفَر [or crupper]. (M, K.) [Hence,] أَثْفَرْتُهُ بَيْعَةَ سُوْءٍ (tropical:) [app. I imposed upon him a bad sale so that he could not rid himself of it; lit.] I stuck a bad sale to his backside. (A, K.) ― - (tropical:) He drove him, or urged him on, from behind; (A, K;) as also ↓ ثفّرهُ , inf. n. تَثْفِيرٌ; (K;) in some copies of the K, ↓ ثَفَرَهُ , aor. ثَفُرَ . (TA.) ― - اثفرت She (a goat) showed, or gave evidence of, pregnancy, or bringing forth. (K: in the CK, بَيَّنَتِ الوِلادَ: in MS. copies of the K, and in the TA, الوِلَادَة.) 10 استثفر استثفر (tropical:) He (a man, M) put (a part of] his إِزَار [or waist-wrapper] between his thighs, twisted together; (M, K;) he (a wrestler) turned back the extremity of his garment [between his thighs] and stuck it in the part where it was bound round his waist: (A:) or استثفر بِثَوْبِهِ, (S, Msb,) or بِإِزَارِهِ, (T, Mgh,) or استثفر إِزَارَهُ, (Mgh,) he (a man) turned back the extremity of his garment between his legs to the part where it was bound round his waist; (S;) or he (a wrestler, T, Mgh) bound his garment, (IF, Msb,) or his ازار, (T, Mgh,) round the lower part of his body, (IF, Mgh, Msb,) or round his thighs, (T,) and then turned back its extremity between his legs, and stuck it in the part where it was bound round his waist, behind. (T, IF, Mgh, Msb.) ― - استثفرت, said of a menstruous woman, signifies the like; (Msb;) (tropical:) i. q. تَلَجَّمَتْ; (A, Msb;) She closed her vulva with a broad piece of rag, or stuffed it with some cotton, and fastened the [or each] extremity of the bandage to a thing tied round her waist. (T, L.) ― - And استثفر, (M,) or استثفر بِذَنَبِهِ, (S, A, Msb, K,) said of a dog, (tropical:) He put his tail between his thighs, (S, M, A, * Msb, K,) making it to cleave to his belly. (M, K.) ثَفْرٌ ثفر (S, M, Msb, K) and ↓ ثُفْرٌ (M, K) The vulva of an animal of prey, (As, T, S, M, Msb, K,) and of any creature that has claws, or talons: (S, Msb, K:) or the vagina thereof: (M, K:) and metaphorically used in relation to other animals: (Msb:) thus applied to that of a cow, (S, M, TA,) and of a mare, and of a ewe, and of a woman: or applied to that of a cow it is proper, not tropical. (M, TA.) ― - Also, accord. to AA and others, The anus. (Mz 44th نوع.) = See also ثَفَرٌ. ثُفْرٌ ثفر : see ثَفْرٌ. ثَفَرٌ ثفر , (S, M, A, Msb, K,) and sometimes ↓ ثَفْرٌ , (K,) The [crupper, or] strap, or thong, at the hinder part of the saddle; (M, K;) the appendage of the saddle that is put beneath the tail (Mgh) of a beast, (S, A, Mgh, Msb,) of a horse, an ass, or a camel: (T, TA:) its two ends are bound to the دَفَّتَانِ: (IDrd in his book on the Saddle and Bridle, p. 4:) pl. أَثْفَارٌ. (Msb.) مِثْفَرٌ مثفر : see what follows. مِثْفَارٌ مثفار A beast that throws its saddle backwards. (S, M, A, K.) ― - (tropical:) A catamite; syn. مَأْبُونٌ; (K;) الَّذِي يُؤْتَى; (M;) as also ↓ مِثْفرٌ . (M, K.) ثفرق ثُفْرُوقٌ ثفروق The قِمَع [or base] of a date: (S, K:) or the قِمَع of a full-grown unripe date; i. e., the round portion of its covering, surrounding the stalk, and adhering to the upper part of the date: (Mgh:) or the part (El-'Adebbes, A-'Obeyd, S, K) of the date (El-'Adebbes, A'Obeyd, S) to which the قمع adheres: (El-'Adebbes, A'Obeyd, S, K:) or, accord. to Lth, the connecting medium (علاقة) between the stone of the date and the قمع; and AZ says the like: (TA: [see فَرضٌ as signifying a sort of dates of 'Omán:]) or a raceme of which the dates have been eaten, or of which all the dates have been stripped off except one or two or three: (ISh, TA:) pl. ثَفَارِيقُ; (S, K;) explained by Ks as meaning the أَقْمَاع of fullgrown unripe dates. (S.) تُفْرُوقٌ is a dial. var. thereof. (TA in art. تفرق.) The pl. also signifies The bases (أَقْمَاع) of grapes: (JK:) or the ثُفْرُوق of a grape is what adheres to the raceme; and a closed perforation therein. (Mgh.) ― - [Hence,] مَا لَهُ ثُفْرُوقٌ (assumed tropical:) He possesses not anything. (JK, Ibn-'Abbád, K.) ثفل 1 ثَفڤلَ [ثَفَلَ, accord. to Golius, as on the authority of J, quasi سَفْلَ, i. q. رَسَبَ, i. e. It subsided; said of any sediment: but I do not find this in the S, nor in any other lexicon.] = ثَفَلَ الرَّحَى, (K,) aor. ثَفُلَ , inf. n. ثَفْلٌ; (TA;) or ↓ ثَفَّلَهَا ; (so in a copy of the M;) He placed a ثِفَال [q. v.] beneath the hand-mill. (M, K.) = ثَفَلَهُ, (Lth, T, K,) aor. ثَفُلَ , (TA,) inf. n. ثَفْلٌ, (T, M,) He left it, or cast it away as a thing of no account, or neglected it, (تَرَكَهُ, Lth, T, M,) or he scattered it, strewed it, or dispersed it, (نَثَرَهُ, K,) all of it, (Lth, T, TA,) at once. (Lth, T, M, K.) 2 ثفّل عَنِ اللَّبَنِ بِالطَّعَامِ ثفل عن اللبن بالطعام , inf. n. تَثْفِيلٌ, He ate wheat, or other food, with the milk. (Ibn- 'Abbád, K.) = See also 1. 3 ثَاْفَلَ [ثافل probably signifies (assumed tropical:) He ate ثُفْل, i. e. grain, &c.; as Golius has assumed from the explanation, in the S and K, of the act. part. n., which see below: or ثافلهُ he ate ثُفْل with him.] ― - Accord. to Ibn-'Abbád, (TA,) ثافلهُ is syn. with ثَافَنَهُ, q. v. (K, TA.) 4 اثفل أثفل اثفل It (wine, or beverage,) had in it ثُفْل [meaning a sediment, or dregs]. (Zj, K.) 5 تثفَلهُ أثفل تثفله تثفلة (tropical:) It (a radical, or hereditary, evil quality) withheld him from generous actions. (Ibn-'Abbád, K, TA.) = (tropical:) He overcame him, or subdued him, [as though] putting him beneath him like the ثِفَال. (TA.) ثُفْلٌ ثفل The sediment, or settlings, of anything; (S;) the dregs; lees; or thick, or turbid, portion that sinks to the bottom of a thing, (T, M, Msb, K,) beneath the clear portion; (T, Msb;) as, for instance, of water, and of broth, (TA,) and of medicine, (T, TA,) and the like, and of a cookingpot, [i. e. of its contents,] (T,) &c.; (TA;) as also ↓ ثَافِلٌ . (IDrd, M, K.) ― - (tropical:) Grain, (T, S, M, K, TA,) and whatever is eaten of flesh-meat or bread or dates; and particularly when people are in want of milk: (T:) or flour; and what is not drunk, as bread, and the like: (TA:) or the refuse, or worse sort, of طَعَام [i. e. wheat, or other food]. (Ham p. 768.) You say, شَرِبَ المَآءَ عَلَى غَيْرِ ثُفْلٍ (tropical:) [He drank water, or the water, not upon, i. e. not having eaten, grain, or flesh-meat, &c.]. (A in art. بحت.) ― - See also ثِفَالٌ. ثَفَلٌ ثفل : see ثَفَالٌ. ثَفِلٌ ثفل (tropical:) One who eats ثُفْل. (K. [It seems to be there indicated that the latter word is to be understood in this case in the former of the senses assigned to it above; but it is not so.]) One says, لَيْسَ الثَّفِلُ كَالْمَحِضِ, i. e. (tropical:) He who eats ثُفْل [or grain, &c.,] is not like him who drinks pure milk. (TA.) And ↓ هُمْ مُثَافِلُونَ (tropical:) They are eating ثُفْل, i. e. grain, (T, S, M, K, TA,) or flesh-meat, or bread, or dates, (T,) [&c.,] being in want of milk; (T, S;) the hardest of the means of subsistence (T, S, M) to the Bedawee. (T, S.) ثُفْلَةٌ ثفل ثفله ثفلة , (T,) or ثَفَلَةٌ, (TA,) (assumed tropical:) Somewhat remaining (T) of dates, in a sack: on the authority of a person of the tribe of Suleym. (T, TA.) ثَفَالٌ ثفال Slow; (S, M, Mgh, K;) applied to a camel (T, S, M, Mgh, K) &c.; as also ↓ ثَفَلٌ ; (K;) and ثَقَالٌ: (K in art. ثقل:) one that will not rise and go save with reluctance: (T:) the first thus written with fet-h [to the ث] in the generality of books; but in the Tekmileh [of the 'Eyn] ↓ ثِفَالٌ , and there said to be applied to a beast and to a man. (Mgh.) ثُفَالٌ ثفال : see the paragraph next following. ثفَالٌ ثفال The thing by which the mill is preserved from the ground; as also ↓ ثُفْلٌ : (M, K:) it is a skin that is spread beneath the hand-mill to preserve the flour from the dust; (T;) a skin, (S, Msb,) or the like, that is put beneath the mill, (Msb,) [i. e.,] which is spread, and whereon is placed the mill, which is turned with the hand, (S,) in order that the flour may fall upon it. (S, Msb.) When the ثفال has another thing to preserve it from the ground, this latter is called the وِفَاض. (M.) Zuheyr says, (T, S, K,) describing war, (T,) “ فَتَعْرُكُكُمْ عَرْكَ الرَّحَىبِثِفَالِهَا ” (T, S, K, *) meaning [And it frets you as frets the mill] when it is with its ثفال: for they do not place a ثفال beneath the mill except when grinding. (K.) ― - Also, (sometimes, S,) The nether, or lower, mill-stone; (S, K;) and so ↓ ثُفَالٌ . (K.) ― - And A ewer; syn. إِبْرِيقٌ: (IAar, T, M, K:) occurring in a trad. in which mention is made of washing the hand therewith. (T, M.) = See also ثَفَالٌ. ثَافِلٌ ثافل : see ثُفْلٌ. ― - Hence, as some say, metonymically, (M,) Dung; ordure; syn. رَجِيعٌ. (M, K.) مُثَافِلٌ مثافل : see ثَفِلُ. ثفن 1 ثَفِنَتْ يَدُهُ ثفنت يده ثفنت يدة , (S, M, A, K,) aor. ثَفَنَ , (S, K,) inf. n. ثَفُنٌ, (S, M,) (tropical:) His hand was, or became, rough, or callous, [as though resembling a ثَفنَة of a camel,] (S, M, A, K,) and blistered, (A,) from work. (M.) = ثَفَنَتْهُ, (S, K, *) aor. ثَفِنَ , inf. n. ثَفْنٌ, (S,) She (a camel) struck him with her ثَفِنَات [pl. of ثَفَنَةُ, q. v.]. (S, K. *) ― - And ثَفَنَهُ, (T, M, K,) aor. as above, (K,) and so the inf. n., (T, M,) He impelled, pushed, thrust, or drove, him; or pushed, thrust, or drove, him away, or back: (T, M, K:) and struck, or beat, him. (M.) ― - Also, (T, M, K,) aor. ثَفِنَ (M, K) and ثَفُنَ , (M,) inf. n. ثَفْنٌ, (T, M,) He followed him: (M, K:) or he came to him from behind him: (T, K:) or you say, جَآءَ يَثْفِنُ as meaning he came closely pursuing a thing, having almost overtaken, or reached, it: and مَرَّ يَثْفِنُهُمٌ, and يَثْفُنُهُمْ, he went along, or away, following them. (M.) ― - And ثَفَنَ الشَّىْءَ, aor. ثَفِنَ , inf. n. ثَفْنٌ, He kept, clave, clung, or held fast, to the thing. (M.) ― - And ثَفَنَ الرَّجُلَ He associated with the man in such a manner that nothing of his case was hidden from him. (T.) [See also 3.] 3 ثافنهُ ثافن ثافنه ثافننه ثافنة , (T, S, K,) inf. n. مُثَافَنَةٌ, (T,) He sat with him: (S, K:) said to be derived from:ثَفِنَةٌ as though meaning he made the ثَفِنَة [or lower portion of the fore part] of his knee to cleave to the ثَفِنَة of the knee of the other: (S:) or he sat with him, knee to knee, or each sitting upon his knees, fighting with him. (T.) ― - He kept, clave, or clung, to him, (T, K,) speaking to him. (T.) [See also 1.] ― - He consulted with him in order to know what was in his mind; and kept, clave, or clung, to him, that he might know his inward state or case, or his opinion, or his mind. (M.) [See 1, last signification.] ― - ثافنهُ عَلَى الشَّىْءِ He aided, or assisted, him to do the thing. (S, M.) 4 اثفن يَدَهُ اثفن يده اثفن يدة It (work) rendered his hand rough, or callous. (S, K.) [See 1, first signification.] ثَقْنٌ ثقن Weight: or a weight: syn. ثِقْلٌ. (T.) ثَفَنٌ ثفن ثفنن ثفنة A disease in the ثَفِنَة [q. v.]. (K.) ثُفُنُ مَزَادَةٍ ثفن مزاده ثفن مزادة The sewed sides of a leathern water-bag. (S.) ثَفِنَةٌ ثفنه ثفنة [The callosity, or callous protuberance, upon] the knee; and what touches the ground, [in the act of lying down,] of [the callosity upon the breast called] the كِرْكِرَة and the سَعْدَانَة, [two words having the same meaning, for the latter of which the K erroneously substitutes the pl. form,] and of [each of the stifle-joints, i. e.,] the roots, or lower parts, of the thighs; of the camel: (M, K: *) pl. ثِفَنٌ and ثِفَانٌ (M, K) and ثِفِنَاتٌ: (T, S, M:) the ثَفِنَات of the camel are the parts that fall upon the ground when the animal lies down, and that become rough, or callous, such as the two knees, &c.; (S;) the parts that are next the ground when the camel lies down, one of them being the كِرْكِرَة, with which they are five in number [as explained above]: or, as some say, the ثَفِنَة is [only the stifle-joint, i. e.,] the joint between the thigh and the ساق [or leg properly so called], internally, [meaning anteriorly,] and [the knee, i. e.,] the joint between the shank and the arm: (T:) or, accord. to some, any part that is next the ground, of any quadruped, when he lies down like the camel and like the sheep. (M.) ― - Hence, (TA,) [The stifle-joint, i. e.,] the joint between each thigh and leg, internally, [meaning anteriorly,] of a horse. (M, K.) ― - Hence also, (TA,) The knee of a man: or [so accord. to the M, but in the K “ and, ”] the place of union of the shank and thigh: (M, K:) [or the lower portion of the fore part of the knee, which becomes callous in consequence of much kneeling: see 3, first sentence. Hence,] 'Abd-Allah Ibn-Wahb Er-Rásibee was surnamed ذُو الثَّفِنَاتِ (S, M, K *) from his much praying, (M,) because long prostration produced an [indurating] effect upon his ثفنات: (S, K:) and 'Alee Ibn-El-Hoseyn Ibn-'Alee, (K, TA,) known by the appellation of Zeyn-el-'Ábìdeen, (TA,) was [likewise] so surnamed, (K, TA,) because those parts of him upon which he prostrated himself were like the ثفنة of the camel in consequence of his much praying: (TA:) so too was 'Alee Ibn-AbdAllah Ibn-El-'Abbás. (A, K.) ― - الثَّفِنَةُ مِنَ الجُلَّةِ, (K, [in some of the copies of the K الحُلَّة, which, as is said in the TA, is a mistake,]) or ثَفِنَتَا الجُلَّةِ, (AHn, M,) The two edges of the lower part of the جُلَّة, (AHn, M, K,) [meaning,] of the dates [contained in the receptacle thus called; app. because the dates in the edges become more dry and hard than the main portion]. (AHn, M.) = Also A number, and a company, of men. (M, K.) = And [as fem. of ثَفِنٌ, which is perhaps unused,] A she-camel that strikes with her ثَفِنَات [here meaning her stifle-joints] on the occasion of her being milked. (M, K.) Her case is easier than that of the ضَجُور. (M.) مُثْفَنٌ مثفن , (M,) or ↓ مُثْفِنٌ , (TA,) may mean Large in the ثَفِنَات. (M, TA.) مُثْفِنٌ مثفن : see مُثْفِنٌ: = and see also مُثَافِنٌ. مِثْفَنٌ لِخَصْمِهِ مثفن لخصمه مثفن لخصمة A man who keeps, cleaves, clings, or holds fast, to his adversary, or antagonist. (M.) [See also مُثَافِنٌ.] مُثَفِّنٌ مثفن : see مُثَافِنٌ. مِثْفَانٌ مثفان A camel whose ثَفِنَة [here meaning his stifle-joint] has hit, or hurt, his side and his belly, (K, TA,) usually. (TA.) مُثَافِنٌ مثافن Keeping to a person, or thing, constantly, perseveringly, or assiduously: (T, M:) or keeping, cleaving, or clinging, to another: as also ↓ مُثْفِنٌ or ↓ مُثِفِّنٌ (K, accord. to different copies,) [or, probably, مِثْفَنٌ, q. v.]. ثفو 1 ثَفَاهُ ثفاه ثفاة , aor. ثَفُوَ : see art. ثفى. ثفى 1 ثَفَاهُ ثفاه ثفاة , aor. ثَفِىَ (M, K) and ثَفُىَ , (K,) He followed him; (M, K;) as also أَثَفَهُ: or he was with him, near after him, or at his heels, as though treading in his footsteps: (TA:) or ثَفَوْتُ الرَّجُلَ signifies I was with the man, near after him, &c.: and جَآءَ يَثْفُوهُ, he came following him. (M.) ― - ثَفَيْتُ القَوْمَ I drove away, or drove away and pursued closely, or hunted, the people, or company of men; syn. طَرَدْتُ: (K:) perhaps from أَثَفَهُ, which also signifies طَرَدَهُ. (TA.) 2 ثفّى القِدْرَ ثفي القدر , (S, M, K, [in the CK, the verb is erroneously without teshdeed,]) He put the cooking-pot upon the أَثَافِى [pl. of أُثْفِيَّةٌ, q. v.]; (S, M, K; *) as also ↓ أَثْفَاهَا ; (M, K;) and اثّفها, (K,) inf. n. تَأْثِيفٌ; (TA;) and أَثَفَهَا; (so in some copies of the K;) or آثَفَهَا, (so in other copies of the K, and in the TA,) inf. n. إِيثَافٌ: (TA:) or ↓ اثفاها signifies he put, or made, for it أَثَافِى. (S.) ― - [Hence,] ثُفِّيَتِ المَرْأَةُ (tropical:) The woman was a wife of a man who had two wives beside herself; she being the third of them; they being likened to the أَثَافِى of the cooking-pot. (M.) And ↓ أَثْفَى (assumed tropical:) He took three women as his wives. (K.) 4 اثفى القِدْرَ اثفي القدر : see 2, in two places. See also Q. Q. 1 in art. اثف. ― - And اثفى said of a man: see 2. 5 تثفّى فُلَانًا عِرْقُ سَوْءٍ تثفي فلانا عرق س تثفي فلانا عرق سوء [Evil origin, or a bad hereditary disposition,] withheld such a one (قَصَّرَ بِهِ [in the CK, erroneously, قَصُرَ به]) from generous actions. (K) ثُفَّآءٌ ثفآء , or ثُفَآءٌ; n. un. with ة: see art. ثفأ. أُثْفِيَّةٌ (S, M, K, &c.) and إِثْفِيَّةٌ (Fr, A 'Obeyd, K) The stone [which is one of the three] whereon the cooking-pot is placed: (M, * K:) it is a stone like the head of a man: (T, TA:) pl. أَثَافِىُّ and أَثَافٍ. (S, K, &c.) [See more in art. اثف.] مِثْفًى مثفى مثفي , and its fem. مثْفَاةٌ: see what next follows, in three places. مُثَفًّى مثفى مثفي , (M,) or ↓ مِثْفًى , (K, [but this is probably a mistranscription,]) (assumed tropical:) A man of whom many wives die: (M, K:) or of whom three wives have died: (M, K: *) and مُثَفَّاةٌ, (T, M,) or ↓ مِثْفَاةٌ , (K, [but this, again, is probably a mistranscription,]) (assumed tropical:) a woman of whom many husbands die: (M, K:) or of whom three husbands have died: (M:) or it signifies also (K) a woman who has buried three husbands: (IAar, T, K:) or مُثَفَّاةٌ signifies [like مُؤَثَّفَةٌ] (assumed tropical:) a woman whose husband has two wives beside her; she being the third of them; they being likened to the أَثَافِى of the cooking-pot: and ↓ مُثَفِّيَةٌ , (assumed tropical:) a woman of whom three husbands have died: and ↓ مُثَفٍّ , (assumed tropical:) a man of whom three wives have died. (S.) ― - مُثَفَّاةٌ, (S,) or ↓ مِثْفَاةٌ , (K,) also signifies (assumed tropical:) A brand, or mark made with a hot iron, upon an animal, resembling the أَثَافِى [of the cooking pot]. (S, K.) مُثَفٍّ مثف , and its fem. مُثَفِّيَةٌ: see what next precedes. قَدْرٌ مُؤَثْفَاةٌ A cooking-pot put upon the أَثَافِى. (K * and TA, and M in art. اثف, q. v. [In the CK, erroneously, مُؤْثَفاةٌ.]) ثقب 1 ثَقَبَ ثقب ثقبة , (S, A, K, &c.,) aor. ثَقُبَ , (JK, Msb,) inf. n. ثَقْبٌ, (JK, S, Msb,) He made a hole in a thing (JK, * S, * A, Mgh, Msb, K) with a مِثْقَب; (A, Msb;) meaning, a hole of small size; (Mgh;) such as passed through; he perforated, bored, or pierced, it: (A, Mgh, K:) and in like manner, ↓ ثقّب , (K,) but this signifies he did so much, or to several, or many, things; (S, TA;) and ↓ تثقّب . (K, TA) You say, ثَقَبَ الدُّرَّ [He bored, or perforated, or pierced, the pearls]; (A, TA;) and الاُّذُنَ [the ear]. (Mgh.) And ثَقَبَ القَرْحَ He pierced, or punctured, the purulent pustule, in order that the fluid, or water, in process of excretion, might issue. (A, TA.) And ثَقَبَ الحَلَمُ الجِلْدَ The [ticks called] حَلَم pierced holes in the skin. (A, TA.) And البَرَاقِعَ ↓ ثَقَّبْنَ (A, Mgh) They made holes in the face-veils, (Mgh,) لِعُيُونِهِنَّ [for their eyes]: (A:) said of women. (Mgh.) ― - [Hence,] ثَقَبَ الكَوْكَبُ, (K, and Ham p. 701,) [aor. ثَقُبَ ,] inf. n. ثُقُوبٌ, (JK, Ham,) (tropical:) The star shone brightly [as though it pierced through the darkness: see ثَاقِبٌ]: (K:) or shone and glistened intensely. (Ham ubi suprà.) And ثَقَبَتِ النَّارُ, (S, L, K,) aor. ثَقُبَ , (S, L,) inf. n. ثُقُوبٌ (S, L, K) and ثَقَابَةٌ, (S, L,) (tropical:) The fire burned brightly; burned, blazed, or flamed, up. (S, L, K.) And ثَقَبَ الزَّنْدُ, (JK, TA,) aor. ثَقُبَ , inf. n. ثُقُوبٌ, (TA,) (assumed tropical:) [The زند emitted fire]: said when the spark falls (JK, TA) upon [or from] the زند [or wooden instrument for producing fire]. (JK.) ― - ثَقَبَتِ الرَّائِحَةُ (tropical:) The odour diffused itself, and rose. (K, TA.) ― - ثَقَبَ رَأْيُهُ, (K,) inf. n. ثُقُوبٌ, (TA,) (tropical:) His judgment was penetrating; syn. نَفَذَ. (K.) ― - ثَقَبَتِ النَّاقَةُ, (JK, S, K,) aor. ثَقُبَ , inf. n. ثُقُوبٌ, (JK, TA,) (tropical:) The she-camel had much milk; abounded with milk. (JK, S, K.) = ثَقُبَ, aor. ثَقُبَ , (K,) inf. n. ثَقَابَةٌ, (JK, A, K,) (tropical:) He (a man, JK, A) was, or became, very red; (JK, A, K;) so as to be likened to the flame of fire. (A, TA.) 2 ثقّب ثقب ثقبة : see 1, in two places. ― - [Hence,] (tropical:) He (a bird) soared high, piercing the region of the air next to the clouds: (A, TA:) or reached, or ascended to, the midst of the sky. (TA.) ― - ثقّبهُ الشَّيْبُ, (JK, A, K,) inf. n. تَثْقِيبٌ; (JK, K;) and ثقّب فِيهِ; (IAar, K;) (tropical:) Hoariness appeared upon him: (K:) or began to appear upon him: (A, TA:) or became intermixed in his hair; or appeared and spread upon him; or his blackness and whiteness of hair became equal. (A, TA.) And ثقّب الشَّيْبُ بِاللِّحْيَةِ (tropical:) Hoariness commenced in the sides of the beard. (A.) ― - ثقّب عُودُ العَرْفَجِ (tropical:) The stalk of the عرفج [q. v.], the plant being rained upon, became soft: (S:) or the sap ran in it, and it put forth leaves. (JK, A.) When it has become blackish, one says of it, قَبِلَ: when it has increased a little, أَدْبَى; in which state it is fit to be eaten: and when its خُوص are perfect, أَخْوَصَ. (S.) = ثقّب, (A, K,) inf. n. تَثْقِيبٌ, (S, K,) also signifies (tropical:) He made a lamp, and a fire, to burn, shine, glisten, or gleam, very brightly, as though piercing through the darkness, and dispelling it; and so ↓ اثقب ; (A, TA;) and the latter, he kindled a fire (TA) with tinder, (A, TA,) or camel's dung, or the like: (A:) or both signify he made a fire to burn brightly; to burn, blaze, or flame, up; (S, K;) and so ↓ تثقّب : (K:) or, accord. to AZ, النَّارَ ↓ اثقب , inf. n. إِثْقَابٌ, signifies he scraped a hole for the fire, in the ground, then put upon it, [i. e. the fire] dung, such as is called بَعْر, and small pieces of fire-wood or similar fuel, and then buried it in the dust; and so النَّارَ ↓ تثقّب , and بِهَا ↓ تثقّب ; as also مسّك بِالنَّارِ, inf. n. تَمْسِبكٌ: and النَّارَ ↓ تثقّب signifies also he struck fire: and ↓ اثقب , inf. n. as above, he made a spark to fall from a زَنْد, q. v. (TA.) 4 أَثْقَبَ see 2, in three places. 5 تَثَقَّبَ see 1, first sentence: ― - and see also 2, in four places: = and 7, in two places. 7 انثقب أنثقب انثقب ٱنثقب It was, or became, perforated, bored, or pierced; and in like manner, [but properly, as quasi-pass. of 2, signifying it was, or became, perforated, &c., much or in many places,] ↓ تثقّب . (K.) You say, الجِلْدُ ↓ تثقّب The skin was, or became, pierced with holes by the [ticks called] حَلَم. (S, A.) ثَقْبٌ ثقب ثقبة (S, A, Mgh, Msb. K) and ↓ ثُقْبٌ (Msb) and ↓ ثَقْبَةٌ (S, A, Mgh, Msb) A hole, perforation, or bore, that penetrates, or passes through, a thing; (A, Mgh, K;) accord. to Mtr, (Msb,) only such as is small; (Mgh, Msb;) such as is large being termed نَقْبٌ, with ن: (Mgh:) or a hole that is not deep: or, as some say, a hole descending into the earth: (Msb: [but this last explanation is not of general application:]) said to be opposed to شَقٌّ: (TA:) pl. [of mult.] (of the first word, S, Msb, K) ثُقُوبٌ (S, A, Msb, K) and [of pauc.] أَثْقُبٌ (K) and (of ثُقْبَةٌ, S, Msb) ثُقَبٌ (S, A, Msb) and ثُقُبٌ. (S [in which this last is said to be with damm, meaning, to the ق, not (as some have supposed) to the ث only,] and A.) “ ثُقْبٌ: see ثَقْبٌ. ثُقْبَةٌ: see ثَقْبٌ. ” ثِقَابٌ ثقاب : see what next follows. ثَقُوبٌ ثقب ثقوب (tropical:) Fuel; or a thing with which fire is kindled, or made to burn brightly, or to burn, blaze, or flame, up; (JK, S, A;) as also ↓ ثِقَابٌ ; (K;) consisting of small sticks, (S, TA,) or dung, such as is called بَعْر; (A, TA;) and tinder. (JK, A, TA.) ثَقِيبٌ ثقيب (tropical:) A man very red; (JK, A, K;) so as to be likened to the flame of fire: (A:) fem. with ة. (JK, A.) ― - See also ثَاقِبٌ, in three places. ثَاقِبٌ ثاقب (tropical:) A star, and a lamp, and fire, (A,) or a flame of fire, or a shooting star, (S,) shining brightly: (S:) or shining, glistening, or gleaming, very brightly, as though piercing through the darkness, and dispelling it. (A, TA.) النَّجْمُ الثَّاقِبُ [in the Kur lxxxvi. 3] means (tropical:) The star, or asterism, brightly shining; (Fr, Bd, L;) as though it pierced through the darkness, or the celestial spheres, by its light: (Bd:) or the star, or asterism, that is high, above the others: or the planet Saturn: (L, K:) or the Pleiades, or any star or asterism, brightly shining; because it pierces through the darkness by its light. (Jel.) ― - (assumed tropical:) A زَنْد (q. v.) that emits fire, when struck. (TA.) ― - (tropical:) Applied to حَسَب [i. e. nobility, or grounds of pretension to respect or honour], it means Famous and exalted: (Lth, JK, A, * TA:) or bright; brilliant. (As, TA.) ― - And hence, (tropical:) applied to knowledge [as meaning Penetrating, or brilliant]. (As, TA.) You say also ثَاقِبُ العِلْمِ, for ثَاقِبٌ فِى العِلْمِ, meaning (tropical:) Brilliant [or penetrating] in knowledge; as also ↓ مِثْقَبٌ : (TA:) which latter signifies also (tropical:) learned, and sagacious, or intelligent; (TA;) penetrating in judgment: (K:) and ثَاقِبُ الرَّأْىِ (tropical:) a man of sound and penetrating judgment, sagacity, or intelligence. (A, TA.) ― - أَتَتْنِى عَنْهُمْ عَيْنٌ ثَاقِبَةٌ, (JK,) or عَنْكَ, (A, TA,) (tropical:) There came to me, from them, or from thee, certain, or sure, news or information. (JK, A, TA.) ― - نَاقَةٌ ثَاقِبٌ (tropical:) A she-camel having much milk; abounding with milk; (AZ, JK, S, A, K;) as also ↓ ثَقِيبٌ ; (AZ, JK, K;) and ↓ ثَقِيبَةٌ : (TA, voce نَقِيبَةٌ:) pl. (of the former, A) نُوقٌ ثُقُبٌ, (so in a copy of the A,) or ثُقَّبٌ. (TA.) One says also, مِنَ الإِبِلِ ↓ إِنَّهَا لَثَقِيبٌ , meaning Verily she is one that vies with the other camels abounding with milk, and surpasses them in abundance thereof. (TA.) أَثْقَبُ [More, and most, piercing, or penetrating: &c.] ― - [Hence,] أَثْقَبُ حَطَبٍ نَارًا (assumed tropical:) [The most excellent of fire-wood in yielding fire]. (TA in art. مظ.) أُثْقُوبٌ (assumed tropical:) A man (TA) who enters, or penetrates, much into affairs. (K, TA.) مَثْقَبٌ مثقب (assumed tropical:) A great road, (K, TA,) which people [as it were] pierce, or perforate, by their tread. (TA.) [See also what next follows.] مِثْقَبٌ مثقب An instrument with which one perforates, bores, or pierces; a drill, or the like: (S, A, Msb, K:) pl. مَثَاقِبُ. (A.) ― - And hence, (tropical:) A road passing through a mountain; as though perforating it: (A, TA:) or a road passing through a stony and rugged tract: (L, TA:) and, with the article ال, particularly applied to the road of El- 'Irák, (A, K,) from El-Koofeh (K) to Mekkeh: (A, K:) or a road between El-Yemámeh and ElKoofeh: (L, TA:) and a road between Syria and El-Koofeh: (K:) or, accord. to El-Bekree and the Marásid, a road called after a man named مثقب. (MF, TA.) Hence the saying, هُوَ طَلَّاعُ المَثَاقِبِ, (tropical:) i. q. طَلَّاعُ الثَّنَايَا [q. v. voce ثَنِيَّةٌ]. (A, TA.) ― - See also ثَاقِبٌ. دُرٌّ مُثَقَّبٌ در مثقب (S, A) i. q. ↓ مَثْقُوبٌ [i. e. Bored, perforated, or pierced, pearls]: (S, TA:) the pl. of the latter is مَثَاقِيبُ. (TA.) ― - إِهَابٌ مُثَقَّبٌ A hide pierced with holes by [the ticks called] حَلَم. (A, TA.) ― - حَنَّ كَمَا حَنَّ اليَرَاعُ المُثقَّبُ [He, or it, uttered plaintive sounds like the reed pierced with holes; i. e., the musical reed]. (A, TA.) مَثْقُوبٌ مثقوب : see مُثَقَّبٌ. ثقف 1 ثَقُفَ ثقف , aor. ثَقُفَ , inf. n. ثَقَافَةٌ; and ثَقِفَ, aor. ثَقَفَ , inf. n. ثَقَفٌ (S, K) and ثَقْفٌ; (K;) He (a man, S) became skilled, or skilful; and light, active, quick, or sharp; and intelligent, or sagacious. (S, K, TA.) ― - ثَقُفَ, aor. ثَقَافَةٌ, is also said of vinegar (خَلٌّ), meaning It was, or became, very acid; and so ثَقِفَ. (TA. [But I suspect that this may have been taken from a MS. in which خُلٌّ has been erroneously put for رَجُلٌ. In the JK, I find رَجُلٌ ثَقِيفٌ وَقَدْ ثَقُفَ ثَقَافَةً.]) = ثَاقَفَهُ فَثَقَفَهُ, aor. of the latter ثَقُفَ : see 3. ― - ثَقَفْتُ الشَّىْءَ, aor. ثَقَفَ , inf. n. ثَقَافَةٌ and ثُقُوفَةٌ, I was, or became, skilled in the thing. (Ham p. 772.) ― - And ثَقْفٌ signifies The learning a thing quickly: [its verb is ثَقَفَ or ثَقِفَ:] you say, ثَقَفْتُ العِلْمَ فِى أَوْحَى مُدَّةٍ, and الصِّنَاعَةَ, I acquired knowledge, or the science, and the art, or handicraft, quickly [in the shortest period]: (TA:) and ثَقِفْتُ الحَدِيثَ I understood the narration, or tradition, &c., quickly. (Msb.) ثَقِفَهُ, aor. ثَقَفَ , (S, Msb, K,) inf. n. ثَقْفٌ, (S, K, *) or ثَقَفٌ, (Msb,) [but the former is better known,] primarily signifies, He perceived it, or attained it, by knowledge, or by deed: (Bd ii. 187:) or he perceived it, or attained it, by his sight, by expertness in vision: and hence, (Er-Rághib, TA,) (tropical:) he reached him, or overtook him, (IF, Msb, K, and Er-Rághib,) in war, or fight: (Msb:) or (K) (assumed tropical:) he found him: (S, K, and Bd in ii. 187 &c.:) or (assumed tropical:) he found him in the way of taking and overcoming: (Ksh in ii. 187:) or (K) (assumed tropical:) he took him, or it, (Lth, Msb, K,) namely, a thing: (Msb:) or (K) by implication, (Bd in ii. 187,) (assumed tropical:) he gained the victory, or mastery, over him; overcame him; (IDrd, Msb, K, and Bd ubi suprà;) or got possession of him. (IDrd, Msb, K.) It is said in the Kur [ii. 187 and iv. 93], وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ And slay ye them wherever ye find them: (Ksh, Bd, Jel, TA:) or wherever ye take them, or overcome them, or overtake them. (TA.) And exs. occur also in the Kur [iii. 108 and] viii. 59 and 33:61 [and lx. 2]. (TA.) For another ex., see 4, below. ― - ثَقِفَهُ also signifies He thrust him, or pierced him, [with a spear or the like,] namely, a man. (Ham p. 772.) ― - See also 2. 2 ثقّفهُ ثقف ثقفه ثقفة , (S, Msb, K,) inf. n. تَثْقِيفٌ, (S, Mgh, K, KL,) He straightened it, or made it even, (S, Mgh, K, KL,) or straightened what was crooked thereof; (Msb;) namely, a spear, (S, KL,) [and a bow, (see ثِقَافٌ,)] or a crooked thing; with the ثِقَاف: (Mgh:) [and so ↓ ثَقَفَهُ , accord. to an explanation of the inf. n. ثَقْفٌ in the KL.] تَثْقِيفُ السَّهْمِ عَلَى القَوْسِ, as meaning The directing the arrow upon the bow straightly towards the object aimed at, is not approved. (Mgh.) ― - Hence, (Mgh,) (tropical:) He disciplined him, or educated him well, and amended him, or improved him. (Mgh, TA.) You say, لَوْلَا تَثْقِيفُكَ وَتَوْقِيفُكَ مَا كُنْتُ شَيْئًا (tropical:) [But for thy disciplining, or good educating, and amending, or improving, and thy teaching, I had not been anything]. (TA.) ― - You say also, of vinegar, يُثَقِّفُ الطَّعَامَ, i. e. It makes food acid. (Har p. 227.) 3 ثَاْقَفَ ↓ ثاقفهُ فَثَقَفَهُ , (K,) inf. n. of the former مُثَاقَفَةٌ and ثِقَافٌ, (TA,) and aor. of the latter ثَقُفَ , (K,) He vied with him, or strove to surpass him, in skill, (K, TA,) and intelligence, or sagacity, and the perceiving, or attaining, of a thing, and the doing thereof, (TA,) and he surpassed him therein. (K, TA.) Er-Rághib says that this is metaphorical. (TA.) [Accord. to J,] المُثَاقَفَةُ is from ثَقُفَ in the first of the senses explained above. (S.) ― - ثِقَافٌ also signifies The contending with another: and particularly in fight, or with the sword: (K: [see also ثَقْفٌ, below:]) and the using of, or performing with, the sword; like ثِقَافَةٌ. (TA.) And ثاقفهُ, inf. n. مُثَاقَفَةٌ, He played with him with the sword, or some other weapon. (TA.) 4 أُثْقِفْتُهُ [I was made to gain the mastery over him, or to overcome him: or, which is virtually the same,] he was appointed for me [that I might have the mastery over him]. (Sgh, K.) 'Amr Dhu-l-Kelb says فَإِنْ أُثْقِفْتُمُونِى فَاقْتُلُونِى فَسَوْفَ تَرَوْنَ بَالِى ↓ وَإِنْ أَثْقَفْ ” And if ye [be made to] gain the mastery over me, i. e. if it be appointed for you to meet me [and overcome me], then slay me: but if I meet [you and overcome], then shall ye see my condition: but some relate it thus: وَمَنْ أَثْقَفْ, meaning but whom I meet, of you, I will slay him: (Skr, Sgh, TA:) [and J gives it thus:] فَإِمَّا تَثْقَفُونِى الخ [meaning And if ye meet me &c.]. (S.) 5 تثقّف تثقف ثقف (tropical:) [He was, or became, disciplined, or educated well, and amended, or improved; quasipass. of 2, q. v.] You say, هَلْ تَثَقَّفْتُ إِلَّا عَلَى يَدِكَ (tropical:) [Was I, or have I been, disciplined, &c., save by thy agency, or means?]. (A, TA.) 6 تثاقفوا تثاقف تثاقفوا ثاقف They contended, or played, one with another, with swords, or other weapons. (TA.) ثَقْفٌ ثقف Skilled, or skilful; and light, active, quick, or sharp; and intelligent, or sagacious; as also ↓ ثَقِفٌ and ↓ ثَقُفٌ (S, K) and ↓ ثَقِيفٌ and ↓ ثِقِّيفٌ : (K:) or ↓ ثَقِيفٌ signifies quick in understanding a narration: (Msb:) and ↓ ثَقَافٌ , applied to a woman, intelligent, or sagacious. (K.) You say also رَجُلٌ ثَقْفٌ لَقْفٌ and لَقِفٌ ↓ ثَقِفٌ , meaning A man who is a relater, a poet, an archer or a caster of the spear &c.: (Lth, JK, TA:) or light, active, quick, or sharp, and skilful: (S and K in art. لقف:) or quick in understanding what is said to him; and in taking what is thrown to him: or skilful in his art, or handicraft: (TA in that art.:) or a man who keeps, preserves, or guards, and manages, or orders, well, that which he possesses: (ISk, TA:) and Lh adds لَقِيفٌ ↓ ثَقِيفٌ : and Ibn-'Abbád, لِقِّيفٌ ↓ ثِقِّيفٌ . (TA.) ― - A man quick in taking, or seizing, his opponents, or adversaries. (Ksh ii. 187.) = ثَقْفٌ, or (as it is written in one place in the TA) ↓ ثَقَفٌ , also signifies Contention: and particularly in fight, or with the sword: like ثِقَافٌ [inf. n. of 3, q. v.]. (TA.) ثَقَفٌ ثقف : see ثَقْفٌ. ثَقُفٌ ثقف : see ثَقْفٌ. ثَقِفٌ ثقف : see ثَقْفٌ, in two places. ثَقَافٌ ثقاف : see ثَقْفٌ. ثِقَافٌ ثقاف Skill, and intelligence, or sagacity; as also ↓ ثُقُوفَةٌ . (TA.) = Also An instrument with which spears are straightened, (S, K, TA,) and bows also, (TA,) and [other] crooked things; (JK, Mgh, TA;) made of iron: (JK, TA:) or a strong piece of wood, a cubit in length, having at its extremity a hole large enough to admit the bow, [or the spear], which is inserted into it, and pinched and pressed in the part that requires this to be done until it becomes in the state that is desired; but this is not done to bows nor to spears until they have been greased, and prepared with fire, or exposed thereto so as to have become altered in colour: (AHn, TA:) the pl. [of pauc.] is أَثْقِفَةٌ and [of mult.] ثُقُفٌ. (JK, TA.) ― - [Also The handle of a shield of the kind called حَجَفَة: see إِخَاذَةٌ.] ثَقِيفٌ ثقيف : see ثَقْفٌ, in three places. ― - Also Very acid; applied to vinegar; (K;) and so ↓ ثِقِّيفٌ , (S, K,) like حِرِّيفٌ applied to the onion. (S.) And أَبُو ثَقِيفٍ (tropical:) Vinegar [itself]; so named because it makes food acid. (Har p. 227.) ― - Also, and ↓ مَثْقُوفٌ , A thing skilled in. (Ham p. 772.) ― - And both these words, A man thrust or pierced [with a spear or the like]. (Ham ibid.) ثِقَافَةٌ ثقافه ثقافة The use of, or performance with, the sword; like ثِقَافٌ [inf. n. of 3, q. v.]. (TA.) You say, هُوَ حَسَنُ الثِّقَافَةِ بِالسَّيْفِ [He is good in respect of performance with the sword]. (TA.) ثُقُوفَةٌ ثقوفه ثقوفة : see ثِقَافٌ. ثِقِّيفٌ ثقيف : see ثَقْفٌ, in two places: ― - and see ثَقِيفٌ. أَثْقَفُ More, and most, skilled, or skilful, [in a general sense, and particularly] in contending, or playing, with the sword, or other weapon. (TA.) مُثَقَّفٌ مثقف A spear straightened, or made even. (TA.) [Accord. to Freytag, it is poetically used as signifying A spear itself; and so with ة.] مَثْقُوفٌ مثقوف : see ثَقِيفٌ. ثقل 1 ثَقُلَ ثقل , aor. ثَقُلَ , inf. n. ثِقَلٌ (S, Msb, K, &c.) and ثِقْلٌ, a contraction of the former, (Msb,) and ثَقَالَةٌ, (K, TA, in the CK ثِقالَة, but) like كَرَامَةٌ, (TA,) It (a thing, S, Msb) was, or became, heavy, weighty, or ponderous. (S, K.) [See ثِقَلٌ, below.] ― - See also 4. ― - [(assumed tropical:) It was, or became, heavy, weighty, or preponderant, ideally.] فَأَمَّا مَنْ ثَقُلَتْ مَوَازِينُهُ, in the Kur ci. 5, means (assumed tropical:) And as to him whose good deeds shall be preponderant. (Bd, Jel.) [See also Kur vii. 7 and xxiii. 104.] ― - [(assumed tropical:) It was, or became, heavy, or weighty, as meaning onerous, burdensome, oppressive, afflictive, grievous, or troublesome.] You say, ثَقُلَ القَوْلُ (tropical:) The saying was [heavy, or weighty, &c.; or] unpleasant to be heard. (TA.) And it is said in the Kur vii. 186, ثَقُلَتْ فِى السَّمٰوَاتِ وَالأَرْضِ (assumed tropical:) It (the time of the resurrection) will be momentous, or formidable, [in the heavens and on the earth, or] to the inhabitants of the heavens and the earth, (Bd, Jel,) to the angels and men and genii; app. alluding to the wisdom shown in concealing it: (Bd:) or it means the knowledge thereof [is difficult]: (Ibn-'Arafeh, TA:) or it is occult, or hidden. (Kt, TA.) [ثَقُلَ is also said of a word, and of a sound, meaning (assumed tropical:) It was heavy, or not easy, of utterance; or heavy to the ear: see 2. And of an affair, or action, meaning (assumed tropical:) It was afflictive, grievous, troublesome, or difficult. In these and similar senses, it is trans. by means of عَلَى: you say, ثَقُلَ عَلَيْهِ (assumed tropical:) It was, or became, heavy, weighty, onerous, &c., to him. In like manner also it is said of food, meaning (assumed tropical:) It was, or became, heavy to the stomach; difficult of digestion.] You say also, ثَقُلَ سَمْعُهُ (tropical:) [His hearing was, or became, heavy; or] his hearing partially went. (K, TA.) ― - (tropical:) He (a man) was, or became, heavy in sickness, or disease: [and in like manner, in his sleep:] the verb is thus, with damm to the ق; though said in the K to be ثَقِلَ, like فَرِحَ, as meaning his disease became violent; (Fet-h el-Báree, TA;) not improbably through error or inadvertence. (MF.) ― - [(assumed tropical:) He was, or became, heavy, slow, sluggish, indolent, lazy, dull, torpid, or drowsy; wanting in alacrity, activity, agility, animation, spirit, or intelligence; stupid.] You say, يَثْقُلُ عَنْ قُبُولِ مَا يُلْقَى إِلَيْهِ (assumed tropical:) [He is averse from receiving, or accepting, or admitting, or is slow to receive, &c., what is said to him]. (TA.) ― - Also, said of the عَرْفَج, and of the ثُمَام, (tropical:) Its shoots became luxuriant, or succulent, or sappy. (K, TA.) = ثَقَلَهُ, (JK, S, K,) بِيَدِهِ, (K,) aor. ثَقُلَ , (TA,) inf. n. ثَقْلٌ, (K,) He tried the weight of it, (JK, S, K,) namely, a thing, (K,) or a sheep or goat, (S,) by lifting it [with his hand] to see if it were heavy or light. (S, TA.) ― - ثَقَلَ الشَّىْءُ الشَّىْءَ فِى الوَزْنِ, aor. and inf. n. as above, (S,) The thing surpassed the thing in weight; outweighed it. (PS.) ― - See also 2. 2 ثقّلهُ ثقل ثقله ثقلة , inf. n. تَثْقِيلٌ, He, or it, made it, or him, ثَقِيل [i. e. heavy, properly and tropically]: (K:) تثقيل is the contr. of تَخْفِيفٌ; (S;) and signifies the making heavy in weight [&c.]; as also ثَقْلٌ [inf. n. of ↓ ثَقَلَهُ ]. (KL.) ― - [Hence, (assumed tropical:) He made it (a word or a sound) heavy, or not easy, of utterance; or heavy to the ear: and particularly a word by uttering hemzeh with its true, or proper, sound, which is commonly termed تَحْقِيقُ الهَمْزَةِ, and opposed to تَخْفِيفُهَا; and by making a single consonant double; and by making a quiescent consonant movent: often occurring in these senses in lexicons and grammars: opposed to خَفَّفَهُ.] 4 اثقلهُ أثقل أثقله اثقله اثقلة ثقل He, or it, (a load, S, or a thing, Msb,) [burdened him: or] burdened him heavily: (K:) or beyond his power; overburdened him. (JK, Msb, TA. *) ― - (assumed tropical:) In the latter sense, said also of a debt: and of sickness, or a disease: (JK:) or, said of sickness, or a disease, and of sleep, and of meanness, or sordidness, (tropical:) it [burdened him,] overcame him, and rendered him heavy. (K, * TA, * TK.) = اثقلت, said of a woman, She became gravid; her burden became heavy in her belly: (S:) or she had a burden, (Akh, S, and Bd in vii. 189,) by reason of the greatness of the child in her belly: (Bd, Jel:) or her pregnancy became apparent, or manifest; as also ↓ ثَقُلَتْ . (K.) 6 تَثَاْقَلَ [تثاقل عَلَى شَىْءٍ He pressed heavily, or bore his weight, upon a thing: see مُتَثَاقِلٌ.] ― - تثاقلوا (assumed tropical:) [They were heavy, sluggish, or spiritless:] they did not rise and hasten to the fight when commanded to do so. (IDrd, K.) And تثاقل إِلَى الأَرْضِ, (S and K in art. ارض, &c.,) and اِثَّاقَلَ الى الرض, the former being the original form of the verb, (Bd and Jel in ix. 38,) (assumed tropical:) He was, or became, heavy, slow, or sluggish, (Bd, Jel,) averse from warring against the unbelievers, (Jel,) and inclining to the earth, or ground; (Bd, Jel;) or propending thereto. (Bd.) And اِثَّاقَلَ إِلَى الدُّنْيَا (assumed tropical:) He propended to the present world. (TA.) And تثاقل عَنْهُ (assumed tropical:) He was heavy, or sluggish, and held back from it. (K.) 10 استثقلهُ أستثقله استثقله استثقلة ٱستثقل ٱستثقله contr. of اِسْتَخَفَّهُ; (S and K and TA in art. خف;) He deemed it, or him, ثَقِيل [i. e. heavy, properly and tropically]. (TA in that art.) ― - [Hence, (assumed tropical:) He deemed it (a word or a sound) heavy, or not easy, of utterance; or heavy to the ear: often occurring in this sense in lexicons and grammars.] ― - اُسْتُثْقِلَ نَوْمًا (assumed tropical:) [He was overcome, and rendered heavy, by sleep: and in like manner, مَرَضًا, by sickness or disease: and لُؤْمًا, by meanness or sordidness: see its pass. part. n., below]. (JK.) ثِقْلٌ ثقل Weight: or a weight: syn. وَزْنٌ: (S, Msb, KL:) pl. أَثْقَالٌ. (S.) So in the phrase أَعْطِهِ ثِقْلَهُ [Give thou him his, or its, weight]. (S, Msb.) See also مِثْقَالٌ. You say also, أَلْقَى عَلَيْهِ ثِقْلَهُ or ↓ ثِقَلَهُ [He threw upon him his weight: see مِثْقَالٌ, last sentence: and see جِرْمٌ]. (S in art. اوق &c., accord. to different copies.) ― - And A load, or burden: (KL:) or a heavy load or burden: pl. as above. (K.) وَتَحْمِلُ أَثْقَالَكُمْ, in the Kur xvi. 7, means And they carry your loads, or burdens; (Bd;) or your heavy loads or burdens. (TA.) ― - أَثْقَالٌ (as pl. of ثِقْلٌ, K, or of ↓ ثَقَلٌ , Bd) also signifies (tropical:) The treasures, or buried treasures, of the earth: and its dead, or corpses. (K, TA, and Bd and Jel in xcix. 2.) ― - Also (as pl. of ثِقْلٌ, K) (tropical:) Sins. (JK, K.) So in the saying in the Kur [xxix. 12], وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ (tropical:) [And they shall assuredly bear their sins, and sins (of others whom they have seduced) with their sins]. (TA.) ثَقَلٌ ثقل A thing, or things, that a man has with him, of such things as burden him: (Ham p. 295:) [and particularly] the household-goods, or furniture and utensils, (El-Fárábee, JK, S, Mgh, Msb, K, Ham ubi suprà, and Bd in xcix. 2,) and (accord. to El-Fárábee, Msb) the household and kindred and party, or domestics, or servants, (JK, S, Mgh, Msb, K, and Ham,) of a man, (Ham,) or of a traveller: (JK, S, Mgh, Msb, K:) [or the travelling-apparatus and baggage and train, of a man:] pl. أَثْقَالٌ; (JK, S, Mgh, Msb, K; *) with which ↓ ثَقِلَةٌ is syn., (JK, S, K,) as are also ↓ ثَقَلَةٌ and ↓ ثِقْلَةٌ and ↓ ثَقْلَةٌ and ↓ ثِقَلَةٌ ; (K;) as meaning all the household-goods or furniture and utensils of persons going on a journey. (S, K.) ― - See also ثِقْلٌ. ― - (assumed tropical:) The requisites and apparatus, instruments, tools, or the like, of a man: (Ham ubi suprà:) as, for instance, (tropical:) the books and writing-reeds of the learned man: every craftsman has what is thus termed. (TA.) By the saying “ كِلَا ثَقَلَيْنَا طَامِعٌ بِغَنِيمَةٍ ” the author thereof, Iyás Et-Tá-ee, means Each of our two armies, the possessors of the ثَقَلَانِ [or apparatus, or weapons, &c., of war, is longing for spoil]: or an army may be termed ثَقَلٌ because it is heavy in assault. (Ham ubi suprà.) ― - Anything held in high estimation, in much request, and preserved with care. (K, TA.) Hence the trad., إِنِّى تَارِكٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللّٰهِ وَعِتْرَتِى [Verily I am leaving among you the two objects of high estimation and of care, the Book of God, and my kindred, or near kindred]: (K:) or they are thus called because of the heaviness of acting in the manner required by them: (Th, TA:) or as being likened to the requisites and apparatus, instruments, tools, or the like, of a man. (Ham ubi suprà.) ― - Also Eggs of the ostrich; because he who takes them rejoices in them, and they are food. (TA.) ― - الثَّقَلَانِ Mankind and the jinn or genii; (S, Msb, K;) because, by the discrimination that they possess, they excel other animate beings. (TA.) It may also mean The Arabs and the foreigners: or mankind and other animate beings. (Ham ubi suprà.) ثِقَلٌ ثقل Heaviness; weight, or weightiness; ponderousness; gravity; contr. of خِفَّةٌ: (S, K, and Er-Rághib:) and preponderance: in its primary acceptation, relating to corporeal objects: then, to ideal objects. (Er-Rághib, TA. [See ثَقُلَ, throughout.]) See also ثِقْلٌ. ― - فِى أُذُنِهِ ثِقَلٌ (tropical:) [In his ear is a heaviness, or dulness,] is said of him whose hearing is not good; as though he were averse from receiving, or accepting, or admitting, or slow to receive, &c., what is said to him. (TA.) ثَقْلَةٌ ثقل ثقله ثقلة : see ثَقَلٌ. ― - Also (assumed tropical:) A fit of drowsiness, or of slumber, that overcomes one: (JK, M, K:) and (tropical:) a heaviness experienced in the chest, (K, TA,) or in the body, (TA,) from food: as also ↓ ثَقَلَةٌ : (K, TA:) or the former, or ↓ the latter, (accord. to different copies of the S,) (assumed tropical:) a heaviness and languor in the body: (S:) and ↓ the latter, (assumed tropical:) a heaviness that is experienced on the heart. (JK.) ثِقْلَةٌ ثقل ثقله ثقلة : see ثَقَلٌ. ثَقَلَةٌ ثقل ثقله ثقلة : see ثَقَلٌ: ― - and see ثَقْلَةٌ, in three places. ثَقِلَةٌ ثقل ثقله ثقلة : see ثَقَلٌ. ثِقَلَةٌ ثقل ثقله ثقلة : see ثَقَلٌ. ثَقَالٌ ثقال ثقيل : see ثَقِيلٌ, in two places. ― - Also, applied to a woman, (JK, S, K,) Heavy; (S;) large in the hinder part, or posteriors: (JK, * S, * K, TA:) or heavy (K, TA) in an ideal sense. (TA.) ثُقَالٌ ثقال ثقيل : see ثَقِيلٌ. ثَقِيلٌ ثقيل part. n. of ثَقُلَ; (S, Msb, K;) Heavy, weighty, or ponderous: (S, K, and Er-Rághib:) and so in relation to another thing; preponderant: primarily applied to a corporeal thing: (Er-Rághib, TA:) and ↓ ثَقَالٌ and ↓ ثُقَالٌ signify the same: (K:) pl. ثِقَالٌ and ثُقْلٌ and ثُقَلَآءُ [which last, however, seems to be applied only to rational beings, agreeably with analogy]. (K.) ― - [Like its verb,] it is also applied to an ideal thing. (Er-Rághib, TA.) [Thus it signifies (assumed tropical:) Heavy, or weighty, in the sense of onerous, burdensome, oppressive, afflictive, grievous, or troublesome: momentous, or formidable: difficult: heavy, or not easy, of utterance; or heavy to the ear; applied to a word and a sound; and particularly to a word in which a single consonant is made double, and to one in which a quiescent consonant is made movent, like ↓ مُثَقَّلٌ : heavy to the stomach; difficult of digestion: heavy applied to the hearing: see the verb.] قَوْلًا ثَقِيلًا, in the Kur [lxxiii. 5], means (assumed tropical:) A heavy, or weighty, saying. (TA.) النُّونُ الثَّقِيلَةُ means (assumed tropical:) [The heavy-sounding ن; as in يَفْعَلَنَّ &c.;] the contr. of الخَفِيفَةُ. (TA in art. خف.) ― - It is also applied to a man, (JK,) meaning (tropical:) [Heavy in sickness, or disease; or] suffering a violent disease: (K:) [and (assumed tropical:) heavy, slow, sluggish, indolent, lazy, dull, torpid, or drowsy; wanting in alacrity, activity, agility, animation, spirit, or intelligence; stupid:] and so is ↓ مُسْتَثْقَلٌ : (JK:) which also means, particularly, (assumed tropical:) overcome, and rendered heavy, by sleep (نَوْمًا), (JK, * K, * TK,) and by sickness or disease (مَرَضًا), and by meanness or sordidness (لُؤْمًا). (K.) ثِقَالُ النَّاسِ [expressly said in the TA to be with kesr, but in the CK, erroneously, ثُقال,] and ثُقَلَآءُ الناس mean (assumed tropical:) Those men whose company is disliked; (K;) whom others deem heavy: each is pl. of ثَقِيلٌ. (TA.) One says, أَنْتَ ثَقِيلٌ عَلَى جُلَسَائِكَ (assumed tropical:) [Thou art heavy, or dull, or unwelcome, to thy companions with whom thou sittest]. (TA.) And (to him who is ثَقِيل, TA in art. نسم,) مَا أَنْتَ إِلَّا ثَقِيلُ الظِّلِّ بَارِدُ النَّسِيمِ (assumed tropical:) [Thou art no other than one who casts a gloom upon others, and chills them: lit., heavy of shade, or shadow; cold of breeze]. (TA.) ثَقِيلٌ, applied to a man, is mostly used in dispraise: but sometimes, in praise: (Er-Rághib, TA:) used in praise, it signifies (assumed tropical:) Grave, staid, steady, sedate, or calm. (Kull.) Applied to a horse, (assumed tropical:) Slow; (Kull;) and so ↓ ثَقَالٌ applied to a camel; (K;) a meaning also assigned to ثَفَالٌ, with ف; (TA;) and ↓ مُثْقَلٌ , applied to a horse or the like. (JK.) اِنْفِرُوا خِفَافًا وَثِقَالًا, in the Kur [ix. 41], means (assumed tropical:) [Go ye forth to fight] prompt and not prompt: (Katádeh, Bd, Jel, TA:) or whether moving be easy to you or difficult: (Bd, * TA:) or riding and walking: or lightly armed and heavily armed: or healthy and sick: (Bd:) or strong and weak: (Jel:) or rich and poor: (Jel, TA:) or young and old. (TA.) ثَاقِلٌ ثاقل A deenár of full weight; (Z;) not deficient: (S, K:) pl. ثَوَاقِلُ. (S, Z, K.) ― - أَصْبَحَ ثَاقِلًا (assumed tropical:) He became, or became in the morning, heavy by reason of sickness, or disease. (Aboo-Nasr, K, TA.) أَثْقَلُ More [and most] heavy. (TA.) مُثْقَلٌ مثقل Heavily burdened: (TA:) or burdened beyond his power; overburdened. (JK, TA.) ― - (assumed tropical:) Weighed down, or oppressed, by sickness, or disease, (JK,) and by debt. (JK, Er-Rághib.) ― - See also ثَقِيلٌ. مُثْقِلٌ مثقل , applied to a woman, Gravid; whose burden has become heavy in her belly: (S:) or whose pregnancy has become apparent, or manifest. (K.) مُثَقَّلٌ مثقل : see ثَقِيلٌ. ― - Also (assumed tropical:) Ill received; disapproved; not rendered an object of love to hearts. (Ham p. 37.) مُثَقَّلَةٌ مثقل مثقله مثقلة A stone of marble; (JK;) a piece of marble by which a carpet is made heavy: (K:) by rule it should be with kesr to the ق. (TA.) مِثْقَالٌ مثقال The weight (مِيزَان, JK, S, K, or وَزْن, Msb, TA, and Jel in iv. 44 and x. 62 and xxi. 48, or زِنَة, TA) of a thing, (JK, S, Msb, K,) of the like thereof (مِنْ مِثْلِهِ [but why this is added I do not see]); (S, Msb, K;) [i. e.] its equal in weight; (PS, and Bd in x. 62;) its quantity (مِقْدَار). (Bd in xxi. 48.) مَا يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقَالِ ذَرَّةٍ, in the Kur x. 62, means There is not hidden from thy Lord aught of the weight of the smallest ant: (Jel:) or a thing equal in weight to a small ant; or to the motes that are seen in a ray of the sun that enters through an aperture. (Bd.) ― - A thing with which one weights; as also ↓ ثِقْلٌ ; i. e., any of the weights of the balance. (Er-Rághib, TA.) ― - A certain weight, of which the quantity is well known; (JK;) a dirhem and three sevenths of a dirhem; (Msb, and K in art. مك;) i. e., the seventh part of ten dirhems: (Msb:) or [a dirhem and a half; so in the present day; i. e.,] seventy-two sha'eerehs: (El-Karmánee, TA:) or twenty keeráts. (Hidáyeh, TA.) ― - [A certain coin;] i. q. دِينَارٌ, q. v.; (Msb in art. دنر;) a مِثْقَال of gold: pl. مَثَاقِيلُ. (S, K.) ― - أَلْقَى عَلَيْهِ مَثَاقِيلَهُ He threw upon him his weight, or burden; syn. مَؤُونَتَهُ [perhaps meaning the burden of supporting him]. (Aboo-Nasr, S, K.) [See also ثِقْلٌ.] مُتَثَاقِلٌ متثاقل Bearing one's weight upon a thing: whence the saying, وَطِئَهُ وَطْأَةَ المُتَثَاقِلِ [He trod upon him, or it, with the tread of him who bears his weight, or presses heavily]. (TA.) مُسْتَثْقَلٌ مستثقل : see ثَقِيلٌ. ثكل 1 ثَكِلَتْهُ ثكلته ثكلتة , (S, Mgh, Msb,) aor. ثَكَلَ , (Msb,) inf. n. ثَكَلٌ, (S, Msb,) or ثُكْلٌ, (Mgh,) or this is a simple subst., (Msb,) and ثَكْلٌ, (Mgh,) [or this last is also a simple subst.,] She (a mother) lost him, or became bereft of him; namely, her child, (S, Mgh, Msb,) by death: (Mgh:) and ثَكِلَهُ, aor. ثَكَلَ , (K,) inf. n. ثَكَلٌ, (TA,) he lost him; namely, a friend, or person beloved, or a child. (K.) ثَكِلَتْكَ أُمُّكَ [lit. meaning May thy mother be bereft of thee] is an imprecation against him to whom it is addressed, not said with the desire of its having effect, but on an occasion of vehement love, like لَا أَبَا لَكَ, [and قَاتَلَكَ اللّٰهُ,] &c. (Har p. 165.) 4 أَثْكَلَتْ A state of bereavement clave to her; (K;) namely, a woman: or she became in a state of bereavement. (TA.) = أَثْكَلَهَا اللّٰهُ وَلَدَهَا God made her to be bereft of her child [by death]. (Msb, K.) And اثكلهُ اللّٰهُ أُمَّهُ God made him to be bereft of his mother [by death]. (S.) ثَكْلٌ ثكل : see what next follows. ثُكْلٌ ثكل The loss, or the state of being bereft, of a child [by death], (S, Msb, K,) or of a friend, or person beloved; (K;) i. e., a woman's loss of her child; (S, Msb;) as also ↓ ثَكَلٌ [which is the inf. n. by general consent], (S, K,) and ↓ ثَكْلٌ . (TA.) It is said in a prov., العُقُوقُ ثُكْلُ مَنْ لَمْ يَثْكَلٌ [Undutiful treatment of a parent is (like) the bereavement of him who is not (really) bereft of his child]. (TA.) ― - Also Death: and a state of perdition or destruction. (K.) ثَكَلٌ ثكل : see ثُكْلٌ. ثَكْلَان ثكلان ; fem. ثَكْلَى and ثَكْلَانَةٌ: see ثَاكِلٌ. ثَكُولٌ ثكول : see ثَاكِلٌ. ― - فَلَاةٌ ثَكُولٌ (tropical:) A desert in which the traveller becomes lost. (K, TA.) ثَاكِلٌ ثاكل , applied to a man, Bereft of a child, or of a friend, or person beloved; as also ↓ ثَكْلَانُ or ثَكْلَانٌ [with or without tenween, as is shown by the two forms of the fem. mentioned in what follows, but generally without]: (K:) and applied to a woman; (S, Msb, K;) and sometimes ثَاكِلَةٌ; (Msb;) as also ثَكْلَى (S, Msb, K) and ثَكْلَانَةٌ, (IAar, K,) which is rare, (K,) and ↓ ثَكُولٌ ; (S, K;) meaning bereft of her child [by death]; (S, Msb;) pl. (of ثَاكِلٌ, TA, [and of ثَاكِلَةٌ,]) ثَوَاكِلُ, [and of ثاكل also ثَكْلَى, as is implied in the TA voce عُبْرٌ,] and (of ثَكْلَى, TA) ثَكَالَى. (Msb, TA.) إِثْكَالٌ اثكال and ↓ أُثْكُولٌ i. q. عِثْكَالٌ (S, K) and عُثْكُولٌ, i. e., The fruit-stalk (شِمْرَاخ) upon which are the ripening dates: pl. أَثَاكِلُ, [app. a contraction of أَثَاكِيلُ, like عَثَاكِيلُ,] occurring in poetry. (S.) These two words are mentioned here by J and Sgh, and F has followed them; but they should be mentioned among words whose first radical letter is hemzeh, for the أ is a radical, substituted for ع. (TA.) أُثْكُولٌ : see what next precedes. مُثْكِلٌ مثكل A woman whose state of bereavement is constant: (K:) or who is in a state of bereavement: (TA:) pl. مَثَاكِيلُ (K) [or this is pl. of مِثْكَالٌ]. Hence, نِسَآءُ الغُزَاةِ مَثَاكِيلُ [The wives of the warriors are constantly bereft, or often bereft, of their husbands]. (TA.) ― - قَصِيدَةٌ مُثْكِلَةٌ (tropical:) An ode in which bereavement is mentioned. (Ibn- 'Abbád, Z, K.) رُمْحُهُ لِلْوَالِدَاتِ مَثْكَلَةٌ رمحه للوالدات مثكله رمحه للوالدات مثكلة [His spear is a cause of bereavement to mothers] (S, K) is a saying similar to الوَلَدُ مَبْخَلَةٌ وَمَجْبَنَةٌ [explained in art. بخل]. (S.) مِثْكَالٌ مثكال A woman much, or often, bereft of her children: (Msb, TA:) pl. مَثَاكِلُ (TA) [or مَثَاكِيلُ: see مُثْكِلٌ]. ― - And A she-camel that is accustomed to lose her young by death or by slaughter or by gift: pl. مَثَاكِيلُ. (Ham p. 746.) ثل 1 ثَلَّ ثل , (T, S, K,) aor. ثَلُ3َ , inf. n. ثَلٌّ, (T,) He put [or poured] back the earth into a grave, and a well, after digging it: (T:) or he poured the earth into a well, (S, K,) &c. (S.) ― - Also, (S, M, K,) aor. as above, (M,) and so the inf. n., (S, M,) He poured forth pieces of money. (S, M, K.) ― - Also, (K,) aor. and inf. n. as above; (TA;) and ↓ ثَلْثَلَ ; (M, K;) He moved, or put in motion, with his hand, or he broke at one of its sides, [app. so as to make it pour down, or fall,] a quantity of earth collected together, or a sand-heap, (M, K,) or a house: (O, TA:) or he dug it. (TA.) ― - And the former, (S, M, K,) aor. as above, (S, M,) and so the inf. n., (M, TA,) He threw down, or demolished, a house, (S, M, K,) by digging beneath the wall, and then pushing, so that it fell in ruins: (S, TA:) and he demolished, and broke, a thing. (M.) ― - [Hence,] ثَلَّ اللّٰهُ عَرْشَهُمْ (tropical:) God destroyed their dominion: and ثُلَّ عَرْشُهُمْ (tropical:) Their might, or power, departed: (S:) or ثَلَّ اللّٰهُ عَرْشَهُ (tropical:) God caused him to die; or caused his dominion, or his might, or power, to depart: (K, TA:) and ثُلَّ عَرْشُهُ, inf. n. ثَلٌّ, (tropical:) His means of support became destroyed, and ceased; (M, A; *) or he became abased, or in an abject condition; (IDrd, M;) or, accord. to Er-Rághib, it means أُسْقِطَتْ ثلّة مِنْهُ [perhaps a company of men (ثُلَّةٌ) was made to fall away from him]: (TA:) El-'Otbee says that عرش here has two meanings; namely, a throne, and a booth, or shed, constructed for shade. (TA. See art. عرش.) You say also, ثُلَّ عَرْشُهُ and عُرْشُهُ, meaning (assumed tropical:) He was slain: and a poet says, of a sword, ثَلَّ عُرْشَيْهِ, meaning (assumed tropical:) [It severed] the base of his neck; the part where his neck was set on his back. (IDrd, M.) ― - And ثَلَّ, (As, S, M, K,) aor. as above, (As, S, M,) inf. n. ثَلٌّ (As, S, M, K) and ثَلَلٌ, (As, S, K,) He killed, or destroyed, (As, S, M, K,) a man, (As, S,) or men. (M, K.) And ثُلَّ He died, or perished. (T.) ― - ثَلَّ البِئْرَ, (M, K,) aor. ثَلُ3َ , inf. n. ثَلٌّ, (M,) He took, or cast, forth the earth from the well; (M, K;) and the mud from the bottom of the well. (M.) ― - ثَلَّ الوِعَآءَ, aor. and inf. n. as in the next preceding case, He took what was in the receptacle; as also ↓ اثتلّهُ ; the latter from Ibn- 'Abbád. (TA.) = ثَلَّتِ الدَّابَّةُ, (S, K,) and ثَلَّ الحَافِرُ, (M, O,) aor. ثَلُ3َ [irregularly], (S, TA,) inf. n. ثَلٌّ, (TA,) The beast, and the solid-hoofed animal, dunged. (S, M, O, K.) ― - And ثَلَّ He became rich, or in a state of competence. (T.) 4 اثلّ أثل اثل ثل He (a man, S) abounded in what is termed ثَلَّة, (S, K,) which may mean either wool or a flock of sheep or goats: both these meanings are assigned to it in this case by Z. (TA.) = اثلّهُ He ordered, or commanded, the repairing of it; (M;) or the repairing of what had been thrown down, or demolished, of it. (IAar, S, K.) 5 تثلّل تثلل ثل It (a house) became thrown down, or demolished; (K;) as also ↓ انثلّ : (TA:) or it (a house) became thrown down, or demolished, and it fell by degrees, part after part. (M.) And تَثَلَّلَتِ الرَّكِيَّةُ The well became demolished. (TA.) 7 انثلّ أنثل انثل ٱنثال ٱنثل It (a thing) poured forth, or became poured forth. (TA.) ― - اِنْثَلُّوا i. q. اِنْثَالُوا [app. as meaning They poured themselves forth]. (K.) You say, انثلّوا عَلَيْهِ They poured forth, or down, upon him, or against him. (Z, TA in art. ثلم.) ― - See also 5. 8 إِثْتَلَ3َ see 1, near the end. R. Q. 1 ثَلْثَلَ ثلثل : see 1, near the beginning. ثَلَّةٌ ثل ثله ثلة The earth that is taken forth from a well: (T, S, M, K:) and the mud that is taken forth from the bottom of a well: (M:) and the space upon which is cast the earth taken forth from a well, around its mouth; which space, when the well has been dug in a place that is not the property of any one, belongs exclusively to the owner of the well: (A 'Obeyd, T:) pl. ثُلَلٌ. (K.) ― - ↓ ثَلَّةٌ مَثْلُولَةٌ A grave (تُرْبَةٌ) filled up with earth, after it has been dug. (T.) = A thing that is made of clay, or mud, (M,) like a مَنَارَة [q. v.], (K,) in the desert, for the sake of its shade. (M, K. [Erroneously written by Golius and Freytag مَثَلَّةٌ, and compared to مَظَلَّةٌ.]) = Wool, (T, S, M, K,) alone: (M, K:) or a portion of wool collected together: (Er-Rághib, TA:) and wool and goats' hair (شَعَر) and camels' hair (وَبَر) together; (Aboo-Yoosuf, T, S, K;) but not the second of these alone, nor the third alone: (Aboo-Yoosuf, T, S:) or it signifies camels' hair (وبر) also: (T:) or wool and شعر and وبر together; but none of these alone. (M.) كِسَآءٌ جِيِّدُ الثَّلَّةِ is said to mean A كساء of good wool: (S, M:) and حَبْلُ ثَلَّةٍ, a rope of wool. (S.) It is said in a prov., لَا تَعْدَمُ صَنَاعٌ ثَلَّةً [A clever woman is not without wool to spin or weave when she has nothing else to do]: applied to a skilful man. (TA.) And you say, عِنْدَ فُلَانٍ ثَلَّةٌ كَثِيرَةٌ, meaning Such a one has much wool and goats' hair (شعر) and camels' hair (وبر). (Aboo-Yoosuf, S.) [Hence,] فُلَانٌ كَثِيرُ الثَّلَّةِ [sometimes] means (tropical:) Such a one has much hair on his body. (TA.) ― - A flock of sheep or goats, (T, M, K,) whether many or few: (M:) or many thereof: (M, K:) or specially a flock of sheep: or sheep, absolutely: (M:) or a numerous flock of sheep: (ISk, T, S, K:) and numerous sheep and goats together: many goats are not thus called; but are called حَيْلَةٌ: (Aboo-Yoosuf, S, M:) pl. ثِلَلٌ, (S, M, K,) which is extr., (M,) and ثِلَالٌ. (M, K.) ― - Many pieces of money; or much money; (M, K;) as also ↓ ثُلَّةٌ . (Ibn-'Abbád, K.) = In relation to the times of camels' coming to water, (فِى مَوَارِدِ الإِبِلِ, TA, [in the copies of the K, فى is omitted, and مَوَارِدُ is put for مَوَارِدِ,]) The interval of two days, or keeping from water during two days, between two drinkings. (K, TA. [The word to which this signification is assigned is erroneously written by Golius and Freytag مَثَلَّةٌ; and explained as meaning “Locus ubi aquantur cameli postquam per biduum non biberint.”]) ثُلَّةٌ ثل ثله ثلة A party of men; (T;) a company of men: (S, M, K:) or a numerous company. (Bd in lvii. 13.) You say, فُلَانٌ لَا يَفْرُقُ بَيْنَ الثَّلَّةِ وَالثُّلَّةِ [Such a one will not distinguish] between a flock of sheep or goats and a company of men. (Z, TA.) ― - See also ثَلَّةٌ. ثِلَّةٌ ثل ثله ثلة Death; or a state of perdition or destruction; (K;) and so ↓ ثَلَلٌ ; (S, M, K;) which latter is also an inf. n. of ثَلَّ signifying “ he killed, ” or “ destroyed: ” (As, S, K:) pl. of the former ثِلَلٌ. (K.) ثُلَّى ثلى ثلي (tropical:) Might, power, or elevated condition, perishing, or passing away. (K, TA.) ثَلَلٌ ثلل ثلة : see ثلَّةٌ. مُثِلٌّ مثل A man (S, M) abounding in what is termed ثَلَّة. (S, M, K. [See 4, أَثَلُّ, mentioned by Golius with this word, as syn. therewith, and as from the S and K, is not in either of those Lexicons.]) مُهْرٌ مِثَلٌّ مهر مثل [A colt that dungs much]. (M. [The meaning is there indicated, but not expressed.]) مُثَلِّلٌ مثلل Collecting wealth, (Ibn-' Abbád, K,) and disposing it well, or putting it into a good state or condition. (Ibn-' Abbád, TA.) مَثْلُولٌ مثلول A house thrown down, or demolished. (TA. [See 1.]) ― - See also ثَلَّةٌ, second sentence. ثلب 1 ثَلَبَهُ ثلب ثلبه ثلبة , (S, M, A, Msb, K,) aor. ثَلِبَ , (M, Msb, K,) inf. n. ثَلْبٌ (T, S, M, A, Msb) and مَثْلَبٌ, (T,) He blamed him; reprehended him; found fault with him; imputed to him, or charged him with, a fault, vice, or the like: (M, A, Msb, K:) or he charged him plainly, or openly, with a fault, vice, or the like; (S;) spoke against him; (TA;) censured him, reproached him, detracted from his reputation, or impugned his character: (S, Msb:) or he blamed him severely; and assailed him with his tongue; as is done in punishings and the like. (Lth, T.) ― - ثَلَبَهُ, (M, K,) inf. n. ثَلْبٌ, (M,) also signifies He drove him (a man, M) away; expelled him; or put him at a distance, away, or far away. (M, Msb, K.) ― - And He turned it (a thing, M) upside down, or over, or inside out; or changed its manner of being, or state. (M, K.) ― - And I. q. ثَلَمَهُ: (M, K:) formed from the latter by substitution of ب for م. (M.) = ثَلِبَ, (M,) inf. n. ثَلَبٌ, (M, K,) It (one's skin, M, or a garment, TK) was, or became, dirty, or filthy: (M, K:) and it (a thing, TK) was, or became, contracted. (K, TK.) ― - Also It was, or became, broken in the edge or middle, [like ثَلِمَ,] and split, or cracked. (KL.) 2 ثلّب ثلب , (As, S, M,) inf. n. تَثْلِيبٌ, (S,) He (a camel) became such as is termed ثِلْب. (As, S, M.) ثِلْبٌ ثلب Blamed; reprehended; found fault with; charged with a fault, vice, or the like; as also ↓ ثَلِبٌ ; applied to a man. (M, K.) ― - Also A camel extremely old, or old and weak, (M, A,) and having his teeth much broken: (M:) or a camel whose canine teeth are broken (S, K) much (K) by reason of extreme old age, or age and weakness, and the hair of whose tail has fallen off by degrees: (S, K:) fem. with ة; (S, M, K;) but some disallow this, and say that the female is termed نَابٌ: (M:) pl. [of pauc.] أَثْلَابٌ (M, K) and [of mult.] ثِلَبَةٌ. (S, K.) ― - Hence, (A,) (tropical:) A man extremely old, or old and weak, (A, TA,) whose teeth are much broken: (TA:) or an aged man; a man advanced in years: (IAar, M, K:) [said to be] of the dial. of Hudheyl; but IAar mentions it without assigning it to the dial. of any particular tribe of the Arabs. (M.) ― - Also A camel that does not impregnate. (M, K. *) ― - See also what next follows. ثَلِبٌ ثلب : see ثِلْبٌ. ― - Also, applied to a spear, (S, M, A, K, but in a copy of the A written ↓ ثِلْبٌ ,) Much notched, or broken in the edges [of the head]: (S, M, K:) or weak, or weak and soft. (A.) You say ثِلْبٌ عَلَى ثِلْبٍ وَبِيَدِهِ ثَلِبٌ [An extremely old, or old and weak, man, whose teeth are much broken, upon a camel in the like condition, and having in his hand a spear that is much notched, or weak, or weak and soft]. (A, TA.) ثَالِبَةٌ الشَّوَى A woman having cracked, or chapped, feet: (S, K:) from ثَلبٌ as an epithet applied to a spear. (S.) أَثْلَبٌ and إِثْلِبٌ, (Fr, T, S, M, K,) the former of which is the more common, (Fr, T,) Dust, or earth; and stones: (Fr, T, M, K:) or small fragments, or particles, of stones, (S, K,) and of dust or earth: (S:) or stone (A' Obeyd, Sh, T) in the dial. of El-Hijáz: and dust, or earth, in the dial. of Temeem: (T:) and El-Hejeree says, الأَثْلَمُ is like الأَثْلَبُ; but [ISd says,] whether it be formed by substitution or be a dial. var., I know not. (M, TA.) One says, بِفِيهِ الأَثْلَبُ and الإِثْلِبُ In his mouth are, or be, dust, or earth, and stones; (Fr, T;) or, particles of stones and of dust or earth. (S.) Lh mentions the phrase الأَثْلَبَ لَكَ or الإِثْلِبَ [Dust, or earth, and stones, be thy lot]; and التُّرَابَ: and he says that the noun is thus put in the accus. case, as though the phrase were an imprecation [of the ordinary kind]: he means, as though the noun were an inf. n. used in an imprecation; though it is a simple subst. (M.) لِلْعَاهِرِ الإِثْلِبُ or الأَثْلَبُ, occurring in a trad., means For the adulterer, or fornicator, stone (الحَجَرُ [but see this word, and see also art. عهر]): or dust, or earth: or small stones. (TA.) مِثْلَبٌ مثلب Accustomed to blame, reprehend, or find fault. (A, TA.) مَثْلَبَةٌ مثلبه مثلبة (S, M, Msb, K) and مَثْلُبَةٌ (M, K) A fault, vice, or the like: (S, M, * K: *) or [properly] a cause of [blame or] reviling: (Msb:) pl. مَثَالِبُ. (S, A, Msb.) You say, مَا عَرَفْتُ فِى فُلَانٍ مَثْلَبَةً [I have not known in such a one a fault, or vice, or cause of blame, &c.]. (A, TA.) ثلث 1 ثَلَثَ القَوْمَ ثلث القوم , aor. ثَلُثَ , (S, M, Msb, K,) inf. n. ثَلْثٌ, (TA,) He took the third of the goods, or property, of the people, or company of men. (S, M, Msb, K.) And ثُلِثَتِ التَّرِكَةُ The property left at death had a third of it taken. (A.) And ثَلَثَ, aor. ثَلِثَ , [but in this case it seems that it should be ثَلُثَ , as above,] is also said to signify He slew a third. (L.) ― - ثَلَثَ القَوْمَ, (T, S, K,) or الاِثْنَيْنِ, (Fr, T, M,) or الرَّجُلَيْنِ, (Msb,) aor. ثَلِثَ , (S, M, Msb, K,) [thus distinguished from the verb in the first sense explained above,] inf. n. ثَلْثٌ, (TA,) signifies He was, or became, the third of the people, (T, S, K,) or a third to the two, (Fr, T, M,) or to the two men: (Msb:) or he made them, with himself, three: (T, S, K:) and similar to this are the other verbs of number, to ten [inclusive], except that you say, أَرْبَعُهُمْ and أَسْبَعُهُمْ and أَتْسَعُهُمْ, with fet-h, because of the ع. (S.) A poet says, (IAar, S,) namely, AbdAllah Ibn-Ez-Zubeyr El-Asadee, satirizing the tribe of Teiyi, (IB, TA,) “ فَإِنْ تَثْلِثُوا نَرْبَعْ وَإِنْ يَكُ خَامِسٌ يَكُنْ سَادِسٌ حَتَّى يُبِيرَكُمُ القَتْلُ [And if ye make up the number of three, we will make up the number of four; and if there be a fifth of you, there shall be a sixth of us; so that slaughter shall destroy you]: (IAar, S, IB:) he means, if ye become three, we will become four: or if ye slay three. (IB, TA.) ― - Also; (S, M, TA;) in the K or, ” but this is wrong; (MF, TA;) ثَلَثَ القَوْمَ signifies He made the people, with himself, thirty; (A 'Obeyd, S, M, K;) they being twenty-nine: and in like manner one uses the other verbs of number, to a hundred [exclusive]. (A 'Obeyd, S.) And ثَلَثَ also signifies He made twelve to be thirteen. (T.) ― - ثَلَثَ الأَرْضَ He turned over the ground three times for sowing, or cultivating. (A, TA.) ― - See also 2. ― - ثَلَثَ, (T, M, L, TA,) [as though intrans., an objective complement being app. understood,] or ↓ ثلّث , (K, [but the former is app. the right reading, unless both be correct,]) said of a horse, He came [third in the race; i. e., next] after that which is called المُصَلِّى: (T, M, L, K: [in the CK, الذى, after الفَرَسُ, should be omitted:]) then you say رَبَعَ: then, خَمَسَ. (T, M, L.) And in like manner it is said of a man [as meaning He came third]. (T.) ― - لَا يَثْنِى وَلَا يَثْلِثُ, (so in a copy of the M in art. ثنى, but in the present art. in the same copy written لا يثنِى ولا يثْلِثُ,) or ↓ لَا يُثَنِّى وَلَا يُثَلِّثُ , (so in a copy of the A, [in the CK in art. ثنى, and in Freytag's Arab. Prov. ii. 545, لَا يُثَنَّى وَلَا يُثَلَّثُ,]) or ↓ لَا يُثْنِى وَلَا يُثْلِثُ , (so in a copy of the K in art. ثنى, [in the TA, in the present art. and in art. ثنى, without any syll. signs,]) said of an old man, meaning He cannot rise, (M, A, TA,) when he desires to do so, a first time, nor can he (M, TA) the second time, nor the third. (M, A, TA.) 2 ثلّثهُ ثلث ثلثه ثلثة He made it three; or called it three: (Esh-Sheybánee, and K in art. وحد:) تَثْلِيثٌ signifies the making [a thing] three [by addition or multiplication or division]; as also ↓ ثَلْثٌ [inf. n. of ثَلَثَ]: and the calling [it] three. (KL.) ― - [Hence, ثلّث, inf. n. تَثْلِيثٌ, He asserted the doctrine of the Trinity.] ― - [Hence also,] فُلَانٌ يُثَنِّى وَلَا يُثَلِّثُ Such a one counts two Khaleefehs, namely, the two Sheykhs [Aboo-Bekr and 'Omar], and [does not count three, i. e.,] rejects the other [that succeeded them]: and فُلَانٌ يُثَلِّثُ وَلَا يُرَبِّعُ Such a one counts three Khaleefehs, [namely, those mentioned above and 'Othmán,] and [does not count a fourth, i. e.,] rejects ['Alee,] the fourth. (A, TA.) ― - لَا يُثَنِّى وَلَا يُثَلِّثُ: see 1. ― - ثلّث لِامْرَأَتِهِ, or عِنْدَهَا, He remained three nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) ― - ثلّث بِنَاقَتِهِ He tied, or bound, three of the teats of his she-camel with the صِرَار. (S.) ― - ثَلَّثَتْ said of a she-camel, and of any female: see 4. ― - ثلّث said of a horse in a race: see 1. ― - ثلّث البُسْرُ, (M, K,) inf. n. as above, (K,) The full-grown unripe dates became, to the extent of a third part of them, ripe, or in the state in which they are termed رُطَب. (M, K.) ― - تَثْلِيثٌ also signifies The watering seed-produce [on the third day, i. e.,] another time بَعْدَ الثُّنْيَا [which app. means after excepting, or omitting, one day]. (M.) ― - And The making [a thing] triangular [or trilateral]. (KL.) ― - [The making a letter three-pointed; making it to have three dots.] ― - The making [a thing] to be a third part. (KL.) ― - The making the electuary, or confection, of aromatics, or perfumes, that is called مُثَلَّث. (KL.) 4 اثلث القَوْمُ اثلث القوم The party of men became three: (Th, S, M, L, K:) and similar to this are the other verbs of number, to ten [inclusive]: (S:) also The party of men became thirty: and so in the cases of other numbers, to a hundred [exclusive]. (M, L.) ― - اثلثت She (a camel, and any female,) brought forth her third young one, or offspring; (Th, M;) and so ↓ ثلّثت , or ↓ اثتلثت . (TA in art. بكر.) ― - لَا يُثْنِى وَلَا يُثْلِثُ: see 1. ― - اثلث said of a grape-vine, It had one third of its fruit remaining, two thirds thereof having been eaten. (M.) 8 إِثْتَلَثَ see 4. ثُلْثٌ ثلث : see ثُلُثٌ. ثِلْثٌ ثلث The third young one or offspring, (M, A, K,) of a she-camel, (M, K,) and, accord, to Th, of any female: (M:) and in like manner others are termed, to ten [inclusive]. (A.) But one should not say نَاقَةٌ ثِلْثٌ [after the manner of ثِنْىٌ, q. v.]. (M.) ― - سَقَى نَخْلَهُ الثِّلْثَ He watered his palm-trees once in three days: (A:) or he watered them بَعْدَ الثُّنْيَا [which app. means after excepting, or omitting, one day]. (K.) ثِلْثٌ is not used [thus] except in this case: there is no ثِلْث in the watering of camels; for the shortest period of watering is the رِفْه when the camels drink every day; then is the غِبّ, which is when they come to the water one day and not the next day; and next after this is the رِبْع; then, the خِمْس; and so on to the عِشْر: so says As: (S, TA:) and this is correct, though J's assertion that ثِلْث is not used except in this case is said by F to require consideration. (TA.) ― - حُمَّى الثِّلْثِ i. q. حُمَّى الغِبِّ, [The tertian fever;] the fever that attacks one day and intermits one day and attacks again on the third day; called by the vulgar ↓ المُثَلِّثَةُ . (Msb.) ثُلَثٌ ثلث : see what next follows. ثُلُثٌ ثلث (T, S, M, A, Msb, K) and ↓ ثُلْثٌ (Msb, K) and ↓ ثُلَثٌ , which last is either a dial. var. or is so pronounced to make the utterance more easy, (MF,) A third; a third part or portion; (S, A, Msb, K;) as also ↓ ثَلِيتٌ , (As, T, S, M, Msb, K,) like ثَمِينٌ and سَبِيعٌ and سَدِيسٌ and خَمِيسٌ and نَصِيفٌ, (S,) though AZ ignored ثَلِيثٌ (T, S) and خَمِيسٌ: (S:) [and ↓ مِثْلَاثٌ , q. v., app, signifies the same:] the pl. of ثلث, (M, Msb,) and of ثليث also, (M,) is أَثْلَاثٌ. (M, Msb.) It is said in a trad., دِيَةُ شِبْهِ العَمْدِ أَثْلَاثًا [The expiatory mulct for that homicide which resembles what is intentional shall be thirds]; i. e., thirty-three she-camels each such as is termed حِقَّة, and thirtythree of which each is such as is termed جَذَعَة, and thirty-four of which each is what is termed ثَنِيَّة. (TA.) إِنَآءٌ ثَلْثَانُ انآء ثلثان A vessel in which the corn &c. that is measured therein reaches to one third of it: and in like manner one uses this expression in relation to beverage, or wine, &c. (M, L.) ثِلْثَانٌ ثلث ثلثان , (so in a copy of the M,) or ثَلِثَانٌ, and ثَلَثَانٌ, (K,) I. q. عِنَبُ الثَّعْلَبِ; (K;) the tree thus called. (M, TA.) ثَلَاثٌ ثلاث , also written ثَلٰثٌ: see ثَلَاثَةٌ, in six places: and ثُلَاثُ, in two places. ثُلَاثُ ثلاث and ↓ مَثْلَثُ (S, L, K) Three and three; three and three together; or three at a time and three at a time; (L;) imperfectly decl. [because] changed from the original form of ثَلَاثَةٌ ثَلَاثَةٌ; (K;) or because of their having the quality of epithets and deviating from the original form of ثَلَاثَةٌ: they are epithets; for you say, مَرَرْتُ بِقَوْمٍ مَثْنَى وَثُلَاثَ [I passed by a party of men two and two, and three and three, together]: (Sb, S:) or they are imperfectly decl. because they deviate from their original as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to ثَلَاثَةٌ ثَلَاثَةٌ: but the dim. is ↓ ثُلَيِّثٌ , perfectly decl., like أُحَيِّدٌ &c., because it is like حُمَيِّرٌ [dim. of حِمَارٌ], assuming the form of that which is perfectly decl., though it is not so in the cases of أَحْسَنُ and the like, as these words, in assuming the dim. form, do not deviate from the measure of a verb, for مَا أُحَيْسِنَهُ [How goodly is he!] is sometimes said. (S.) It is said in the Kur [iv. 3], فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَآءِ وَثُلَاثَ وَرُبَاعَ, i. e. Then marry ye such as please you, of women, two [and] two, and three [and] three, and four [and] four: [meaning, two at a time, &c.:] here مثنى &c. are imperfectly decl. because deviating from the original form of اِثْنَيْنِ اِثْنَيْنِ, &c., and from the fem. form. (Zj, T, L.) And one says ↓ مَثْلَثَ مَثْلَثَ , like ثُلَاثَ ثُلَاثَ. (T.) You say also, فَعَلْتُ الشَّىْءَ مَثْنَى وَثُلَاثَ وَرُبَاعَ, meaning I did the thing twice and twice, and thrice and thrice, and four times and four times. (L.) ― - [ثُلَاثٌ is app. fem. of ثُلَاثَةٌ, a dial, var. of ثَلَاثَةٌ, of which the fem. is ثَلَاثٌ: and hence,] ذُو ثُلَاثٍ, with damm [to the initial ث], A camel's [girth of the kind called] وَضِين. (K.) You say, اِلْتَقَتْ عُرَا ذِى ثُلَاثِهَا (tropical:) [lit., The loops of her girth met together]; (A, TA; [but in a copy of the former, ↓ ذى ثَلَاثِهَا ;]) meaning, she was, or became, lean, or lank in the belly. (A. [See a similar saying voce بِطَانٌ.]) And a poet says وَقَدْ ضَمَرَتْ حَتَّى بَدَا ذُو ثُلَاثِهَا [And she had become lean, or lank in the belly, so that her girth appeared]: but some say that ذو ثلاثها [here] means her belly, and the two skins, [namely,] the upper, and that which is pared, or scraped off, after the flaying: (TA:) or, accord. to some, the phrase is حَتَّى ارْتَقَى ذو ثلاثها, meaning, so that her fœtus rose to her back; the ثلاث [here again in a copy of the A written with fet-h to the initial ث, and in like manner ثلاثها,] being the سَابِيَآء and the سَلَا and the womb. (A, TA.) You say also ↓ عَلَيْهِ ذُو ثَلَاثٍ , [so I find it written, but perhaps it should be ذو ثُلَاثٍ,] meaning, (tropical:) Upon him is a [garment of the kind called] كِسَآء made of the wool of three sheep. (A, TA. [In the latter without any syll. sign to show that ثلاث here differs from the form in the exs. cited before.]) ثِلَاث ثلاث : see ثَالِثٌ. ثَلُوثٌ ثلوث A she-camel that fills three vessels (S, M, A, L, K) such as are called أَقْدَاح, (M, L,) when she is milked, (S, K,) [i. e.,] at one milking. (A.) This is the utmost quantity that the camel yields at one milking. (IAar, M.) ― - Also A she-camel three of whose teats dry up: (S, M, A, K: [accord. to the TA, it is said in the T that such is termed ↓ مَثْلُوثٌ ; but I think that this is a mistranscription:]) or that has had one of her teats cut off (IAar, T, M, L, K) by cauterization, which becomes a mark to her, (IAar, M,) and [in some copies of the K “ or ”] is milked from three teats: (T, M, L, K:) or that has three teats; (IAar, TA;) [and] so ↓ مُثَلِّثَةٌ : (T, TA:) or a she-camel having one of her teats dried up in consequence of something that has happened to it. (ISk.) ثَلِيثٌ ثليث : see ثُلُثٌ. ثَلَاثَةٌ ثلاث ثلاثه ثلاثة , also written ثَلٰثَةٌ, a noun of number, [i. e. Three,] is masc., (S, M, Msb,) and is also written and pronounced ↓ ثُلَاثَةٌ , with damm: (IAar, M, TA:) the fem. is ↓ ثَلَاثٌ , also written ثَلٰثٌ; (S, M, Msb;) [and app. ثُلَاثٌ also, mentioned above, under the head of ثُلَاثُ, but only as occurring with ذُو prefixed to it.] You say ثُلَاثَةُ رِجَالٍ [Three men]: and نِسْوَةٍ ↓ ثَلَاثُ [three women]. (Msb.) In the saying of Mohammad, ↓ رُفِعَ القَلَمُ عَنْ ثَلَاثٍ [The pen of the recording angel is withheld from three persons] ثلاث is for ثَلَاثِ أَنْفُسٍ. (Msb. [See art. رفع.]) [In like manner, ↓ ثَلَاثٌ occurs in several trads. for ثَلَاثُ خِصَالٍ; as, for instance, in the saying,] ثَلَاثٌ مَنْ كُنَّ فِيهِ حَاسَبَهُ اللّٰهُ حِسَابًا يَسِيرًا [There are three qualities: in whomsoever they be, God will reckon with him with an easy reckoning]: these are, thy giving to him who denies thee, and forgiving him who wrongs thee, and being kind to him who cuts thee off from him. (El-Jámi' es-Sagheer.) The people of El-Hijáz say, أَتَوْنِى ثَلَاثَتَهُمْ [The three of them came to me], and أَرْبَعَتَهُمْ, and so on to ten [inclusive], with nasb in every case; and in like manner in the fem., ↓ أَتَيْنَنِى ثَلَاثَهُنَّ , and أَرْبَعَهُنَّ: but others decline the word with the three vowels, making it like كُلُّهُمْ: after ten, however, only nasb is used; so that you say, أَتَوْنِى أَحَدَ عَشَرَهُمْ [and ثَلَاثَةَ عَشَرَهُمْ], and إِحْدَى عَشْرَتَهُنَّ [and ثَلَاثَ عَشْرَتَهُنَّ]. (S.) The saying وَلَدُ الزِّنَا شَرٌ الثَّلَاثَةِ means [The offspring of adultery, or fornication, is the worst of the three] if he do the deeds of his parents. (Mgh.) [It is said that when ثلاثة means the things numbered, not the amount of the number, it is imperfectly decl., being regarded as a proper name; and so are other ns. of number. (See ثُمَانِيةٌ.) See also سِتَّةٌ.] ― - ثَلَاثَةَ عَشَرَ [indecl. in every case, meaning Thirteen,] is pronounced by some of the Arabs ثَلَاثَةَ عْشَرَ: and [the fem.] عَشْرَةَ ↓ ثَلَاثَ , thus in the dial. of El- Hijáz [and of most of the Arabs], is pronounced ثَلَاثَ عَشِرَةَ in the dial. of Nejd. (S in art. عشر.) ثُلَاثَةٌ ثلاث ثلاثه ثلاثة : see ثَلَاثَةٌ. الثَّلَاثَآءُ الثلاثآء , also written الثَّلٰثَآءُ, (Lth, T, S, M,) or يَوْمُ الثَّلَاثَآءِ or الثَّلٰثَآءِ, (A, Msb, K,) and ↓ الثُّلَاثَآء , with damm, (A, K,) [meaning The third day of the week, Tuesday,] has this form for the sake of distinction; for properly it should be الثَّالِثُ: (S, M:) or it has meddeh in the place of the ة in the noun of number [ثَلَاثَةٌ] to distinguish it from the latter: (Lth, T:) [it is without tenween in every case; when indeterminate as well as when determinate; being fem.:] the pl. is ثَلَاثَاوَاتٌ (S, M, Msb) and أَثَالِثُ. (Th, M.) It has no dim. (Sb, S in art. امس.) Lh relates that Aboo-Ziyád used to say, مَضَى الثَّلَاثَآءُ بِمَا فِيهِ [Tuesday passed with what occurred in it]; making ثلاثاء sing. and masc.; [but this he did because he meant thereby يَوْمُ الثَّلَاثَآءِ; يوم being masc.:] Th is related to have said, بِمَا فِيهَا; making it fem.: and Abu-l-Jarráh used to say, مَضَتِ الثَّلَاثَآءُ بِمَا فِيهِنَّ, treating the word as a numeral. (M.) الثُّلَاثَآءُ الثلاثآء : see الثَّلَاثَآءُ. ثُلَاثِىٌّ ثلاث ثلاثى ثلاثي a rel. n. from ثَلَاثَةٌ, anomalously formed, (M,) [or regularly formed from ثُلَاثَةٌ,] Of, or relating to, three things. (T, TA.) ― - Three cubits in length, or height; applied in this sense to a garment, or piece of cloth; (T, A;) and to a boy. (T.) ― - A word comprising, or composed of, three letters [radical only, or of three radical letters with one or more augmentative; i. e., of three radical letters with, or without, an augment]. (T, TA.) ثَلَاثُونَ ثلاثون , [also written ثَلٰثُونَ,] the noun of number, [meaning Thirty, and also thirtieth,] is not considered as a multiple of ثَلَاثَةٌ, but as a multiple of عَشَرَةٌ; and therefore, if you name a man ثَلَاثُونَ, you do not make the dim. to be ثَلِيِّثُون, but [you assimilate the noun from which it is formed to a pl. with و and ن from عَشَرَةٌ, or to عِشْرُونَ, and say] ↓ ثُلَيْثُونَ . (Sb, M.) ثُلَيْثُونَ ثليثون : see what immediately precedes. ثَلَاثَاوِىٌّ ثلاثاوى ثلاثاوي : One who fasts alone on the third day of the week. (IAar, Th, M.) ثُلَيِّثٌ ثليث : see ثُلَاثُ. ثَالِثٌ ثالث [Third]: fem. with ة. (T, &c.) The final ث in الثَّالِثُ is sometimes changed into ى. (M.) You say, هُوَ ثَالِثُ ثَلَاثَةٍ [He, or it, is the third of three]: thus you say when the two [terms] agree, each with the other; but not ثَالِثٌ ثَلَاثَةً; ثالث being regarded in the former case as though it were a subst.; for you do not mean to convey by it a verbal signification, but only mean that he, or it, is one of the three, or a portion of the three: (Fr, ISk, T, S:) and in like manner you say, هِىَ ثَالِثَةُ ثَلَاثَ [She is the third of three]; but when there is among the females a male, you say, هِىَ ثَالِثَةُ ثَلَاثَةٍ, making the masc. to predominate over the fem. (T.) When the two [terms] are different, you may make the former to govern the gen. case or to govern as a verb; saying, هُوَ رَابِعُ ثَلَاثَةٍ or هُوَ رَابِعٌ ثَلَاثَةً, like as you say ضَارِبُ زَيْدٍ and ضَارِبٌ زَيْدًا; and thus you also say, هٰذَا ثَالِثُ اثْنَيْنِ and هٰذَا ثَالِثٌ اثْنَيْنِ, meaning This makes two to be three, with himself, or itself. (ISk, T, * S. [In most copies of the S, for ثَالِثٌ اثْنَيْنِ is put ثَالِثَ اثْنَيْنِ; and, in the explanation of this phrase, ثَلَّثَ اثْنَيْنِ for ثَلَثَ اثْنَيْنِ: IB has remarked that these are mistakes.]) ↓ ثِلَاث occurs in the sense of ثَالِث in a trad. cited voce ثَانٍ in art. ثنى. (Sh, T in art. ثنى.) ― - ثَالِثَةُ الأَثَافِى means A projecting portion of a mountain, by which are placed two pieces of rock, upon all which is placed the cooking-pot. (S, K.) Hence the saying, رَمَاهُ اللّٰهُ بِثَالِثَةِ الأَثَافِى [explained in art. اثف]. (TA.) ― - [ثَالِثَ عَشَرَ and ثَالِثَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Thirteenth, are generally held to be indecl. in every case without the art.; but with the art., most say in the nom. الثَّالِثُ عَشَرَ, accus. الثَّالِثَ عَشَرَ, and gen. الثَّالِثِ عَشَرَ; and in like manner in the fem. Accord. to some,] you say, هُوَ ثَالِثُ عَشَرَ as well as هُوَ ثَالِثَ عَشَرَ [He, or it, is a thirteenth]: he who uses the former phrase says that he means هُوَ ثَالِثُ ثَلَاثَةَ عَشَرَ, (T, S,) i. e. He, or it, is one of thirteen, (T,) and that he suppresses ثلاثه, and leaves ثالث decl. as it was; and he who uses the latter phrase says that he likewise means this, but that, suppressing ثلاثة, he gives its final vowel to the word ثالث, (T, S,) to show that there is a suppression: (S:) but IB says that the former of these two phrases is wrong; that the Koofees allow it, but that the Basrees disallow it, and pronounce it a mistake. (L.) [And accord. to J, one says, هٰذَا الثَّالِثَ عَشَرَ and هٰذِهِ الثَّالِثَةَ عَشْرَةَ This is the thirteenth, or this thirteenth: for he adds,] and you say, هذَا الحَادِى عَشَرَ and الثَّانِىَ عَشَرَ and so on to twenty [exclusive]; all with fet-h; for the reason which we have mentioned: and in like manner in the fem., in which each of the two nouns is with ة. (S.) You say also, ثَالِثَ عَشَرَ ثَلَاثَةَ عَشَرَ [The thirteenth of thirteen]; and so on to تَاسِعَ عَشَرَ تِسْعَةَ عَشَرَ: and in like manner in the fem. (I' AK p. 316.) [ الثَّالُوثُ الثالوث ثالوث The Trinity.] مَثْلَثُ مثلث and مَثْلَثَ: see ثُلَاثُ. ― - مثلث [i. e. مَتْلَثٌ] signifies A chord [of a lute] composed of three twists: that which is of two twists is called مثنى [i. e. مَثْنًى]: or, as some say, these two words signify [respectively] the third chord and the second: their pls. are مَثَالِثُ and مَثَانٍ. (Har p.244.) مُثْلِثٌ مثلث A she-camel, and any female, bringing forth her third young one, or offspring: one should not say نَاقَةٌ ثِلْثٌ. (M.) ― - See also مُثَلِّثٌ. مُثَلَّثٌ مثلث A thing having three angles or corners, triangular [or trilateral]; a triangle. (S, K.) You say مُثَلَّثٌ حَادٌّ [An acute-angled triangle]: and مُثَلَّثٌ قَائِمٌ [A right-angled triangle]. (TA.) And أَرْضٌ مُثَلَّثَةٌ A three-sided piece of land. (TA.) ― - A thing composed of three layers or strata, or of three distinct fascicles or the like; (M, TA;) [see also مَثْلُوثٌ;] and in like manner what are composed of four, and more, to ten [inclusive], are called by similar epithets: (TA:) or a thing of three folds. (Lth, T.) ― - [As a conventional term in lexicology, A word having a letter which has any of the three vowels: ex. gr., بَدْأَةٌ is مُثَلَّثَةُ البَآءِ; i. e., it is written بَدْأَةٌ and بُدْأَةٌ and بِدْأَةٌ. As such also, A verb having its عَيْن (or middle radical letter) movent by any of the three vowels: ex. gr., بَهَأَ بِهِ is مُثَلَّثٌ; i. e., it is written بَهَأَ and بَهُؤَ and بَهِئَ. And as such, مُثَلَّثَةٌ (not مُثْلَثَةٌ) signifies Three-pointed; having three diacritical points: it is an epithet added to ثَآء, to prevent its being mistaken for بَآء or تَآء or يَآء.] ― - Wine (شَرَاب) cooked until the quantity of two thirds of it has gone; (S, K;) the expressed juice of grapes so cooked. (Mgh.) ― - And A certain electuary, or confection, of aromatics, or perfumes. (KL.) مُثَلِّثٌ مثلث A calumniator, or slanderer, of his brother [or fellow] to his prince; because he destroys three; namely, himself and his brother and his prince: (Sh, T, M, * K:) as also ↓ مُثْلِثٌ ; (K;) or thus accord. to Aboo-'Owáneh. (Sh, T.) ― - See also ثِلْثٌ, last sentence: ― - and see ثَلُوثٌ. مِثْلَاثٌ مثلاث from ثُلُثٌ is like مِرْبَاعٌ from رُبْعٌ. (M.) See ثُلُثٌ and مِرْبَاعٌ. مَثْلُوثٌ مثلوث Property of which a third part has been taken. (A.) ― - [Applied to a verse,] That of which a third has been taken away: (M, K:) whatever is مَثْلُوث is مَنْهُوك: (TA:) or the former word signifies as above, and the latter signifies that of which two thirds have been taken away: this is the opinion of the authors on versification with respect to the metres called رَجَز and مُنْسَرِح: (M, TA:) the مثلوث in poetry is that whereof two feet out of six have gone. (TA.) ― - A rope composed of three strands (Lth, T, S, M, A, K) twisted together, (Lth, T, A,) and in like manner woven, or plaited: (Lth, T:) and ropes composed of four, five, six, seven, and nine, strands, but not of eight nor of ten, are similarly called. (M.) ― - A garment of the kind called كِسَآء woven of wool and camels' hair (وَبَر) and goats' hair (شَعَر). (Fr, T.) ― - مَزَادَةٌ مَثْلَوثَةٌ A مزادة [or leathern water-bag] made of three skins. (T. S, A, K.) ― - أَرْضٌ مَثْلُوثَةٌ Land turned over three times for sowing or cultivating. (A.) ― - See also ثَلُوثٌ. ثلج 1 ثَلَجَتِ السَّمَآءُ ثلجت السمآء , aor. ثَلُجَ and ثَلِجَ , The sky snowed; let fall snow. (A, TA.) [Here, and in other cases, throughout this art., the meaning of ثَلْجٌ is assumed to be well known.] ― - ثَلَجَتْنَا السَّمَآءُ, (S, Msb, K,) aor. ثَلُجَ ; (S, Msb;) and ↓ أَثْلَجَتْنَا ; (Msb, * K;) The sky snowed upon us; (S, Msb, K;) like as one says مَطَرَتْنَا. (S.) And ثُلِجُوا They were snowed upon. (TA.) You say, ثُلِجْنَا العَامَ ثَلْجًا كَثِيرًا [We were snowed upon this year much]. (A.) And ثُلِجَتِ الأَرْضُ, (A, Msb, TA,) and ↓ أُثْلِجَت , (TA,) The land was snowed upon. (A, * Msb, TA. *) ― - [ثُلِجَ, said of water &c., It was cooled, or made cold, with snow: see an ex. voce مَثْلُوجٌ. In the present day, ↓ ثَلَّجَهُ signifies He cooled it, or made it cold, with snow or ice; iced it; froze it.] ― - See also 4. ― - [Hence,] ثَلِجَ, (IAar, K,) aor. ثَلَجَ , (K,) inf. n. ثَلَجٌ, (TA,) (assumed tropical:) His heart became cool, or refreshed, and relieved of a thing: (IAar:) and he rejoiced; or was, or became, joyful, glad, or happy: (IAar, K:) and he was, or became, at ease, at rest, tranquil, or free from disquietude. (TA.) And ثَلِجَتْ نَفْسُهُ بِكَذَا (tropical:) His mind became refreshed and happy by means of such a thing. (A.) And ثَلَجَتْ نَفْسِى, aor. ثَلُجَ , inf. n. ثُلُوجٌ; (AA, S, K;) and ثَلِجَتْ, aor. ثَلَجَ , inf. n. ثَلَجٌ; (As, S, K; [in the CK ثَلْج;]) and ↓ أَثْلَجَتْ ; (K;) بِالشَّىْءِ; (TA;) (assumed tropical:) My mind became at ease, at rest, tranquil, or free from disquietude, (AA, S, K, TA,) and became healed, by means of the thing: (TA:) or I knew it, and was rejoiced at it, or by it: or my mind became at ease, and I confided, or trusted, in the thing: as also ثلجتُ إِلَيْهِ; and ثلج صَدْرِى: or this last, accord. to Sh, means my bosom became dilated [with joy], لِلْأَمْرِ at the event. (TA.) And ثلجتُ بِمَا خَبَّرْتَنِى (assumed tropical:) I became healed, and my heart became at rest, or tranquil, by means of the information which thou gavest me. (ISk, TA.) And ثَلَجَ قَلْبُهُ and ثَلِجَ, the latter mentioned by Lb, on the authority of 'AbdEl-Hakk, (tropical:) His heart became certified, or assured. (TA.) ثَلَجٌ is said to mean (tropical:) Certitude, or assurance, because it is taken from the delight that one has in water rendered cool, or cold, by means of snow and the like. (TA.) ― - ثُلِجَ فُؤَادُهُ (tropical:) He was, or became, stupid, dull, wanting in intelligence: (IAar, A, TA:) his heart, or his mind, or intellect, quitted him. (TA.) ― - ثَلَجَهُ, (Sh, K,) aor. ثَلُجَ , inf. n. ثَلْجٌ, (Sh, TA,) also signifies He, or it, soaked it; moistened it. (Sh, K, TA.) 2 ثَلَّجَ see 1. 4 اثلج أثلج اثلج ثلج It (a day, S, K, or a year, A) was, or became, snowy. (S, A, K.) ― - He reached, came upon, or lighted on, snow; (K;) as also ثلج [written without any syll. signs, app. ↓ ثَلَجَ ]. (TA.) He entered upon [a tract, or time, or season, of] snow. (TA.) ― - أَثْلَجَتْنَا السَّمَآءُ: and أُثْلِجَتِ الأَرْضُ: see 1. ― - [Thus the verb is intrans. and trans. And hence,] أَثْلَجَتْ نَفْسِى: see 1. ― - And اثلجهُ (assumed tropical:) He rejoiced him; made him joyful, glad, or happy. (K.) And اثلج صَدْرِى (tropical:) It (news, or information,) healed and tranquillized me. (A, * TA.) And مَا أَثْلَجَنِى بِهٰذَا الأَمْرِ (assumed tropical:) How joyful, or happy, am I made by this thing, or event! (TA.) ― - [Hence also,] حَفَرَ حَتَّى اثلج (tropical:) He dug until he reached the clay, or mud, (AA, S, K, TA,) or the cold of the moist earth, (A,) or the moist earth and the water. (TA.) ― - اثلج مَآءُ البِئْرِ (tropical:) The water of the well ceased, or stopped. (A, K.) And hence, (TA.) اثلجت عَنْهُ الحُمَّى (tropical:) The fever quitted him. (A, TA.) = إِثْلَاجٌ [the inf. n.] is also syn. with إِفْلَاجٌ [inf.n. of أَفْلَجَ, q. v.]. (K.) ثَلْجٌ ثلج [Snow;] a thing well known, (S, A, Msb, K,) that falls from the sky: (TA:) pl. ثُلُوجٌ. (Msb.) ثَلِجٌ ثلج Cold: (K:) applied to water. (TA.) ثُلُجٌ ثلج (assumed tropical:) Men joyful, glad, or happy, by reason of news. (IAar, TA.) ― - (assumed tropical:) Men who are stupid, dull, or wanting in intelligence. (TA.) [See also مَثْلُوجٌ.] ثَلْجِىٌّ ثلج ثلجى ثلجي : see ثَلَّاجٌ. ثُلَاجِىٌّ ثلاجى ثلاجي (tropical:) Very white: applied to an iron head of an arrow or of a spear or of a sword or the like: (A, K:) fem. with ة. (A.) ثَلَّاجٌ ثلاج A seller of snow; (K;) as also ↓ ثَلْجِىٌّ . (TA.) مَثْلَجَةٌ مثلج مثلجه مثلجة A place in which is [kept] snow [for cooling water &c. in summer]. (K.) مَثْلُوجٌ مثلوج : fem. with ة: the latter applied to land (أَرْض), meaning Snowed upon. (S, A, Msb.) ― - Water cooled, or made cold, with snow. (TA.) A poet says, speaking of a woman's mouth يُخَالُ مَثْلُوجًا وَإِن لَمْ يُثْلَجِ [It would be thought to be cooled with snow, though it was not cooled therewith]. (TA.) ― - مَثْلُوجُ الفُؤَادِ (tropical:) A man (S) stupid, dull, or wanting in intelligence. (S, A, Msb, K.) [See also ثُلُجٌ.] ثلط 1 ثَلَطَ ثلط , aor. ثَلِطَ , (Az, S, K.) inf.n. ثَلْطٌ, (Az, S,) He (a camel, S, IAth, K, and a bull, IAth, K, and an elephant, mostly said of these three animals, IAth, and a man, Az, and a child, K) voided his dung in a thin state. (Az, S, K.) It is said in a trad., (S, TA,) of 'Alee, (TA,) كَانُوا يَبْعَرُونَ بَعْرًا وَأَنْتُمْ تَثْلِطُونَ ثَلْطًا, (S, TA,) meaning that the former ate little, and that the latter ate much and of various kinds. (TA.) = ثَلَطَ فُلَانًا He threw ثَلْط, (K, TA,) i. e. thin dung, (TA,) at such a one: (K, TA:) and he befouled him, or smeared him, therewith. (K, TA.) ثَلْطٌ ثلط Thin dung of an elephant and the like, (Lth, K,) and of anything, when it is thin. (TA.) مَثْلَطٌ مثلط , (K, TA, [but by rule it should be مَثْلِطٌ,]) or مَثْلَطَةٌ, (CK,) The place of exit of ثَلْط. (K.) ثلم 1 ثَلَمَهُ ثلم ثلمه ثلمة , aor. ثَلِمَ , (T, S, M, Msb, K,) inf. n. ثَلْمٌ, (S, M, Msb,) He broke its edge; (S, * M, Msb, K;) namely, that of a vessel, (M, Msb, K,) and of a sword, and the like; (M, K;) as also ثَلِمَهُ, aor. ثَلَمَ ; (K, TA; [but I suspect that this latter form of the verb has been taken from a copy of the S in which the intrans. verb ثَلِمَ has been erroneously made trans,;]) and ↓ ثلّمهُ ; (M, K;) or this last signifies he did so much, or in many places: (S:) and the first signifies also he made a gap, or breach, in it; namely, a wall. (T, * S.) ― - [Hence,] ثُلِمَ فِى مَالِهِ, (TA,) or ثُلِمَ فِى مَالِهِ ثَلْمَةً, (M,) (tropical:) He suffered the loss of somewhat of his property. (M, TA.) And هٰذَا مِمَّا يَكْلِمُ الدِّينَ وَيَثْلِمُ اليَقِينَ (assumed tropical:) [This of the things that wound religion and impair sure faith]. (TA.) = ثَلِمَ, aor. ثَلَمَ , inf. n. ثَلَمٌ; (S;) and ↓ انثلم , and ↓ تثلّم ; (S, M, Msb, K;) said of a thing, (S,) a vessel, (M, Msb, K,) a sword, and the like, (M, K,) It was, or became, broken in its edge: (S, * M, Msb, K:) [or ↓ the last, being quasi-pass. of 2, it was, or became, broken much, or in several places, in its edge:] and ↓ انثلم and ↓ تثلّم are said of a wall [as signifying it had a gap or breach, or gaps or breaches, made in it]. (T.) ثَلَمٌ, [the inf. n. of ثَلِمَ,] when relating to a valley, signifies The having its حَرْف, (T, M, K, and so in a copy of the S, [meaning brink, or edge,]) or its جُرُف, (so in other copies of the S, [meaning its abrupt, water-worn, bank,]) broken; (T, S, M, K, TA;) i. e., broken down: (TA:) and in like manner, in relation to a trench dug round a tent to prevent the rain-water from entering it, and in relation to a watering-trough, or tank. (M, TA.) [Golius and Freytag have explained it as signifying the part so broken; but I do not think that this can be meant by the explanation given above.] 2 ثَلَّمَ see 1. 5 تَثَلَّمَ see 1, in three places. 7 إِنْثَلَمَ see 1, in two places. ― - You say also, انثلموا عَلَيْهِ They poured forth, or down, upon him, or against him; as also انثلّوا. (Z, TA.) ثَلْمٌ ثلم ثلمة A break of the edge in a vessel (ISk, T, S) and in a sword. (T, S.) [See also what next follows.] ثُلْمَةٌ ثلم ثلمه ثلمة A gap, or breach, (S, M, Msb, K,) in a wall &c., (S, Msb,) or of a thing that is broken, and of a thing ruined, (K,) or of a broken edge: (M:) or a place that has been broken in an edge, or that has had a gap, or breach, made in it: (T, TA:) a broken place of a vessel: (TA:) pl. ثُلَمٌ. (T, Msb.) [See also ثَلْمٌ.] ― - [Hence,] مَوْتُ فُلَانٍ ثُلْمَةٌ فِى الإِسْلَامِ ثُلْمَةٌ لَا تُسَدُّ (tropical:) [The death of such a one is an occasion of a gap in the body of the Muslims; a gap that will not be filled up]. (TA.) [See also its syn. خَلَّةٌ.] أَثْلَمُ A thing [such as a vessel and a sword and the like] broken in its edge: (S:) a wateringtrough, or tank, broken in its side. (TA.) = أَثْلَمٌ Dust, or earth; 'and stones; like أَثْلَبٌ; accord. to El-Hejeree: but [ISd adds,] whether it be a dial. var. or formed by substitution, I know not. (M.) ثم 1 ثَمَّهُ ثمه ثمة , (S, M, * K,) aor. ثَمُ3َ , (S, M,) inf. n. ثَمٌّ, (T, S, M,) He repaired it; or put it into a good, sound, or right, state; (T, S, M, K;) [by filling up its interstices, &c.,] with ثُمَام [q. v.]. (S.) Hence the saying, ثَمَمْتُ أُمُورِى (assumed tropical:) I put my affairs into a good, sound, right, or proper, state; restored them to such a state; or set them right, or in order. (S.) And hence also the saying, كُنَّا أَهْلَ ثَمِّهِ وَرَمِّهِ (assumed tropical:) [We were the fit persons to put it into a good, sound, right, or proper, state; &c.]; (S;) occurring in a trad.; accord. to the relaters thereof, وَرُمِّهِ ↓ ثُمِّهِ ; but A 'Obeyd holds the former reading to be the right. (T.) ― - He spread ثُمَام for it, namely, a skin of milk, and put it [ثمام] above it, in order that the sun might not strike it, and its milk become consequently decomposed, or curdled. (T.) ― - [He stuffed it, either with ثُمَام or absolutely: for] ثُمَّ signifies it was stuffed. (T.) ― - He collected it together; (S, M, K;) namely, a thing; (S, M;) mostly used in relation to dry herbage. (M, K.) You say, ثُمَّ لَهَا, i. e. Collect thou [for them; namely, the cattle &c.; like ثِمْ لَهَا from وَثَمَ]. (TA.) And هُوَ يَثُمُّهُ وَيَقُمُّهُ He sweeps it, and collects the good and the bad. (S.) ― - ثَمَّ الطَّعَامَ, (M, K,) [aor. and] inf. n. as above, (M,) He ate the good of the food and the bad thereof; (M, K;) as also قَمَّهُ. (TA.) ― - ثَمَّتْةُ, (T, * S, M, K,) aor. and inf. n. as above, (M,) She (a ewe or a goat, M, K, or, as some say, only the latter, M) pulled it, or plucked it, up, or out, with her mouth; (T, S, M, K;) namely, a thing, (T, M,) or a plant, (S, K,) and anything by which she passed. (TA.) ― - ثَمَّ يَدَهُ بِالحَشِيشِ, (M, K,) or بِالأَرْضِ, (S, M,) [aor. and] inf. n. as above, (TA,) He wiped his hand (S, M, K) with the dry herbage, (M, K,) or upon the ground. (S, M.) ثَمَّ ثم There; syn. هُنَاكَ; (Zj, S, M, K;) a noun of indication, (Zj, T, M, Msb, Mughnee, K,) denoting a place that is remote (Zj, T, S, M, Mughnee, K) from the speaker, (Zj, T, M,) like as هُنَا denotes that which is near; (Zj, T, S;) or denoting a place other than that of the speaker: (Msb:) it is an adverbial noun, not to be used otherwise than as such; (Mughnee, K;) indecl. because of its vagueness, and with fet-h for its termination to avoid the concurrence of two quiescent letters. (Zj, T, M.) Thus in the saying [in the Kur xxvi. 64], وَأَزْلَفْنَا ثَمَّ الآخَرِينَ [And we brought near, there, the others]. (Mughnee.) He who makes it decl. as an objective complement (Mughnee, K) in this ex., (Mughnee,) and in the saying in the Kur [lxxvi. 20], وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا, is in error: (Mughnee, K: *) Zj says that the meaning is, And when thou castest thine eyes, or thy sight, there, thou shalt behold [scenes of] enjoyment: that Fr asserted the meaning to be, إِذَا رَأَيْتَ مَا ثَمَّ [when thou seest what is there]; but that this is an error; for ما, accord. to this interpretation, is a conjunct noun, and it is not allowable to suppress a conjunct noun and leave its complement. (T.) ― - [مِنْ ثَمَّ is used by postclassical writers as meaning Therefore; for that reason; on that account.] ثُمَّ ثم , (T, S, M, &c.,) for which one also says فُمَّ, (M, Mughnee,) substituting ف for the ث, (M,) and ثُمَّتَ (T, S, M) and ثُمَّتْ, (M, TA,) but ثُمَّتَ is the more common, (Mughnee and K on the letter ت,) and فُمَّتَ and فُمَّتْ, (M, TA,) [meaning Then, i. e., afterward, or afterwards,] a particle, (M, K,) or conjunction, (Zj, T, S, Msb, Mughnee,) denoting order (Zj, T, S, M, Msb, Mughnee) and a delay, (S, Msb,) or having three properties, namely, that of virtually associating in the same case [the latter of the two members which it conjoins with the former of them], and denoting order, and denoting a delay; but respecting all of these there is a difference of opinions. (Mughnee, K. *) As to the associating in the same case, Akh and the Koofees assert that it sometimes fails to have this property, by its occurring redundantly, so as not to be a conjunction at all; and they hold to accord with this assertion the saying in the Kur [ix. 119], حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لَا مَلْجَأَ مِنَ اللّٰهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ [Until, when the earth became strait to them, notwithstanding its amplitude, and their minds became straitened to them, and they knew that there was no repairing for refuge from God save unto Him, then He returned to forgiveness towards them]: (Mughnee, K: *) but this has been resolved by the subaudition of the complement [of what precedes ثُمَّ, as though the meaning were, then (they betook themselves unto Him, begging forgiveness, and) He returned &c.]. (Mughnee.) And as to its denoting order, some hold that there are exs. of its not necessarily implying this; (Mughnee, K; *) one of which is the saying in the Kur [xxxix. 8], خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا: (Mughnee: [in which are added other similar exs., one of which is given in the K:]) but to this there are five replies: 1st, that this passage is elliptical; the meaning being, He created you from one person (which He originated); then He made therefrom its mate: 2nd, that the meaning is, He created you from a person that was alone; then &c.: 3rd, that the progeny of Adam were made to come forth from his back like little ants; then Eve was created from his [rib called the] قُصَيْرَى: 4th, that the creation of Eve from Adam being unusual, ثمّ is used to notify its order and posteriority in respect of wonderfulness and of the manifestation of power; not to denote order and posteriority of time: 5th, that ثمّ is here used to denote the order of enunciation; not the virtual order: the replies preceding this last are better than it, inasmuch as they verify the order and the delay; whereas the last verifies the order only, as there is no delay between the two enunciations; but the last reply is of more common application, applying to the ex. given above and to others: (Mughnee:) Fr says that the meaning of the ex. given above is, He created you from a person (which He created) single; then &c.; and in like manner says Zj. (T.) And as to its denoting a delay, Fr asserts that sometimes this is not the case, as is shown by the saying, أَعْجَبَنِى مَا صَنَعْتَ اليَوْمَ ثُمَّ مَا صَنَعْتَ أَمْسِ أَعْجَبُ [What thou didst to-day excited my wonder, or admiration, or pleasure; then (I tell thee) what thou didst yesterday was more wonderful, or admirable, or pleasing]; for ثمّ is here used to denote the order of the enunciation; not a delay between the two enunciations. (Mughnee, K. *) ― - [It is said that] it denotes order and a delay when it conjoins single words: but Akh says that it has the meaning of وَ [And], because it is used in cases in which there is no order; as in وَاللّٰهِ ثُمَّ وَاللّٰهِ لَأَفْعَلَنَّ [By God, and (I say again,) By God, I will assuredly do such a thing]: and when it conjoins propositions, it does not necessarily denote order, but has the meaning of وَ: (Msb:) it has the meaning of وَ, (S, Msb,) the conjunction, (S,) in the saying in the Kur [x. 47], ثُمَّ اللّٰهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ [And God is witness of what they do]. (S, Msb.) ― - The Koofees allow its being used in the manner of فَ and وَ so as that the aor. immediately following it after a conditional verb may be man- soob: and Ibn-Málik allows its being thus used so as that the aor. immediately following it after the expression of a desire that the thing shall not be done may be marfooa and mejzoom and man- soob. (Mughnee.) ثُمٌّ ثم : see ثُمَامٌ. = In the saying مَا لَهُ ثُمٌّ وَلَا رُمُّ [He has not ثُمّ nor رُمّ], the former of these two nouns signifies water-skins, or milk-skins, and vessels; (M;) or what is bad, or the worst, of those things, (S, K,) accord. to ISk; (S;) or men's household-goods, or furniture and utensils, and their water-skins, or milk-skins, and vessels; (T, TA;) which last is the right meaning: (TA:) and the latter noun signifies مَرَمَّةُ البَيْتِ [app. meaning, accord. to analogy, (for I find no suitable explanation of it in any of the lexicons,) the means by which a house, or tent, is put into a good state; and therefore, good furniture and utensils]. (ISk, S, M, K.) You say also, مَا يَمْلِكُ ثُمًّا وَلَا رُمًّا, meaning the same: (S, TA:) or he possesses not little nor much: it is not used save with a negation. (M, TA.) An Arab of the desert said, جَعْجَعَ بِىَ الدَّهْرُ عَنْ ثُمِّهِ وَرُمِّهِ, [thus in some copies of the S, and in the TA, in which latter the last two nouns are expressly said to be with damm, but in two copies of the S, in this instance, erroneously written, ثَمِّهِ وَرَمِّهِ,] i. e. [Fortune has debarred me] from its little and its much. (S, TA.) And hence the saying of the vulgar, جَآءَ بِالثُّمِّ وَالرُّمِّ, except that they pronounce both these nouns with kesr, meaning He brought little and much. (TA.) ― - See also 1. ثَمَّةٌ ثمه ثمة : see ثُمَامٌ. ثُمَّةٌ ثمه ثمة A handful of dry herbage. (S, M, K.) ― - Also n. un. of ثُمٌّ, which is syn. with ثُمَامٌ: see the next paragraph in six places. ثُمَامٌ ثمام [Panicum, or panic grass; applied to several species thereof; but restricted by Forskål (Flor. Aeg. Ar., descr. plant., p. 20, where its Arabic name is written “ tummâm, ” ) to panicum dichotomum; called by Delile (Flor. Aeg., no. 58, where its Arabic name is written “ temâm, ” ) pennisetum dichotomum; and described by him in the “ explication des planches ” accompanying his Flora, plate 8: the Arabs use it for making thatch for their huts:] a kind of plant, (T, S, Msb, K, [in the M termed شَجَرٌ,]) well known in the desert, not desired, or not much eaten, by the camels, or cattle, except in a case of scarcity, or drought; (T;) weak, or frail; having what are termed خُوص [q. v.], or what resemble خوص, sometimes used for stuffing, (S, TA,) and for stopping up the interstices of houses; (S, Msb, TA;) and sometimes used for removing whiteness from the eye: (K:) accord. to Az, it is of several species, one of which is the ضَعَة, and another is the جَلِيلَة, and another is the غَرَف, which resembles rushes (أُسَل), and brooms are made of it, and water-bags are covered with it to protect them from the sun, causing the water to become cool: (TA:) [see also أُمْصُوخَةٌ:] it is also called ↓ ثَيْمُومٌ , (K,) and ↓, [but see what follows,] (T, M,) which is sometimes contracted into ثُمَةٌ; (T;) or it is also called ↓ ثُمٌّ , of which ↓ ثُمَّةٌ is the n. un.: (AHn, TA:) the n. un. of ثُمَامٌ is [likewise] with ة. (S, M, Msb, K.) You say of a thing that may be reached, or taken with the hand, without difficulty, (T, Z, K,) هُوَ عَلَى طَرَفِ الثُّمَامِ, (IAar, T, M, Z, K, *,) i. e. (assumed tropical:) It is easy to thee, or within thy reach, no obstacle intervening between thee and it: (IAar, M:) because the ثمام is not tall, (T, K,) so that the reaching it should be difficult. (T.) And ↓ هُوَ لَكَ عَلَى رَأْسِ الثُّمَّةِ [meaning the same]. (M.) And ↓ هُوَ عَلَى رَأْسِ الثُّمَّةِ , (TA,) or لَكَ ذٰلِكَ ↓ عَلَى رَأْسِ الثُّمَّةِ , (assumed tropical:) [That is easy of attainment to thee], (M,) is a prov. used in relation to the attainment of a thing that one wants. (M, TA.) The Arabs also say, ↓ هُوَ أَبُوهُ عَلَى طَرَفِ الثُّمَّةِ , meaning (assumed tropical:) He is like his father: and some of them say ↓ الثَّمَّة , with fet-h. (TA.) And it is said in a trad. of 'Omar, اُغْزُوا وَالغَزْوُ حُلْوٌ خَضِرٌ قَبْلَ أَنْ يَصِيرَ ثُمَامًا ثُمَّ رُمَامًا ثُمَّ حُطَامًا (assumed tropical:) [Engage ye in predatory warfare while it is sweet and fresh], meaning, while ye see, and make abundant, your spoils, before it become feeble like the ثمام; [then, decayed; then, broken up.] (TA.) ― - It also signifies What has become dry, or dried up, of the branches that are placed beneath the نَضَد [q. v.]. (M.) ثَمُومٌ ثموم A sheep (T, S, M, K) or goat (S, M, K) that pulls, or plucks, up, or out, with her mouth, (T, S, M, K,) a thing, (T, M,) or a plant: (S, K:) and that eats ثُمَام. (M, TA.) ثَيْمُومٌ ثيموم : see ثُمَامٌ. مِثَمٌّ مثم (like مِسَنٌّ, K [in the CK, erroneously, مُثِمّ, like مُسِنّ,]) One who pastures for him who has no pastor, (T, K,) or no pasturage, (TA,) and lends a beast or camel for riding or carrying, to him who has no beast or camel for riding or carrying (يُفْقِرُ مَنْ لَا ظَهْرَ لَهُ, [in the CK, erroneously, يَفْقِرُ,]) and sets right (يَثُمُّ [in the CK, erroneously, يَثِمُّ]) what the tribe are unable to manage, of their affair: (T, K:) so explained by ISh. (T.) And A man who is strong; who comes after, and aids, those who have recourse to him in need; and bears, or carries, what is redundant, or in excess; and repels the riders. (T.) And رَجُلٌ مِعَمٌّ مِثَمٌّ مِلَمٌّ A man who sets right an affair, and manages it, or acts vigorously in it. (IAar, T.) ― - رَجُلٌ مِثَمٌّ وَمِقَمٌّ and ↓ مِثَمَّةٌ وَمِقَمَّةٌ, (S, K,) in which latter phrase the ة is added to give intensiveness to the signification, (S,) A man who sweeps and collects the good and the bad of a thing: (S:) or who eats the good of the food and the bad thereof. (K.) [See also مِخَمَّةٌ, in art. خم.] مِثَمَّةٌ مثمه مثمة : see what next precedes. مَثْمُومٌ مثموم , applied to a house or chamber, (M, K,) and to a skin containing milk [&c.], (M,) Covered with ثُمَام. (M, K.) ثمت ثُمَّت ثمت and ثُمَّتْ: see ثُمَّ. ثمد 1 ثَمَدَهُ 8 , aor. ثَمُدَ , inf. n. ثَمْدٌ, He took forth, or dug out, from it (i. e. a ثَمَد q. v. infrà) the earth, in order that the water might come forth; (M, L;) as also ↓ اثمدهُ , (so in the TA, and in the TT from the M,) or ↓ اِثَّمَدَهُ , (accord. to the L,) and ↓ استثمدهُ . (M, L.) ― - Also, (K,) aor. and inf. n. as above, (TA,) He took it (اتّخذهُ) as a ثَمَد; and so ↓ اثمدهُ and ↓ استثمدهُ . (K, TA. [But see 8 below.]) ― - [Hence, (tropical:) He begged of him until he exhausted him of what he possessed. (A meaning indicated, but not expressed, in the A.)] ― - And ثَمَدْتُ النَّاقَةَ بِالحَلْبِ (tropical:) I exhausted the she-camel by milking. (A.) ― - And ثَمَدَتْهُ النِّسَآءُ (tropical:) Women exhausted him of his seminal fluid. (T, S, M, A, K. In the CK ثَمَّدَتْهُ.) = (tropical:) He gave him a gift. (A.) = ثَمَدَ, (K,) inf. n. ثَمْدٌ, (TA,) He (a man, TA) was, or became, fat; as also ↓ اِثْمَادَّ (K) and ↓ اِثْمَأَدَّ . (ISh, TA.) 4 أَثْمَدَ see 1, in two places. = اثمد عَيْنَهُ He applied إِثْمِد as a collyrium to his eye. (A, TA.) 8 اثتمد and اِثَّمَدَ He (a man, S) came to a ثَمَد [q. v.] to drink. (S, K.) ― - اثتمد ثَمَدًا He made, or prepared, (اتّخذ,) a ثَمَد. (ISk, L.) See also 1. 10 استثمدهُ ثمده ثمدة : see 1, in two places. ― - [Hence,] (tropical:) He sought of him a gift, (A,) or a benefit, a favour, or an act of kindness. (K.) 11 اثمادّ اثماد : see 1. Q. Q. 4 اِثْمَأَدَّ : see 1. ثَمْدٌ ثمد : see what next follows. ثَمَدٌ ثمد (T, S, M, A, K) and ↓ ثَمْدٌ (S, M, K) and ↓ ثِمَادٌ , (M, K,) or the last is a pl. of one of the two preceding words, (MF,) Water that is little in quantity, (Lth, T, S, M, K,) that has no continual increase: (S, M, A, K:) or a little water remaining in a tract of hard, or hard and level, ground: or what appears in winter and goes away in summer (الصَّيْف): (M, K:) or a small round hollow or cavity (قَلْت) in which the rainwater collects and from which men drink during two months of the spring-season (الصَّيْف), but which fails when the summer (القَيْظ) comes: (IAar, T:) and rain-water that remains retained beneath the sand, and, when this is removed, is yielded by the ground: (A:) pl. ثِمَادٌ (T, A) and أَثْمَادٌ [a pl. of pauc.]: (so in the L:) some say that ثِمَادٌ signifies holes dug or excavated, in which is a little water; and hence A'Obeyd says, سُجِرَتِ الثِّمَادُ, meaning that the holes &c. were filled by the rain; but he does not explain it: (M:) or ثِمَادٌ signifies wells dug around a place which has been prepared to receive the water of the rain, where there is continually rain-water, this place having water-courses, and the said wells being filled therefrom: men drink the water that lies open to view until it becomes dried up by the effect of the hot winds of summer; the wells remaining. (Aboo-Málik, T.) ثِمَادٌ ثماد : see ثَمَدٌ. ثَامِدٌ ثامد A lamb or kid or calf that has begun to eat. (S.) إِثْمِدٌ إِثمد اثمد [An ore of antimony: or antimony itself; stibium; or stimmi:] collyrium-stone (حَجَرُ الكُحْلِ), (K, TA,) which is black inclining to red, the mines whereof are in Ispahán, whence the best is obtained, and in the West, whence the hardest is obtained: (TA:) a certain stone used as a collyrium: (S:) a certain stone from which collyrium (كُحْل) is prepared: or collyrium (كُحْل) itself: (M:) or a substance resembling it: (Seer, M:) or a species thereof: (Lth, T:) or black كُحْل, the mine whereof is in the East: said by some of the lawyers to be that of Ispahán: and said to be an arabicized word. (Msb.) The women of the Arabs used also to sprinkle [or rub] it upon the lips and gums, in order that the teeth might glisten the more. (EM p. 62.) [And for the same purpose, many of them tattoo their lips, so as to make them of a uniform dull bluish hue.] ― - One says of a man who remains awake at night, journeying or working, فُلَانٌ يَجْعَلُ اللَّيْلَ إِثْمِدًا [Such a one makes the night a collyrium]; the blackness of the night being as though it were a collyrium to his eyes because he labours all the night in seeking the means of attaining to eminence. (AA, T, L.) مَثْمُودٌ مثمود A water exhausted by the crowding of men to it, (S, M, K,) except the smaller portion of it. (S, K.) ― - And [hence,] (tropical:) A man exhausted of what he possessed, (T, S, M, A, K,) by his giving when asked, (M, K,) or in consequence of much begging. (T, S, M, A.) ― - And (tropical:) A man exhausted of his seminal fluid by women. (S, A, K.) ثمر 1 ثَمَرَ ثمر : see 4, in three places. ― - Also It (fruit) was, or became, ripe. (T.) ― - ثَمَرَ لِلْغَنَم He collected trees (which are called ثَمَر, TA [or rather shrubs]) for the sheep or goats. (K.) = ثَمِرَ, aor. ثَمَرَ , (tropical:) It (a man's wealth) became abundant. (A, TA.) ― - فُلَانٌ مَجْدُودُ مَا يَثْمَرُ (tropical:) [Such a one is fortunate in the abundance of his wealth: or] such a one possesses wealth. (A, TA.) 2 ثمّر ثمر , inf. n. تَثْمِيرٌ, It (a plant) shook off its blossoms, [or shed them,] and organized and compacted (in the M عَقَدَ, and in the K عَقَّدَ) its fruit. (AHn, M, K.) ― - ثمّر السِّقَآءُ, inf. n. as above; and ↓ اثمر ; (tropical:) The skin [of milk] showed upon it the forming of the butter in little clots: (S, M, * K:) and ثمّر اللِّبَنُ, and ↓ اثمر , (T, * A,) (tropical:) the milk, being churned, showed upon it what resembled dry scabs on the skin, (T, A,) previously to their becoming large and collecting together and forming butter: and you say of the skin [containing it], ثمّر and ↓ اثمر : (T:) and الزُّبْدُ ↓ اثمر (assumed tropical:) the butter collected together. (T.) = Also (assumed tropical:) He (God) made a man's wealth abundant. (S) And (tropical:) He (a man) increased, and made abundant, his wealth. (M, K.) 4 اثمر أثمر اثمر ثمر , [inf. n. إِثْمَارٌ,] It (a tree) put forth its fruit: (T, S:) or put forth its fruit yet unripe: (IAar:) or began to put forth its fruit: (T, Msb:) or bore fruit; as also ↓ ثَمَرَ , (M, K,) aor. ثَمُرَ : (TA:) or [اثمر signifies it bore fruit; and ↓ ثَمَرَ , it attained the time of bearing fruit: or the former, it bore unripe fruit; and the latter, it bore ripe fruit: or the former, it attained the time for the plucking of its fruit; and the latter, it put forth its fruit: for it is said that] ↓ مَثْمِرٌ signifies bearing fruit; and ↓ ثَامِرٌ , that has attained the time of bearing fruit: or the former, unripe fruit; (M;) and the latter ripe fruit: (T, M:) or the former, that has attained the time for plucking; (AHn, M, K;) and the latter, that has put forth its fruit: (K:) or the latter of these epithets is applied to a tree, signifying bearing ripe fruit; and to fruit, signifying ripe. (IAar, TA.) ― - He (a man) had fruit that had come forth but that was not yet ripe. (T.) ― - (tropical:) He (a man) became abundant in wealth; (T, S, M, A, K;) as also ↓, ثَمَرَ, (A, K,) aor. ثَمُرَ , (TA,) inf. n. ثُمُورٌ. (A, TA.) ― - ↓ مَا أَثْمَرَ ابْنُ ثَمِيرٍ (tropical:) [As long as the moonlight-night renews itself, or recurs; i. e. ever]. (TA.) ― - See also 2, in four places. = This verb is mentioned by most of the lexicologists only as intrans.; but it is also trans., signifying It (a tree, or (tropical:) other thing,) produced fruit, (tropical:) &c. (Shifá el-Ghaleel, MF.) ― - Also He fed a person with fruits. (TA.) ثُمْرٌ ثمر : see ثَمَرٌ, in two places. ثَمَرٌ ثمر (T, S, M, A, Msb, K) and ↓ ثَمُرٌ (Sb, M, A) and ↓ ثِيمَارٌ , (M,) [coll. gen. ns.,] The fruit of trees; (M, K;) the several kinds of fruits; (T;) the fruit which a tree produces, whether it is eaten or not eaten: (Msb:) pl. of the first, ثِمَارٌ; and pl. pl. (i. e. pl. of ثِمَارٌ, Fr, S, M, Msb) ثُمُرٌ; and pl. pl. pl. (i. e. pl. of ثُمُرٌ, S, Msb) أَثْمَارٌ; (S, Msb, K;) and the pl. of أَثْمَارٌ is أَثَامِيرُ; (IHsh, TA:) or ثُمُرٌ is pl. of ثَمَرٌ; (AHeyth, TA;) or it may be pl. of ثَمَرَةٌ, because it is of a form more common as that of a pl. of a word of this form than of the form of ثِمَارٌ: (M:) ثَمَرَةٌ is the n. un. of ثَمَرٌ, (S, M, K,) and ثَمُرَةٌ is that of ثَمُرٌ: (Sb, M, K: *) the pl. of ثَمَرَةٌ is ثَمَرَاتٌ (S, Msb) and ↓ ثَمْرَآءُ : (K:) [or rather this last is a quasi-pl. n.:] ثَمُرَةٌ, which none but Sb mentions, has, accord. to him, no broken pl.: (M:) IHsh says that there is no word like ثَمَرٌ in its series of pls. except أَكَمٌ. (MF: see أَكَمَةٌ.) ― - Also ثَمَرٌ, (M, A, K,) or ↓ ثَمُرٌ , (T, S,) and ↓ ثُمْرٌ , (S,) and ↓ ثَمَارٌ , (K,) or ↓ ثِيمَارٌ , (M,) or ↓ ثَيْمَارٌ ; (TA;) of which last three, the first (ثمار) is disapproved by several writers; and some say that it is for ثَمَرٌ, the second vowel being lengthened for the sake of metre; (MF;) (tropical:) Property, or wealth, (T, S,) increased and multiplied: (S:) or various kinds of property or wealth, (I'Ab, M, K,) increased and multiplied, and gained, or acquired, for oneself: (I'Ab, B:) or, accord. to Mujáhid, ثَمَرٌ, in the Kur, means fruit; and ↓ ثَمُرٌ , property, or wealth; but Yoo did not admit this, app. holding both to mean the same: (T:) in the Kur xviii. 32, AA read ↓ ثُمْرٌ , and explained it as signifying kinds of property or wealth. (S.) ― - ثَمَرٌ also signifies (tropical:) Gold and silver: (AAF, M, K:) so accord. to Mujáhid in the Kur xviii. 32; but this is not known in the proper language. (AAF, M.) ― - And Trees [or shrubs]: (TA:) and ثَمَرَةٌ a tree [or shrub]. (Th, M, K. [In the CK, erroneously, ثَمْرَة.]) ― - And [the n. un.] ثَمَرَةٌ, [in the CK, erroneously, ثَمْرَة,] (tropical:) A child, or son; (K, B, TA;) as also ثَمَرَةُ القَلْبِ, [of which other meanings will be found below,] and ثَمَرَةُ الفُؤَادِ [lit., like the next preceding expression, fruit of the heart]: accord. to some, in the Kur ii. 150, الثَّمَرَات means الأَوْلَاد [or children] and الأَحْفَاد [or grandchildren, &c.]. (B, TA.) ― - (assumed tropical:) Progeny; or offspring. (K.) [Whence, app.,] قُطِعَتْ ثَمَرَتُهُ (assumed tropical:) His [power of] procreating was cut off: or his appetite for sexual intercourse. (TA from a trad.) [Another meaning of this phrase will be found below.] ― - (assumed tropical:) The fruit, as meaning the profit, of a thing: (Msb, TA:) as that of knowledge, namely, good works; and that of good works, namely, Paradise. (TA.) Hence, لَيْسَ لَهُ ثَمَرَةٌ (assumed tropical:) There is no profit pertaining to it. (Msb.) [Hence also,] ثَمَرَةُ مَالٍ (assumed tropical:) The increase of property. (A.) ― - (tropical:) The knot of the extremity, (A,) or of the extremities, (K,) of a whip; (A, K;) because like a fruit in its form and in its manner of hanging: (B, TA:) and ثَمَرٌ, the knots of the extremities of whips: (S, Mj, Mgh:) or the former signifies the end, or extremity, of a whip: (T:) or, more correctly, the tail, which is [the appendage that forms] the end, or extremity, of a whip; its عَذَبَة. (Mgh.) ― - (tropical:) The extremity, (T, K,) or tip, (A,) of the tongue: (T, A, K:) or its lower extremity. (IAth, TA.) ― - (tropical:) A man's prepuce: pl. ثِمَارٌ: so in the phrases قُطِعَتْ ثَمَرَةُ فُلَانٍ, and قُطِعَتْ ثِمَارُهُمْ, meaning (tropical:) Such a one was circumcised, and they were circumcised. (A.) [Another meaning of the former of these phrases has been mentioned above.] ― - (assumed tropical:) The skin of the head. (ISh, T, K.) ― - ثَمَرَةُ القَلْبِ [of which one meaning has been given above] also signifies (assumed tropical:) The heart's core; or the black, or inner, part of the heart; syn. سُوَيْدَاؤُهُ, and حَبَّتُهُ. (S in art حب.) [Hence,] خَصَّنِى بِثَمَرَةِ قَلْبِهِ (tropical:) [He distinguished me peculiarly, or specially,] by his love, or affection. (A, TA.) And أَعْطَاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَلْبِهِ (tropical:) [He gave him his ratification of the bargain, and] his sincerest agreement. (A, TA.) ― - فِى السِّمَآءِ ثَمَرَةٌ and ثَمَرٌ (tropical:) In the sky is a small portion, or quantity, of cloud. (A, TA.) ― - ثَمَرُ الحِنَّآءِ: see art. حنأ. ― - See also ثَمِيرٌ. ثَمُرٌ ثمر : see ثَمَرٌ, in three places. ثَمِرٌ ثمر (tropical:) Wealth blessed with increase: (A, TA:) or much, or abundant, wealth; as also ↓ مَثْمُورٌ . (K.) ― - أَرْضٌ ثَمِرَةٌ: see ثَمْرَآءُ. ― - مَا نَفْسِى لَكَ بِثَمِرَةٍ (tropical:) My mind has no sweetness for thee: (K, TA:) but accord. to Z, in the A, art. تمر, the last word in this phrase is with ت, and so it is written in the K in that art., and explained as meaning طَيِّبَةٌ [or agreeably affected]. (TA.) ثَمْرَآءُ ثمرآء : see ثَمَرٌ, first sentence. = شَجَرَةٌ ثَمْرَآءُ A tree having fruit; (S;) of which the fruit has come forth: (K:) or abounding with fruit; as also ↓ ثَمِيرَةٌ : or this latter signifies the same as ↓ مُثْمِرَةٌ ; and its pl. is ثُمُرٌ. (AHn, M.) And أَرْضٌ ثَمْرَآءُ Land abounding with fruit; as also ↓ ثَمِيرَةٌ , (AHn, M, K,) or ↓ ثَمِرَةٌ . (So in some copies of the K, and in the TA.) ثَمَارٌ ثمار ثمر : see ثَمَرٌ, second sentence. ثَمِيرٌ ثمير ; fem. with ة: hence شَجَرَةٌ ثَمِيرَةٌ, and أَرْضٌ ثَمِيرَةٌ: see ثَمْرَآءُ. ― - ثَمِيرٌ also signifies (assumed tropical:) Milk of which the butter has not come forth; (M, K;) and so ↓ ثَمِيرةٌ : (K:) or both signify milk of which the butter has appeared: (M, K:) or لَبَنٌ ثَمِيرٌ, milk of which the butter has not been taken forth: (TA in art. جهر:) or milk of which the butter has formed into little clots: (IAth, TA:) and ↓ لَبَنٌ مُثَمِّرٌ [in like manner], milk fit for churning, and showing upon it the formation of little clots of butter: (As, M:) and ↓ ثَمِيرَةٌ , (as some say, M,) (tropical:) what appears, of butter, before it collects together (S, M, * K) and attains the time of its becoming in a good, or proper, state: (S, M:) and ↓ ثَمَرٌ , what is seen upon milk, when it has been churned, resembling dry scabs on the skin, (T, A,) is also termed the ↓ ثَمِيرَة of milk. (T.) [See 2.] ― - اِبْنُ ثَمِيرٍ (tropical:) The moonlight-night, (S, M, K,) when the moon is full; (TA;) [contr. of اِبْنُ سَمِيرٍ.] See 4. ثَمِيرَةٌ ثميره ثميرة fem. of ثَمِيرٌ. ― - Also a subst.: see ثَمِيرٌ, in three places. ثَامِرٌ ثامر : see 4. ― - ثَامِرُ الحِلْمِ (tropical:) Perfect, or complete, in respect of forbearance, or clemency; like ripe fruit. (IAar, M.) ― - الثَّامِرُ The flower of the حُمَّاض [or rose-coloured sorrel]; (AHn, M, K;) which is red. (TA.) ― - The لُوبِيَآء [dolichos lubia of Forskål]. (AHn, M, K.) ثِيمَارٌ ثيمار , or ثَيْمَارٌ: see ثَمَرٌ, in three places. مُثْمِرٌ مثمر : see 4; and see also ثَمْرَآءُ. ― - عَقْلٌ مُثْمِرٌ (assumed tropical:) [Fruitful intellect;] the intellect of the Muslim: opposed to عَقْلٌ عَقِيمٌ [barren intellect;] the intel-lect of the unbeliever. (M, TA.) مُثَمِّرٌ مثمر : see ثَمِيرٌ. مَثْمُورٌ مثمور : see ثَمِرٌ. ― - قَوْمٌ مَثْمُورُونَ (tropical:) A people, or company of men, abounding in wealth. (K, * TA.) ثمل 1 ثَمَلَ ثمل , [aor., app., ثَمِلَ and ثَمُلَ ,] inf. n. ثَمْلٌ, It (water) remained in a watering-trough or tank. (Msb.) ― - Also, (T, TA,) aor. ثَمِلَ and ثَمُلَ , (TK,) inf. n. ثَمْلٌ (T, M, K) and ثُمُولٌ, (M, K,) He (a man, T) remained, stayed, resided, dwelt, or tarried. (T, M, K.) You say, ثَمَلَ فُلَانٌ فَمَا يَبْرَحُ Such a one remained, &c., and does not quit his place. (T.) And ارْتَحَلَ بَنُو فُلَانٍ وَثَمَلَ فُلَانٌ فِى دَارِهِمْ, i. e., [The sons of such a one removed, or departed, and such a one] remained [in their abode]. (T, TA.) = ثَمَلَهُ He steeped it, or macerated it, and left it, or kept it, long; namely, poison. (Skr p. 194.) [See ثُمَالٌ.] ― - ثَمَلَتِ الصِّبْيَانَ, aor. ثَمِلَ , [inf. n., app., ثَمْلٌ,] She (a woman) was a support to the children, remaining, or abiding, with them. (M.) And ثَمَلَهُمْ, (T, M, K,) aor. ثَمُلَ (T, K) and ثَمِلَ , (K,) inf. n. تَمْلٌ, (M,) He aided them, or succoured them, (T, K,) namely, his party, kinsfolk, or tribe, (K,) and undertook, or managed, their affairs: (Ibn-Buzurj, T, K:) he fed them, and gave them drink, (M, K,) namely, orphans, (M,) and undertook, or managed, their affairs. (M, K.) ― - مَا ثَمَلَ شَرَابَهُ بِشَىْءٍ (Yoo, T, S, M, K) مِنْ طَعَامٍ (Yoo, S) He ate no food before drinking. (Yoo, T, S, M, K.) ― - You say also, أَكَلَتِ المَاشِيَةُ مِنَ الكَلَأِ مَا يَثْمُلُ مَا فِى أَجْوَافِهَا مِنَ المَآءِ The cattle ate of the herbage what was equal to the water that they had drunk. (T.) ― - And ثَمَلَ, aor. ثَمِلَ , He ate (K) food. (TK.) = ثَمِلَ, (S, M, K,) aor. ثَمَلَ , (K,) inf. n. ثَمَلٌ, (S, M, K, *) He (a man, S) became intoxicated. (S, M, K.) 2 ثمّل ثمل as an intrans. v.: see 4. = ثمّلهُ, inf. n. تَثْمِيلٌ, He made it, or caused it, to remain; he left it; or reserved it; (S, K; [in the former of which, for the explanation بقّاهُ, Golius found نقّاه;]) as also ↓ اثملهُ . (S, TA.) You say, اُحْقُنِ الثُّمَالَةَ ↓ الصَّرِيحَ وَأَثْمِلِ , i. e., [Collect thou the clear milk in a skin, and] leave the ثمالة [or froth] in the milking-vessel. (T.) ― - ثَمَّلْتُ الحُبَّ I took forth the ثُمَالَة [or remaining water or the like] from the bottom of the jar; as also ↓ أَثْمَلْتُهُ . (TA.) 4 اثمل أثمل اثمل ثمل It (a thing, S, or milk, TA) had much ثُمَالَة, i. e., froth; (S, * TA;) as also ↓ ثمّل . (TA.) ― - اثملت She (a camel) gave much froth in her milk. (TA in art. حلب.) = See also 2, in three places. 5 تثمّل أثمل تثمل ثمل He supped, or sipped, what was in a vessel. (Ibn-'Abbád, K.) ثَمْلٌ ثمل : see ثَمَلٌ, in four places. ثُمْلٌ ثمل : see ثُمْلَةٌ. ثَمَلٌ ثمل Remanence, stay, residence, or tarriance; like ↓ ثَمْلٌ : (T, M, K:) [the latter is an inf. n.: see 1:] and both signify also ease; repose; easiness of life, and ampleness of the circumstances thereof. (T.) You say دَارُ ثَمَلٍ (T, M) and ↓ ثَمْلٍ (M) An abode of [fixed] residence, (T, M,) and of ease, or repose, &c. (T.) And ↓ مَكَانُ ثَمْلٍ A place peopled, inhabited, well stocked with people and the like. (Th, AAF, M.) And دَارُ بَنِى فُلَانٍ ثَمَلٌ and ↓ ثَمْلٌ The abode of the sons of such a one is an abode of [fixed] residence. (IDrd, TA.) ― - Shade, or shadow. (M, K.) = Intoxication: (K:) inf. n. of ثَمِلَ. (S, M.) = See also ثَمَلَةٌ, in two places. ثَمِلٌ ثمل , Intoxicated. (S, M, K.) ― - أَنَا ثَمِلٌ إِلَى مَوْضِعِ كَذَا (tropical:) I have a love for such a place. (K, * TA.) ثَمْلَةٌ ثمل ثمله ثملة , (T, M,) or ↓ ثُمْلَةٌ , (K,) Mud taken forth from the bottom of a well. (AZ, T, M, K.) ― - See also ثُمْلَةٌ, in two places. ثُمْلَةٌ ثمل ثمله ثملة Grain, and meal of parched barley or wheat (سَوِيق), and dates, of which half and less, (AZ, T, M, K,) or half and more, (M, K,) is [remaining] in the receptacle, or bag; (AZ, T, M, K;) as also ↓ ثَمْلَةٌ (K) and ↓ ثَمِيلَةٌ : (M, K:) pl. (of the first, TA) ثُمَلٌ and (of the last, TA) ثَمَائِلُ. (K.) ― - And in like manner, A [heap such as is termed] صُبْرَة of wheat. (TA.) ― - Also, and ↓ ثَمَلَةٌ , (AA, S, M, K,) and ↓ ثَمْلَةٌ , (K,) and ↓ ثُمَالَةٌ , (S, M, Msb,) and ↓ ثَمِيلَةٌ , (K,) A remainder, (AA, S,) or water remaining, (Msb,) or a little water remaining, (M, K,) in a wateringtrough, (Msb,) or in the bottom of a wateringtrough, (S, M, K,) or of a skin, (M, K,) or of a vessel (AA, S, M) of any kind, (M,) &c.; (AA, S;) and the same, (TA,) or ↓ ثَمِيلَةٌ , of which ↓ ثَمِيلٌ is the pl. [or rather coll. gen. n.], (S,) water, (S,) or a little water, (TA,) remaining in a rock, or in a valley: (S, TA:) or these two words signify water remaining in pools left by torrents, and in hollows that have been bug. (T.) [See an ex. of ↓ ثُمَالَةٌ in a verse cited voce قَصَرَ.] ― - بِهِ ثُمْلَةٌ and ↓ ثُمْلٌ (assumed tropical:) In him is somewhat [remaining] of intelligence, and prudence, (K, TA,) and judgment, to which regard, or recourse, may be had. (TA.) ― - See also ثَمْلَةٌ. ― - And see ثَمَلَةٌ. ثَمَلَةٌ ثمل ثمله ثملة : see ثُمْلَةٌ. ― - Also, (IF, TA,) or ↓ ثَمَلٌ , (M,) Some tar remaining in a vessel. (IF, M, TA.) ― - And (hence, IF, TA) the former, A piece of rag, (IF, M,) dipped in tar, (M,) or a tuft of wool, (S, K,) with which a camel is tarred, (IF, S, M, K,) [to cure him of, or preserve him from, the mange, or scab,] and with which a skin for water or milk is anointed; (M, K;) as also ↓ ثُمْلَةٌ (M, K) and ↓ مِثْمَلَةٌ . (S, K.) ― - And (hence, as being likened thereto, TA) The rag of the menses: pl. [or rather coll. gen. n.] ↓ ثَمَلٌ . (M, K.) ثُمَالٌ ثمال Steeped, or macerated, poison; as also ↓ مُثَمَّلٌ : (T, S, K: [in the CK, المُنْتَقِعُ is put for المُنْقَعُ:]) or ↓ the latter signifies poison that has been long steeped, and has remained: (S, * M:) or that has been steeped in a vessel, and remained steeped for some days, until it has fermented: (Ibn-'Abbád, Z:) or poison with which has been mixed something that strengthens it and excites its energy, that it may be more penetrating, or more effective: (Ham p. 215:) and simply poison. (T.) [The poison of a serpent or other thing. (Golius, from Meyd.)] ― - [Hence,] الكَرَى ↓ رَنَّحَهُ مُثَمَّلُ (tropical:) [The infection of drowsiness made him to incline from side to side]. (TA.) ― - See also ثَمَالَةٌ. ثِمَالٌ ثمال An aider, or a succourer, who undertakes, or manages, the affairs, of his party, kinsfolk, or tribe: (T, S, K:) their stay, or support: (M:) the aider, or succourer, of orphans: (Lh, M:) a refuge, or protector. (Mgh. [See also مَثْمِلٌ.]) Hence, (Mgh,) “ ثِمَالُ اليَتَامَى عِصْمَةٌ لِلْأَرَامِلِ [The aider, &c., or the stay, or support, or the refuge, of the orphans; a defence to the widows]; (Mgh, TA;) said by Aboo-Tálib, in praising Mohammad. (TA.) [See also another ex. in a verse cited voce أَنْ.] ثَمِيلٌ ثميل : see ثُمْلَةٌ. ثُمَالَةٌ ثماله ثمالة : see ثُمْلَةٌ, in two places: ― - and see ثَمِيلَةٌ. ― - Also, (S, M, Mgh, Msb, K,) and ↓ ثُمَالٌ , (M, Mgh,) accord. to Th, (M,) or the latter is pl. of the former, (S, M, Msb, K,) [or rather coll. gen. n.,] Froth, (S, M, Mgh, Msb, K,) of any kind: (M:) or froth of milk (Th, M) when it is drawn. (M.) ثَمِيلَةٌ ثميله ثميلة : see ثُمْلَةٌ, in three places. ― - Also Remains of food, (M, K,) or of herbage, or fodder, (S,) or of fresh pasture and of fodder, (T,) and of drink, (S, K,) in the belly, (S, M, K,) or in the intestines and other parts, (T,) of a camel, or other animal; (S;) as also ↓ ثُمَالَةٌ : (K:) and food that has been eaten before drinking: (T, S:) and any remains, or anything remaining: (S:) pl. ثَمَائِلُ. (TA.) ― - Also The part (Lh, M, K) of the belly (K) of a man (Lh, M) in which are the food and drink: (Lh, M, K:) and the part in which is the drink in the belly of the ass. (Lh, M.) مَثْمِلٌ مثمل , (S, Sgh, K,) like مَنْزِلٌ, (K, TA, but in one copy of the S مَثْمَل, and in another مُثْمَل, and in the CK like مِنْبَر,) A refuge; an asylum. (S, Sgh, K. [See also ثِمَالٌ.]) مُثْمِلٌ مثمل Milk having froth; [or, app., having much froth; see 4;] as also ↓ مُثَمِّلٌ . (M, K.) مِثْمَلَةٌ مثمله مثملة : see ثَمَلَةٌ. مُثَمَّلٌ مثمل : see ثُمَالٌ, in three places. مُثَمِّلٌ مثمل : see مُثْمِلٌ. ثمن 1 ثَمَنَهُمْ ثمن ثمنهم ثمننهم , aor. ثَمُنَ , (S, M, Mgh, &c.,) inf. n. ثَمْنٌ, (M,) He took the eighth of their goods, or property. (S, M, Mgh, Msb, K.) ― - And, aor. ثَمِنَ , He was, or became, the eighth of them: (S, Mgh, Msb, K:) or he made them, with himself, eight. (S in art. ثلث.) And He made them, they being seventy-nine, to be eighty. (A'Obeyd, S in art. ثلث.) = ثَمُنَ, [aor. ثَمُنَ ,] inf. n. ثَمَانَةٌ, It (a commodity) was, or became, precious, costly, of high price; and ↓ اثمن [signifies the same; or] it had a price, or value. (TA. [See ثَمِينٌ.]) 2 ثمّنهُ ثمن ثمنه ثمننه ثمنة He made it eight: or called it eight. (Esh-Sheybánee, and K in art. وحد.) ― - [He made it octangular.] ― - ثمّن لِامْرَأَتِهِ, or عِنْدَهَا, He remained eight nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA in art. سبع.) = Also, (T, TA,) inf. n. تَثْمِينٌ, (TA,) He collected it together. (T, TA.) = Also, inf. n. as above, (Msb, TA,) He made known, or notified, [or he set or assigned it,] its price; i. e., the price of a commodity; like قَوَّمَهُ: (TA:) or he assigned it a price by conjecture: (Msb:) and ↓ اثمنهُ he named a price for it. (TA.) 4 اثمن القَوْمُ اثمن القوم The party of men became eight: (S, K:) and also the party of men became eighty. (M and L in art. ثلث.) ― - أَثْمَنَتْ She brought forth her eighth offspring. (TA in art. بكر.) ― - اثمن said of a man, He was, or became, one whose camels came to water ↓ ثِمْنًا , (S, K,) i. e., on the eighth night [after the next preceding watering]. (K.) = اثمن said of a commodity: see 1. = اثمنهُ He sold it for a price. (Msb.) ― - See also 2. ― - اثمن الرَّجُلَ مَتَاعَهُ, (T, S,) or سِلْعَتَهُ, (K,) and اثمن لَهُ, (T, S, K,) [i. e. اثمن له متاعه, or سلعته,] signify the same, (T, S, *) He gave the man the price of his commodity: (K:) or اثمن الرَّجُلَ بِمَتَاعِهِ, and اثمن لَهُ مَتَاعَهُ, he named to the man a price for his commodity, and assigned it to it, or to him. (Mgh.) ثُمْنٌ ثمن ثمنن : see ثُمُنٌ. ثِمْنٌ ثمن ثمنن The eighth young one or offspring. (A in art. ثلث.) = One of the periods between two drinkings, or waterings, of camels: (S:) [or the end of one of those periods; namely, the night of coming to water which is] the eighth night of a period between two drinkings, or waterings, of camels, (K,) [counting the night of the next preceding drinking, or watering, as the first: see رِبْعٌ and خِمْسٌ &c.] See also 4. ثَمَنٌ ثمن ثمنن The price of a thing; i. e. the thing that the seller receives in return for the thing sold, whether money or a commodity; (Er-Rághib, TA;) the ثَمَن of a thing sold: (S:) and also (Er-Rághib, TA) a compensation, or substitute, (Mgh, Msb, Er-Rághib, TA,) whatever it be, for a thing, (Er-Rághib, TA,) i. e., for a thing that is sold; but in the sense commonly known, such as it is incumbent upon one to pay, of pieces of silver, and of gold [or other money]; not commodities and the like: (Mgh:) or the value, or worth, of a thing; (K;) its قِيمَة: (T:) or the estimated value, or worth, of a thing, by mutual consent, even though it be really excessive or deficient; whereas the قِيمَة is its real value or worth, its equivalent: (MF:) pl. أَثْمَانٌ (T, Mgh, Msb, K) and أَثْمُنٌ, (S, Msb, K,) the latter used only as a pl. of pauc., (Msb,) and [so] أَثْمِنَةٌ. (CK: not in the TA.) The saying in the Kur [ii. 38 and v. 48], وَلَا تَشْتَرُوا بِآيَاتِى ثَمَنًا قَلِيلًا is metaphorical, meaning (tropical:) And take ye not in exchange for my signs a small substitute: [i. e. purchase not in exchange for belief in my word the happiness, or enjoyments, of the present life.] (Mgh.) With respect to this saying, Fr remarks, when ثَمَنًا occurs in the Kur, with بِ prefixed to the name of the thing sold or bought, in most cases it relates to two things whereof neither is a ثمن in the sense commonly known, i. e., such as pieces of gold and of silver: and such is the case when you say, اِشْتَرَيْتُ ثَوْبًا بِكِسَآءٍ [I purchased a garment with a كساء, q. v.]: either of these may be termed a ثمن for the other: but in speaking of pieces of silver and of gold, you prefix the ب to the ثمن [only]; as is done in [the chapter of] Yoosuf, [i. e. ch. xii., v. 20, where it is said,] وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ [And they sold him for a deficient, or an insufficient, price: for pieces of silver not many, so as to require their being weighed, but few, and therefore counted]: for pieces of silver are always a ثمن: and when you purchase pieces of silver and of gold with the like, you prefix the ب to whichever of the two you will, because each of them in this case is a purchase and a price. (T.) ثُمُنٌ ثمن ثمنن (S, M, Mgh, Msb, K) and ↓ ثُمْنٌ (M, Msb, K) An eighth; an eighth part or portion; as also ↓ ثَمِينٌ ; (S, M, * Mgh, Msb, K;) agreeably with a general rule applying to fractions, accord. to some; (M, K;) but ثَلِيثٌ was ignored by AZ (T and S in art. ثلث) and by others, (TA,) and so was خَمِيسٌ: (S in art. ثلث:) pl. أَثْمَانٌ. (M, K.) ثَمَانٍ ثمان ثماني ثمين and ثَمَانٌ: see ثَمَانِيَةٌ. ثَمِينٌ ثمين : see ثُمُنٌ. = Also High-priced; or of high value; (S, TA;) and ↓ مُثْمِنٌ [signifies the same; or] having a price, or value: (TA:) but accord. to the Durrat el-Ghowwás, the assertion that the former has the meaning here assigned to it is a mistake; for it means [only] the same as ثُمُنٌ; and a thing that has a price, or value, is termed مثمن [app. مُثْمِنٌ, as above; but perhaps مُثْمَنٌ, q. v.]. (Har p. 42.) ثَمَانِيَةٌ ثماني ثمانيه ثمانية a noun of number, well known; [meaning Eight;] as also ↓ ثَمَانٍ , (M, TA,) which is like يَمَانٍ, (M, K,) in form: (M:) the former is the masc. form: the latter, the fem.: (Msb:) this is not a rel. n. [though likened above to يَمَانٍ]: (M, K:) or it is originally a rel. n. from الثُّمُنُ, because it is the part, or portion, that makes seven to be eight, so that it is its eighth: they make the first letter to be pronounced with fet-h, because they make changes [in some other cases] in the rel. n., (S, K,) as when they say سُهْلِىٌّ and دُهْرِىٌّ, [which are rel. ns. of سَهْلٌ and دَهْرٌ,] (S,) and they suppress one of the two ى which are characteristic of the rel. n., and compensate it by the insertion of ا, as they do in the rel. n. of اليَمَنُ [when they say يَمَانٍ, originally يَمَانِىٌ, for يَمَنِىٌّ]: (S, K: [and the like is said in the Mgh:]) El-Fárisee says that the ا of ثَمَانٍ is the characteristic of the rel. n., because this word is not a broken pl. like صَحَارٍ; and IF assents to this, and says that were it not so, the ة would be inseparable, as it is in عَبَاقِيَةٌ &c. (M.) You say ثَمَانِيَةُ رِجَالٍ [Eight men], (T, S, Mgh,) and ثَمَانِيَةُ أَيَّامٍ [eight days]. (Msb.) And when ثمان is prefixed to another noun, its ى is retained, like the ى in القَاضِى: (S, Msb, K:) and it is decl. in the same manner as words of the class to which this last belongs: (Msb:) you say ثَمَانِى نِسْوَةٍ [Eight women], (T, S, Mgh, Msb, K,) and ثَمَانِى مِائَةٍ [eight hundred], (S, Msb, K,) [in the nom. and gen. cases;] and رَأَيْتُ ثَمَانِىَ نِسْوَةٍ [I saw eight women], pronouncing the fet-hah [at the end, in this case]. (Msb.) When it is with tenween, the ى is dropped in the nom. and gen. cases, but it is retained in the accus. case: (S, K:) [i. e.,] when the fem. form is not prefixed to another noun, you say, عِنْدِى مِنَ النِّسَآءِ ثَمَانٍ [I have with me, of women, eight], and مَرَرْتُ مِنْهُنَّ بِثَمَانٍ [I passed by, of them, eight], and رَأَيْتُ ثَمَانِيًا [I saw eight]. (Msb.) It sometimes occurs, in poetry, indecl.: (S, M:) this is because it is fancied to be a pl.; (S;) or because it is likened, as to the letter, but not as to the meaning, to جَوَارِىَ. (M.) The people of El-Hijáz pronounce the masc. and the fem. with nasb in every case, in phrases like أَتَوْنِى ثَلَاثَتَهُمْ and أَتَيْنَنِى ثَلَاثَهُنَّ; and so on to ten [inclusive]. (S voce ثَلَاثَةٌ, q. v.) Th mentions ↓ ثَمَانٌ ; (TA;) and some instances of its occurrence are cited; but As disallows it. (T, Mgh, TA.) كِسَآءٌ ذُو ثَمَانٍ means A [garment of the kind called] كساء made of eight fleeces. (T.) تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ [She advances with four and goes back with eight] is a saying of one of the مُخَنَّثُون of El-Medeeneh; meaning, with four creases (عُكَن) of the belly, and with eight extremities thereof; each crease having two extremities, towards the two sides of the woman spoken of. (Mgh in art. هيت.) The saying الثَّوْبُ سَبْعٌ فِى ثَمَانٍ should properly be فِى ثَمَانِيَةٍ, (S,) which means, The garment, or piece of cloth, is seven cubits in length by eight spans in breadth; (Msb;) because the length is measured by the ذِرَاع, which is fem., and the breadth by the شِبْر, which is masc.; but they use the fem. when they do not mention things; as when they say, صُمْنَا مِنَ الشَّهْرِ خَمْسًا [We fasted, of the month, five], though meaning days: (S:) or because ذراع is fem. in most instances, and شبر is masc. (Msb.) [But it is said that when ثمانية means the things numbered, not the amount of the number, it is imperfectly decl., being regarded as a proper name: thus] you say, تِسْعَةُ أَكْثَرُ مِنْ ثَمَانِيَةَ [Nine things are more than eight things]. (TA voce تِسْعَةٌ, q. v.) [See also سِتَّةٌ.] ― - When you make it a compound [with the number ten], you say, عِنْدَى ثَمَانِيَةَ عَشَرَ رَجُلًا [I have with me eighteen men]: and in the case of the fem., you may either make the ى to be with fet-h or make it quiescent, saying, عِنْدِى مِنَ النِّسَآءِ ثَمَانِىَ عَشْرَةَ امْرَأَةً or ثَمَانِىْعَشْرَةَ [I have with me, of women, eighteen women]; but the former is the more chaste; and in one dial., the ى is elided, on the condition of [saying ثَمَانَ عَشْرَةَ,] making the ن to be with fet-h; (Msb;) or in this case you say ثَمَانِ عَشْرَةَ, with kesr. (T.) A poet says, (T, S,) namely, El-Aashà, (K,) “ فَلَأَشْرَبَنَّ ثَمَانِيًا وَثَمَانِيًا وَثَمَانِ عَشْرَةَ وَاثْنَتَيْنِ وَأَرْبَعَا [And I will assuredly drink eight cups of wine, (a pl. of كَأْس, which is fem., being understood,) and eight more, and eighteen, and two, and four]: (T, S, K: but in the S and K, وَلَقَدْ شَرِبْتُ; and in the K, and in one copy of the S, وَثَمَانَ:) he should properly have said ثَمَانِىَ عَشْرَةَ or ثَمَانِىْ عَشْرَةَ, (accord. to different copies of the T and S and K,) but he elides the ى after the dial. of him who says طِوَالُ الأَيْدِ [for الأَيْدِى], (S, K,) and he makes the ن to be with kesr in order to indicate the ى. (T.) ― - The dim. of ثَمَانِيَةٌ may be formed either by suppressing the ا, which is the preferable way, so that you say ↓ ثُمَيْنِيَةٌ , or by suppressing the ى, saying ↓ ثُمَيِّنَةٌ , changing the ا into ى and incorporating into it the ى that is the characteristic of the dim.; and you may compensate for both [of these suppressed letters by saying ↓ ثُمَيْنِيَّةٌ and ↓ ثُمَيِّينَةٌ ]. (S.) ― - الثَّمَانِى is also the name of A certain plant. (As, T, K.) ثَمَانُونَ ثمانون a well-known noun of number; [meaning Eighty;] sometimes used as an epithet: ElAashà says لَئِنْ كُنْتَ فِى جُبٍّ ثَمَانِينَ قَامَةً وَرُقِّيتَ أَسْبَابَ السِّمَآءِ بِسُلَّمِ [Assuredly if thou wert in a well eighty fathoms deep, and wert made to ascend the tracts of heaven by a ladder]: he uses it thus as meaning deep. (TA. [But in this verse, as cited in the present art in the TA, أَبْوَابَ is put in the place of اسباب, which is the reading commonly known, and given in the S and TA in art. سب, and in the TA in art رقى-]) أَحْمَقُ مِنْ صَاحَبِ ضَأْنٍ ثَمَانِينَ [More stupid than an owner of eighty sheep], (S, K,) or مِنْ رَاعِى ضَأْنٍ ثَمَانِينَ [than a pastor of eighty sheep], as in some of the copies of the S, or, as in the Proverbs of Aboo-'Obeyd, مِنْ طَالِبِ ضَأْنٍ ثَمَانِينَ [than a demander of eighty sheep], (TA,) is a saying that originated from the fact that an Arab of the desert announced to Kisrà an event that rejoiced him, whereupon he said Ask of me what thou wilt; ” and he asked of him eighty sheep. (S, K.) ― - [It also signifies Eightieth.] ثُمَيْنِيَةٌ ثمين ثمينيه ثمينية and ثُمَيِّنَةٌ and ثُمَيْنِيَّةٌ and ثُمَيَّينَةٌ: see ثَمَانِيَةٌ, last sentence but one. ثَامِنٌ ثامن [Eighth: fem. with ة]. (S, K, &c.) ― - [ثَامِنَ عَشَرَ and ثَامِنَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Eighteenth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث, q. v.] ― - إِبِلٌ ثَوَامِنُ, [the latter word pl. of ثَامِنَةٌ,] Camels that come to water on the eighth night [after the next preceding watering]: from ثِمْنٌ. (TA.) أَثْمَنُ Of more [and of most] price or value. (S.) مُثْمَنٌ مثمن Sold for a price: (Msb:) or having a price named for it, and assigned to it. (Mgh.) [See also ثَمِينٌ.] مُثْمِنٌ مثمن : see ثَمِينٌ مِثْمَنَةٌ مثمن مثمنه مثمنة A مِخْلَاة [or nose-bag]: (IAar, T:) or the like thereof. (S.) مُثَمَّنٌ مثمن Octangular. (S, K.) ― - A verse composed of eight feet. (TA.) = Collected together. (T, TA.) = Poisoned; syn. مَسْمُومٌ. (K.) ― - Fevered; syn. مَحْمُومٌ. (K.) ثن 2 ثنّن ثنن ثنة He (a horse) lifted his ثُنَّة [or fetlock] so that it did not touch the ground in his running, by reason of his briskness, or lightness: (M:) [or] his ثُنَّة touched the ground in consequence of his being ridden by a heavy person. (T.) 4 اثنّ أثن أثنى اثن ثنى He (a weak old man) became wasted and worn out. (K.) 5 تثنّن تثنن He pastured, or fed, upon ثِنّ [q. v.]. (T.) ثِنٌّ ثن Dry herbage: (S:) or dry herbage when it lies heaped together, one part upon another: (T:) or dry herbage, (K,) or what has become dried up of حَلِىّ and بُهْمَى and حَمْض, (M,) when it is much in quantity, and lies heaped together, one part upon another: or what has become black of any branches, or twigs; not consisting of بَقْل nor of عُشْب: (M, K:) or dry herbage broken in pieces: (IDrd, M:) or [simply] herbage, or pasture: (Th, M:) or herbage that is weak, and soft, or easily broken. (IJ.) ثُنَّةٌ ثنه ثنة , of a human being, (Lth, T,) The part below the navel, (Lth, T, M,) above, (Lth, T,) or extending to, (M,) the hair of the pubes, (Lth, T, M,) in the lower part of the belly; (Lth, T;) the part between the navel and the hair of the pubes: (S:) or the thin skin (مُرَيْطَآء) between the navel and the hair of the pubes: (M, K:) or the hair of the pubes, (T, M, K,) itself. (M.) ― - And, of a horse (T, S, M, K) and the like, (T, S, K,) The fetlock; i. e. the hairs on the hinder part of the pastern-joint, (T, S, M, K,) hanging down (S, M) over the part called أُمُّ القِرْدَان so as nearly to reach the ground: (S:) pl. ثُنَنٌ. (S, M.) ― - كُنَّا فِى ثُنَّةٍ مِنَ الكَلَامِ وَغُنَّةٍ (tropical:) [app. meaning We were engaged in light and confused talk] is a metaphorical saying, borrowed from the ثُنَّة of the horse and the singing [or humming or buzzing of the flies and other insects] of the meadow or garden. (A, TA.) ثِنَانٌ ثنان Numerous, or abundant, and tangled, or luxuriant, plants or herbage. (T, K.) ثنتان ثِنْتَانِ ثنة ثنتان fem. of اِثْنَانِ, which see in art. ثنى. ثند and ثندأ ثُنْدُوَةٌ ثندوه ثندوة and ثَنْدُوَةٌ and ثُنْدُؤَةٌ and ثَنْدُؤَةٌ: see art. ثدأ. Quasi ثنو ثَنْوَى ثنوى ثنوي and ثُنْوَى: ثَنَوِىٌّ and ثَنَوِيَّةٌ: اِثْنَوِىٌّ: مَثْنَوِىٌّ: مَثْنَوِيَّةٌ: see art. ثنى. ثنى 1 ثَنَاهُ ثناه ثناة ثنى , (T, S, M, Mgh, Msb, K,) said in the K to be like سَعَى, implying that the aor. is ثَنَىَ , but this is a mistake, (MF, TA,) [for it is well known that] the aor. is ثَنِىَ , (Msb,) inf. n. ثَنْىٌ, (S, M, Msb, &c.,) He doubled it, or folded it; (T;) he turned one part of it upon another; (M, K;) he bent it; (T, S, Mgh, Msb, TA;) he drew, or contracted, one of its two extremities to [or towards] the other; or joined, or adjoined, one of them to the other; thus bending it; (Mgh;) namely, a stick, or branch, or twig, (Mgh,) or a thing, (T, S, M, Msb, K,) of any kind. (T.) One says of a man with the mention of whom one begins, in relation to an honourable or a praiseworthy quality, or in relation to science or knowledge, بِهِ تُثْنَى الخَنَاصِرُ, (T,) meaning With [the mention of] him, (T, and Msb in art. خصر,) among others of his class, (Msb ib.,) the little fingers are bent. (T, and Msb ubi suprá. [For the Arabs, in counting with the fingers, first bend the tip of the little finger down to the palm of the hand; then, the tip of the next; and so on; bending the thumb down upon the other fingers for five; and then continue by extending the fingers, one after another, again commencing with the little finger.]) And a poet says فَإِنْ عُدَّ مَجْدٌ أَوْ قَدِيمٌ لِمَعْشَرٍ فَقَوْمِى بِهِمْ تُثْنَى هُنَاكَ لأَصَابِعُ [And if glory, or any old ground of pretension to honour, be reckoned as belonging to a body of men, it is my people, with the mention of them, in that case, the fingers are bent]; meaning that they are reckoned as the best; (IAar, M;) for the best are not many. (M.) One says also, ثَنَى وَرِكَهُ فَنَزَلَ [lit. He bent his hip, and alighted], meaning he alighted from his beast. (T.) And ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ, meaning He drew up his leg to his thigh, and alighted. (M.) But قَبْلَ أَنْ يَثْنِىَ رِجْلَهُ, occurring in a trad., means Before he turned his leg from the position in which it was in the pronouncing of the testimony of the faith. (IAth.) ثَنَى صَدْرَهُ, aor. and inf. n. as above, [lit. He folded his breast, or bosom,] means (assumed tropical:) he concealed enmity in his breast, or bosom: or he folded up what was in it, in concealment. (TA.) It is said in the Kur [xi. 5], أَلَا إِنَّهُمْ يَثْنَونَ صُدُورَهُمْ, meaning [Now surely] they infold and conceal [in their bosoms] enmity and hatred: (Fr, T:) or they bend their breasts, or bosoms, and fold up, and conceal, what is therein: (Zj, T:) I'Ab read, صُدُورُهُمْ ↓ تَثْنَوْنِى : you say, اِثْنَوْنَى صَدْرُهُ عَلَى البَغْضَآءِ, meaning his breast, or bosom, infolded, or concealed, vehement hatred: (T:) or the phrase in the Kur, accord. to the former reading, means they bend, or turn, their breasts, or bosoms, from the truth; they turn themselves away therefrom: or they incline their breasts, or bosoms, to unbelief, and enmity to the Prophet: or they turn their backs: (Bd:) [for] ― - ثَنَاهُ, (T, S, Msb, TA,) aor. as above, (Msb,) and so the inf. n., (T, Msb, TA,) also signifies He turned him, or it, away or back. (T, S, Msb, TA.) Also He turned him, or turned him away or back, (Lth, T, S,) from the course that he desired to pursue, (Lth, T,) or from the object of his want: (S:) or you say, ثَنَاهُ عَنْ وَجْهِهِ, (Mgh,) and عَنْ حَاجَتِهِ, (TA,) and عَنْ مُرَادِهِ, (Msb,) he turned him, or turned him away or back, (Mgh, Msb, TA,) from his course, (Mgh,) and from the object of his want, (TA,) and from the object of his desire. (Msb.) One says also, فُلَانٌ لَا يُثْنَى عَنْ قِرْنِهِ وَلَا عَنْ وَجْهِهِ [Such a one will not be turned, or turned away or back, from his antagonist, nor from his course]. (T.) ― - Also He tied it; or tied it in a knot or knots; or tied it firmly, fast, or strongly. (TA.) You say, ثَنَيْتُ البَعِيرَ بِثِنَايَيْنِ, meaning, accord. to As, as related by A'Obeyd, I bound both the fore legs of the camel with two bonds: but correctly, I bound the two fore legs of the camel with the two ends of a rope; the last word meaning a single rope: (T:) عَقَلْتُهُ بِثَنْيَيْنِ means I bound one of his fore shanks to the arm with two ties, or tyings. (T, M.) ― - ثَنْىٌ [as inf. n. of ثَنَى] also signifies The act of drawing, or joining, or adjoining, one [thing] to another; (Lth, T, Mgh;) and so ↓ تَثْنِيَةٌ [inf. n. of ثنّى]. (Mgh.) ― - [As ثَلَثَهُمْ signifies “ he took the third of their property, ” and “ he made them, with himself, three, ” and other verbs of number are used in similar senses, so] ثَنَاهُ signifies He took the half of their property: or he drew, or adjoined, to him what became with him two: (TA:) or ثَنَيْتُهُ, (S, Msb,) aor. and inf. n. as above, (Msb,) signifies I became (S, Msb) to him, (S,) or with him, (Msb,) a second; (S, Msb;) or I was a second to him, or it: (Er-Rághib:) or one should not say thus, but that AZ says, (M,) هُوَ وَاحِدٌ فَاثْنِهِ (M, K [but in the latter, هٰذَا in the place of هُوَ, and in the CK, ↓ فأَثْنِه ,]) he is one, and be thou a second to him. (M, K.) ― - ثَنَى, aor. as above, also signifies He made eleven to be twelve. (T in art. ثلث.) ― - ثَنَى الأَرْضَ, inf. n. as above, He turned over the land, or ground, twice for sowing, or cultivating: (Mgh, and A * and TA * in art. ثلث:) and ↓ تَثْنِيَةٌ [inf. n. of ثنّى] and ثُنُيَانٌ [app. another inf. n. of ثَنَى, and app. correctly written ثُنْيَانٌ] are often used by [the Imám] Mohammad in the sense of ثَنْىٌ: he who explains تَثْنِيَةٌ as signifying the turning over [the land, or ground,] for sowing, or cultivating, after the harvest, or as signifying the restoring land to its owner turned over for sowing, or cultivating, commits an inadvertence. (Mgh.) ― - فَاثْنِنِى, occurring in a poem of Kutheiyir 'Azzeh, is explained as meaning Then give thou to me a second time: (M, TA:) but this is strange: (TA:) [ISd says,] I have not seen it in any other instance. (M.) ― - لَا يَثْنِى وَلَا يَثْلِثُ, (a phrase mentioned by IAar, M,) or وَلَا يُثَلِّثُ ↓ لَا يُثَنِّى , or وَلَا يُثْلِثُ ↓ لَا يُثْنِى : see 1 in art. ثلث. 2 ثنّاهُ ثناه ثناة ثنى , (S, M, Msb, K,) inf. n. تَثْنِيَةٌ, (S, K,) He made it two; or called it two. (S, M, MS b, K.) [Hence,] ثَنَّى means also He counted two; whence the saying, فُلَانٌ يُثَنِّى وَلَا يُثَلِّثُ; see art. ثلث: (A and TA in art. ثلث:) [and so, app., ↓ اِثَّنَى ; for] a poet says بَدَا بِأَبِى ثُمَّ اثَّنَى بِأَبِى أَبِى [which seems plainly to mean He began with my father; then counted two with the father of my father]. (M.) ― - [He dualized it, namely, a word; made it to have a dual. ― - He marked it with two points, namely, a ت or a ى.] ― - He repeated it; iterated it. (Mgh.) See 1, in three places. ― - ثنّى لِامْرَأَتِهِ, or عِنْدَهَا, He remained two nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) ― - ثنّى بِالأَمْرِ He did the thing immediately after another thing. (T.) ― - تَثْنِيَةٌ also signifies A man's requesting others [who are playing with him at the game called المَيْسِر] to return, for [a chance of] the stakes, his arrow, when it has been successful, and he has been secure, and has won. (Lh, M.) = See also 4. 4 أَثْنَتْ , or ↓ اِثْتَنَتْ , She brought forth her second offspring. (TA in art. بكر.) ― - See also 1, in two places. ― - اثنى, (inf. n. إِثْنَآءٌ, TA,) He shed his tooth called the ثَنِيَّة; (S, Mgh, Msb;) he became what is termed ثُنِىّ; said of a camel [&c.]: (M, K:) he shed his رَوَاضِع [pl. of رَاضِعَة which is the same, in this case, as ثَنِيَّة]; said of a horse [&c.]. (IAar, T.) = اثنى عَلَيْهِ, (T, S, M, Msb, K, &c.,) inf. n. إِثْنَآءٌ; (T;) and ↓ ثنّى , inf. n. تَثْنِيَةٌ, accord. to the K, but this is a mistake for ↓ ثبّى , inf. n. تَثْبِيَةٌ; (TA;) He praised, eulogized, commended, or spoke well of, him: and he dispraised, censured, discommended, or spoke ill of, him: (T, * M, Msb, K:) the object is either God or a man: (T:) or it has the former meaning only: (M, K;) or the former meaning is the more common: (Msb:) accord. to IAar, اثنى signifies he spoke, or said, well, or good; and ill, or evil; and انثى, “he defamed,” or “did so in the absence of the object;” and “he disdained, scorned, shunned, disliked, or hated,” a thing: (T:) and you say, اثنى عَلَيْهِ خَيْرًا [He spoke, or said, well, or good, of him]; (S, and TA from a trad.;) and شَرًّا [ill, or evil], also. (TA from the same trad.) One says also, أَثْنَيْتُ فِعْلَهُ [I praised his deed]; meaning عَلَى فِعْلِهِ; or because أَثْنَى means مَدَحَ. (Ham p. 696.) 5 تثنّى أثنى تثنى تثني ثنى : see 7. ― - Also He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side; syn. تَمَايَلَ: (Har pp. 269 and 271:) and he walked with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side; or with a twisting of the back, and with extended steps; syn. تَبَخْتَرَ. (Idem p. 271.) You say, تثنّى فِى مِشْيَتِهِ (S, and Har p. 269) He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side, in his gait. (Har ib.) [And in like manner, and more commonly, one says of a woman.] 7 انثنى أنث أنثنى أنثني انثنى انثني ٱنثنى , (T, S, M, K,) and ↓ تثنّى , and ↓ اِثَّنَى , of the measure اِفْتَعَلَ, (M, K,) originally اِثْتَنَى, (M,) and ↓ اِثْنَوْنَى , (T, S, K,) of the measure اِفْعَوْعَلَ, (T, S,) It was, or became, doubled, or folded; (T;) it had one part turned upon another; (M, K;) it was, or became, bent. (T, S.) ― - [Hence,] انثنى signifies also He turned, or turned away or back, (Har pp. 44 and 120,) عَنْ أَمْرٍ from an affair, after having determined to do it. (Lth in TA art. زمع.) 8 إِثْتَنَىَ see 7, and 4: ― - and see also 2. 10 استثناهُ استثناه استثناة ٱستثناه ٱستثنى He set it aside as excluded; or he excluded it, or excepted it; مِنْ شَىْءٍ from a thing; syn. حَاشَاهُ: (M:) or he set it aside, or apart, for himself: and in the conventional language of the grammarians, [he excepted it; i. e.] he excluded it from the predicament in which another thing was included, or in which other things were included: (Mgh:) الاِسْتِثْنَآءُ [in grammar] is the turning away the agent from reaching the object of the اِسْتِثْنَآء: (Msb:) in the case of an oath [and the like], it means the saying إِنْ شَآءَ اللّٰهُ [If God will]. (Mgh.) [See ثُنْيَا.] 12 اثنونى أثنى أثنوني اثنونى اثنوني : see 7; and see also 1. ثِنْىٌ ثنى ثني A duplication, or doubling, of a thing: (T, * S, Msb:) pl. أَثْنَآءٌ; (S, Msb;) or the sing. may be ↓ ثَنًى . (Msb.) ― - A folding: so in the saying, أَنْفَذْتُ كَذَا ثِنْىَ كِتَابِى, (S, TA,) or فِى ثِنْىِ كِتَابِىِ (so in a copy of the S,) i. e., فِى طَيِّهِ [lit. I sent, or transmitted, such a thing within the folding of my writing, or letter; meaning infolded, or enclosed, in it; and included in it]. (S, TA.) ― - A duplicature, or fold, of a garment, or piece of cloth: (TA:) or what is turned back of the extremities thereof: (T:) pl. as above: whence, in a trad. of Aboo-Hureyreh, كَانَ يَثْنِيهِ عَلَيْهِ أَثْنَآءً مِنْ سَعَتِهِ [He used to fold it upon him in folds by reason of its width]; meaning the garment. (TA.) [Hence the saying,] وَكَانَ ذٰلِكَ فِى أَثْنَآءِ كَذَا, i. e., فى غُضُونِهِ [lit And that was in the folds, meaning, in the midst, of such a thing, or such an affair, or event]. (TA.) And جَاؤُوا فِى أَثْنَآءِ الأَمْرِ They came in the midst of the affair, or event. (Msb.) [And hence, app.,] مَضَى ثِنْىٌ مِنَ اللَّيْل An hour, or a period, or a short portion, of the night passed; (M, K; *) syn. سَاعَةٌ, (Th, M, K,) or وَقْتٌ. (Lh, M, K.) [See also what is said below respecting its pl. in relation to a night.] ― - Also sing. of أَثْنَآءٌ meaning The parts of a thing that are laid together like the strands of a rope, or that are laid one upon another as layers or strata, or side by side as the things that compose a bundle; (قُوَاهُ, and طَاقَاتُهُ; [rendered by Freytag “ virtutes, facultates rei; ”]) and ↓ مَثَانٍ , of which the sing. is ↓ مَثْنَاةٌ and ↓ مِثْنَاةٌ , signifies the same. (M, K.) ― - Also A bending of the neck of a sheep, or goat, not in consequence of disease: (K: but in the M, ثَنْىٌ [inf. n. of 1]:) and a serpent's bending, or folding, of itself: (M, K:) and also (thus in the M, but in the K “or”) a curved part of a serpent that has folded itself; (M, K;) pl. أَثْنَآءٌ, (M,) i. e. the folds of a coiled serpent. (T.) The pl. is used metaphorically [as though meaning (tropical:) The turns] of a night. (M. [But see explanations of the sing. as used in relation to a night in what precedes.] ― - A part that is bent, or folded, or doubled, of a وِشَاح [q. v.]; (TA;) pl. as above: (T, TA:) and so of a rope: (S:) or a portion of the extremity of a rope folded, or doubled, [so as to form a loop,] for binding therewith the pastern of the fore leg of a beast, to serve as a tether. (T.) Tarafeh says لَعَمْرُكَ إِنَّ المَوْتَ مَا أَخْطَأَ الفَتَى لَكَالطِّوَلِ المُرْخَى وَثِنْيَاهُ بِالْيَدِ [By thy life, death, while missing the strong young man, is like the tether that is slackened while the two folded extremities thereof are upon the fore leg, or in the hand: see طِوَلٌ]: (T, S:) he means that the young man must inevitably die, though his term of life be protracted; like as the beast, though his tether be lengthened and slackened, cannot escape, being withheld by its two extremities: (so in a copy of the T:) or by ثنياه he means its extremity; using the dual form because it is folded, or doubled, upon the pastern, and tied with a double tie: (so in another copy of the T:) or he means, while its two extremities are in the hand of its owner: (EM p. 91:) by ما اخطأ, he means فِى إِخْطَائِهِ, (S in art. طول,) or مُدَّةَ إِخْطَائِهِ: and the ل [prefixed to the ك of comparison] is for corroboration. (EM ubi suprá.) You say also, رَبَّقَ أَثْنَآءَ الحَبْلِ, meaning He made loops in the middle of the rope to put upon the necks of the young lambs or kids. (T.) ― - Also A bend, or place of bending, of a valley, (S, M, * K,) and of a mountain: (S:) pl. as above: (M, K:) and ↓ مَثَانٍ [likewise] signifies the bends of a valley. (T, K.) = A she-camel that has brought forth twice, (S,) or two, (M,) or a second time: (K:) or, as some say, that has brought forth once: but the former is more analogical: (M:) one does not say ثِلْثٌ [as meaning “ that has brought forth thrice ”], nor use any similar epithet above this: (S, TA:) pl. ثُنَآءٌ, like ظُؤَارٌ pl. of ظِئْرٌ, accord. to Sb, (M, TA,) and أَثْنَآءٌ accord. to others: (TA:) in like manner it is applied to a woman, (S, M,) metaphorically: (M:) and to the she-camel's second young one: (S, M:) accord. to As, as related by A'Obeyd, a she-camel that has brought forth once: also that has brought forth twice: [so says Az, but he adds,] but what I have heard from the Arabs is this; that they term a she-camel that has brought forth her first young one بِكْر; and her first young one, her بِكْر; and when she brought forth a second, she is termed ثِنْىٌ; and her young one, her ثِنْى: and this is what is correct. (T.) [Hence the saying,] مَا هٰذَا الأَمْرُ مِنْكَ بِكْرًا وَلَا ثِنْيًا (tropical:) This thing, or affair, is not thy first nor thy second. (A and TA in art. بكر.) ― - See also ثُنْيَانٌ. ثَنًى ثنى ثني : see ثِنْىٌ, first sentence. ثُنًى ثنى ثني : see ثِنًى: ― - and see also ثُنْيَانٌ: ― - and اِثْنَانِ. ثِنًى ثنى ثني The repetition of a thing; doing it one time after another: (Aboo-Sa'eed, TA:) or a thing, or an affair, done twice: (S, Msb, TA:) this is the primary signification: (TA:) and ↓ ثُنًى signifies the same. (IB, TA.) It is said in a trad., لَا ثِنَى فِى الصَّدَقَةِ There shall be no repetition in the taking of the poor-rate; (IAth, TA;) [i. e.] the poor-rate shall not be taken twice in one year: (As, Ks, T, S, M, Mgh, K:) or two she-camels shall not be taken in the place of one for the poor-rate: (M, IAth, K: *) or there shall be no retracting of an alms; or no revoking it: (Mgh, K, * TA:) this last is the meaning accord. to Aboo-Sa'eed, (Mgh, TA,) i. e. Ed-Dareeree, (Mgh,) who, in explaining this trad., as relating to the giving an alms to a man and then desiring to take it back, says he does not deny that ثِنًى has the meaning first assigned to it above in this paragraph. (TA.) ― - See also ثُنْيانٌ: ― - and اِثْنَانِ. ثَنْوَى ثنوى ثنوي and ثُنْوَى: see ثُنْيَا, in four places. ثُنْيَةٌ ثني ثنيه ثنية : see ثُنْيَا, in three places. ثِنْيَةٌ ثني ثنيه ثنية The lowest, most ignoble, or meanest, of the people of his house; applied to a man. (S, TA.) ― - Also pl. of ثُنْيَانٌ, q. v. (S, K.) ثُنْيَا ثنى ثني ثنيا a subst. from اِسْتِثْنَآءٌ; (S, Mgh, Msb;) as also ↓ ثَنْوَى ; the former with damm, and the latter with fet-h: (S, Msb:) both are syn. with اِسْتِثْنَآءٌ [used as a subst., meaning An exception]; (T;) as also ↓ ثَنِيَّةٌ , (T, K,) or ↓ ثُنْيَةٌ , (accord. to one copy of the T,) and ↓ مَثْنَوِيَّةٌ : (T:) so in the saying, حَلَفَ يَمِينًا لَيْسَ فِيهَا ثُنْيَا and ↓ ثُنْوَى and ↓ ثَنِيَّةٌ or ↓ ثُنْيَةٌ and ↓ مَثْنَوِيَّةٌ [he swore an oath in which there was not an exception]; for when the swearer says By God I will not do such and such things unless God will otherwise, ” he reverses what he [first] says by God's willing otherwise: (T: [see 10:]) [and so in the saying,] ↓ حَلْفَةٌ غَيْرُ ذَاتِ مَثْنَوِيَّةٍ a swearing not made lawful [by an exception]: (M:) [so too in the saying,] ↓ بَيْعٌ مَا فِيهِ مَثْنَوِيَّةٌ [and ثُنْيَا &c.] (K in art. لحج) a sale in which there is not an exception: (TA in that art.:) or ثُنْيَا signifies a thing excepted, (M, Mgh, K,) whatever it be; (K) as also ↓ ثَنْوَى , (M, K,) with و substituted for ى, (M,) or ↓ ثُنْوَى , (so in the TA, [but probably through inadvertence,]) and ↓ ثَنِيَّةٌ , (M, K,) or ↓ ثُنْيَةٌ . (TA.) In a sale, it is unlawful when it is the exception of a thing unknown; and when one sells a slaughtered camel for a certain price and excepts the head and extremities: (T, TA:) or when an exception is made from things sold without measuring or weighting or numbering: and in a contract with another for labour upon land on the condition of sharing the produce, it is when one excepts a certain measure after the half or the third. (IAth, TA.) The saying of Mo- hammad, مَنِ اسْتَثْنَى فَلَهُ ثُنْيَاهُ means Whoso maketh an exception, his shall be what he excepteth: (M, TA: *) as, for instance, when one says I divorce her thrice, save once: ” or “ I emancipate them, except such a one. ” (TA.) ― - It also means particularly The head and legs of a slaughtered camel; (T, M, * K;) because the seller of the camel used, in the Time of Ignorance, to except them; (T;) and IF adds, but incorrectly, the back-bone: (Sgh, TA:) whence, applied to a she-camel, مُذَكَّرَةُ الثُّنْيَا, (T, M,) meaning Resembling the make of the male in [the largeness of] her head and legs; (Th, M;) or جُمَالِيَّةُ الثُّنْيَا, having thick legs, like those of the male camel in thickness. (T.) [Also, app., The exception, or omission, of a day, in irrigation: see 3 in art. ثلث, and ثِلْثٌ in the same art.] And ↓ ثَنِيَّةٌ signifies also A palm-tree that is excepted from a bargain. (M, K.) And The martyrs whom God has excepted from those who shall fall down dead or swooning: (M, K:) these, accord. to Kaab, are اللّٰهِ فِى الأَرْضِ ↓ ثَنِيّةُ [those whom God has excepted on the earth]; (T, M;) alluded to in the Kur [xxxix. 68], where it is said And the horn shall be blown, and those who are in the heavens and those on the earth shall fall down dead, or swooning, except those whom God shall please [to except]. ” (T.) ثُنْيَانٌ ثني ثنيان The second chief; the person who comes second as a chief; (A'Obeyd, T;) the person who is [next] below the سَيِّد, (S, M, K, [in some copies of the K, erroneously, سيل,]) in rank; (S;) as also ↓ ثِنًى (A'Obeyd, T, S, M, K) and ↓ ثُنًى (A'Obeyd, T, S, K) and ↓ ثِنْىٌ : (K:) pl. (of the first, S) ثِنْيَةٌ [which is also a sing., mentioned above]. (S, K.) [See an ex. in a verse cited voce بَدْءٌ.] ― - A man having no judgment nor intelligence, or understanding. (M, K.) ― - Applied to judgment, or an opinion, (M, K,) (tropical:) Wrong, or having a wrong tendency; (M;) bad, corrupt, unsound, or wrong. (K, TA.) = Also a pl. of ثَنِىٌّ [q. v.]. (S, M, &c.) ثَنَوِىٌّ ثنوى ثنوي rel. n. of اِثْنَانِ, and of اِثْنَا عَشَرَ, when either or these is used as the proper name of a man; as also ↓ اِثْنِىٌّ [with ا when connected with a preceding word]; like بِنَوِىٌّ and اِبْنِىٌّ as rel. ns. of اِبْنٌ. (S.) ― - And الثَّنَوِيَّةُ [The Dualists;] the sect who assert the doctrine of Dualism [الاِثْنَيْنِيَّة]. (TA.) ثَنَآءٌ ثنآء , [and accord. to the CK, ثَنِيَّةٌ, but this is a mistranscription for تَثْنِيَة, inf. n. of ثَنَّى, and تَثْنِيَة is a mistake for تَثْبِيَة, inf. n. of ثَبَّى, (see 4,)] Praise, eulogy, or commendation, (T, S, M, Msb, K,) of a man, (T, M,) and of God: (T:) and dispraise, censure, or discommendation, (T, M, Msb, K,) of a man: (T, M:) or the former only: (M, K:) or more frequently the former: (Msb:) so termed because it is repeated: (Ham p. 696:) that it relates to good speech and evil is asserted by many. (TA.) ثُنَآءُ ثنآء and ثُنَآءَ: see مَثْنَى. ثِنَآءٌ ثنآء The cord, or rope, with which a camel's fore shank and his arm are bound together; (S, K;) and the like; consisting of a folded, or doubled, cord, or rope: each of the folds, or duplicatures, thereof would be thus termed if the word were used in the sing. form: (S:) Ibn-EsSeed [in the CK, erroneously, Ibn-Es-Seedeh] allows it; and therefore it is given as on his authority in the K: (TA:) and Lth allows it; but in this instance he allows what the Arabs do not allow: (T:) you say, عَقَلْتُ البَعِيرَ بِثِنَايَيْنِ, meaning I bound together the fore shanks and the arms of the camel with a rope, (S,) or with two ropes, (M, [but this is probably a mistake of a copyist,]) or with the two ends of a rope; (AZ, T, S, M;) without ' because the word has no sing.: (Kh, Sb, T, S:) Lth allows one's saying بِثِنَآءَيْنِ also; but the Basrees and Koofees [in general] agree that it is without ': (T:) IB says that it has no sing. because it is a single rope, with one end of which one fore leg is bound, and with the other end the other leg; and IAth says the like: (TA:) this rope is also called ↓ ثِنَايَةٌ ; but a single rope for binding one fore shank and arm is not thus called. (T.) See also ثِنَايَةٌ. ― - And see ثَانٍ. = The فِنَآء [or court, or open or wide space, in front, or extending from the sides,] (M, K,) of a house: (M:) [in the CK, الغِناءُ is erroneously put for الفِناءُ:] accord. to IJ, from ثَنَى, aor. يَثْنِى, because there one is turned back, by its limits, from expatiating; but A'Obeyd holds the ث to be a substitute for ف. (M.) ثَنِىٌّ ثنى ثني Shedding his tooth called the ثَنِيَّة [q. v.]: (S, M, Msb:) or that has shed the tooth so called: (T, Mgh:) applied to a camel &c., as follows: (T, S, M, &c.:) or, as some say, to any animal that has shed that tooth, except man: (M:) fem. with ة: (T, S, M, Msb, K:) a camel in the sixth year; (T, S, M, IAth, Mgh, Msb, K;) the least age at which he may be sacrificed: (T:) and a horse in the fourth year; (IAar, T, Mgh, K;) or in the third year: (S, Msb:) and a cloven-hoofed animal, (S, Mgh, Msb,) or a sheep or goat and an animal of the bovine kind, [respecting which last see عَضْبٌ,] (T, IAth, K,) in the third year: (T, S, IAth, Mgh, Msb, K:) or a sheep and a goat, (M,) the latter accord. to the persuasion of Ahmad [Ibn-Hambal], (TA,) in the second year: (M:) and a gazelle after the age at which he is termed جَذَعٌ: (M: [see شَصَرٌ:]) in all cases, after what is termed جَذَعٌ and before what is termed رَبَاعٍ: (Mgh:) pl. (masc., S, TA) ثُنْيَانٌ and ثِنَآءٌ (S, M, Mgh, Msb) and ثُنَآءٌ, and, accord. to Sb, ثُنٍ; (M;) and pl. fem. ثَنِيَّاتٌ. (S.) الثُّنَىُّ ألثني الثنى الثني لاث ثني , or الثُّنِىُّ: see اِثْنَانِ. ثَنِيَّةٌ ثني ثنيه ثنية I. q. عَقَبَةٌ: (AA, M, Mgh, K:) or the latter means a long mountain that lies across the road, and which the road traverses; and the former, any such mountain that is traversed: (T:) so called because it lies before the road, and crosses it; or because it turns away him who traverses it: (Mgh:) or the road of what is termed عَقَبَة: (S; and so in copies of the K:) or a high road of what is thus termed: (K accord. to the TA:) or a road in, or upon, a mountain, (M, K,) like that which is termed نَقْبٌ [q. v.]: (M:) or a road to a mountain: (M, K:) or a mountain (M, K) itself: (M:) or a part of a mountain that requires one, in traversing it, to ascend and descend; as though it turned the course of journeying: (Er-Rághib, TA:) pl. ثَنَايَا: (T, S:) which signifies also [such roads as are termed] مَدَارِج. (T.) Hence the phrase, فُلَانٌ طَلَّاعُ الثَّنَايَا Such a one rises to eminences, or to lofty things or circumstances, or to the means of attaining such things; like the phrase طَلَّاعُ أَنْجُدٍ [q. v.]: (S:) or, like the latter phrase, is accustomed to embark in, or undertake, or to surmount, or master, lofty and difficult things: (Mgh:) or is hardy, strong, or sturdy; one who embarks in, or undertakes, great affairs. (TA. [See an ex. under the heading of اِبْنُ جَلَا, in art. جلو: and see also art. طلع.]) ― - Also, (T, S, M, &c.,) pl. ثَنَايَا (T, S, Mgh, Msb) and ثَنِيَّاتٌ, (Msb,) One of certain teeth, (T, S, M, Mgh, Msb, K,) the foremost in the mouth, (M,) [namely, the central incisors,] four in number, (T, M, Mgh, Msb,) to man, and to the camel, (T, M, &c.,) and to the wild beast, (M,) in the fore part of the mouth, (T, Mgh, K,) two above and two below: (T, M, Mgh, K:) so called as being likened to the ثَنِيَّة of a mountain, in form and hardness; (TA;) or because each of them is placed next to its fellow. (Mgh.) = Also fem. of ثَنِىٌّ [q. v.]. (T, S, M, &c.) = See also ثُنْيَا, in five places. ثِنَايَةٌ ثنايه ثناية A cord, or rope, of goats' hair (شَعَر), or of wool, (S, K,) or of other material; (K;) as also ↓ ثِنَآءٌ (K) and ↓ مِثْنَاةٌ and ↓ مَثْنَاةٌ ; (M, K;) which last is explained by IAar as signifying [simply] a cord, or rope: (M:) [or] the first has the meaning assigned to it above, voce ثِنَآءٌ; syn. with ثِنَايَانِ: and signifies also a long rope; whence the saying of Zuheyr, describing the [she-camel termed] سَانِيَة تَمْطُو الرِّشَآءَ وَتُجْرِى فِى ثِنَايَتِهَا مِنَ المَحَالَةِ قَبًّا رَائِدًا قَلِقَا ” (T,) meaning [She draws the well-rope, and causes to run,] with her ثناية upon her, (ISk, T,) [a wabbling, unsteady, sheave (?) of the large pulley;] the ثناية here being a rope of which the two ends are tied to the saddle (قَتَب) of the سانية; the [upper] end of the well-rope being tied to its ↓ مِثْنَاة [which here means the folded middle part]: (T:) but Aboo-Sa'eed says that it [here] means a piece of wood by which are connected the two extremities of the cheeks, or side-pieces, (طرفا الميلين, [the latter of which words I here render conjecturally, supposing it to be similar in meaning to القَعْوِ or القَعْوَيْنِ,]) above the محالة, and a similar piece below; the محالة and [qu. or] the sheave turning between the tow pieces thus called. (T, in a later portion of the art.) ثُنَائِىٌّ [a rel. n. from اِثْنَانِ, anomalously formed, but analogous with other rel. ns. from ns. of number, as رُبَاعِىٌّ ثُلَاثِىٌّ, &c., Of, or relating to, two things]. ― - كَلِمَةٌ ثُنَائِيَّةٌ A word comprising, or composed of, two letters; as يَدٌ, and دُمْ [or دَمٌ?]. (TA.) ثِنْتَانِ ثنة ثنتان a fem of اِثْنَانِ, q. v. ثَانٍ ثان ثاني [act. part. n. of 1; Doubling, or folding; &c.]. Hence, هُوَ ثَانٍ رِجْلَهُ While he was bending his leg before rising, or standing up. (TA from a trad.) [And جَآءَ ثَانِىَ عِطْفِهِ: see art. عطف.] One says of a horseman who has bent the neck of his beast on the occasion of his vehement running, جَآءَ ثَانِىَ العِنَانِ [He came bending the rein by pulling it with both hands a little apart]: (T:) or جَآءَ ثَانِيًا مِنْ عِنَانِهِ [he came bending a part of his rein]. (S.) And of the horse himself, one says, جَآءَ سَابِقًا ثَانِيًا, i. e. He came outstripping, with bent neck, by reason of briskness; because when he is fatigued, he stretches out his neck; and when he is not fatigued nor jaded by running, but comes in his first run, he bends his neck: and hence the saying of the poet وَمَنْ يَفْخَرْ بِمِثْلِ أَبِى وَجَدِّى يَجِئْ قَبْلَ السَّوَابِقِ وَهُوَ ثَانِى ” i. e. [And he who glories in the like of my father and my grandfather, let him come before the mares that outstrip,] he being like the horse that outstrips [all others], with bent neck; or it may mean, he bending the neck of his horse which has outstripped the others. (T.) [Hence also,] شَاةٌ ثَانِيَةٌ A sheep, or goat, bending the neck, not in consequence of disease. (M, K.) ― - [Also Second; the ordinal of two: fem. with ة.] You say, هٰذَا ثَانِى هٰذَا [This is the second of this]; i. e. this is what has made this a pair, or couple: (M:) and فُلَانٌ (T) or هٰذَا (S) ثَانِى اثْنَيْنِ, (T, S,) i. e. Such a one, or this, is [the second of two, or] one of the two; (T, S;) like as you say ثَالِتُ ثَلَاثَةٍ; and so on to عَشَرَة: but not with tenween: (S:) [i. e.,] you may not say ثانٍ اثْنَيْنِ: (T: [see ثَالِثٌ:]) but if the two [terms] disagree, you may use either mode; (S;) you may say, هٰذَا (S) or هُوَ (Mgh) ثَانِى وَاحِدٍ and ثَانٍ وَاحِدًا, (S, Mgh,) i. e. This has become a second to one, (S,) [or rather, becomes &c. (i. e. يَثْنِى rather than ثَنَى),] or he, or it, makes one, with himself, or itself, to be two. (Mgh.) ↓ ثِنَآء also signifies the same in a trad. respecting the office of commander, or governor, or prince; where it is said, أَوَّلُهَا مَلَامَةٌ وَثِنَاؤُهَا نَدَامَةٌ وَثِلَاثُهَا عَذابُ يَوْمِ القِيَامَةِ إِلَّا مَنْ عَدَلَ, i. e. [The first result thereof is blame, and] the second [is regret, and] the third [is the punishment of the day of resurrection, except in the case of him who acts equitably]: so says Sh. (T.) ― - And الثَّوَانِى [pl. of الثَّانِيَةُ] signifies [The second horns;] the horns that are [next] after the أَوَائِل. (M.) ― - [ثَانِىَ عَشَرَ and ثَانِيَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Twelfth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث.] أَثْنَآءٌ pl. of ثِنْىٌ and of اِثْنَانِ: and also syn. with this latter, q. v. اِثْنِىٌّ أثنى أثني اثنى اثني ثنى ٱثنا ٱثني : see ثَنَوِىٌّ. اِثْنَانِ اثنان ٱثنان a noun of number; (S, Msb;) applied to the dual number; (Msb;) meaning [Two;] the double of وَاحِدٌ; (M, K;) with a conjunctive ا [when not immediately preceded by a quiescence, written اثْنَانِ]; (T, S, Msb;) but this is sometimes made disjunctive when connected with a preceding word by poetic license: (T, S:) of the masc. gender: (S:) fem. اِثْنَتَانِ, (T, S, Msb,) in which, also, the ا is conjunctive; (T, Msb;) and ↓ ثِنْتَانِ ; (T S, M, Msb, K;) the latter sometimes used, (T,) [much less frequently than the former, though the only fem. form mentioned in the M and K,] and of the dial. of Temeem; (Msb;) like as one says, هِىَ ابْنَةُ فُلَانٍ and هِىَ بِنْتُهُ: (T:) the ت in the dual is a substitute for the final radical, ى, (M, TA,) as it is in أَسْنَتُوا, the only other instance of this substitution except in words of the measure اِفْتَعَلَ: (Sb, M, TA:) in اِثْنَانِ, the final radical, ى is suppressed: (Msb:) it has no sing.: (Lth, T:) if it were allowable to assign to it a sing., it would be اِثْنٌ [for the masc.] and اِثْنَةٌ [for the fem.], like اِبْنٌ and اِبْنَةٌ: (S:) accord. to some, (Msb,) it is originally ثِنْىٌ; (T, Msb, CK;) and hence the dual ثِنْتَانِ: (Msb:) or it is originally ثَنَىٌ, (M, Msb, and so in a copy of the K,) the conjunctive ا being then substituted for the ى whence the dual اثْنَانِ, like ابْنَانِ: (Msb:) this is shown by the form of its pl., which is أَثْنَآءٌ, (M, K,) like أَبْنَآءٌ [pl. of ابْنٌ, which is originally بَنَىٌ or بَنَوٌ,] and آخَآءٌ [pl. of أَخٌ, which is originally أَخَوٌ]. (M.) In the saying in the Kur [xvi. 53], لَا تَتَّخِذُوا إِٰلهَيْنِ اثْنَيْنِ [Take not to yourselves two gods], the last word is added as a corroborative. (M.) The phrase ثِنْتَا حَنْظَلٍ occurs, by poetic license, for اِثْنَتَانِ مِنْ حَنْظَلٍ, meaning حَنْظَلَتَانِ [Two colo- cynths]. (S.) You say also, القَدَحِ ↓ شَرِبْتُ أَثْنَآءَ , and شَرِبْتُ اثْنَىْ هٰذَا القَدَحِ, meaning [I drank] twice as much as the bowl, and as this bowl: and in like manner, شَرِبْتُ اثْنَىْ مُدِّ البَصْرَةِ and اثْنَيْنِ بِمُدِّ البَصْرَةِ [I drank twice the quantity of the مُدّ of El-Basrah]. (M.) And a poet says ↓ فَمَا حُلِبَتْ إِلَّا الثَّلَاثَةَ وَالثُّنَى وَلَا قُيِّلَتْ إِلَّا قَرِيبًا مَقَالُهَا ” meaning [And she was not milked save] three vessels and two, [nor was she given her middaydrink save when her midday-resting was near.] (IAar, M.) ― - Hence, (Msb,) يَوْمُ الاِثْنَيْنِ, (S, Msb,) or الاِثْنَانِ alone, (M, K,) One of the days of the week; [the second; namely, Monday;] because the first, with the Arabs, is الأَحَدُ; (M;) as also ↓ الثِّنَى , like إِلَى; (K;) so in the copies of the K; [or,] accord. to some, ↓ الثُّنِىُّ , [originally الثُّنُوىُ,] of the measure فُعُول, like ثُدِىٌّ [pl. of ثَدْىٌ], is used in this sense; (TA;) or ↓ اليَوْمُ الثُّنَىُّ , [so in the M, accord. to the TT,] mentioned by Sb, on the authority of certain of the Arabs: (M:) the pl. is أَثْنَآءٌ and أَثَانِينُ, (M, K,) the latter mentioned on the authority of Th: but it has no dual: and those who say أَثْنَآءٌ form this pl. from الاِثْنُ, although this has not been in use: (M:) or it has neither dual nor pl., (S, Msb,) being itself a dual; (S;) but if you would form a pl. from it, you would regard it as itself a sing., and make its pl. أَثَانِينُ: (S, Msb:) IB says that أَثَانِينُ has not been heard [from the Arabs], and is only mentioned by Fr, on the ground of analogy; that it is far-fetched in respect of analogy; and that the pl. heard is أَثْنَآءٌ: Seer and others mention, as heard from the Arabs, إِنَّهُ لَيَصُومُ الأَثْنَآءَ [Verily he fasts on the Mondays]. (TA.) الثنين in يوم الثنين has no dim. (Sb, S in art. امس.) IJ says that the article ال in الثنين is not redundant, though the word is not an epithet: Abu-l-'Abbás says that the prefixing of the article in this case is allowable because the virtual meaning is اليَوْمُ الثَّانِى [the second day]. (M.) The saying اليَوْمُ الاِثْنَانِ means The name of to-day [is الاثنان]; and is like the saying اليَوْمُ يَوْمَانِ [to-day is two days] and اليَوْمُ خَمْسَةَ عَشَرَ مِنَ الشَّهْرِ [to-day is fifteen of the month]. (Sb, M.) Sometimes, يَوْمُ اثْنَيْنِ, without the article ال, occurs in poetry. (M, K.) When a pronoun refers to الاثنان [as meaning Monday], this word may be treated in two ways, [as a sing. and as a dual,] but the more chaste way is to treat it as a sing., as meaning the day: (Msb:) [thus,] Aboo-Ziyád used to say, مَضَى الاِثْنَانِ بِمَا فِيهِ [Monday passed with what occurred in it]; making it sing. and masc.; and thus he did in the case of every day of the week, except that he made الجُمْعَة fem.: Abu-I-Jarráh used to say, مَضَى الاِثْنَانِ بِمَا فِيهِمَا, treating the word as a numeral; and thus he treated the third and fourth and fifth days, saying in each of these cases بِمَا فِيهِنَّ. (M.) ― - [اِثْنَا عَشَرَ, fem. اِثْنَتَا عَشْرَةَ; respectively, in a case of nasb and khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ; and with ا when not immediately preceded by a quiescence; mean Twelve: see عَشَرَةٌ.] اِثْنَوِىٌّ اثنوى اثنوي , [with ا when not immediately preceded by a quiescence, in the CK erroneously written اَثْنَوِىّ,] One who fasts alone on the second day of the week. (IAar, Th, M, K.) الاِثْنَيْنِيَّةُ [The doctrine of dualism: see ثَنَوِىٌّ]. (TA.) مَثْنَى مثنى مثني مثنيي (S, Mgh) and ↓ ثُنَآءُ (T, S) [Two and two; two and two together; or two at a time and two at a time]: they are imperfectly decl., in like manner as [مَثْلَثُ and] ثُلَاثُ, as explained in art. ثلث; (S, TA;) [because] changed from the original form of اِثْنَانِ اثْنَانِ; (T, Mgh, TA;) or because of their having the quality of epithets and deviating from the original form of اِثْنَانِ; (Sb, S in art. ثلث, q. v.;) or because they deviate from their original as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to اِثْنَانِ اثْنَانِ. (S ibid.) You say, جَاؤُوا مَثْنَى and ↓ ثُنَآءَ (M, K) or مَثْنَى مَثْنَى, (S,) but this is a repetition of the word only, not of the meaning, (Mgh,) and in like manner one says of women, (M, K, *) i. e. They came two [and] two. (S, M, K.) And it is said in a trad., صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى, i. e. The prayer of night is two rek'ahs [and] two rek'ahs (رَكْعَتَانِ رَكْعَتَانِ). (TA.) [See also other exs. voce ثُلَاثُ.] ― - مَثْنَى الأَيَادِى The repeating a benefit, or benefaction; or reiterating it; conferring it twice, or thrice; (As, T, K;) or twice, or more than twice: (K:) or the shares remaining of the slaughtered camel (A'Obeyd, T, S, M, K) in the game called المَيْسِر, (A'Obeyd, T, S, K,) which shares a bountiful man used to purchase, and give for food to the أَبْرَام, (A'Obeyd, T, S, M, K,) i. e., those who took no part in the game, not contributing: (M:) or the taking a portion time after time. (AA, T, S, M.) ― - مَثَانٍ [is pl. of مَثْنًى as signifying A place of doubling, or folding &c.: and hence means ― - ] The knees and elbows of a horse or similar beast. (T, K.) ― - And The bends of a valley. (T, K. See ثِنْىٌ.) ― - And, as pl. of مَثْنًى, The chords of the lute that are after the first: (M, K:) or مثنى signifies a chord [of a lute] composed of two twists: or, as some say, the second chord. (Har p. 244. See مَثْلَثٌ.) ― - مَثْنًى also signifies The زِمَام [or noserein] of a she-camel: and Er-Rághib says that the مثناة [i. e. ↓ مَثْنَاة or ↓ مِثْنَاة ] is the doubled, or folded, part of the extremity of the زِمَام. (TA.) ― - المَثَانِى as relating to the Kuran is pl. of مَثْنًى, (Mgh,) or of ↓ مَثْنَاةٌ : (AHeyth, T, Mgh:) it has three applications, accord. to A'Obeyd: (T, Mgh:) it signifies The Kuran altogether; (A'Obeyd, T, S, M, Mgh, K;) so in the Kur xxxix 24; (A'Obeyd, T, Mgh;) meaning that the mention of reward and punishment is repeated, or reiterated, in it; (Fr, T;) or so called because the verse of mercy is conjoined with that of punishment; (S;) or because narratives and promises and threats are repeated in it; or because one peruses it repeatedly without being wearied: (Mgh:) or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) [the first chapter, called] the فَاتِحَة, (A'Obeyd, T, S, M, Mgh,) or الحَمْدُ, (K,) which means the same; (TA;) so in the Kur xv. 87; (A'Obeyd, T, Mgh;) because it is repeated, or recited twice, in every [act of prayer termed a] رَكْعَة, (Fr, Zj, AHeyth, T, S,) or with every chapter, (Th, M,) or in every prayer; (Mgh;) or because containing praise of God: (Zj, T, Mgh:) [but see السَّبْعُ المَثَانِى voce سَبْعَةٌ:] or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) the chapters that are less than those containing a hundred verses, (S, M, Mgh,) or that are less than the long ones (الطُّوَل, q. v.), and less than those containing a hundred verses, (A'Obeyd, T, K, but in [most of] the copies of the K دُونَ المِأَتَيْنِ is put in the place of دُونَ المِئِينَ, which is the right reading, TA,) and more than [those of the portion called] the مُفَصَّل, (A'Obeyd, T, Mgh, K,) as is related on the authority of the Prophet by Ibn-Mes'ood and 'Othmán and Ibn- 'Abbás; (AHeyth, T;) because, (Mgh,) or as though, (T,) occupying the second place after those containing a hundred verses: (T, Mgh:) or the chapters, (T, K,) six and twenty in number, (T,) entitled الحَجّ and القَصَص and النَّمْل and النُّور and الأَنْفَال and مَرْيَم and العَنْكَبُوت and الرُّوم and يَاسِين and الفُرْقَان and الحِجْر and الرَّعْد and سَبَا and المَلَائِكَة and إِبْرَاهِيم and صَاد and مُحَمَّد and لُقْمٰن and الغُرَف and المُؤْمِن and الزُّخْرُف and السَّجْدَة and الأَحْقَاف and الجَاثِيَة and الدُّخَان (T, K) and الأَحْزَاب, (K,) which last has been omitted by the copyists of the T: (TA:) or the chapters of which the first is the بَقَرَة, and the last is بَرَآءَة: or what is repeated, of the Kuran, time after time. (M, K.) مَثْنَاةٌ مثناه مثناة مثنى ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ: and مَثْنًى; the last in two places. ― - It is said in a trad. that one of the signs of the resurrection will be the public reading, or reciting, of the مَثْنَاة, (T, S,) which means That which has been desired to be transcribed from a source other than the Book of God: (T:) or a certain book, (T, K,) [the Mishna,] which the learned men, and the recluses, of the Children of Israel, after Moses, composed after their own desire, from a source other than the Book of God, as A'Obeyd says on the authority of a man learned in the books of the earlier times, (T,) containing the histories of the Children of Israel after Moses, in which they allowed and disallowed what they pleased: (K:) or what is sung: (K:) or what is called in Persian دُو بَيْتِى, (S, K,) which means two verses, each composed of a pair of hemistichs; (TA;) i. e. what is sung; but A'Obeyd explains it otherwise than thus: (S:) it is what is known among the 'Ajam by the term ↓ مَثْنَوِىٌّ , as though this were a rel. n. from مَثْنَاةٌ: the vulgar say [erroneously] ذُو بَيْت, with the pointed ذ. (TA.) مِثْنَاةٌ مثناه مثناة مثنى ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ; the latter in two places: and see also مَثْنًى. مُثَنًّى مثنى مثني مثنيي [pass. part. n. of 2. ― - Dualized: a dual. ― - مُثَنَّاةٌ فَوْقِيَّةٌ Marked with two points above: an epithet added to تآء to prevent its being mistaken for بآء or ثآء or يآء. And مُثَنَّاةٌ تَحْتِيَّةٌ Marked with two points below: an epithet added to يآء to prevent its being mistaken for بآء or تآء or ثآء.] ― - الطَّويلُ المُثَنَّى (assumed tropical:) That which passes away [out of sight, or disappears,] by length; mostly used of a thing that is long without breadth. (TA.) مَثْنِىٌّ مثنى مثني مثنيي [pass. part. n. of 1; Doubled or folded &c.] ― - أَرْضٌ مَثْنِيَّةٌ Land, or ground, turned over twice for sowing, or cultivating. (Mgh, and A and TA in art. ثلث.) مَثْنَوِىٌّ مثنوى مثنوي : see مَثْنَاةٌ. مَثْنَوِيَّةٌ مثنويه مثنوية : see ثُنْيَا, in four places. ثو ثُوَّةٌ ثوه ثوة [mentioned in the M under the head of ثو, as the radical letters, but in the T and K in art. ثوى,] sing. of ثُوًى, (IAar, T, K,) which latter, (IAar, T,) or the former, (K,) signifies The goods, or utensils and furniture, of a house or tent: (IAar, T, K:) or the former, pieces of rag made in the form of a ball of thread or string, upon a peg, or stake, upon which the skin of milk is agitated to make butter, lest it should become lacerated; as also ↓ ثُوِىٌّ ; (M, K;) which latter we hold to be from ثوو because syn. with ثُوَّةٌ, like قُوَّةٌ: (ISd in the M:) or a piece of rag, which is moistened, and put upon the skin of milk when it is agitated to make butter, lest it should become lacerated: (T:) or it signifies, (K,) or signifies also, (M,) a piece of rag, (M, K,) or some wool wound upon the head of a peg, or stake, (IB, TA,) put beneath the skin of milk when it is agitated to make butter, in order to preserve it from being injured by the ground; (M, IB, K;) pl. ثُوًى: (IB, TA:) or it signifies, (K,) or signifies also, (M,) an elevated and a rugged spot, upon which, sometimes, stones are set up in order that one may be directed thereby to the right way; (M, K;) like صُوَّةٌ. (M. See also ثَايَةٌ, in art. ثوى.) ثُوىٌّ ثوى ثوة ثوي : see above. ثوأ 4 أَثَأْتُهُ بِسَهْمٍ , (S in art. ثأ, [incorrectly there mentioned, as is said by IB and others and in the K,] and K in the present art. and in art. اثأ,) inf. n. إِثَآءَةٌ, (S,) I shot him, or shot at him, with an arrow; (S, K;) so says AA, and Ks says the like; (S;) as also أَثَوْتُهُ, and, accord. to As, أَثَيْتُهُ, (TA in art. ثأ,) which is a strange word. (TA in the present art.) It is mentioned in the present art. by Sgh; (K in art. اثأ;) and this is its proper place; (TA in the present art.;) the verb, accord. to him, being like أَقَامَ: (TA in art. اثأ:) A 'Obeyd has mentioned it in art. اثأ, (K in that art.,) as also Az; holding the verb to be like صَنَعَ; and so IKtt and IKoot assert it to be. (TA.) ثَآءٌ ثآء The name of the letter ث, q. v.; as also ثَا: pl. [of the former,] ثَآءَاتٌ; and [of the latter,] أَثْوَآءٌ and أَثْيَآءٌ. (TA in باب الالف الليّنة.) = It also stands for ثَنَآءٌ, and ثَوَابٌ, and the like. (Idem ubi suprà.) = Also The best of anything; as, for instance, of wheat, and of flesh-meat, and of sugar. (Kh, TA ubi suprà.) ثَائِىٌّ and ثَاوِىٌّ rel. ns. of ثَآءٌ and ثَا, the names of the letter ث; as also ثَيَوِىٌّ. (TA ubi suprà.) ثوب 1 ثَابَ ثاب , (T, S, M, &c.,) aor. يَثُوبُ, (S, Mgh, &c.,) inf. n. ثَوْبٌ (S, M, Msb, K) and ثَوَبَانٌ (S) and ثُؤُوبٌ, (M, K,) He, or it, (a thing, M,) returned; (M, Mgh, Msb, K;) as also ↓ ثوّب , inf. n. تَثْوِيبٌ: (M, K:) he returned to a place to which he had come before; or it returned &c.: (T:) he (a man) returned, after he had gone away. (S.) You say, تَفَرَّقُوا ثُمَّ ثَابُوا i. e. [They became separated, or dispersed: then] they returned. (A.) ― - ثاب إِلَى اللّٰهِ, like تَابَ, (assumed tropical:) He returned [from disobedience] to obedience to God; he repented; as also أَنَابَ. (T.) ― - ثاب also signifies (assumed tropical:) He returned to a state of advertency, or vigilance; or he had his attention roused. (Th, T.) ― - Also (assumed tropical:) He returned to a state of health, or soundness: (TA, from a trad.:) he became convalescent, and fat, after leanness. (Mgh.) And ثاب جِسْمُهُ, (M, A, K,) inf. n. ثَوَبَانٌ; (M, K;) and جِسْمُهُ ↓ اثاب ; (IKt, M;) and ثاب إِلَيْهِ جِسْمُهُ; (T, M, A;) and ↓ اثاب , alone; (S, M, A;) (tropical:) He became fat, after leanness; (A;) his good state of body returned to him; (S, M, K; *) his condition of body became good, after extenuation; and health, or soundness, thereof returned to him. (T.) ― - ثاب إِلَيْهِ عَقْلُهُ (tropical:) [His reason, or intellect, returned to him]: and حِلْمُهُ [his forbearance, or clemency]. (A.) ― - ثاب المَآءُ (assumed tropical:) The water of a well returned, or collected again: (T:) the water attained again its former state after some had been drawn: (M:) the water collected [again] in a wateringtrough, or tank. (S.) ― - ثاب النَّاسُ (assumed tropical:) The people collected themselves together, and came. (S.) And ثاب القَوْمُ (assumed tropical:) The company of men came following one another: the verb is not used in this sense in speaking of one person. (M.) ― - ثاب said of a man's property, (tropical:) It became abundant, and collected. (A.) ― - Said of dust, (tropical:) It rose, or spread, or diffused itself, and became abundant. (A.) ― - Said of a watering-trough, or tank, (T, M, A, K,) inf. n. ثَوْبٌ (AZ, T, M, K) and ثَوَبَانٌ (AZ, T) and ثُؤُوبٌ, (M, K,) (tropical:) It became full: (AZ, T, M, A, K:) or nearly full. (AZ, T, M, K.) 2 ثوِّب ثوب , inf. n. تَثْوِيبٌ: see 1, first sentence. ― - ثوَب بَعْدَ خَصَاصَةٍ (tropical:) [He returned to a state of richness, or competence, after poverty, or straitness, or being in an evil condition]. (A, TA.) ― - تَثْوِيبٌ meaning The calling, or summoning, (M, Mgh, K,) to prayer, (M, K,) and to other things, (M,) is said to be from ثَوْبٌ “ a garment, ” (Mgh,) because a man, when he comes crying out for aid, makes a sign with his garment, (M, Mgh,) moving it about, raising his hand with it, in order that he to whom he calls may see it, (Mgh,) and this action is like a calling, or summoning, (M, Mgh,) and an announcing, to him; so the calling, or summoning, by reason to frequent usage of this word [as meaning the making a sign with a garment], came to be thus called; and one said of the caller, or summoner, ثوَب: (Mgh:) or it means the calling, or summoning, twice; (M, K;) or the repeating a call or summons; from ثاب “ he returned: ” (Mgh:) you say, ثوّب, inf. n. as above, (T, Msb,) meaning he called, or summoned, one time after another; (T;) he repeated his call, or cry: (Msb:) and hence تثويب in the أَذَان; (T, Msb;) i. e., the saying of the مُؤَذِّن, after having, by the اذان, called the people to prayer, الصَّلَاهْ رَحِمَكُمُ اللّٰهُ الصَّلَاهْ [Prayer: may God have mercy on you! Prayer!]; thus calling to it a second time: (T:) or his saying, (S, TA,) in the morning call to prayer, (S,) الصَّلَاةُ خَيْرٌ مِنَ النَّوْمٌ [Prayer is better than sleep]; (S, TA;) for he resumes his call by saying this after he has said, حَىَّ عَلَى الصَّلَاهْ [and حَىَّ عَلَى الفَلَاحٌ]; desiring the people to hasten to prayer: (TA:) or his saying, in the morning call to prayer, الصلاة خيرمن النوم twice, (T, K,) after having said, حَىّ علي الصلاه حىّ علي الفلاح: (T:) or the old تثويب was the saying of the مُؤَذِّن, in the morning call to prayer, الصلاة خير من النوم: and the modern, الصَّلَاهْ الصَّلَاهْ; or قَامَتْ قَامَتْ. (Mgh.) It also signifies The إِقَامَة; (Mgh, K, TA;) [meaning, the chanting, by the مُبَلِّغُون, in a mosque, not by the مُؤَذِّن, the common words of the أَذَان, with the addition of قَدْ قَامَتِ الصَّلَاهْ (The time of prayer has come), pronounced twice after حىّ على الفلاح;] i. e. the اقامة of prayer: (IAth, TA:) and this is what is meant by the phrase, in a trad., إِذَا ثُوِّبَ بِالصَّلَاةِ [When the words of the اقامة are chanted]. (IAth, Mgh, TA.) And The praying after the prayer divinely ordained. (Yoo, T, K.) You say, ثوّب, meaning He performed a supererogatory prayer after the prescribed; تثويب being only after the prescribed; being the praying after praying: (T:) and ↓ تثوّب signifies the same. (K.) And ثّوب بِرَكْعَتَيْنِ He performed two rek'ahs as a supererogatory act. (A.) But this and the similar significations are said to be post-classical. (MF.) ― - See also 4, in four places. = ثَيَّبَتْ, (T, S, Mgh,) inf. n. تَثْيِيبٌ; (T, Mgh;) formed from ثَيِّبٌ, upon supposition [that the medial radical letter of this word is ى, whereas many hold that letter to be و]; (Mgh;) or ↓ تَثَيَّبَتْ ; (K in art. ثيب; [the author of which seems to have supposed that, for ثَيَّبَتْ, one should read ثُيِّبَتْ; and therefore he gives مُثَيَّبٌ as syn. with ثَيِّبٌ;]) She (a woman) became what is termed ثَيِّب. (T, Mgh, K.) ― - [Accord. to my copy of the Mgh, it also signifies She (a camel) became what is termed نَاب: but I think that, in this instance, it is a mistranscription, for نَيَّبَتْ.] = [See also the last sentence of the second paragraph of art. ثرب; and compare, with what is there said by SM, meanings assigned below to مَثَابٌ and مَثَابَةٌ.] 3 الخُطَّابُ يُثَاوِبُونَهَا الخطاب يثاوبونها The suitors return to her (namely, a woman such as is termed ثَيِّب,) time after time. (A, Mgh.) 4 اثاب أثاب اثاب : see 1, in two places. ― - It may also mean (assumed tropical:) It (a valley, or a well,) had a return of water after a stoppage thereof. (Ham p. 598.) = اثاب اللّٰهُ جِسْمَهُ (tropical:) God restored him to fatness, after leanness; (A;) restored his body to a good state, or condition. (TA.) ― - إِنَّ عَمُودَ الدِّينِ لَا يُثَابُ بِالنِّسَآءَ إِنْ مَالَ (assumed tropical:) Verily the column of the religion cannot be set upright again by women, if it incline: said by Umm-Selemeh to 'Áïsheh, when the latter desired to go forth to El-Basrah. (T, L.) ― - اثابهُ اللّٰهُ, (T, S, * M, A, Msb, K,) inf. n. إِثَابَةٌ; (Mgh;) and أَثْوَبَهُ [dev. from rule]; (M, K;) and ↓ ثوّبهُ , (T, A,) inf. n. تثْوِيبٌ; (T, Mgh;) God recompensed, compensated, requited, or rewarded, him: (T, S, * M, A, Mgh, * Msb, K:) said in relation to good and to evil. (T.) And اثابهُ, (Lh, M,) and أَثْوَبَهُ, (T,) مَثُوبَةً حَسَنَةً, (Lh, T, M,) and مَثْوَبَةً, (Lh, M,) He (God) gave him a good recompense, compensation, &c. (M.) And مَثُوبَتَهُ ↓ ثوّبهُ He gave him his recompense, &c. (M, K.) It is said in a trad., أَثِيبُوا أَخَاكُمْ, i. e. Recompense ye your brother for his good deed. (TA.) And in the Kur [l33:last verse], هَلْ الكُفَّارُ مَا كَانُوا يَفْعَلُونَ ↓ ثُوِّبَ Have the unbelievers been recompensed for what they did? (T, S, M.) And one says also, اثابهُ مِنْ هِبَتِهِ, meaning He gave him a substitute, something instead or in exchange, or a compensation, for his gift. (Mgh, * and TA in art. جنب.) And مِنْ كَذَا ↓ ثوّبهُ , (M,) inf. n. تَثْوِيبٌ, (K,) He gave him a substitute, &c., for such a thing. (M, K. *) ― - اثاب الثَّوْبَ, inf. n. إِثَابَةٌ, He sewed the garment, or piece of cloth, the second time: when one sews it the first time, [in a slight manner,] you say of him مَلَّهُ [and شَلَّهُ, i. e. “ he sewed it in the manner termed ‘ running ’ ”]. (T.) ― - اثاب الحَوْضَ (tropical:) He filled the watering-trough, or tank: (K, TA:) or nearly filled it. (K.) 5 تثوّب تثوب ثاب ثوب : ― - and تَثَيَّبَتْ: see 2, in the latter part of the paragraph. ― - The former also signifies He gained, or earned, a ثَوَاب [or recompense, &c.]. (K.) But this is said to be post-classical. (MF.) 6 تثاوب تثاوب : see ثُئِبَ, in art. ثأب. 10 استثاب مَالًا استثاب مالا He restored to himself, or repossessed himself of, property; syn. اِسْتَرْجَعَهُ; (T, A, K;) his property having gone away. (T, A.) And اِسْتَثَبْتُ بِمَالِكَ I restored to myself, or repossessed myself of, property, by means of that which thou gavest me; my property having gone away. (A.) El-Kumeyt says إِنَّ العَشِيرَةَ تَسْتَثِيبُ بِمَالِهِ فَيُغِيرُ وَهْوَ مُوَفِّرٌ أَمْوَالَهَا [Verily the tribe restore to themselves wealth by means of his property; and he makes incursions into hostile territories at his own expense, making their property abundant by the spoil that they gain with him]. (T, TA.) ― - استثابهُ He asked him to recompense, compensate, requite, or reward, him. (S, K.) ثَوْبٌ ثوب A garment, (M, Mgh, Msb, K,) [or piece of cloth or stuff,] that is worn by men, composed of linen, cotton, wool, fur, خَزّ [q. v.], (Mgh, Msb,) silk, or the like; (Msb;) but [properly] not what is cut out of several pieces, such as the shirt, and trousers, or drawers, &c.; (Mgh;) [though often applied to a shirt or shift (قَمِيص or دِرْع) and to a جُبَّة &c.:] it seems to be so called because the wearer returns to it, or it to the wearer, time after time: (Mgh:) [also a garment worn by women and girls over the shift; (see أُصْدَةٌ;) app., as in the present day, a long gown, reaching to the feet, with very wide sleeves:] pl. ثِيَابٌ [the pl. of mult.] (T, S, M, A, Mgh, Msb, K) and أَثْوَابٌ [a pl. of pauc.] (S, M, Msb, K) and أَثْوُبٌ and أَثْؤُبٌ, (S, M, K,) the last two being pls. of pauc., and the latter of them being thus pronounced with ' by some of the Arabs because the dammeh immediately after و is deemed difficult of utterance; for which reason they substitute ' for و in all instances like this. (S.) ― - Curtains, and the like, are not [properly] called ثِيَاب; but أَمْتِعَةُ البَيْتِ: (Mgh, Msb:) though Es-Sarakhsee uses the phrase ثِيَابُ البَيْتِ. (Mgh.) تَعَلَّقَ بِثِيَابِ اللّٰهِ (tropical:) [He clung to the curtains of the House of God], i. e., to the curtains of the Kaabeh, is a tropical expression. (A.) ― - Sometimes, ثَوْبٌ is used metonymically to signify (tropical:) A thing [of any kind] that veils, covers, or protects: as in the saying of a poet كَثَوْبِ ابْنِ بِيضٍ وَقَاهُمْ بِهِ فَسَدَّ عَلَى السَّالِكِينَ السَّبِيلَا [Like the means of protection adopted by Ibn-Beed: he protected them by it, and closed the way against the passengers]. (TA.) Ibn-Beed was a wealthy merchant of the tribe of 'Ád, who hamstrung his she-camel upon a mountain-road, and stopped the way [to his abode] with it. (K in art. بيض.) ― - In the same manner, also, ثِيَابٌ is used to signify (tropical:) Weapons. (Ham p. 63.) ― - And أَثْوَابٌ is sometimes employed to signify (assumed tropical:) The wearers of garments; the wearers' bodies. (R, TA.) Esh-Shemmákh says, (T,) or Leylà, describing camels, (TA,) “ وَمَوْهَا بِأَثْوَابٍ خِفَافٍ فَلَا تَرَى لَهَا شَبَهًا إِلَّا النَّعَامَ المُنَفَّرَا ” i. e. They mounted them, namely, the travellingcamels, (T,) with their [light, or agile,] bodies: [and thou seest not anything like them, except ostriches scared away.] (T, TA.) And in like manner, also, the dual is employed to signify (assumed tropical:) The wearer's body, or self; or what the garments infold: and ثِيَاب is employed in the same manner. (TA.) You say, لِلّهِ ثَوْبَاهُ, i. e. (tropical:) To God be he [meaning his excellence] attributed! [for nothing but what is excellent is to be attributed to God:] (A:) or it means لِلّهِ دَرُّهُ [To God be attributed the good that hath proceeded from him! or his good deed! &c.: see arts. اله and در]. (K.) And فِى ثَوْبَىْ أَبِى أَنْ أَفِيَهُ meaning (tropical:) [On me and on my father it rests, or lies, or be it, that I pay it: or] فِىذِمَّتِى وَذِمَّةِأَبِى [on my responsibility and the responsibility of my father]. (K, TA.) And اُسْلُلْ ثِيَابَكَ مِنْ ثِيَابِى (tropical:) Withdraw, or separate, thyself from me. (A.) ― - [The following exs. are mostly, or all, tropical.] ― - إِنِّ المَيِّتَ لَيُبْعَثُ فِى ثِيَابِهِ الَّتِى يَمُوتُ فِيهَا, (K, * TA,) a saying of Mohammad, repeated by Aboo-Sa'eed El-Khudree, when, being about to die, he had called for new garments, and put them on: (TA:) it means Verily the dead will be raised in his garments in which he dies; accord. to some; and was used in this sense by Aboo-Sa'eed: (ElKhattábee, MF, TA:) or (assumed tropical:) [agreeably with] his works (K, TA) with which his life is closed: (TA:) or (assumed tropical:) in the state in which he dies, according as it is good or evil. (TA.) ― - وَثِيَابَكَ فَطَهِّرْ, in the Kur [lxxiv. 4], means And purify thy garments: (Abu-l-'Abbás, T:) or shorten thy garments; for the shortening them is a means of purity: (T:) or (assumed tropical:) put not on thy garments in a state of disobedience or unrighteousness: (I'Ab, T:) or (assumed tropical:) be not perfidious; for [figuratively speaking,] he who is so pollutes his garments: (Fr, T:) or, as some say, (assumed tropical:) purify thy heart: (Abu-l-'Abbás, T, K:) or (assumed tropical:) purify thyself (IKt, T, TA) from sins, or offences: (IKt, TA:) or (assumed tropical:) rectify thine actions, or thy conduct. (TA.) ― - You say, فُلَانْ نَقِىُّ الثَّوْبِ, meaning (tropical:) Such a one is free from vice, or fault: (A:) and طَاهِرُ الثَّوْبِ (tropical:) [the same; or pure in heart, or conduct, or reputation]. (TA in art. نصح.) And دَنِسُ الثِّيَابِ (tropical:) Vicious, or faulty: (A:) or perfidious: (Fr, T:) or foul, or evil, in reputation, (T, TA,) in conduct, or actions, and in the way that he follows [with respect to religion and morality]. (TA.) ― - كَلَابِسِ ثَوْبَىْ زُورٍ: see مُتَشَبِّعٌ. ― - أَعْرَضَ ثَوْبُ المَلْبَسِ and المِلْبَسِ &c.: see عَرُضَ. ― - ثَوْبُ المَآءِ (assumed tropical:) [The membrane called] السَّلَى and الغِرْسُ. (K. See these two words.) ثِيبٌ ثيب : see ثَائِبٌ, in two places. ثُبَةٌ ثبه ثبة The place where the water collects in a valley or low ground; so called because the water returns to it: (Aboo-Kheyreh, T:) and the middle of a watering-trough or tank, (T, S, M,) to which the water returns when it has been emptied, (S,) or to which what remains of the water returns; (T;) as also ↓ مَثَابٌ : (S:) the ة is a substitute for the و, the medial radical, which is suppressed; (S, L;) the word being from ثَابَ, aor. يَثُوبُ: (L:) Aboo-Is-hák infers that this is the case from its having for its dim. ↓ ثُوَيْبَةٌ : but it may be from ثَبَّيْتُ “ I collected together: ” (M:) it is mentioned in the K in art. ثبى or ثبو, and not here. (TA.) See also art. ثبو or ثبى. ― - Also A company of men; (T, M, L;) and so أُثْبِيَّةٌ: (M:) or a company of men in a state of separation or dispersion; (T;) a distinct body, or company, of people: (Yoo, T:) and a troop of horsemen: (M:) pl. ثُبَاتٌ and ثُبُونَ (T, M) and ثِبُونَ: (S and M in art. ثبى, and M in art. ثبو also:) accord. to some, from ثَابَ, being originally ثُوبَةٌ; and its dim. is ↓ ثُوَيْبَةٌ : accord. to others, it is originally ثُبْيَةٌ; (T, L;) and its pl. is ثُبًى. (L.) Hence, in the Kur [iv. 73], فَانْفِرُوا ثُبَاتٍ, i. e. [And go ye forth to to war against the unbelievers] in troops, (Fr, T,) or in distinct bodies. (Yoo, T.) See, again, art. ثبو or ثبى. ثُوَبَآءُ ثوبآء : see ثُؤَبَآءُ, in art. ثأب. ثَوَابٌ ثواب (T, S, M, Mgh, Msb, K) and ↓ مَثَابَةٌ (T, Msb) and ↓ مَثُوبَةٌ (T, S, M, K) and ↓ مَثْوَبَةٌ , (EtTemeemee, T, M, K,) the last anomalous, (M,) and unknown to the Kilábees, who knew the second of these words, (T,) A recompense, compensation, requital, or reward, (T, S, M, Mgh, Msb, K,) of obedience [to God]: (S:) or absolutely; for good and for evil; as appears from the words of the Kur, هَلْ ثُوِّبَ الكُفَّارُ [cited above, see 4]; but more especially and frequently, for good. (IAth, L, MF, TA.) ― - ثَوَابٌ is also used as a quasi-inf. n., in the sense of إِثَابَةٌ; and in this case, accord to the Koofees and Baghdádees, it may govern as a verb, [like the inf. n.,] as in the saying لِإِنَّ ثَوَابَ اللّهِ كُلَّ مُوَحِّدٍ جِنَانٌ مِنَ الفِرْدَوْسِ فِيهَا يُخَلَّدُ [For God's rewarding every believer in his unity will be the giving gardens of Paradise, wherein he will be made to abide for ever]. (Expos. of the Shudhoor edh-Dhahab.) ― - It signifies also (tropical:) Honey; (K, TA;) i. e. (TA) the good that proceeds from bees. (A, TA.) ― - And in like manner, (tropical:) [Rain; i. e.] the good that results from the winds. (A, TA. [See ثَائِبٌ.]) ― - And (assumed tropical:) Bees; (M, K;) because they return [to their hives]. (M.) ثَيِّبٌ ثيب , [like سَيِّدٌ; originally ثَوِيبٌ, or ثَيْوِبٌ; i. e.] of the measure فَعِيلٌ, (Mgh,) or فَيْعِلٌ; (Msb;) A woman who has become separated from her husband (Lth, T, M, Mgh, K) in any manner: (Lth, T, M, Mgh:) or a woman whose husband has died, or who has been divorced, and has then returned to the marriage-state: (AHeyth, TA:) or one that is not a virgin: (IAth, TA:) or a woman to whom a man has gone in; and a man who has gone in to a woman: (Ks, ISk, S, Mgh, K:) or a person who has married: (Msb:) applied to a man and to a woman; (As, S, M, Msb;) like بِكْرٌ and أَيِّمٌ: (Mgh, Msb:) from ثَابَ; (IAth, Mgh, Msb;) because they generally return time after time to the marriage-state: (Mgh:) but mostly applied to a woman; because she returns to her family in a manner different from the first [state]; (Msb;) or because the suitors return to her time after time: (Mgh:) or it is not applied to a man (Lth, El-'Eyn, T, M, Mgh, K) except in the dual form, as when one says وَلَدُ الثَّيِّبَيْنِ: (Lth, El-'Eyn, T, M, K:) and a woman is also termed ↓ مُثَيِّبٌ ; (M;) or ↓ مُثَيَّبٌ , like مُعَظَمٌ: (K: [but see 2, last sentence but two:]) the pl. of ثَيِبٌ applied to a woman is ثَيِّبَاتٌ, (T, Mgh, Msb,) and the post-classical writers say ثُيَّبٌ, which has not been heard as genuine Arabic: (Mgh, * Msb:) its pl. if applied to a man is ثُيِّبُونَ. (Msb.) It is said in a trad., الثَّيِّبَانِ يُرْجَمَانِ وَالبِكْرَانِ يُجْلَدَانِ وَيُغَرَّبَانِ [The two persons of whom each has previously had carnal intercourse in marriage with one of the other sex shall be stoned if they commit adultery together; and the two who have previously had no connubial intercourse with others shall be flogged and banished if they commit fornication together]. (T.) ― - It is also applied to (assumed tropical:) A woman who has attained the age of puberty, though a a virgin; tropically, and by extension of its proper signification. (IAth, TA.) ― - This word is mentioned in the K [and M] in art. ثيب; and its mention in art. ثوب is said by the author of the K to be wrong: but IAth and many others decisively assert that it is from ثَابَ, aor. يَثُوبُ he returned. ” (MF, TA.) ثُوَيْبَةٌ ثويبه ثويبة : see ثُبَةٌ, in two places. ثِيابَةٌ ثوب ثيابه ثيابة and ثُيُوبَةٌ, as meaning The state of being a ثَيِّب, are not of the genuine language of the Arabs. (Mgh.) ثِيَابِىٌّ ثوب ثيابى ثيابي One who takes care of the clothes in the bath. (K.) [A post-classical word.] ثَوَّآبٌ ثوآب i. q. تَوَّابٌ [One who repents, or returns from disobedience to obedience to God, much or often]. (T.) = A seller of garments, or pieces of cloth: (AZ, T, L, K:) and a possessor thereof. (Sb, S, L, K.) بِئْرٌ لَهَا ثَائِبٌ (tropical:) A well into which water returns after one has drawn from it; (A, TA;) see مَثَابٌ; and in like manner, [but in an intensive sense in the second of the following phrases,] ↓ بِئِرٌ لَهَا ثِيبٌ , and وَعِيبٍ ↓ ذِاتُ ثِيبٍ [in which وعيب is an epithet]: (T, L, TA:) or the first of these three phrases means a well of which the water stops sometimes, and then returns. (Ham p. 598.) You say of a well (بئر), مَا أَسْرَعَ ثَائِبَهَا (assumed tropical:) How quick is its returning supply of water! (T.) ― - ثَائِبُ البَحْرِ (assumed tropical:) The water of the sea when it flows after ebbing. (K.) Hence, كَلَأٌ مِثْلُ ثَائِبِ البَحْرِ (assumed tropical:) Fresh, sappy, [green,] herbage. (T, L.) ― - قَوْمٌ لَهُمْ ثَائِبٌ (tropical:) A people, or number of men, who come company after company. (A, TA.) ― - ثَائِبٌ also signifies (tropical:) A violent wind that blows at the beginning of rain. (S, K, TA.) مَثَابٌ مثاب : see مَثَابَةٌ, in four places: ― - and see ثُبِةٌ. ― - Also (assumed tropical:) The place from which the water returns [to supply the place of that which has been drawn, in a well]: whence ↓ بِئْرٌ لَهَا ثَائِبٌ [see ثَائِبٌ]. (TA.) ― - And (assumed tropical:) The station of the water-drawer, (A 'Obeyd, T, S, M, K,) above the عُرُوش [which means the pieces of wood upon which he stands], (A 'Obeyd, T,) or at the brink, where is the عَرْش [sing. of عُرُوش], (S,) or which forms part of the عُرُوش, (M,) of a well: (A 'Obeyd, T, S, M, K:) or the middle of a well: (K:) or it has this meaning also: (M:) pl. مَثَابَاتٌ. (T, M.) [See also مَثَابةٌ.] ― - And (assumed tropical:) The construction, or casing, of stones (طىُّ الحِجَارَةِ) that succeed one another from top to bottom [round the interior of a well]. (IAar.) [See again مَثَابَةٌ.] مَثَابَةٌ مثاب مثابه مثابة (accord. to Aboo-Is-hák originally ↓ مَثْوَبَةٌ , T) A place to which people return, (ISh, Aboo-Is-hák, T, S, Msb,) or to which one returns, (ISh, S, Msb,) time after time; (S;) and ↓ مَثَابٌ signifies the same: (Aboo-Is-hák, T:) and the former, a place of assembly or congregation: (ISh:) or a place where people assemble, or congregate, after they have separated, or dispersed; as also ↓ the latter word: (M, K:) and a place of alighting or abode; an abode; or a house; because the inhabitants thereof return to it (ISh, S) after having gone to their affairs: (S:) the pl. is مَثَابَاتٌ; [also mentioned above as pl. of مَثَابٌ;] (ISh;) or it is ↓ مَثَابٌ ; (S;) [or this is a coll. gen. n.;] or, accord. to Fr and others, مَثَاَبَةٌ and ↓ مَثَابٌ are the same: Th says that a house, or tent, (بَيْت,) is called مَثَابَةٌ; and some say ↓ مَثْوَبَةٌ ; but no one reads thus [in the Kur]. (TA.) It has the first of all these meanings in the Kur ii. 119: (T, S, Bd, Jel, TA:) or it there means a place of recompense or reward for the pilgrimage to the Kaabeh and the visitation thereof. (Bd.) ― - And, sometimes, The place where the hunter, or fowler, puts his snare. (S.) ― - مَثَابَةٌ البِئْرِ (tropical:) The place where the water of the well collects: (A, TA:) or the place reached by the water of the well when it returns and collects after one has drawn from it. (M, K.) [Hence,] جَمَّتْ مَثَابَةُ جَهْلِهِ (tropical:) His ignorance became confirmed. (A, TA.) And كَانَ يَسْتَجِمُّ مَثَابَةَ سَفَهِهِ (tropical:) [He used to wait for his lightwittedness, or silliness, to attain its full degree]: a metaphorical phrase, occurring in a trad. (Har p. 68.) ― - Also (assumed tropical:) The stones that project, or overhang, around the well, (M, K,) upon which the man sometimes stands in order that the bucket (دَلْو or غَرْب) may not strike against the side of the well: (M:) or the place where it is walled round within (مَوْضِعُ طَيِّهَا): (K:) or, accord. to IAar, it means طَىُّ البِئْرِ; but [ISd says,] I know not whether he mean thereby مَوْضِعُ طَيِّهَا, or the building it [or walling it round within] with stones; though it is rarely that a word of the measure مَفَعَلَةٌ [like مثابة] is an inf. n. (M.) [See مَثَابٌ: and see what is said of تَثْوِيبٌ in the last sentence of the second paragraph of art. ثرب.] ― - مَثَابَاتٌ [the pl.] also signifies (assumed tropical:) The foundations of a house. (IAar, T.) = See also ثَوَابٌ. مَثُوَبَةٌ مثوبه مثوبة : see ثَوَابٌ. مَثْوَبَةٌ مثوبه مثوبة : see مَثَابَةٌ, in two places: = and see also ثَوَابٌ. مُثَيِّبٌ مثيب and مُثَيِّبٌ: see ثَيِّبٌ. مُسْتَثَابَاتُ الرِّيَاحِ 1 (tropical:) Winds that are attended by prosperity and blessing; from which one hopes for a good result [i. e. rain]. (A, TA.) ثوخ 1 ثَاخَ and سَاخَ both signify He, or it, sank into the ground; and Yaakoob asserts that the ث in the former is a substitute for the س in the latter. (L, TA.) You say, ثَاخَتْ قَدَمُهُ بِالوَحْلِ, (S,) or فِى الوَحْلِ, (L,) aor. تَثُوخُ and تَثِيخُ, His foot sank, or entered, into the mire. (S, L.) And ثَاخَتِ الإِصْبَعُ, aor. as above, (L, K,) inf. n. ثَوْخٌ, (L,) The finger entered, or sank, into a swollen, or tumid, or a soft, or yielding, substance; (L, K;) as also سَاخَت, (L,) and تَاخَت: (Lth:) but this last is disapproved by IDrd, and J and others do not mention it. (TA in art. توخ.) ثور 1 ثَارَ مستثابات الرياح , aor. يَثُورُ, (M,) inf. n. ثَوْرٌ and ثُؤُورٌ and ثَوَرَانٌ, (M, K,) It (a thing, M) became raised, roused, excited, stirred up, or provoked; syn. هَاجَ; (M;) syn. of the inf. n. هَيَجَانٌ: (K:) as also ↓ تثوّر . (M, K.) ― - Said of dust, (S, M, A, Mgh, Msb,) and of smoke, (M, A,) and of other things, (M, TA,) inf. n. ثَوْرٌ and ثُؤُورٌ (S, M, Msb, K) and ثَوَرَانٌ, (K,) (tropical:) It became raised, or stirred up; (Mgh, Msb;) and spread: (Mgh:) or rose, (S, M, A, K,) and appeared; (M;) as also ↓ تثوّر : (K:) also said of the redness in the sky after sunset, inf. n. ثَوْرٌ and ثَوَرَانٌ, (tropical:) it spread upon the horizon, and rose: (TA: [see ثَوْرٌ:]) and ثار, said of anything, means (assumed tropical:) it appeared and spread. (Mgh.) ― - Said of a camel lying upon his breast, He became roused, or put in motion or action; as also ↓ تثوّر . (TA.) ― - Said of the bird called القَطّا, (M, A,) inf. ns. as first mentioned above, (K,) or ثَوْرٌ and ثَوَرَانٌ, (M,) It rose (M, A, K) from the place where it lay; (M, A;) as also ↓ تثوّر : (K:) and of a swarm of locusts, it rose; (M, K;) as also ↓ تثوّر : (K:) or appeared; as also ↓ انثار . (TA.) ― - Also, (S, M,) inf. ns. as first mentioned above, (M, K,) He leaped, or sprang; (M, K;) as also ↓ تثوّر . (K.) You say, ثار إِلَيْهِ He leaped, or sprang, to, or towards, him, or it. (M.) And ثاربِهِ النَّاسُ The people leaped, or sprang, upon him. (S.) And ثار إِلَى الشَّرِّ He rose, or hastened, to do evil, or mischief. (Msb.) ― - ثار المَآءُ The water flowed forth with force; gushed forth. (TA.) ― - ثار بِهِ الدَّمُ, (TA,) inf. ns. as first mentioned above, (K,) (tropical:) The blood appeared in him; as also ↓ تثوّر . (K, * TA.) And ثار الدَّمُ فِى وَجْهَهِ (tropical:) The blood appeared in [or mantled in or mounted into] his face; as also ↓ انثار . (M.) ― - ثارت بِهِ الحَصْبَةُ, (S, M, A,) inf. n. ثَوْرٌ and ثُؤُورٌ and ثَوَارٌ [or ثُوَارٌ?] and ثَوَرَانٌ, (M,) (tropical:) The measles spread [or broke out] in him: (M:) and in like manner one says of anything that appears: (M:) one says, ثار, inf. n. ثَوْرٌ and ثَوَرَانٌ, meaning (assumed tropical:) it appeared. (T.) And accord. to Lh, one says, ثار الرَّجُلُ, inf. n. ثَوَرَانٌ, meaning (tropical:) The man had the measles appearing in him. (M.) ― - ثار بِالمَحْمُومِ الثَّوْرُ (tropical:) Pimples, or small pustules, breaking out in the mouth, appeared in the fevered man. (A.) ― - ثارت الحُمَّى (assumed tropical:) [The fever rose, or became excited]. (TA from a trad.) ― - ثارت نَفْسُهُ (tropical:) His soul [or stomach] heaved; or became agitated by a tendency to vomit; syn. جَشَأَتٌ, (T, S,) i. e. اِرْتَفَعَتْ; (T;) or جَاشَتْ, (TA,) i. e. فَارَتٌ. (T.) ― - ثار الغَضَبُ, (Msb,) inf. n. ثَوْرٌ, (M,) (assumed tropical:) [Anger became roused, or excited, or inflamed: or became roused, or excited in the utmost degree: or boiled: or spread: (see ثَائرٌ, below:) or] became sharp. (M, Msb.) ― - ثارت بَيْنَهُمْ فِتْنَةٌ وَشَرٌّ (A, Msb *) (tropical:) Discord, or dissension, or the like, and evil, or mischief, became excited among them, or between them. (Msb.) 2 ثَوَّرَ see 4, in three places. ― - You say also, ثوّر الأَمْرَ, inf. n. تَثْوِيرٌ, (assumed tropical:) He searched, or sought, for, or after, the thing, or affair; inquired, or sought information, respecting it; searched, or inquired, into it; investigated, scrutinized, or examined, it. (M.) And ثوّر القُرْآنَ (assumed tropical:) He searched after a knowledge of the Kuran, (S, K,) or its meanings: (M:) or he read it, and inquired of, or examined, diligently, those skilled in it, respecting its interpretation and meanings: (Sh:) or he scrutinized it, and meditated upon its meanings, and its interpretation, and the reading of it. (TA.) 3 ثاورهُ ثاوره ثاورة , (T, M, A, K,) inf. n. مُثَاوَرَةٌ (S, M, K) and ثِوَارٌ, (Lh, M, K,) He leaped, or sprang, upon him, or at him; he assaulted, or assailed, him; syn. وَاثَبَهُ, (T, S, M, A, K,) and سَاوَرَهُ. (T, A.) 4 اثارهُ أثار أثاره أثارة أثر إِثارة اثاره اثارة آثاره , (T, S, M, A, Mgh, K,) and أَثَرَهُ, and هَثَرَهُ, (K,) [but in the M, I find أَثَرْتُهُ and هَثَرْتُهُ, (in the latter of which the ه is substituted for the أ of the former, as in هَرَاقَ for أَرَاقَ,) and it is evident that the author of the K erroneously supposed them to be from أَثَرَ and هَثَرَ, whereas they are from أَثَارَ and هَثَارَ, and are originally أَثْوَرُتُهُ and هَثْوَرْتُهُ, but, for أَثَرَهُ, SM appears to have read آثَرَهُ, for he says that it is formed by transposition,] inf. n. إِثَارَةٌ and إِثَارٌ; (Lh, M;) and ↓ ثوّرهُ ; (M, K;) and ↓ استثارهُ ; (T, M, A, K;) He raised, roused, excited, stirred up, or provoked, him or it; (S, M, A, Mgh, K;) [as, for instance,] an object of the chase or the like, (T, M, A,) a beast of prey, (T,) a lion, (M, A,) (assumed tropical:) dust, (M, Mgh,) (assumed tropical:) smoke, and any other thing: (M:) or he drew it forth: (M:) ↓ استثارهُ is [often used in this last sense, or as meaning he disinterred it, exhumed it, or dug it up or out,] said of a thing buried. (K in art. سوع.) You say, اثار فُلَانًا He roused such a one for an affair. (T.) And اثار البَعِيرَ He roused the camel lying upon his breast, or put him in motion or action. (T.) And البَرْكَ ↓ ثوّر , and ↓ استثارها , He roused the camels lying upon their breasts, and made them to rise. (S.) ― - اثار التُّرَابَ بِقَوَائِمِهِ He [a beast] scraped up the earth, or dust, with his legs. (T, M.) ― - اثار الأَرْضَ, (M, Mgh, Msb,) and أَثْوَرَهَا, (M,) He tilled the ground, or land; cultivated it by ploughing and sowing: (Mgh, Msb:) he turned the ground over upon the grain after it had been once opened: (M, TA:) he ploughed and sowed the land, and educed its increase, and the increase of its seed. (TA.) And أَثَارَتِ الأَرْضَ [She (a cow) tilled the ground]. (TA.) ― - اثار الفِتْنَةَ (tropical:) He (an enemy) excited discord, or dissension, or the like. (Msb.) And عَلَيْهِمُ الشَّرَّ ↓ ثوّر (inf. n. تَثْوِيرٌ, Msb) (tropical:) He excited evil, or mischief, against them, (T, S, A, * Msb, *) and manifested it. (S.) 5 تَثَوَّرَ see 1, in seven places. 7 إِنْثَوَرَ see 1, in two places. 10 إِسْتَثْوَرَ see 4, in three places. ثَارٌ ثار : see ثَأْرٌ. ثَوْرٌ ثور A bull: (S, M, Msb, K:) and ↓ ثَوْرَةٌ a cow: (S, M, Msb:) pl. [of pauc] أَثْوَارٌ (M, Msb, K) and ثِيْرَةٌ (S, M, K) and [of mult.] ثِيرَانٌ and ثِيَرَةٌ (T, S, M, Msb, K) and ثِوَرَةٌ (S, M, K) and ثِيَارٌ (M, K) and ثِيَارَةٌ; (M, TA:) Sb says of the pl. ثِيَرَةٌ that و in it is changed into ى because of the kesreh before it, though this is not accordant to general rule: (S:) accord. to Mbr, they said ثِيَرَةٌ to distinguish it from the ثِوَرَة of أَقط, and that it was originally of the measure فِعْلَةٌ: (S, M: * *) accord. to Aboo-'Alee, it is a contraction of ثِيَارَةٌ. (M.) [Hence,] الثَّوْرُ (tropical:) [The constellation Taurus;] one of the signs of the Zodiac. (S, M, K.) ― - (assumed tropical:) A lord, master, or chief, (M, A, K,) of a people. (A.) 'Othmán is called, in a trad., الثَّوْرُ الأَبْيَضُ; the epithet الابيض being added because he was hoary; or it may denote celebrity. (M.) ― - (assumed tropical:) Stupid; foolish; of little sense: (T, K:) a stupid, dull man, of little understanding. (T.) ― - (assumed tropical:) Possessed by a devil, or insane, or mad; syn. مَجْنُونٌ; so in copies of the K; but in some copies, [and in the CK,] جُنُون [diabolical possession, or insanity, or madness]. (TA; and thus in Har p. 415.) = A piece, (T, S, Mgh, Msb,) or large piece, (M, K,) of أَقِط, (T, S, M, Mgh, Msb, K,) i. e. milk which [has been churned and cooked and then left until it] has become congealed and hard like stone: (TA:) pl. [of mult.] ثِوَرَةٌ (T, S, M, K) and أَثْوَارٌ. (M, K.) = The green substance that overspreads stale water; (T, M, K;) this is called ثَوْرُ المَآءِ; (S, Msb;) syn. طُحْلُبٌ, (AZ, T, S, M, Msb, K,) and عَرْمَضٌ, and غَلْفَقٌ; (M;) and the like thereof: (T, M:) and small rubbish, or broken particles of things, (Msb, TA,) or anything, (K,) upon the surface of water, (Msb, K, TA,) which the pastor beats to make the water clear for the bulls or cows. (Msb.) Accord. to some, it has the first of these meanings in the following verse of Anas Ibn-Mudrik El-Khath'amee: “ إِنِّى وَقَتْلِى سُلَيْكًا ثُمَّ أَعْقِلُهُ كَالثَّوْرِ يُضْرَبُ لَمَّا عَافَتِ البَقَرُ [Verily I, with respect to my slaying Suleyk and then paying the price of his blood, am like the green substance upon the surface of stale water, that is beaten when the cows loathe the water]: but accord. to others, by الثور the poet means the bull; for the cows follow him: (M, TA:) the cows are not beaten, because they have milk; but the bull is beaten that they may be frightened and therefore drink. (S.) [See a slightly-different reading, and remarks thereon, in Ham p. 416: and see Freytag's Arab. Prov. ii. 330. The latter hemistich is used as a prov., applied to him who is punished for the offence of another.] ― - (assumed tropical:) Pimples, or small pustules, breaking out in the mouth, in a person who is fevered. (A.) ― - (tropical:) The redness shining, (نَائِرَةٌ, K,) or spreading and rising, (ثَائِرَةٌ, M,) in the faint light that is seen above the horizon between sunset and nightfall: (M, K:) or ثَوْرُ الشَّفَقِ the spreading appearance of the redness above the horizon after sunset. (S, A, Mgh.) You say, سَقَطَ ثَوْرُ الشَّفَقِ [The spreading appearance of the redness above the horizon after sunset sank down, or set]. (S, A.) With its سُقُوط commences the time of the prayer of nightfall. (TA.) ― - (assumed tropical:) The whiteness in the lower part of the nail (M, K) of a man. (M, TA.) ثِيرٌ ثير A covering of [or film over] the eye. (K.) One says, عَلَى عَيْنهِ ثِيرٌ Upon his eye is a covering [or film]. (TK.) ثَوْرَةٌ ثور ثوره ثورة : see ثَوْرٌ. = (assumed tropical:) An excitement: so in the saying, اِنْتَظِرْ حَتَّى تَسْكُنَ هٰذِهِ الثَّوْرَةُ [Wait thou until this excitement become stilled]. (S.) = (assumed tropical:) Many; a great number; much; or a large quantity; of men; (T, M, K;) and of wealth, or of camels or the like; (T, K;) like ثَرْوَةٌ: (T, M:) or not of wealth; for of this one says ثروة only. (M.) ثَوَّارَةٌ ثائر ثواره ثوارة The [part of the body called the] خَوْرَان [q. v.]. (K.) دَبًى ثَائِرٌ [Locusts before they have wings] just coming forth from the dust, or earth. (T, S.) ― - ثَائِرُ الرَّأْسِ (tropical:) Having the hair of his head spreading out in disorder, and standing up: (As, T, * S, * TA:) or shaggy, or dishevelled. (T, A.) ― - رَأَيْتُهُ ثَائِرًافَرِيصُ رَقَبَتِهِ (tropical:) [I saw him with his external jugular veins, or with the sinews and veins of his neck, swelling by reason of anger]. (A.) ― - ثَائِرٌ also signifies (assumed tropical:) Angry. (T.) ― - And (tropical:) Anger: (S, A, K:) [or an ebullition of anger, rage, or passion: whence the phrase,] ثَارَ ثَائِرُهُ, (T, S, M, A,) like فَارَ فَائِرُهُ, (T, A,) (tropical:) He was angry: (T:) or his anger became roused, or excited, (S, M,) or inflamed: (A:) or became roused, or excited, in the utmost degree: (TA:) or boiled: (S in art. فور:) or spread. (TA in that art.) أَرْضٌ مُثَارَةٌ Land ploughed up. (T.) أَرْضٌ مَثْوَرَةٌ A land abounding with bulls [and cows]. (Th, M, K.) مُثِيرَةٌ مثير مثيره مثيرة A cow that tills the ground; (Mgh, K;) and in like manner applied to bulls (ثيَرَةٌ). (T.) ثول 1 ثَالَ ثال , (T, Sgh, K,) aor. يَثُولُ, inf. n. ثَوْلٌ, (T,) He (a man, T) was, or became, stupid, foolish, or disordered in his intellect: (K:) or he was, or became, affected with incipient madness or demoniacal possession, not such as had become confirmed. (T, Sgh, K.) You say to a man, when you order him to be stupid and ignorant, ثُلْ ثُلْ. (IAar, Th, T.) ― - And ثَوِلَ, (T, M, Msb, K,) aor. يَثْوَلُ, (T,) inf. n. ثَوَلٌ, (T, M,) He (a man, and any animal,) was, or became, affected with confirmed madness or demoniacal possession: (T:) he (a sheep or goat) was, or became, affected with what is termed ثَوَلٌ, explained below; (M, Msb, K;) as also, accord. to Sb, ↓ اثول ; (so in the TT, as from the M;) or ↓ اِثْوَلَّ , inf. n. اِثْوِلَالٌ. (K.) = ثال الوِعَآءَ, (Sgh, K,) aor. يَثُولُ, inf. n. ثَوْلٌ, (TA,) He poured forth what was in the receptacle. (Sgh, K.) 4 أَثْوَلَ see 1. 5 تثوّلت النَّحْلُ تثولت النحل The bees collected themselves together, and became dense. (M, K.) See also 7. ― - تثوّل عَلَيْهِ He, (a man, TA,) or they, (a company of men, S, M,) assailed him, or overcame him, with reviling (S, M, K) and beating (S, M) and oppressive conduct; (M, K;) as also ↓ انثال . (M.) 7 انثال أنثال انثال ٱنثال It poured forth: (K:) or it poured forth at once. (Msb.) انثال عَلَيْهِ التُّرَابُ The dust, or earth, poured forth upon him. (S.) ― - [Hence,] انثال عَلَيْهِ النَّاسُ مِنْ كُلِّ وَجْهٍ The people poured forth upon him, or against him, from every quarter: (S, TA:) or collected themselves together against him: (Msb:) [for] انثالوا also signifies they collected themselves together; and so ↓ تثوّلوا . (TA. [See also 7 in art. ثل.]) ― - See also 5. ― - انثال عَلَيْهِ القَوْلُ (assumed tropical:) Speech suggested itself to him uninterruptedly and abundantly, so that he knew not with what to begin. (M, K.) 9 إِثْوَلَّ see 1. ثَوْلٌ ثول A number, or collection, or swarm, of bees: (As, T, S, M, K:) or simply bees: (IAar, Th, T:) a word having no proper sing.; (As, T, S, M, K;) and of the fem. gender: (M:) or the male bee; (M, K;) thus Lth explains it; but the right explanation is the first, that of As. (T.) ― - And A company of men. (Ibn-'Abbád, TA.) ― - Also The kind of trees called حَمْض. (M, K.) ثُولٌ ثول a dial. var. of ثِيلٌ, meaning The sheath of the penis of the camel. (Nh, TA.) ثَوَلٌ ثول Madness, or demoniacal possession: (IAar, Th, T:) or madness, (S,) or an affection like madness, (Lth, T, M, K,) [i. e.] a certain disease resembling madness, (Msb,) that befalls a sheep or goat, (Lth, T, S, M, Msb, * K,) in consequence of which the animal will not follow the other sheep or goats, but turns, or goes, round in his place of pasturage: (S, M, K:) or a laxness in the limbs of a sheep or goat; (M, K;) a certain disease that attacks a sheep or goat, occasioning a laxness in the limbs. (IF, Msb.) ثُولُولٌ ثولول : see ثُؤْلُولٌ, in art. ثأل. ثُوِيلة ثويله ثويلة A company, or an assemblage, of men come from detached, or scattered, houses or tents; (S, K; * [in Har p. 261, written ثُوَيْلة; but in the TA, said to be like سَفِينَةٌ, as written in the S and K;]) and of boys, or children; and of camels or the like (مال): mentioned by Yaakoob, on the authority of Aboo-Sá'id. (S.) ― - Also A place in which fresh herbage is, or becomes, collected together. (Th, M, K.) ثَوَّالَةٌ ثواله ثوالة A swarm, or large number, of locusts; (As, T, M, K;) a subst., like جَبَّانَةٌ (M, K) and جَمَّالَةٌ: (M:) or an assemblage of locusts, and of men. (IAar, Th, T.) أَثْوَلُ Mad, or possessed: and stupid, foolish, or disordered in intellect: (M, K:) and, applied to a ram (M, Msb) or he-goat, (S, Msb,) affected by what is termed ثَوَل, explained above; fem. ثَوْلَآءُ ثولآء , applied to a ewe (S, M, Msb) or she-goat; (S, Msb;) or this, applied to a ewe or she-goat &c., signifies mad: (Mgh:) pl. ثُولٌ. (Msb.) ― - Also Slow in aiding, or in aiding against an enemy: and slow in doing good, and in acting: and slow in running: pl. as above. (K.) And ↓ أَثَاولَةٌ , applied to old men, Slow (K, TA) in doing good, or in acting, or in running. (TA.) أَثَاوِلَةٌ : see what next precedes. ثوم ثُومٌ ثوم [Garlic; the allium sativum of Linn.;] a kind of بَقْل, (AHn, M,) well known, (S,) abundant in the country of the Arabs; (AHn, M;) of two sorts; wild, (AHn, M, K,) and growing in the cultivated tracts, (AHn, M,) or in gardens: (K:) the former sort is called ثُومُ الحَيَّةِ, and is the stronger, (K,) and is brought from Syria: (TA:) each of them is heating, expels flatulence and worms, and is strongly diuretic; and this is the most excellent [property] that is therein: it is good for obliviousness, and asthma, and chronic cough, and [pain in] the spleen and the flank, and colic, and sciatica, &c.: (K: [in which are added many other supposed uses:]) n. un. with ة. (AHn, M, K.) ― - Hence, as being likened thereto, (M,) ثُومَةٌ signifies also (tropical:) The pommel of a sword. (S, M, K.) Whence, أُمُّ ثُوْمَةَ, said to be the name of a certain woman, may mean (tropical:) A sword. (M.) ― - [Hence, also,] ثُوْمَةُ ذَكَرِ رَجُلٍ (assumed tropical:) [The glans of a man's penis]. (Az, in TA voce طُرْثُوثٌ.) ― - الثُّومَةُ also signifies The channel [or oblong depression] between the two mustaches, against the partition between the two nostrils; (IAar, TA;) i. q. الخُنْعُبَةُ, &c. (TA in art. خنعب.) = ثُومٌ is also a dial. var. of فُومٌ, meaning Wheat. (Lh, T, M.) And the latter is used in the [ordinary] sense of the former. (T.) ثوى 1 ثَوَى ثوى ثوة ثوي (T, S, M, Mgh, Msb, K) بِالمَكَانِ, (S, M, Mgh, Msb, K,) and فِيهِ, (Msb,) and ثَوَى المَكَانَ, (S, * M, Msb, K,) aor. ثَوِىَ , (T, S, Msb, K,) inf. n. ثَوَآءُ (T, S, M, Mgh, Msb, K) and ثُوِىٌّ (S, M, Mgh, K) and مَثْوًى; (T, M;) and ↓ اثوى (T, S, M, Msb, K) بالمكان, (S, M, K,) or فيه; (so in the CK;) He remained, stayed, dwelt, or abode, (T, S, Mgh, Msb,) in the place: (S, Mgh, Msb:) or he remained, stayed, dwelt, or abode, long (Lth, T, M, K) therein: (M, K:) or he alighted, or alighted and abode, in the place: (K:) or ثَوَى signifies also he alighted, or alighted and abode, (M,) or he settled, (TA,) بالمكان in the place. (M.) Hence, إِنَّا نُطِيلُ الثُّوِىَّ فِى دّارِ الحَرْبِ [Verily we prolong the stay in the seat of war]. (Mgh.) [You say also, ثَوَي إِلَى المَرْأَةِ He betook himself to the woman to remain, stay, dwell, or abide, with her: see ثَوِيَّةٌ.] ― - [Hence,] ثَوَى, (T, M, IB, TA,) aor. ثَوِىَ ; in the K, incorrectly, ↓ ثوّى , inf. n. تَثْوِيَةٌ; (TA;) signifies also He was slain, (T, M,) and remained where he was: (M:) or he remained in his grave: (IB, TA:) or, as the latter verb is explained in the K, he died. (TA.) [See a verse cited in art. حسب, conj. 2.] = ثُوِىَ He was buried: (M, K:) because there is no longer dwelling than that of him who is buried. (M.) 2 ثَوَّىَ see 4: = and see also 1. 4 اثوى أثوى أثوي اثوى اثوي ثوى ثوي : see 1. = اثواهُ He made him to remain, stay, dwell, or abide; (S, Msb, K;) or to remain, &c., long; (M, K;) in a place; (M, K;) and ↓ ثوّاهُ , (Kr, S, M, K,) inf. n. تَثْوِيَةٌ, (S,) signifies the same. (Kr, S, M, K.) [In the CK, ثَوَيْتُهُ is erroneously put for ثَوَّيْتُهُ.] ― - And He lodged him; made him his guest; or entertained him as a guest. (M, K.) You say, أَنْزَلَنِى فَأَثْوَانِى ثَوَآءً حَسَنًا [He lodged me, and entertained me well as a guest]. (T.) 5 تثوّاهُ تثواه تثواة He became his guest. (TA.) ثَآءٌ ثآء [mentioned in this art. in the K, as “ A certain letter of the alphabet, ” namely, ث]: see art. ثوأ: ISd holds its ا to be originally و. (TA.) ثَاىٌ ثاى ثاي : see what next follows. ثَاوَةٌ ثاوه ثاوة : see what next follows. ثَايَةٌ ثايه ثاية , (S, M, K,) without ', (S,) formed by permutation from ثوية, though the author of the Kitáb [i. e. Sb] holds the ا to be originally ى, (M,) The lodging-place, or nightly resting-place, of camels, (ISk, S, M, K,) and of sheep or goats, (ISk, S,) when they have gone away to a distance in the pasture, or around the tents or houses; (ISk, S, M, K;) as also ↓ ثَوِيَّةٌ and ↓ ثَاوَةٌ : (K:) or the first and second, (AZ, T, S, M,) and the third also, (M,) signify the lodging-place, or nightly resting-place, of sheep or goats, (AZ, T, S, M,) and of oxen, or bulls and cows; (M;) and the last is app. formed by permutation from the first. (M.) ― - Also A combination of two or three trees, upon which is thrown a piece of cloth, used for shade, or shelter from the sun. (IAar, M. [And in like manner ثَأْيَةٌ is explained in the T, in art. ثأى.]) ― - Also, (AZ, T, S, M,) and ↓ ثَوِيَّةٌ , (M,) Stones elevated for a sign of the way to direct the pastor when he returns by night: (AZ, T, S, M:) and the former, or latter, (M,) or both, and ↓ ثُوَّةٌ , (K,) with damm, (TA, [in the CK ثَوَّة,]) the lowest sign of the way, of the height of a man in a sitting posture. (M, K.) ― - Also The part which is the place of stabbing of a slaughtered camel. (TA.) ― - The pl. of ثاية is ↓ ثَاىٌ : (Lh, M:) [or rather the latter is a coll. gen. n., of which the former is the n. un.] ثُوَّةٌ ثوه ثوة : see art. ثو: and see ثَايَةٌ in the present art., above. ثَوِىٌّ ثوى ثوة ثوي A guest: (IAar, T, S, M, K:) the vulgar erroneously pronounce it تِوِىٌّ. (TA. [See also مَثْوًى.]) ― - Remaining, staying, dwelling, or abiding; as also تَوِىٌّ; but the former is better known in this sense. (M in art. توى.) ― - One who abides (مُجَاوِرٌ [generally meaning for the purpose of study]) in either of the two sacred cities or territories [of Mekkeh and El-Medeeneh]. (IAar, T, K.) ― - One who is very patient in military and predatory expeditions, who is detained in the territory of the enemy, or on the frontier of the enemies' country. (IAar, T.) ― - A captive. (Th, M, K.) = A chamber, or house, or tent, prepared for a guest: (T, M, K:) and, (M,) accord. to Lth, (T,) a chamber within a chamber. (T, M.) ثُوِىٌّ ثوى ثوة ثوي : see art. ثو. = Also an inf. n. of 1. (S &c.) ثَوِيَّةٌ ثوي ثويه ثوية : see ثَايَةٌ, above, in two places. = Also A woman (K, TA) to whom one betakes himself to remain, stay, dwell, or abide, with her (يُثْوَى إِلَيْهَا). (TA.) ثَاوٍ ثاو part. n. of 1; (Msb;) [Remaining, &c.: or remaining, &c., long:] a stranger remaining, staying, dwelling, or abiding, in a country, or town: (T:) or ثَاوِى بَلْدَةٍ a stranger who keeps to a country, or town. (M.) ― - A man remaining in his grave. (IB, TA.) ثَاوِىُّ ثاوى ثاوي : see ثَائِىٌّ, in art. ثوأ. You say قَافِيَةٌ ثَاوِيَّةٌ [in the CK, erroneously, ثاوِيَةٌ] A rhyme of which the characteristic is ث. (K, * TA.) مَثْوًى 2 A place where one remains, stays, dwells, or abides; (T;) a place of alighting or abode, an abode, or a dwelling, (T, M, Mgh, Msb,) of a man: (T:) pl. مَثَاوٍ (T, M, Mgh, Msb, K.) Hence, أَبُو المَثْوَى The master (M, K) of the house or tent, (M,) or of the place where one alights or abides, or of the abode or dwelling. (K.) And أُمُّ المَثْوَى The mistress of the house or tent. (M.) And أَبُو مَثْوَى الرَّجُلِ The master of the place of alighting, or of the abode, of the man: (S:) the host who entertains the man; to whom he betakes himself for lodging, and at whose abode he stays: (Har p. 595:) and the guest whom the man entertains. (M, K. * [See also ثَوِىٌّ.]) And أُمُّ مَثْوَى الرَّجُلِ The mistress of the place of alighting, or of the abode, of the man: (S:) the mistress of the man's place of alighting, or abode, in which he passes the night; occurring in this sense in a trad., not meaning his wife. (TA.) ― - It is also an inf. n. of ثَوَى. (T, M.) ثى 2 ثَيَّيْتُ ثَآءٌ حَسَنَةً and حَسَنًا [I made, or wrote, a beautiful ث]. (TA in باب الالف الليّنة.) ثِيَّةٌ مثوى مثوي The lodging-place, or nightly resting-place, of sheep or goats [when they have gone away to a distance in the pasture, or around the tents or houses]; (IB, K;) a dial. var. of ثَايَةٌ [q. v. in art. ثوى]. (IB, TA.) ثَاىٌ ثاى ثاي : see art ثوى. ثَاىٌ ثاى ثاي : see art ثوى. ثَيَوِىٌّ ثيوى ثيوي : see ثَائِىٌّ, in art. ثوأ. ثيب For several words mentioned in the M and K as belonging to this art., see art. ثوب. ثيتل ثَيْتَلَ ثيتل : see art. ثتل. ثَيْتَلٌ ثيتل : see art. ثتل. ثيخ 1 ثَاخَ ثاخ , aor. يَثِيخُ: see art. ثوخ. ثيل ثَيْلٌ ثيل : see what next follows. ثِيلٌ ثيل The sheath of the penis of a camel (Lth, * AZ, T, S, M, K) &c.; (K;) [i. e.,] of a he-goat also, and of a bull: (M:) or the penis itself: (Lth, T, M, K:) sometimes also used in relation to a man: (M:) and ↓ ثَيْلٌ signifies the same; (K;) mentioned by Ibn-'Abbád; and IAth adds ثُولٌ. (TA.) Hence the prov., أَخْلَفُ مِنْ ثِيلِ الجَمَلِ [More contrary to what is usual than the sheath of the penis, or than the penis, of the camel]: for the camel, like the lion, is a retromingent. (TA.) = A kind of plant; (S, K;) as also ↓ ثَيِّلٌ : (K:) a certain plant having a root and stem; when short, called نَجْمٌ: and a certain herb, or, as some say, a plant, that is found on the banks, or sides, of rivers, in meadows: and, some say, a species of the [plants, or trees, called] جَنْبَة, which grows in the territory of [the tribe of] Temeem, and becomes large, so that the sheep, or goats, lie in its shelter: (M:) AHn says, (M,) in the “ Book of Plants, ” (Mgh,) the ثِيل, (M,) or ↓ ثَيِّل , (Mgh,) [both appellations now applied to triticum repens, or dog's grass,] is the نَجْمَة; called in Persian ريزوپادله [?]; (Mgh;) its leaves are like those of wheat, but shorter, and it spreads upon the face of the ground, extending far, and becoming com- plicated, or tangled, so as to be like felt (M, Mgh) upon the ground; (M;) it has many joints, or knots, and short internodal portions; and scarcely, or never, grows anywhere but over water, or in a place beneath which is water; (M, Mgh;) and it is one of the plants that are regarded as indicative of the existence of water: n. un. with ة: (M:) Lth says that the ثِيل is a certain plant that tangles upon the ground: Th, on the authority of IAar, says that it is a kind of plant said to be that called لِحْيَةُ التَّيْسِ: and Sh says that the ثِيلَة is a green small tree [or plant] resembling the first shoots that come forth from grain. (T.) ثَيِّلٌ ثيل : see ثِيلٌ, in two places. أَثْيَلُ A camel large in the ثِيل; (T, S, M, K;) wide therein: (M:) pl. ثِيلٌ. (K.) مَثِيلَة مثيل مثيله مثيلة A place in which is the kind of plant called ثِيل. (Mgh.) --------------------------------------------- ج The fifth letter of the alphabet: called جِيمٌ, which is one of the names of letters of the fem. gender, but which it is allowable to make masc.: it is one of the letters termed مَجْهُورَة [or vocal, i. e. pronounced with the voice, and not with the breath only]: and of the number of the letters termed مَحْقُورَة, and حُرُوفُ القَلْقَلَةِ, because it cannot be uttered in a case of pause without a strong compression, and a strong sound: and it is also one of those termed شَجْرِيَّة, from الشَّجْرُ, which is the place of opening of the mouth. (TA.) ― - It is sometimes substituted for ى, when the latter letter is doubled, (K,) or is so substituted by some of the Arabs; (AA, S;) as in فُقَيْمِجٌّ, for فُقَيْمِىٌّ; (AA, S, K;) and مُرِّجٌّ, for مُرِّىٌّ. (AA, S.) An Arab of the desert recited to Khalaf El-Ahmar الْمُطْعِمَانِ الَّحْمَ بِالْعَشِجِّ خَالِى عُوَيْفٌ وَأَبُو عَلِجِّ [My maternal uncle is 'Oweyf, and Aboo-'Alijj, who feed with flesh-meat at nightfall]; meaning عَلِىّ and عَشِىّ. (S.) It is also sometimes substituted for a single ى. (S, K.) AZ gives the following ex.: “ يَا رَبِّ إِنْ كُنْتَ قَبِلْتَ حُجَّتِجْ فَلَا يَزَالُ شَاحِجٌ يَأْتِيكَ بِجْ [O my Lord, if Thou accept my plea, a brayer (or mule) shall not cease to bring me to Thee (i. e. to thy temple)]; (S;) meaning حُجَّتِى (K) [and بِى]. أَمْسَجَتْ and أَمْسَجَا are also mentioned as occurring in a verse, for أَمْسَتْ and أَمْسَى [because originally أَمْسَيَتْ and أَمْسَىَ]. (S.) But all these substitutions are abominable, (S, Ibn-'Osfoor,) and only allowable in cases of poetical necessity. (Ibn- 'Osfoor.) It is further said that some of the Arabs, among whom were the tribe of Kudá'ah, changed ى, when occurring immediately after ع, into ج; and said, for رَاعٍ, [originally رَاعِىٌ,] رَاعِجٌ: this is what is termed عَجْعَجَةٌ: Fr attributes the substitution of ج for ى to the tribe of Teiyi, and some of the tribe of Asad. (TA.) ― - Some of the Arabs also changed it into ى; saying شَيَرَةٌ for شَجَرَةٌ, and جَثْيَاثٌ for جَثْجَاثٌ, and يَصَّصَ for جَصَّصَ. (AZ, S in art. يص.) = [As a numeral, ج denotes Three; and, as such, is generally written without the dot, but thus ح, or thus ح, to distinguish it from ح, which denotes eight.] جأ جُؤْجُؤٌ The breast (صَدْر, Zj in his “ Khalk el-Insán, ” S, K, TA) of a human being, (TA,) and of a bird, and (tropical:) of a ship: (S, TA:) or the sternum, or breast-bone: or the middle of the breast: or the part where the heads of the bones of the breast come together; as in the Nh and M: (TA:) pl. جَآجِئُ. (S, K.) An Arab is related to have said, مَا أَطْيَبَ جُوذَابَ الأَرُزِّ بِجَآجِئِ الإِوَزِّ [How delicious is جوذاب of rice (i. e. rice prepared with sugar and flesh-meat) with the breasts of geese!]. (TA.) And you say, شَقَّتِ السَّفِينَةُ بِجُؤْجُؤِهَا (tropical:) [The ship clave the water with her breast]. (TA.) جأب 1 جَأَبَ , aor. جَاَ^َ , (S, K,) inf. n. جَأْبٌ, (S,) He gained, earned, or acquired, (S, K,) wealth, or property: (K:) but [SM says,] I have not seen that any of the leading lexicologists has mentioned this addition of wealth, or property. (TA. [See, however, جَأّبٌ, below.]) The rájiz (Ru-beh Ibn-El-'Ajjáj, TA) says وَاللّٰهُ رَاعِى عَمَلِى وَجَأْبِى [And God is mindful of my work and my earning]. (S, TA.) = Also He sold جَأْبِ, i. e. مَغْرَة [red ochre]; (IAar, K;) and so جَبَأَ. (IAar, TA.) جَأْبٌ Thick, gross, big, or bulky: (S, K:) or strong: (A:) applied to an ass, (A, K,) or to a wild ass: (S, K:) as also جَابٌ, without ': (S:) pl. جُؤُوبٌ. (TA.) Accord. to the K [and the A], it signifies also Whatever is rude, or coarse; thick, gross, big, or bulky: (كُلُّ جَافٍ غَلِيظٍ:) but in the L, we find كَاهِلٌ جَأْبٌ غَلِيظٌ [meaning that جَأْبٌ applied to the part of the back termed كاهل signifies thick, or big]: and خَلْقٌ جَأْبٌ as meaning a thick, gross, big, or bulky, make. (TA.) ― - [Hence,] الجَأْبُ The lion. (A, Sgh, K.) ― - And جَأْبَةُ المِدْرَى, (S, A, K,) or, accord. to AO (S) and the Mj (TA) and Sh, (TA in art. جوب q. v.,) without ', (S, TA,) A doe-gazelle having her horn just come forth; because the horn when it first comes forth is thick, and afterwards becomes slender; (S, K;) thus showing her to be young: (S:) or a doe-gazelle, and a cow, strong in the horn. (A.) [See also art. جوب.] ― - You say also, فُلَانٌ شَخْتُ الآلِ جَأْبُ الصَّبْرِ (assumed tropical:) Such a one is slender in body, or person, [but] great in patience. (S.) = The navel. (K.) = Red ochre; syn. مَغْرَة [read by Golius معزة]; (Mj, K;) with and without ', (Mj, TA.) جَأْبَةُ البَطْنِ , (Ibn-Buzurj, K,) as also جَبْأَةُ البَطْنِ, (Ibn-Buzurj, TA,) i. q. مَأْنَةُ البَطْنِ, (K,) i. e. The part of the belly that is between the navel and the pubes. (TA.) جُؤْبَةٌ : see what next follows. جُؤُوبَةٌ (K) and ↓ جُؤْبَةٌ (K accord. to some copies, but not in others nor in the TA) A grinning, and frowning, or contracting, of the face; or looking sternly, austerely, or morosely. (K.) جَأّبٌ A gainer, an earner, or an acquirer, of wealth, or property. (TA voce جَوَّابٌ.) جاثليق جَاثَلِيقٌ جاثليق جثليق [an arabicized word, from the Greek καθολικὸς , The catholicos; i. e.] the primate of the Christians in the country of El- Islám, [residing] in the [chief] city of El-Islám: under him is the بِطْرِيق [or بِطْرِيك, or بَطْرَك, i. e. patriarch] of Antioch: then, under him, is the مَطْرَان [or metropolitan]; under whom is the أُسْقُفّ [or bishop], in every province: then, the قِسِّيس [or priest]: then, the شَمَّاس [or deacon]: (K:) accord. to Sgh, a judge, or ruler: in the Tekmileh, a wise man, or sage. (TA.) ج and ق do not occur in any one word, unless it is arabicized or a word imitative of a sound: (S and K * at the beginning of the section in which this word is mentioned:) accord. to El-Jawáleekee, they do not occur in any Arabic word unless separated, as in جَلَوْبَقٌ and جَرَنْدَقٌ: accord. to Lth, they occur in many words, most of which are arabicized. (TA ib.) جأر 1 جَأَرَ , aor. جَاَ^َ , inf. n. جُؤَارٌ (S, A, K) and جَأْر (K,) He, (a bull, S and K, or a calf, A,) and جَأْرَتْ she, (a cow, K,) lowed. (S, A, K.) جُؤَارٌ is like خُوَارٌ; and is substituted for the latter in a reading of the Kur vii. 146 and xx. 90. (Akh, S.) ― - Also, (S, A, K,) inf. ns. as above, (K,) He (a man praying, A and TA) raised his voice in prayer, or supplication: (Th, K:) he cried out: (Es-Suddee, TA:) he cried out, calling for aid, or succour; humbled, or abased, himself, and raised his voice: (A:) he humbled, or abased, himself, with earnest supplication; (S, K;) اِلَى اللّٰهِ to God; (S;) and cried out, or called, for aid, or succour. (K.) [Accord. to Katádeh, يَجْأَرُونَ in the Kur xxiii. 66 signifies يَخْرَعُونَ, as written in the TA; but this is app. a mistranscription for يَجْزَعُونَ, They manifest grief and agitation; &c.] ― - Also (tropical:) It (a plant) grew tall; (A, K;) like as one says, صَاحَتِ الشَّجَرَةُ. (A.) And جَأَرَتِ الأَرْضُ (tropical:) The plants, or herbage, of the land grew tall. (A, K.) جَأْرٌ , applied to herbage, (Az, A, K,) (tropical:) Fresh, juicy, or sappy: (K, * TA:) or tall, and fullgrown: (Az, TA:) and abundant. (A, K.) ― - غَيْثٌ جَأْرٌ, (K,) and ↓ جُؤَرٌ , (As, S, A, K,) and, accord. to As, ↓ جُؤَارٌ , (TA voce جَوَرٌّ,) as also جِوَرٌّ, (K,) (tropical:) A copious rain; (As, S, A, K;) that makes the plants, or herbage, to grow tall: (A:) or the second, a rain that makes a sound, or noise. (TA.) جُؤّرٌ : see جَأْرٌ. جُؤَارٌ : see جَأْرٌ. هُوَ جَأّرٌ بِاللَّيْلِ [He is one who cries out, calling for aid, or succour; who humbles, or abases, himself, and raises his voice; much, or often, by night]. (A, TA.) جأش 1 جَأَشَتْ نَفْسُهُ , aor. جَاَ^َ , His soul rose, or heaved, by reason of grief or fear; (As, K;) a dial. var. of جَاشَتْ, aor. تَجِيشُ. (TA.) ― - Also, both of these, His (a coward's) soul purposed flight: or was frightened. (TA in art. جيش.) ― - جَأَشَ إِلَيْهِ, aor. جَاَ^َ , He came, came forward, or advanced, towards him. (K.) جَأْشْ The return to its place, (رُوَاع, Lth, S, K,) or the fright, (رَوْع, as in a copy of the A, [which latter is agreeable with explanations of the verb given above,]) of the heart, when in a state of commotion on an occasion of fright. (Lth, S, A, K.) = The soul (نَفْس) of a man: (IDrd, A, K:) or his heart: or firmness, or constancy, of heart: or strength of heart when one hears a thing and knows not what it is: (TA:) sometimes, [جَاشٌ,] without ': (K:) pl. جُؤُوشٌ (K) and جِئَاشٌ. (TA.) You say, فُلَانٌ رَابِطُ الجَأْشِ Such a one restrains his soul, or himself, from flight, by reason of his courage; (S A; *) is strong in heart; as also رَبِيطُ الجَأْشِ: (S in art. ربط:) or both signify is courageous. (K in art. ربط, q. v.) And وَاهِى الجَأْشِ [Infirm, or weak, in soul, or heart]. (A, TA.) And رَبَطَ لِذٰلِكَ الأَمْرِ جَأْشًا, (A,) or جَاشًا only, [without ',] (ISk, TA,) see art. ربط. And رَبَطَ جَأْشُهُ His heart became strong. (K in art. ربط q. v.) ― - See also جُؤْشُوشٌ. جُؤْشٌ : see what follows. جُؤْشُوشٌ The breast, or chest; (S, A, K;) as also ↓ جَأْشٌ and ↓ جُؤْشٌ : (A:) or its حَيْزُوم, q. v. (Ibn-'Abbád, K.) ― - The forepart (صَدْر) of the night; accord. to which explanation it is tropical: or what is between the beginning and the third thereof: or a while thereof: (TA:) or a portion thereof; (Lh, K;) and of people. (K.) = Also A thick, or gross, or coarse, man. (Ibn- 'Abbád, K.) جأل جَيْأَلُ The ضَبُع [or female hyena]; (S, K;) a name thereof, of the measure فَيْعَلُ, determinate without ال (S,) imperfectly decl.; (K;) as also ↓ جَيْأَلَةُ , (S, K,) accord. to Ks; (S;) and جَيَلُ, without ', (S, K,) the ى not being changed into ا as in نَابٌ and the like because the ', though literally suppressed, is considered as though meant to be retained, and because the ى is considered as though meant to be quiescent; (Aboo-'Alee the grammarian, S, TA;) and الجَيْأَلُ, (K,) like the first, but with ال. (TA.) ― - Also, الجَيْأَلُ, accord. to Ibn-Es-Seed, The wolf: but MF deems this strange. (TA.) جَيْأَلَةُ : see above. جام جَامٌ جام : see art. جوم. جاموس جَامُوسٌ جاموس : see art. جيس. جأن جُؤْنَةٌ A receptacle of the kind termed سَفَط, covered with skin, for the perfumes of the seller of perfumes; as also جُونَةٌ: originally with ': pl. like صُرَدٌ [i. e. جُوَنٌ: thus in the TA, without ']. (K.) See also art. جون. جاه جَاهٌ جاه جاة : see art. جوه. جاورس جَاوَرْسٌ جاورس : see art. جرس. Quasi جأي 3 جَاآنِى جاآنى جاآني : see 3 in art. جيأ. جب 1 جَبَّهُ جب جبه جبة , aor. جَبُ3َ , (Msb, TA,) inf. n. جَبٌّ (S, A, Mgh, Msb, K) and جِبَابٌ, (A, K, MF,) He cut it; or cut it off; (S, A, Mgh, Msb, K;) as also ↓ اجتبَهُ . (K, * TA.) ― - جَبَّ خُصَاهُ, inf. n. جَبٌّ and جِبَابٌ, He cut off entirely, or extirpated, his testicles; (TA;) [as also ↓ اِجْتَبَّهَا ; for] جَبٌّ (A, K) and جِبَابٌ and اِجْتِبَابٌ (TA) signify the cutting off entirely, or extirpating, (A, K, TA,) of the testicle, (K, TA,) or of the genitals: (A:) [or] جِبَابٌ signifies [or signifies also, as inf. n. of جُبَّ,] the having the testicles, (S, TA,) or genitals, (Msb,) entirely cut off. (S, * Msb, TA.) You say also, جَبَبْتُهُ, meaning I cut off entirely, or extirpated, his genitals; (Msb;) [or his testicles; or his penis; as is implied in the TA:] and جُبَّ, inf. n. جَبٌّ, (Mgh, TA,) [or جِبَابٌ,] he had his penis and his testicles [or either of these] cut off entirely, or extirpated. (Mgh, TA. *) ― - جَبَّ السَّنَامَ, aor. جَبُ3َ , inf. n. جَبٌّ; and ↓ اجتبّهُ ; He cut off the hump of the camel: accord. to Lth, جَبٌّ signifies the cutting off entirely, or extirpating, of the hump. (TA.) = جَبَّ النَّخْلَ, (As, S, Msb, TA,) [aor. جَبُ3َ ,] inf. n. جَبٌّ, (A, K,) or جِبَابٌ, (S, TA,) or جَبَابٌ, (A,) or both the second and last, (Msb, [the first is disallowed by MF,]) He fecundated the palmtrees [with the pollen of the male tree]. (As, S, A, Msb, TA.) You say, جَآءَ زَمَنُ الجِبَابِ, (S,) or الجَبَابِ, with fet-h, (A,) or both, (Msb,) [The time of the fecundating of the palm-trees came]. = جَبَّ القَوْمَ, (S,) aor. جَبُ3َ , (TA,) inf. n. جَبٌّ, (K,) He surpassed, or overcome, the people, or company of men; (S, K, * TA;) accord. to some, in grounds of pretension to respect or honour, or in beauty, and in any or every manner. (TA.) And جَبَّتِ النِّسَآءَ She surpassed the [other] women in her beauty. (TA.) The saying “ جَبَّتْ نِسَآءَ العَالَمِينَ بِالسَّبَبْ [She overcame the women of the whole world by means of the string] relates to a woman who measured round her hinder parts with a string, and then threw it to the women of the tribe, that they might do with it the like; but they found it to be much exceeding their measures. (TA.) See 3, in three places. = See also 2. 2 تَجْبِيبٌ تجبيب The reaching of the [whiteness termed] تَحْجِيل, in a horse, to the knee and the hock: (S:) or the rising of the whiteness to [the extent of] what is termed الجَبَبُ. (K.) You say of a horse, فِيهِ تَجْبِيبٌ [In him is a rising of the تحجيل to the knee and the hock]: and in this case, the horse is said to be مُجَبَّبٌ: and the subst. is ↓ جَبَبٌ [meaning a whiteness of the legs rising to the knee and the hock]. (S.) [See مُجَبَّبٌ.] = The act of shrinking [from a thing]; or the being averse [from it]; or the act of withdrawing; (S, K, TA;) outwardly or inwardly. (TA.) You say of a man, جَبَّبَ فَذَهَبَ [He shrank, or was averse, or withdrew, and went away]. (S.) And جَيَّبَ النَّاسُ عَنْ طَاعَةِ اللّٰهِ The people forsook, or relinquished, the obeying of God. (TA from a trad.) ― - The act of fleeing. (K.) You say of a man, جبَب He fled. (TA.) El-Hotei-ah says وَنَحْنُ إِذَا جَبَّبْتُمُ عَنْ نِسَائِكُمْ كَمَا جَبَّبَتْ مِنْ عِنْدِ أَوْلَادِهَا الحُمُرْ [And we, when ye flee from your women, like as the wild asses have fled from the presence of their young ones]. (TA.) And ↓ جَبَّ , said of a man, [if not a mistranscription for جَبَّبَ,] signifies He went quickly, fleeing from a thing. (TA.) = The act of satisfying with water (K, TA) the earth, (الجَبُوب, TA,) or cattle. (K, TA.) 3 جِبَاب جب جباب جبة The act of vying, or contending for superiority, in goodliness, or beauty, &c., (K,) as, for instance, in grounds of pretension to respect or honour, and in lineage: (TA:) and مُجَابَّةٌ the vying, or contending for superiority, in goodliness, or beauty, (K,) &c., (TA,) and in food: (K:) but [SM says,] I know not whence this addition, respecting food, is derived. (TA. [See, however, what follows, from the A.]) You say, ↓ جَابَّنِى فَجَبَبْتُهُ He vied with me, or contended with me for superiority, and I overcame him. (TA.) And جَابَّتِ المَرْأَةُ صَاحِبَتَهَا حُسْنًا ↓ فَجَبَّتْهَا The woman vied, or contended for superiority, with her fellow, and surpassed her in beauty. (TA.) And ↓ جَابَّهُ فِى القِرَى فَجَبَّهُ He vied with him, or contended with him for superiority, in the entertainment of guests, and he overcame him therein. (A.) 4 اجبّ أجاب أجب اجب جاب جب جبى وجب It (camels' milk) had, or produced, what is termed جُبَاب [q. v.]. (K.) 5 تجبّب جب تجبب He clad himself with a جُبَّة [q. v.]. (MA.) [And so, app., ↓ اجتبّ , explained by Golius, on the authority of Ibn-Maaroof, as signifying He put on a vest, or tunic.] 8 إِجْتَبَ3َ see 1, in three places: = and see also 5. R. Q. 1 جَبْجَبَ جبجب He dealt, or trafficked, in جَبَاجِب [pl. of جُبْجُبَةٌ, q. v.]. (TA.) R. Q. 2 تَجَبْجَبَ تجبجب i. q. اِتَّشَقَ; (S, TA;) i. e. He prepared what is called جُبْجُبَة: (TA:) or he put what is called خَلْع into a جُبْجُبَة [q. v.]. (AZ, TA.) جُبٌّ جب A well: (A, K:) or a well not cased with stone or the like: (S, A, Msb, K:) or a well containing much water: or a deep well: (A, K:) or of some other description: (A:) or a well in a good situation with respect to pasture: or one that people have found; not one that they have dug: (K:) or a well that is not deep: (Lth, TA:) or a well that is wide, or ample: (ElKilábeeyeh, TA:) or a well that is cut through rock, or smooth rock, or stones, or smooth stones, or hard and smooth and large stones: (Aboo- Habeeb, TA:) of the masc. gender; (Msb, TA;) [not fem. like بِئْرٌ;] or masc. and fem.: (Fr, Msb:) pl. [of pauc.] أَجْبَابٌ (Msb, K.) and [of mult.] جِبَابٌ and جِبَبَةٌ. (S, Msb, K.) ― - A well that is dug wherein a grape — vine is planted; like as one is dug for the shoot of a palm — tree: pl. جِبَابٌ. (ISh, TA.) ― - The inside of a well, from its bottom to its top, whether cased with stone or the like or not. (Sh, TA.) ― - The جُرْن of a well [app. meaning A hollowed stone, or stone basin, for water, placed at the mouth of a well: or, perhaps, a hollowed stone placed over the mouth; for many a well has such a stone, forming a kind of parapet]. (Zeyd Ibn-Kuthweh, TA.) = [A kind of leathern bag;] a مَزَادَة of which one part is sewed to another, (K, TA,) wherein they used to prepare the beverage termed نَبِيذ, until, by use, it acquired strength for that purpose; mentioned in a trad., forbidding the use of it; and also called ↓ مَجْبُوبَةٌ . (TA.) = The spathe, or envelope, of the spadix, or flowers, of the palmtree; also called جُفٌّ: the former word was unknown to A'Obeyd: both occur, accord. to different readings, in a trad., where it is said that a charm contrived to bewitch Mohammad was put into the جُبّ, or جُفّ, of a طَلْعَة: accord. to Sh, (TA,) it means the inside of a طَلْعَة [which latter here app. signifies, as it does in some other instances, the spathe, not the spadix, of a palmtree]; (K, TA;) in like manner as the inside of a well, from its bottom to its top, is called جُبّ: the pl. is جِبَابٌ. (TA.) Hence the well-known prov., جِبَابٌ فَلَا تَعَنَّ أَبْرًا [They are merely envelopes of the flowers of palm-trees; therefore weary not thyself to effect fecundation]; applied to a man in whom is little or no good; meaning he is like the spathes of the palm-tree in which are no flowers; therefore weary not thyself by attempting to make him good; لَا تَعَنَّ being for لَا تَتَعَنَّ. (MF.) جُبَّةٌ جب جبه جبة A well-known garment [or coat], (Msb, K, TA,) of the kind of those called مُقَطَّعَات: (TA:) accord. to ' Iyád, a garment cut out and sewed: accord. to Ibn-Hajar and others, a double garment quilted with cotton; or, sometimes, if of wool, a single garment, not quilted with anything: (MF:) [most probably not so much resembling the modern garment more generally known by the same name (for a description and representation of which see my “ Modern Egyptians, ” ch. i.,) as a kind of جُبَّة still worn in Northern Africa, described in this Lexicon voce مِدْرَعَةٌ: accord. to Golius tunica ex panno gossipino, cui pallium seu toga imponitur, cum subductitio panno et intercedente gossipio punctim consuta: Italis consona voce giuppa: si ita cum gossipio consuta non sit, دُرَّاعَةٌ tunica illa gossipina dicitur: ”] pl. جُبَبٌ (Msb, K) and جِبَابٌ. (S, K.) ― - I. q. دِرْعٌ [A coat of mail; or any coat of defence]: (K:) pl. جُبَبٌ. (TA.) Er-Rá'ee says لَنَا جُبَبٌ وَأَرْمَاحٌ طِوَالٌ بِهِنَّ نُمَارِسُ الحَرْبَ الشَّطُونَا [We have coats of mail, or of defence, and long spears: with them we ply distant war]. (TA.) = The part of a spear-head into which the shaft enters: (S, K:) and the ثَعْلَب is the part of the spear-shaft that enters into the head. (TA.) ― - [In the TA, جُبَّةُ الرُّمْحِ is also explained as meaning ما دخل من السنان فيه The part of the spearhead that enters into the shaft: but it seems that من has been inserted here by a mistake of the copyist; and that the true meaning intended is the part of the spear-shaft into which the head enters; though in general the shaft enters into the head.] ― - The part in which is the مُشَاشَة [q. v.] of a horn. (Zeyd Ibn-Kuthweh, TA.) ― - The حِجَاج [or bone that surrounds the cavity (see art. حج）] of the eye. (K.) ― - The contents (حَشْو) of the solid hoof: or the horny box (قَرْن) of the solid hoof: or the joint between the ساق [which seems to mean here, as it does in many other instances, the hind shank,] and the thigh: (K:) or the shank-joint of a horse or the like (مَوْصِلُ الوَظِيفِ [commonly applied, as in the S and K voce رُسْغ, to the upper extremity of the pastern, i. e. the fetlock-joint, which seems to be the meaning intended in this instance,]) in the ذِرَاع [which here app. means the fore leg, not the arm]: or, accord. to As, the part where the وظيف [or shank] is set into the hoof: (S:) or the part of the رسغ [or pastern], of a horse, where the وظيف [or shank] joins upon the حَوْشَب [which seems here to mean the upper pasternbone]: or, as AO says, the part where a horse's وظيف joins to the upper part of the حوشب: or, as he says in another place, the place where each tibia and hind shank, of a horse, meet; [the hockjoint;] expl. by ملتقى ساقيه ووظيفى رجليه: and the place of junction of any two bones, except in the back-bone. (TA.) ― - Accord. to Lth, Whiteness of the بطانية [a word which I have not found anywhere but in this instance] of a horse or similar beast, extending to the hairs that surround the hoof. (TA.) جَبَبٌ جبب جبة A cutting off of the hump of a camel: (K:) or a cutting in the hump of a camel: (TA:) [or the state of having the hump cut off; as seems to be indicated in the S:] or an erosion of the hump of a camel, by the saddle, so that it does not grow large. (K, TA.) = See also 2. جُبَبٌ جبب جبة Butter, or what is produced by churning, of camels' milk; like as زُبْد is what is produced by churning of cows' or sheep's or goats' milk: (Msb in art. زبد:) what rises upon the surface, (T, S,) or what has collected together [or coagulated], (K,) of the milk of camels, resembling زُبْد, (T, S, K,) which camels' milk has not: (S, K:) when a camel shakes about a skin of camels' milk, suspended to him, what is termed جباب collects at the mouth of the skin. (T.) جَبُوبٌ جبوب The earth, (Lh, K,) in general; (Lh;) sometimes written جَبُوبُ, as a proper name, without the article, and imperfectly decl., like شَعُوبُ: (TA:) so called because it is cut, i. e. dug; or because it cuts, i. e. dissunders, the bodies of those buried in it: (Suh, TA:) and hence ↓ جَبَّانٌ and ↓ جَبَّانَةٌ , signifying a burial-ground; from الجَبُّ and الجَبُوبُ; accord. to Kh; but others derive these two words from جبن: (TA:) or rugged land: (As, S, K:) or hard or rugged land, composed of rock, not of soil: (IAar, TA:) or earth, or dust: (Lh, K:) or the surface of the earth; (ISh, S, K;) whether plain or rugged or mountainous: (ISh:) a word without a pl.: (S:) also coarse, or big, lumps or clods of clay or mud; or of dry, or tough, or cohesive, clay or mud; plucked from the surface of the ground: (TA:) or crumbled clods of clay or mud; or of dry, or tough, or cohesive, clay or mud: (IAar, TA:) and with ة, a lump, or clod, of clay or mud; or of dry, or tough, or cohesive, clay or mud. (K.) جِبَابِىٌّ جب جبابى جبابي جبة : see what next follows. جُبِّىٌّ جب جبى جبي جبيي [app. a contraction of جُبَبِىٌّ], or ↓ جِبَابِىٌّ A seller of جِبَاب [pl. of جُبَّةٌ, q. v.]. (K.) جَبَّانٌ جب جبان : see جَبُوبٌ; and see art. جبن. جَبَّانَةٌ جبان جبانه جبانة : see جَبُوبٌ; and see art. جبن. جَبْجَبَةٌ جبجبه جبجبة : see what next follows, in two places. جُبْجُبَةٌ جبجبه جبجبة , (S,) or ↓ جَبْجَبَةٌ , (A,) or both, (K,) and جَبَاجِبُ [which is the pl.], (L, TA,) The stomach of a ruminant animal * (S, A, K, TA) in which خَلْع [q. v.] is put, (S, TA,) i. e., (TA,) in which is put flesh-meat cut in pieces; (K, TA;) or in which is put flesh-meat to be used as provision in travelling; (TA;) or in which melted grease (S, K) is collected (S) or put: (K:) or the skin of the side of a camel, cut out in a round form, in which is prepared flesh-meat, (K, TA,) such as is called وَشِيقَة, (TA,) which is flesh-meat that is boiled once, and then cut into strips, and dried, or salted and sun-dried; the most lasting of all provision [of the kind]: (S, TA:) or the first and second both signify tripe; in Persian, شكنبه or إِشْكَنْبَه. (MA.) A coward is likened to a جبجبة in which خلع is put; because of his turgidness and his little profitableness. (TA.) ― - Also, the first, A vessel, or receptacle, made of skin, in which water is given to camels, and in which one macerates هَبِيد [i. e. colocynths, or the pulp thereof, or the seeds thereof]. (TA.) ― - And A basket, (S, K, TA,) of small size, (TA,) made of skins, (S, K, TA,) in which dust, or earth, is removed: (S, TA:) or, accord. to Kt, it is [↓ جَبْجَبَةٌ ,] with fet-h: (TA:) pl. جَبَاجِبُ. (S.) ― - And A drum: pl. جَبَاجِبُ [which is explained in the K as meaning “ a drum ” instead of “ drums ”]: as in the saying, ضُرِبَتْ عَلَى بَابِهِ الجَبَاجِبُ [The drums were beaten at his door]. (A.) جُبْجُبِىٌّ جبجبى جبجبي A tripe-seller. (Golius from Meyd. [See جُبْجُبَةٌ.]) جُبْجُبِيَّةٌ جبجبيه جبجبية Food made with tripe; in Persian, شِكَنْبَهْ وَا; (Golius from Meyd;) in Turkish, سُخْتُو شورباسى. (MA.) أَجَبُّ A camel having his hump cut off: (S, K:) or having his hump cut off: (S, K:) or having his hump eroded by the saddle, so that it does not grow large: (K:) or having no hump: (A, TA:) fem. جَبَّآءُ. (A, K.) ― - And [hence,] the fem., (tropical:) A woman not having [prominent] buttocks: (K:) or i. q. رَسْحَآءُ [i. e. having small buttocks sticking together; or having little flesh in her posteriors and things]: (ISh, TA:) or whose bosom and breasts have not become large: (K:) or whose breast has not become large: (Sh, TA:) or small in the breast; from the same epithet applied to a she-camel; (A;) for a woman having small breasts is like the camel that has no hump: (TA:) or having no thighs; (K;) i. e. having lean thighs; as though having no thighs. (TA.) Also, the masc., (assumed tropical:) A pubes having little flesh. (TA.) ― - [Hence, also,] الأَجَبُّ i. q. الفَرْجُ [as meaning The pudendum muliebre]; (K;) from the same word as applied to a camel [having no hump]. (TA.) مَجَبَّةُ مجبه مجبة The middle, or main part, (جَادّة,) of a road. (S.) مُجَبَّبٌ مجبب A horse in which the [whiteness termed] تَحْجِيل reaches to the knee and the hock; (S;) [i. e.] in which the whiteness [of the lower part of the leg] reaches to the knee and the hock or the knees and the hocks: (TA:) or in which the تحجيل reaches to his knees: (Lth, TA:) or in which the whiteness rises to [the extent of] what is termed الجَبَبُ; (K, TA;) or more than this, [perhaps a mistake of a copyist for less than this,] so as not to reach to the knees: or in which the whiteness reaches to the hairs that surround his hoof. (TA.) ― - بِئْرٌ مُجَبَّبَةٌ الجَوْفِ A well having in the middle a part wider than the rest, hollowed out like a cupola. (Fr, TA.) مَجْبُوبٌ مجبوب Having the genitals, (Msb,) or the testicles (S, * Mgh, TA) and the penis, (Mgh,) cut off entirely, or extirpated: (S, * Mgh, Msb, TA:) or having the penis cut off. (TA.) مَجْبُوبَةٌ 1 : see جُبُّ. جبأ 1 جَبَأَ and جَبِئَ , aor. جَبَاَ , He restrained, or withheld, himself; refrained, forbore, or abstained; or turned back, or reverted. (K, TA.) You say, جَبَأَ عَنْهُ, and جَبِئَ, meaning He restrained, or withheld, himself, &c., from him, or it; and regarded him, or it, with reverence, veneration, dread, awe, or fear: (TA:) [or,] accord. to AZ, جَبَأْتُ عَنِ الرَّجُلِ, inf. n. جَبْءٌ and جُبُوْءٌ, [to which Golius adds جُبُؤٌ and جِبَآءٌ, but, I suspect, from incorrect MSS.,] means I drew, or held, or hung, back from the man; or remained behind him; or shrank from him; or shrank from him and hid myself: and he cites (from Nuseyb Ibn-Mihjen, TA) “ فَهَلْ أَنَ إِلَّ مِثْلُ سَيِّقَةِ العِدَى إِنِ اسْتَقْدَمَتْ نَحْرٌ وَإِنْ جَبَأَتْ عَقْرٌ [And am I otherwise than like the beasts driven away by the enemy? If they go before, slaughter befalls them; and if they remain behind, hocking]. (S, TA.) You say also, مَا جَبَأَ عَنْ شَتْمِى He did not draw back from reviling me; did not desist, or abstain, therefrom. (TA.) ― - It (a sword) recoiled, or reverted, without penetrating, or without effect: (K:) or so the former verb [only]. (TA.) ― - It (the sight, or the eye,) recoiled, or reverted: (K:) or so the former verb [only]; and disliked, or disapproved, or hated, the thing [that was before it]. (TA.) You say, جَبَأَتْ عَيْنِى عَنِ الشَّىْءِ My eye recoiled, or reverted, from the thing. (S.) And of a woman of displeasing aspect you say, إِنَّ العَيْنِ لَتَجْبَأُ عَنْهَا [Verily the eye recoils from her with dislike]. (As, TA.) ― - He disliked, disapproved, or hated: (K:) or so the former verb [only]. (TA.) You say, جَبَأَ الشَّىْءَ He disliked, &c., the thing. (TA.) ― - He inclined his neck: (K:) or so the former verb [only]. (TA.) ― - He hid himself; (K, TA;) [app. from fear;] as, for instance, a ضَبّ [q. v.] in its hole. (TA.) ― - He, or it, came, or went, forth, or out: (K:) [or so the former verb only.] You say of a serpent, جَبَأَ عَلَيْهِ It came forth upon him from its hole (S, TA) so as to frighten him; and in like manner one says of a hyena, and a ضَبّ, and a jerboa. (TA.) And جَبَأَ عَلَى القَوْمِ He came forth unexpectedly upon the people, or company of men. (TA.) And جَبَأَ الجَرَادُ The locusts invaded, or came suddenly upon, the country. (TA.) 4 أَجْبَأَتْ said of a land, (S,) or اجبأ said of a place, (K,) It abounded with [the kind of truffles called] كَمْأَة, (S,) or كَمْء, (so in some copies of the K,) or [rather] جِبَأَة [a pl. or quasi-pl. n. of جَبْء. (So in other copies of the K.) = اجبأ He hid a thing. (K.) And hence, He hid his camels from the collector of the poor-rate. (IAar, TA.) ― - He sold seed-produce before it showed itself to be in a good state, (S, K, TA,) or before it came to maturity. (TA.) Hence, in a trad., مَنْ أَجْبَى فَقَدْ أَرْبَى [He who sells seed-produce before it shows itself to be in a good state, or before it has come to maturity, practices the like of usury]: (S, TA:) originally with ', (S,) which is suppressed for the purpose of assimilation [to اربى]. (TA. [See 4 in art. جبو and جبى.] = اجبأ عَلَى القَوْمِ He overlooked the people, or company of men; or commanded, or had, a view of them; or came in sight of them; syn. أَشْرَفَ. (K.) جَبْءٌ جبء sing. of جِبَأَةٌ, like as فَقْعٌ is of فِقَعَةٌ, and غَرْدٌ of غِرَدَةٌ: (S:) or i. q. كَمْأَةٌ: (K:) or n. un. of ↓ جَبْأَةٌ , which is a coll. gen. n., like كَمْأَةٌ: (MF and TA, voce قَعْبٌ:) [J says,] جِبَأَةٌ signifies Red كَمْأَة [or truffles]: or, accord. to El-Ahmar, those [truffles] that incline to redness; كَمْأَةٌ signifying those that incline to dust-colour and blackness; and فِقَعَةٌ, the white; and بَنَاتُ أَوْبَرَ, the small: (S:) accord. to AHn, ↓ جَبْأَةٌ signifies a white thing resembling a كَمْء, of which no use is made: but accord. to IAar, the black كَمْأَة; which, he says, are the best of كمأة: (TA:) the pl. of جَبْءٌ is أَجْبُؤٌ, (S, K,) a pl. of pauc., (S,) and جِبَأَةٌ, [as mentioned above,] or, accord. to Sb, this is a quasi-pl. n., (TA,) and ↓ جَبَأٌ , (K,) or this also is a quasi-pl. n. (TA.) ― - I. q. أَكَمَةٌ [q. v., i. e. A hill, or mound, &c.]: pls. as above. (K.) ― - A hollow, or cavity, (T, K,) in a mountain, (TA,) in which the water (T, K) of the rain (TA) stagnates, (T,) or collects: (K:) pl. as above. (K.) جَبَأٌ : see the next preceding paragraph. جَبْأَةٌ : see جَبْءٌ, in two places. = Also A shoemaker's board, (S, K,) on which he cuts his leather; also called قُرْزُومٌ. (S.) = And The place where the false ribs of the camel end, and thence as far as the navel and udder. (K.) ― - And The part of the belly called the مَأْنَةٌ thereof; as also جَأْبَةٌ; (Ibn-Buzurj, TA;) i. e. the part between the navel and the pubes. (TA in art. جأب.) جُبَّأٌ (S, K) and ↓ جُبَّاءٌ? (Sb, K) Fearful, or cowardly: (S, K:) fem. with ة: and therefore the pl. is formed by the addition of و and ن. (Sb, TA.) Mafrook Ibn-' Amr Esh-Sheybánee says فَمَا أَنَ مِنْ رَيْبِ المَنُونِ بِجُبَّأٍ وَلَا أَنَا مِنْ سَيْبِ الإِلٰهِ بِآيِسِ [But I am not fearful of the vicissitudes of fortune, nor despairing of the favour of God]. (S, TA.) جُبَّآءٌ جبآء : see what next precedes. جَابِئٌ The locust, or locusts: (S, K:) so called because of the coming forth thereof [suddenly or unexpectedly: see 1, last two sentences]: (S, TA:) as also جَابٍ [q. v.]. (TA.) أَرْضٌ مَجْبَأَةٌ A land abounding with [the truffles called] جِبَأَة. (S.) جبت الجِبْتُ الجبت , not a pure Arabic word, because it comprises the letters ح and ت without any of the letters of the kind called ذَوْلَقِىّ [which are ر and ل and ن]; (S;) The idol: (S, K:) or idols: (Ksh in iv. 54:) or the name of a certain idol, (Bd and Jel on that verse,) belonging to Kureysh; as also الطَّاغُوتُ: (Jel:) and that which is worshipped instead, or to the exclusion, of God; whatever it be: (Ksh, Bd, K:) said to be originally الجِبْسُ, i. e., (Bd,) he, or that, wherein is no good: (Bd, K:) and the diviner: (S, K:) and the enchanter: (S, K, Kull:) and the like thereof: (S:) or the Devil; Satan: (Kull:) and enchantment. (Esh-Shaabee, K.) Accord. to Esh-Shaabee, يُؤْمِنُونَ بِالجِبْتِ وَالطَّاغُوتِ, in the Kur [iv. 54], means They believe in enchantment and the Devil: or, accord. to I' Ab, by الجبت is meant Hoyeí Ibn-Akhtab; and by الطاغوت, Kaab Ibn-El-Ashraf: (TA:) or the words relate to these two men, Jews, who, in order to induce Kureysh to join with them in a league against Mohammad, prostrated themselves to the gods of Kureysh: (Ksh, Bd:) or to certain Jews, who said that the worship of idols is more pleasing to God than that to which Mohammad invited. (Bd.) It is said in a trad. that what are termed الطِّيَرَةُ and العِيَافَةُ and الطَّرْقُ are مِنَ الجِبْتِ [app. meaning of things wherein is no good: or kinds of divination: or from the Devil]. (S.) جبذ 1 جَبَذَهُ , (S, A, Mgh, * L, Msb, K, *) aor. جَبِذَ , (Mgh, Msb, K,) inf. n. جَبْذٌ, (T, Mgh, Msb, K, &c.,) i. q. جَذَبَهُ (T, * S, A, Mgh, * L, Msb, K, * &c.) i. e. He drew it; &c.: (T, TA:) formed by transposition from the latter; (A 'Obeyd, S, A;) accord. to some: (Msb:) or it is a dial. var. of the latter; (M, L, K, &c.;) of the dial. of Temeem; (T, Msb;) not formed from the latter by transposition, (Ibn-Es-Sarráj, IJ, M, L, K,) for both are equally conjugated: (Ibn-EsSarráj, IJ, L, Msb:) and اِجْتِبَاذٌ [inf. n. of ↓ اجتبذ ] signifies the same as جَبْذٌ. (K.) جَبَذَنِى رَجُلٌ مِنْ خَلْفِى, meaning A man pulled me from behind me, occurs in a trad. (L.) ― - You say also, جَبَذَتْهُ and جَذَبَتْهُ, meaning, (tropical:) She repelled him, or rejected him; namely, a man who sought her in marriage. (T and TA in art. جذب.) 7 اِنْجِبَاذٌ [inf. n. of انجبذ] i. q. اِنْجِذَابٌ, (K,) meaning Quick going or journeying or travelling. (TA.) 8 إِجْتَبَذَ see 1. جبر 1 جَبَرَ جبر , (S, Msb, K, &c.,) aor. جَبُرَ , (Msb,) inf. n. جَبْرٌ (S, A, Msb, K, &c.) and جُبُورٌ, (M, K,) which latter, accord. to MF, is an inf. n. of the intrans. verb only, but it has been heard as an inf. n. of the trans. verb also, (TA,) and جِبَارَةٌ, (Lh, K,) He set a bone; reduced it from a fractured state; (S, A, Msb, K, &c.;) as also ↓ جبّر , (A, IAmb, K,) inf. n. تَجْبِيرٌ; (TA;) and ↓ اجبر , (Ibn-Talhah, MF, TA,) but this is extremely strange, and not found in the lexicons of celebrity, (MF,) and not heard by AO; (TA;) [and ↓ اجتبر .] One says also, يَدَهُ ↓ جبّر , (A, IAmb,) or جَبَرَهَا, (Msb,) He (a bone-setter) set his arm, or reduced it from a fractured state: (A:) or put upon it the جَبِيرَة [or splints]. (Msb.) ― - Hence, (TA,) جَبَرَ, (AAF, M, K, &c.,) inf. n. جَبْرٌ (S, A, K) and جُبُورٌ [but respecting this latter see above] and جِبَارَةٌ; (K;) and ↓ جبّر , (K,) inf. n. تَجْبِيرٌ; (TA;) and ↓ اجبر ; (Ibn- Talhah, MF, TA; [but respecting this form see above;]) and ↓ اجتبر ; (K;) (tropical:) He restored a man from a state of poverty to wealth, or competence, or sufficiency: (AAF, S, A, K, &c.:) or he benefited a poor man; conferred a benefit, or benefits, upon him: (M, K:) but the former is the more appropriate explanation: (AAF, TA:) and this signification is tropical; (IDrst, MF, TA;) the poor man being likened to one who has a broken bone, and his restoration to wealth, or competence, being likened to the setting of the bone; wherefore he is called فَقِيرٌ, as though the vertebræ of his back were broken: (IDrst, TA:) in the A it is mentioned as proper, not tropical; but the author of the A afterwards mentions جَبَرْتُ فُلَانًا as tropical in the sense of نَعَشْتُهُ (tropical:) [I recovered such a one from his embarrassment, &c.; repaired his broken fortune, or his condition]. (TA.) One says also, جَبَرْتُ فَاقَةَ الرَّجُلِ (tropical:) [I repaired the broken fortune of the man;] I restored the man to wealth, or competence, or sufficiency. (A Heyth, TA.) And جَبَرْتُ اليَتِيمَ (assumed tropical:) [I put the affairs of the orphan into a right, or good, state: or] I gave to the orphan. (Msb.) And جَبَرَ (tropical:) He restored anything to a sound, right, or good, state. (IDrst, TA.) And جَبَرَهُ اللّٰهُ (assumed tropical:) [May God render him sound, and strong]: said in relation to a child. (S and K in art. زرع.) And جَبَرْتُ نِصَابَ الزَّكَاةِ بِكَذَا (assumed tropical:) I made the amount of the property equal to that which renders it incumbent on the possessor to pay the poor-rate, by [adding] such a thing: the name of that thing is جبران [app. ↓ جُبْرَانٌ ]: and the person who does this is termed ↓ جَابِرٌ . (Msb.) = جَبَرَ also signifies He compelled, or constrained, another. (B.) You say, جَبَرَهُ عَلَى الأَمْرِ, (Lh, Az, Msb, K,) aor. جَبُرَ , inf. n. جَبْرٌ and جُبُورٌ, (Msb,) a chaste form of the verb, of the dial. of El- Hijáz, (Az, TA,) or of the Benoo-Temeem and of many of the people of El-Hijáz, (Msb,) or of Temeem alone; (Lh, TA;) [but said in the Mgh to be of weak authority;] and ↓ اجبرهُ ; (Th, S, Msb, K, &c.;) both these forms of the verb mentioned by AZ, Fr, A 'Obeyd, and others, (Msb,) but the latter is the form used by the generality of the Arabs, (Lh, TA,) and by the grammarians [in general]; (TA;) He compelled him, against his will, to do the thing: (Lh, Th, Az, S, Msb, K:) ↓ إِجْبَارٌ originally signifying the inciting, urging, or inducing, another to restore a thing to a sound, right, or good, state. (B.) And عَلَى الحُكْمِ ↓ اجبرهُ He (a judge) compelled him to submit to, or to perform, the sentence. (L.) = Also جَبَرَ, [aor. جَبُرَ ,] inf. n. جُبُورٌ (S, Msb, K) and جَبْرٌ, (Msb, K,) which latter, accord. to MF [and the Mgh], is an inf. n. of the trans. verb only, but it has been heard as an inf. n. of the intrans. verb also; (TA;) and ↓ انجبر , (T, S, K,) and ↓ اجتبر , (T, S,) and ↓ تجبّر ; (K;) It (a bone) became set, or reduced from a fractured state. (T, S, Msb, K.) ― - And [hence,] the first of these verbs, with the same inf. ns.; (K;) and ↓ اجتبر , (S, * K,) and ↓ انجبر , and ↓ تجبّر , and ↓ استجبر ; (K;) (tropical:) He (a poor man, K, and an orphan, TA) became restored from a state of poverty to wealth, or competence, or sufficiency: (S, * K:) or received a benefit, or benefits: (K:) ↓ اجتبر is syn. with انتعش (tropical:) [he recovered, or became recovered, from his embarrassment, &c.]. (A.) [And (assumed tropical:) It (anything) became restored to a sound, right, or good, state.] El-' Ajjáj has used جَبَرَ transitively and intransitively in the same sentence, saying قَدْ جَبَرَ الدِّينَ الإِلَاهُ فَجَبَرْ [(assumed tropical:) God hath restored the religion to a sound, right, or good, state, and it hath become restored thereto]: (S:) or, accord. to some, the second verb is corroborative of the first; the meaning being, God hath desired, or purposed, to restore the religion, &c., and hath completed its restoration. (B.) 2 جَبَّرَ see 1, in three places. 4 أَجْبَرَ see 1, in five places. = اجبرهُ also signifies He imputed to him [the tenet of] الجَبْر; (S, * L, K; *) he called him a جَبَرِىّ: (L:) like as اكفرهُ signifies “ he imputed to him infidelity. ” (S.) 5 تجبّر أجبر جبر تجبر : see 1, latter part, in two places. Also (tropical:) What had gone from him (a man) returned to him: (K:) or some of his property that had gone from him returned to him. (T, TA.) (assumed tropical:) He (a sick man) became in a good state. (K.) (assumed tropical:) It (a plant, TA, and a tree, K) became green, and put forth leaves (K, TA) and fresh green twigs, when dry: produced fresh shoots in its dry parts: (TA:) it (herbage) became somewhat restored to a good state after having been eaten: (K, * TA:) or grew after having been eaten. (S.) ― - He (a man, S) magnified himself; behaved proudly, haughtily, or insolently. (S, A, K.) = (assumed tropical:) He (a man) obtained wealth, or property: (K:) but Lh explains it as meaning, intransitively, he obtained wealth, or property. (TA.) 7 إِنْجَبَرَ see 1, latter part, in two places. 8 إِجْتَبَرَ see 1, in five places. You say also, أَصَابَتْهُ مُصِيبَةٌ لَا يَجْتَبِرُهَا [(assumed tropical:) A calamity befell him from which he will not recover]; i. e. مِنْهَا ↓ لَا مَجْبَرَ [(assumed tropical:) there is no recovering from it]. (TA.) 10 إِسْتَجْبَرَ see 1, latter part. = استجبرهُ (tropical:) He exerted himself much, or exceedingly, or to the utmost, in paying frequent attention to him, taking care of him, or putting his affairs into a right, or proper, state. (A.) جَبْرٌ جبر , in computation, (assumed tropical:) The addition of something for the purpose of reparation. (TA.) [Hence, الجَبْرُ (assumed tropical:) Algebra; more commonly called الجَبْرُ وَالمُقَابَلَةُ perfective addition and compensative subtraction; or restoration and compensation; because of the frequency of these operations in the reduction of equations.] = The contr. of قَدَرٌ: (S, Msb, K:) it is the assertion that God compels his servants, or mankind, to commit acts of disobedience; (Msb;) the virtual denial that actions proceed from man, and attributing them to God; the sect that hold the tenet thus termed asserting that man, with respect to his actions, is like the feather suspended in the air; whereas قَدَرٌ signifies the “ virtual attributing of optional, or voluntary, actions to man; asserting that man creates his own optional, or voluntary, actions: ” (IbrD:) A 'Obeyd says that it is a post-classical term. (S.) = A king; (AA, T, M, K;) of uncertain derivation: (M:) and a slave, or servant: (A 'Obeyd, Kr, K, &c.:) thus bearing two contr. significations: (K:) and a man: (AA, A 'Obeyd, K, &c.:) [see جَبْرَئِيلُ:] and a young man: and [a] courageous [man]. (K.) = [Also, app., Aloes-wood: الجَبْرُ is explained in the K as signifying العُودُ, which means wood in general, as well as aloes-wood in particular; and to this is added in the TA, الذى يُجْبَرُ بِهِ, as though the meaning were the wood with which one sets bones; but I think that يُجْبَرُ is a mistranscription for يُجَمَّرُ; and that the meaning is aloes-wood with which one fumigates.] جَبَرِىٌّ جبر جبرى جبري or جَبْرِىٌّ: see جَبَرِيَّةٌ. جَبَرُوَّةٌ جبر جبروه جبروة and جَبْرُوَّةٌ and جَبَرُوتٌ &c.: see what next follows. جَبَرِيَّةٌ جبري جبريه جبرية (S, K) and جَبْرِيَّةٌ and جِبْرِيَّةٌ and جِبِرِيَّةٌ and ↓ جِبْرِيَآءُ (K) and ↓ جَبَرِيَّآءُ (Aboo-Nasr, TA) and ↓ جَبَرُوَّةٌ (S, K) and ↓ جَبْرُوَّةٌ (K) and ↓ جَبَرُوتٌ (S, Msb, K, one of the forms most known, of the measure فَعَلُوتٌ, like مَلَكُوتٌ and رَهَبُوتٌ and رَغَبُوتٌ and رَحَمُوتٌ, said to be the only other words of this measure, though, as MF says, this requires consideration, TA) and ↓ جُبْرُوتٌ (K) and ↓ جَبْرَؤُوتٌ (Et-Tedmuree, TA) and ↓ جَبَرُوتَى (K, like رَحَمُوتَى, [&c.], TA) and ↓ جَبُّورَةٌ (S, K) and ↓ جَبُّورٌ (Lh, Kr) and ↓ جُبُّورٌ (Lh, TA) and ↓ جُبُورَةٌ and ↓ تَجْبَارٌ , (K,) all inf. ns., (TA,) [or simple substs.,] meaning The quality denoted by the epithet جَبَّارٌ; (K;) i. e. self-magnification, pride, haughtiness, or insolence; or proud, haughty, or insolent, behaviour; (S, Msb, K;) &c. (K, TA.) Hence, مَا كَانَتْ نُبُوَّةٌ إِلَّا تَنَاسَخَهَا مُلْكٌ جَبَرِيَّةً [There has been no prophetic office but a kingly office has succeeded in its place through some one's selfmagnification, pride, haughtiness, or insolence]; i. e., but kings have magnified themselves, or behaved proudly or haughtily or insolently, after it. (A, TA.) = الجَبَرِيَّةُ (S, K) and الجَبْرِيَّةُ, (Th, Msb,) or the latter is a mispronunciation, or is the correct form, (K,) and the former is so pronounced in order to assimilate it to القَدَرِيَّةُ; (Msb, K; *) the latter is the pronunciation of the scholastic theologians of the persuasion of EshSháfi'ee (El-Háfidh in the “ Tabseer, ” B) in old times, but the term used in the conventional language of the modern scholastic theologians is ↓ المُجْبَرَةُ ; (B;) and الجبريّة, also, is a postclassical term; (TA;) The contr. of القَدَرِيَّةُ; (S, K;) the sect who hold the tenet termed جَبْرٌ [q. v.]; (Msb;) a sect of those who follow their own natural desires, whose founder was El- Hoseyn Ibn-Mohammad En-Nejjár El-Basree, who assert that man has no power; that [what are termed] voluntary motions are of the same predicament as a tremour; though this does not oblige them to deny the imposition of duties; (Lb, TA;) a sect who assert that God compels his servants, or mankind, to commit sins: (AHeyth, TA:) n. un. ↓ جَبَرِىٌّ or جَبْرِىٌّ. (Msb.) جَبْرَالُ جبرال and جِبْرَالُ: see جَبْرَئِيلُ. جُبْرَانٌ جبران : see 1. جِبْرِيلُ جبرئيل جبريل and جَبْرِيلُ &c: see جَبْرَئِيلُ. جِبْرِينُ جبرين and جَبْرِينُ: see جَبْرَئِيلُ. جِبْرِيَآءُ جبريآء and جَبَرِيَّآءُ: see جَبَرِيَّةٌ. جَبْرَئِيلُ , (S, Msb, K, &c.,) imperfectly decl., because having the quality of a proper name and that of a foreign word, or being a compound regarded as forming a single word, as some say, (TA,) originally Syriac, or Hebrew, [?,] (Esh-Shiháb [El-Khafájee],) A proper name of an angel; (TA;) [Gabriel: and also, of a man:] signifying the servant of God: (A 'Obeyd, S, Msb, K, TA:) or (rather, TA) the man of God: (A 'Obeyd, TA:) being said to be composed of جَبْرٌ, (S, Msb, TA,) signifying “ servant, ” or “ slave, ” (Msb, TA,) or rather “ man, ” (TA,) and إِيلٌ, (S, Msb, TA,) signifying “ God: ” (Msb, TA:) or both together signify the servant of the Compassionate: or the servant of the Mighty, or Glorious: (TA:) this form of the word is of the dialects of Keys and Temeem: (TA:) and there are other dial. vars.; namely, ↓ جَبْرَيِيلُ , without ' , and ↓ جَبْرَائِيلُ , (S, K,) and ↓ جَبْرَايِيلُ , and ↓ جَبْرَئِلُ , and ↓ جَبْرَائِيلُ , (K,) and ↓ جَبْرَايِيلُ , (Es-Suyootee, TA,) and ↓ جَبْرَائِلُ , (K,) and ↓ جَبْرَايِلُ , (Es-Suyootee, TA,) and ↓ جِبْرِيلُ , (S, Msb, K, which is the form most known and most chaste, and is of the dial. of El-Hijáz, TA,) and ↓ جَبْرِيلُ , (Msb, K, reckoned of weak authority by Fr, because the measure فَعِّيل [or فَعْلِيل] does not exist in the language, for as to سَمْوِيل, mentioned by Esh-Shiháb as against the objection of Fr, it is of the measure فَعْوِيل, MF, TA,) and ↓ جَبْرَيْلُ , and ↓ جَبْرَالُ , and ↓ جِبْرَالُ , (K,) and ↓ جِبْرِينُ , and ↓ جَبْرِينُ , (S, K,) and ↓ جَبْرَائِينُ . (Es-Suyootee, MF.) جَبْرَيِيلُ جبرييل : see جَبْرَئِيلُ. جَبْرَائِلُ and جَبْرَايِلُ: see جَبْرَئِيلُ. جَبْرَائِيلُ and جَبْرَايِيلُ: see جَبْرَئِيلُ. جَبْرَائِينَ : see جَبْرَئِيلُ. جُبَارٌ جبار A thing of which no account, or for which no revenge or retaliation or mulct, is taken. (S, A, Msb, K, TA.) You say, ذَهَبَ دَمَهُ جُبَارًا His blood went unrevenged, unretaliated, or unexpiated by a mulct. (S, A.) And جُرْحٌ جُبَارٌ A wound for which is no retaliation, nor any expiatory mulct. (A, TA.) And حَرْبٌ جُبَارٌ A war in which is no retaliation, (K, TA,) nor any expiatory mulct. (TA.) And المَعْدِنُ جُبَارٌ [The mine is a thing for which no mulct is exacted]: i. e., if the mine fall in upon him who is working in it, and he perish, his hirer is not to be punished for it. (S and Msb from a trad.) And البِئْرُ جُبَارٌ [The well is a thing for which no mulct is exacted]: i. e., if a man fall into an ancient well, and perish, his blood is not to be expiated by a mulct: (TA:) or, as some say, it relates to a hired man's descending into a well to cleanse it, or to take forth something from it, if he fall into it and die. (TA in art. بأر.) And جُرحُ العَجُمَآءِ جُبَارٌ The wound of the speechless beast, if it get loose and wound a man or other thing while loose, is a thing for which no retaliation or expiatory mulct is exacted. (T, A, * Msb. *) ― - Clear, or quit, of a thing: so in the saying, أَنَا مِنْهُ خَلَاوَةٌ وُجُبَارٌ [I am clear, or quit, of it]. (K. [See also فَالِجٌ.]) = A torrent. (K.) ― - Anything that corrupts, or mars, and destroys; (so accord. to some copies of the K, and the TA;) as the torrent, &c.: (TA:) or anything that is corrupted, or marred, and destroyed. (So accord. to other copies of the K.) = Tuesday; (S, K;) an ancient name thereof, (S,) used in the Time of Ignorance; (TA;) as also ↓ جِبَارٌ . (K.) جِبَارٌ جبار : see what next precedes. جِبَارَةٌ جبار جباره جبارة and ↓ جَبِيرَةٌ Splints; pieces of wood with which bones are set, or reduced from a fractured state: (S, K:) or bones which are put upon a diseased part of the person, to reduce it to a sound state: pl. جَبَائِرُ. (Msb.) ― - Also, both words, A wide bracelet; syn. يَارَقٌ: (S, K:) a bracelet (سِوَار) of gold or silver: pl. جَبَائِرَةٌ [or جَبَائِرُ, as above?]. (A 'Obeyd, TA.) جُبُورَةٌ جبور جبوره جبورة : see جَبَرِيَّةٌ. جَبِيرَةٌ جبير جبيره جبيرة : see جِبَارَةٌ. جَبَّارٌ جبار One who magnifies himself, or behaves proudly or haughtily or insolently, and does not hold any one to have any claim upon him, or to deserve anything of him: (K:) one who slays when in anger: (S, A:) one who slays unjustly: (K:) imperious, or domineering, by absolute force and power; overbearing; tyrannical; a tyrant: (TA:) any one who exalts himself, or is insolent and audacious, in pride and in acts of rebellion or disobedience; who is bold, or audacious, and immoderate, inordinate, or exorbitant; or excessively, immoderately, or inordinately, proud, or corrupt, or unbelieving, or disobedient, or rebel-lious; or who exalts himself and is inordinate in infidelity; or who is extravagant in acts of disobedience and in wrongdoing; or who is refractory, or averse from obedience; (K, * TA;) as also ↓ جِبِّيرٌ : (K:) or this latter signifies one who magnifies himself much, or behaves very proudly or haughtily or insolently: (S:) and the former, one who proudly, haughtily, or insolently, disdains the service of God: (Lh, TA:) fem. with ة: pl. masc. جَبَّارُونَ and جَبَابِرَةٌ. (A, TA.) ― - الجَبَّارٌ [A name of] God; so called because of his magnifying Himself [above every other being], (K,) and his highness: (TA:) meaning the Compeller of his creatures to do whatsoever He willeth: (Bd and Jel in lix. 23:) or the Compeller of his creatures to obey the commands and prohibitions which He pleaseth to impose upon them: (Msb, TA:) accord. to Fr, from أَجْبَرَ, and the only instance known to him of an epithet of the measure فَعَّالٌ from a verb of the measure أَفْعَلَ except دَرَّاكٌ [q. v.] from أَدْرَكَ: (Az, TA:) or, accord. to Fr, from جَبَرَ as syn. with أَجْبَرَ: (Msb:) it is also explained as meaning the Supreme; the High above his creatures: (Az, TA:) or the Unattainable; and hence applied to the palm-tree [of which the branches cannot be reached by the hand]: (IAmb, TA:) or it may signify (tropical:) the Restorer of the poor to wealth or competence or sufficiency. (Az, TA.) [God is also called] جَبَّارُ القُلُوبِ عَلَى فِطَرَاتِهَا (assumed tropical:) The Establisher of hearts according to their natural constitutions which He hath given them in the mothers' wombs, disposing them to know Him and to confess Him, both the unfortunate of them and the fortunate. (TA from a trad. of 'Alee.) ― - Also (tropical:) A name of الجَوْزَآءُ [the constel-lation Orion]; (A, K;) because it is [represented] in the form of a crowned king upon a throne. (A.) ― - ذِرَاعُ الجَبَّارِ (assumed tropical:) The cubit of the king: (A, TA:) or the long cubit: or, as Kt thinks, by الجبّار is here meant a certain foreign king whose fore arm was of full length. (TA.) ― - قَلْبٌ جَبَّارٌ (tropical:) A heart that receives not admonition: (A:) or that admits not compassion. (K.) ― - جَبَّارٌ, (Seer, K,) without ة, (Seer, TA,) applied to a palm-tree (نَخْلَةٌ), signifies (tropical:) Tall and young; (Seer, K, TA;) as also ↓ جُبَّارٌ : (K:) or is applied to palmtrees collectively (نَخْلٌ), and signifies tall, and above the reach of the hand; (T, S;) and the epithet applied to a single palm-tree is with ة; (S, A;) in this sense; meaning less than سَحُوقٌ: (A:) or, with ة, it signifies a young palm-tree, that has attained its utmost height and has borne fruit: (M:) or that has been ascended [for the purpose of cutting off its fruit], and retains its excellence, surpassing therein other palm-trees. (AHn, TA.) ― - Also, hence, as Az thinks, (TA,) (tropical:) Huge, tall, and strong; a giant. (T, A, * K.) ― - And, with ة, (S, A,) and also without ة, (A,) applied to a she-camel, (tropical:) Great (S, A) and fat. (S.) جُبَّارٌ جبار : see جَبَّارٌ. جَبُّورٌ جبور and جُبُّورٌ: see جَبَرِيَّةٌ. جِبِّيرٌ جبير : see جَبَّارٌ. جَبُّورَةٌ جبور جبوره جبورة : see جَبَرِيَّةٌ. جَابِرٌ جابر , (S,) and جَابِرُ بْنُ حَبَّةَ, (S, A, K,) names of (tropical:) Bread; (S, A, K;) and أَبُو جَابِرٍ is a surname thereof; (S, K;) and so أُمُّ جَابِرٍ: which last also signifies the ear of corn: (T in art. ام:) and i. q. الهَرِيسَةُ [grain, or wheat, bruised, or brayed, and then cooked]. (Har p. 227.) ― - فُلَانٌ جَابِرٌ لِى i. q. ↓ مُسْتَجْبِرٌ (tropical:) [Such a one exerts himself much, or exceedingly, or to the utmost, in paying frequent attention to me, taking care of me, or putting my affairs into a right, or proper, state]. (A.) ― - See also 1. تَجْبَارٌ تجبار : see جَبَرِيَّةٌ. مَجْبَرٌ مجبر [an inf. n. of 1]: see 8. المُجْبَرَةُ المجبره المجبرة مجبر : see جَبَرِيَّةٌ. مُجَبِّرٌ مجبر One who sets bones, or reduces them from a fractured state; a bone-setter. (S, A, K.) مَجْبُورَةٌ مجبور مجبوره مجبورة A woman possessed by a jinnee, or genie; syn. مَجْنُونَةٌ; but this is held to be of weak authority. (Mgh.) المُتَجَبِّرُ المتجبر متجبر The lion. (K.) مُسْتَجْبِرٌ مستجبر : see جَابِرٌ. جبرئيل جَبْرَئِيلُ and its vars.: see art. جبر. جبس جِبْسٌ جبس [Gypsum;] i. q. جِصٌّ, or جَصٌّ, (K,) with which one builds. (Kr, TA. *) جَبَّاسَةٌ جباسه جباسة The place of جِبْس; [i. e., in which gypsum is found, or prepared;] as also مجبَّسة [i. e. ↓ مُجَبَّسَةٌ , or, more probably, it is a mistranscription, for ↓ مَجْبَسَةٌ , like مَحْصَاةٌ (originally مَحَصَيَةٌ) and مَبْقَلَةٌ &c.]. (TA.) مَجْبَسَةٌ مجبسه مجبسة or مُجَبَّسَةٌ: see جَبَّاسَةٌ. جبل 1 جَبَلَهُ جبل جبله جبلة , (S, Msb, K,) aor. جَبُلَ (Msb, K) and جَبِلَ , (K,) inf. n. جَبْلٌ, (KL.) He (God) created him. (S, Msb, K, KL.) So in the phrase, جَبَلَهُ عَلَى كَذَا, (Msb,) or على الشَّىْءِ, (K,) He (God) created him with an adaptation, or a disposition, to such a thing, or to the thing; adapted him, or disposed him, by nature thereto. (Msb.) It is said in a trad., جُبِلَتِ القُلُوبُ عَلَى حُبِّ مَنْ أَحْسَنَ إِلَيْهَا وَبُغْضِ مَنْ أَسَآءَ إِلَيْهَا [Hearts are created with a disposition to the love of him who does good to them, and the hatred of him who does evil to them]. (TA.) ― - Also, (K,) inf. n. as above, (TA,) i. q. جَبَرَهُ [evidently as meaning He compelled him, against his will, عَلَى الأَمْرِ to do the thing; for he who is created with a disposition to do a thing is as though he were compelled to do it]; and so ↓ اجبلهُ , (K, TA,) inf. n. إِجْبَالٌ. (TA.) = جَبِلَ (assumed tropical:) He (a man) became like a mountain (جَبَل) in bigness, thickness, coarseness, or roughness. (TA.) ― - جَبِلَ حَدِيدُهُمْ (K, TA; in the CK, جَبَلَ; and in a MS. copy of the K, without any vowels;) (assumed tropical:) Their iron was, or became, blunt, such as would not penetrate. (K, * TA.) 3 جابل جابل He (a man) alighted, or descended and abode, or sojourned, or settled, in a mountain. (AA, TA.) 4 اجبل أجبل اجبل جبل He came, or went, or betook himself, to the mountain. (ISk, S, K.) ― - (tropical:) He (a digger) reached a hard place, (S, K,) or stone, (Mgh,) in his digging. (TA. [الحَافِر, meaning “ the digger, ” Golius seems to have misunderstood as meaning “ the hoof ” of a horse.]) ― - [Hence,] (tropical:) He (a poet) experienced difficulty in diction, (K, TA,) so that he said nothing original, nor anything in the way of repetition. (TA.) ― - And طَلَبَ حَاجَةً فَأَجْبَلَ (assumed tropical:) He sought a thing that he wanted, and failed of attaining it. (TA.) ― - And سَأَلْنَاهُمْ فَأَجْبَلُوا (tropical:) We asked them, and they refused, and did not give. (Ibn-'Abbád, Z, TA.) ― - And أَجْبَلُوا (tropical:) Their iron became blunt, so that it would not penetrate. (K, * TA.) = اجبلهُ (tropical:) He found him to be a جَبَل, i. e. a niggard: (K, TA:) it is considered as implying fixedness. (TA.) ― - See also 1. 5 تجبّلوا جبل تجبلوا They entered a mountain: (K:) or, accord. to the O, you say, تجبّل القَوْمُ الجِبَالَ, meaning, the people, or company of men, entered the mountains. (TA.) جَبْلٌ جبل (assumed tropical:) Big, thick, coarse, or rough; (TA;) as also ↓ جَبِلٌ , applied to a thing (S, O, K) of any kind: (K:) or this latter is applied to an arrow, signifying (assumed tropical:) coarsely, roughly, or rudely, pared. (K.) You say رَجُلٌ جَبْلُ الرَّأْسِ , (K, TA, [in the CK, erroneously, جَبَلُ الرأس ,]) and الوَجْهِ, (TA,) (tropical:) A man having a big, thick, coarse, or rough, head, and face; (TA;) having little sweetness. (K, TA.) [See also جَبِيلٌ.] And ↓ رَجُلٌ مِجْبَالٌ (assumed tropical:) A big, thick, coarse, or rough, and heavy, man. (Ham p. 818.) And اِمْرَأَةٌ جَبْلَةٌ (K [in one place in the CK جَبَلَةٌ and جِبْلَةٌ, but only جَبْلَةٌ accord. to the TA,]) and ↓ مِجْبَالٌ (S, K) (tropical:) A woman big, thick, coarse, or rough, (S, K, TA,) in make; (S;) large in make. (TA.) And خِلْقَةٌ جَبْلَةٌ (assumed tropical:) A big, thick, coarse, or rough, make. (Ham p. 821.) And نَاقَةٌ جَبْلَةُ السَّنَامِ (tropical:) A she-camel having an increasing hump. (TA.) And سَيْفٌ جَبْلٌ and ↓ مِجْبَالٌ (assumed tropical:) A sword not made thin. (TA.) = Also (K, TA, [in the CK, جَبَل,]) A court [of a house]; syn. سَاحَةٌ. (K.) جُبْلٌ جبل : see جِبْلٌ: ― - and جِبِلٌّ. = Also Dry trees. (K.) جِبْلٌ جبل Much; or numerous; (S, K;) as also ↓ جُبْلٌ (K.) So in the phrases مَالٌ جِبْلٌ [Much property; or numerous cattle]; and حَىٌّ جِبْلٌ A numerous tribe. (S.) ― - See also جِبِلٌّ, in two places. جَبَلٌ جبل [A mountain: or] any of the mountains (أَوْتَاد [lit. “pegs,” or “stakes,” a term applied to the mountains because they are supposed to make the earth firm, or fast,]) of the earth, that is great and long; (Mgh, K;) or, as some say, only such as is long; (Msb;) such as is isolated being called أَكَمَةٌ, or قُنَّةٌ: (K:) [and also applied to a rocky tract; any rocky elevation, however little elevated:] and sometimes it means stone; [or rock;] such, for instance, as is reached by the digger: and hence it is applied to Es-Safà and El-Marweh: (Mgh:) pl. [of mult.] جِبَالٌ (S, Msb, K) and (of pauc., Msb) أَجْبُلٌ (Msb, K) and أَجْبَالٌ. (K.) ― - [Hence,] (assumed tropical:) A man who does not remove from his place: you say of such a one, هُوَ جَبَلٌ. (TA.) ― - (tropical:) A niggard. (K, TA.) [See 4.] ― - (tropical:) The lord, or chief, of a people, or company of men: and their learned man. (Fr, K, TA.) ― - ابْنَةُ الجَبَل (assumed tropical:) The serpent: (K:) because it keeps to the جَبَل. (TA.) ― - (assumed tropical:) Calamity, or misfortune. (K.) ― - (assumed tropical:) The bow that is made from the tree called نَبْع; (K, TA;) because this is one of the trees of the جَبَل. (TA.) ― - (assumed tropical:) The echo. (Har p. 472.) جَبُلٌ جبل : see جِبِلٌّ. جَبِلٌ جبل : see جَبْلٌ. ― - Also, applied to the iron head, or blade, of an arrow, or of a spear, or of a sword, &c., (tropical:) Blunt; that will not penetrate into a thing: (Ibn-' Abbád, K, * TA:) and so, with ة, applied to a فَأْس. (TA.) جُبُلٌ جبل : see جِبِلٌّ. جَبْلَةٌ جبل جبله جبلة (K, TA, [in the CK جَبَلَةٌ,]) and ↓ جِبْلَةٌ The face: or the بَشَرَة [or external skin] thereof: or the part thereof that is turned towards one. (K.) = Also, (K,) or the former, (TA,) A vice, fault, defect, or blemish. (K.) = And Strength. (K.) ― - And Hardness of the earth, or ground. (Lth, K.) = See also جُبْلَةٌ: = and see جِبْلَپٌ. جُبْلَةٌ جبل جبله جبلة A camel's hump; (S, K;) as also ↓ جَبْلَةٌ . (K.) = See also جِبِلٌّ: = and see جِبِلَّةٌ, in two places. جِبْلَةٌ جبل جبله جبلة : see جِبِلَّةٌ. ― - Also The origin, or stock, (K, TA,) of any created thing; (TA;) and so ↓ جُبُلَّةٌ . (K, TA.) ― - The fundamental nature, or composition, of a mountain. (TA.) ― - ثَوْبٌ جَيِّدُ الجِبْلَةِ (tropical:) A garment, or piece of cloth, good in respect of the thread (K, TA) and the weaving. (TA.) ― - رَجُلٌ ذُو جِبْلَةٍ (assumed tropical:) A big, thick, coarse, or rough, man. (S, K.) = See also جِبِلٌّ, in two places: = and see جَبْلَةٌ. جَبَلَةٌ جبل جبله جبلة : see جِبِلَّةٌ. جُبُلٌّ جبل : see what next follows. جِبِلٌّ جبل and ↓ جُبُلٌّ and ↓ جِبْلٌ [accord. to the CK like عَدْلٌ, but correctly like عِدْلٌ,] and ↓ جُبْلٌ and ↓ جُبُلٌ , (S, K,) accord. to different readings of the instance occurring in the Kur xxxvi. 62, the first being the reading of the people of ElMedeeneh, (S,) [and the most common,] A great company of men; as also ↓ جِبِلَّةٌ and ↓ جَبِيلٌ : (K:) or [simply] a company of men; (S;) as also ↓ جَبُلٌ , accord. to Kh; (Sgh, TA;) and so ↓ جَبْلَةٌ and ↓ جُبْلَةٌ and ↓ جِبِلَّةٌ : which last three signify also the same as أُمَّةٌ [a nation, or people, &c.]: (K:) it is said [by some] that جِبِلٌّ is pl. [or coll. gen. n.] of ↓ جِبِلَّةٌ meaning a numerous company: (TA:) جِبَلَةٌ is pl. of ↓ جِبْلٌ : one says, قَبَحَ اللّٰهُ جِبَلَتَكُمْ [May God remove far from prosperity, or success,] your companies: (Fr, TA:) and جِبَلٌ is pl. of ↓ جِبْلَةٌ . (Bd in xxxvi. 62.) جُبُلَّةٌ جبل جبله جبلة Much, or an abundance, or a large quantity or number, or anything; as also ↓ جِبِلَّةٌ . (K.) = See also جِبْلَةٌ: = and see what next follows, in two places. جِبِلَّةٌ جبل جبله جبلة (S, Msb, K) and ↓ جُبُلَّةٌ and ↓ جَبِيلَةٌ (Sgh, MF) and ↓ جِبْلَةٌ (AA, S, K) and ↓ جُبْلَةٌ and ↓ جَبْلَةٌ and ↓ جَبَلَةٌ , (K,) but this last, accord. to MF, is unknown, (TA,) Nature; or natural, native, innate, or original, constitution, disposition, temper, or other quality or property; idiosyncrasy; syn. خِلْقَةٌ (AA, S, Sgh, Msb, K) and طَبِيعَةٌ (Msb, K) and غَرِيزَةٌ; all these signifying the same: (Msb:) pl. of the first جِبِلَّاتٌ. (S.) Hence, in the Kur [xxvi. 184], وَالجِبِلَّةَ الأَوَّلِينَ, (S,) meaning الخَلِيقَةَ, (Jel,) or ذَوِي الجِبِلَّةِ, i. e. And the preceding created beings: (Bd:) El- Hasan read with damm [i. e. ↓ الجُبُلَّةَ or ↓ الجثبْلَةَ ]. (S.) = See also جِبِلٌّ, in three places: ― - and see جُبُلَّةٌ. جَبَلِىٌّ جبل جبلى جبلي جبليي Of, or relating to, a mountain or mountains; contr. of سُهْلِىٌّ. (The Lexicons &c. passim.) جِبِلّىٌّ جبل جبلى جبلي جبليي Natural; i. e. of, or relating to, the natural, native, innate, or original, constitution, disposition, temper, or other quality or property; like طَبِيعِىٌّ; i. e. essential; resulting from the Creator's ordering of the natural disposition in the body. (Msb.) جِبَالٌ جبال جبل (tropical:) The body, with, or without, the members; syn. جَسَدٌ and بَدَنٌ; (K, TA;) as being likened to a mountain in bigness [?]. (TA.) One says, أَحْسَنَ اللّٰهُ جِبَالَهُ, meaning, (tropical:) [May God render beautiful] his body (جَسَدَهُ): and [render good] his created خُلُق [or mind, with its qualities and attributes: but I rather think that خُلُق is here a mistranscription for خَلْق, meaning make]. (Ibn-' Abbád, TA.) جَبِيلٌ جبيل : see جِبِلٌّ. = جَبِيلُ الوَجْهِ (tropical:) A man having a bad, or an ugly, face. (K, TA.) [See also جَبْلٌ.] جَبِيلَةٌ جبيل جبيله جبيلة : see جِبِلَّةٌ. مِجْبَالٌ مجبال : see جَبْلٌ, in three places. مَجْبُولٌ مجبول , applied to a man, (assumed tropical:) Great, large, or big, (K, TA,) in make; as though he were a mountain. (TA.) جبن 1 جَبُنَ جاب جبن جبنن , (S, Msb, K,) aor. جَبُنَ , inf. n. جُبْنٌ (Msb, K) and جُبُنٌ (K) and جَبَانَةٌ; (Msb, K;) and جَبَنَ, (S, ISd, Msb,) aor. جَبُنَ ; (Msb, TA;) He (a man) was, or became, such as is termed جَبَان (S, Msb, K) and جَبِين; (S, K;) i. e. cowardly, (K,) or weak hearted. (Msb.) And جَبُنَ عَنْهُ He held back, or refrained, from him, or it, through cowardice. (TA in art. عرس.) 2 جبَنهُ جاب جبن جبنه جبننه جبنة , inf. n. تَجْبِينٌ, He attributed to him cowardice (جُبْن). (S.) And هُوَ يُجَبَّنُ, inf. n. as above, He is accused of cowardice. (K.) 4 اجبنهُ أجاب أجبن أجبنه أجبنة اجبنه اجبنة جبن He found him to be such as is termed جَبَان; (S, Msb, K;) i. e. a coward, or cowardly, (K,) or weak-hearted: (Msb:) or he reckoned him a coward; (M, K;) as also ↓ اجتبنهُ . (K.) 5 تجبّن أجاب جاب جبن تجبن تجبنن وجب It (milk) became like جُبْن [i. e. cheese]. (K.) ― - And hence, perhaps, (TA,) (assumed tropical:) He (a man) became thick, gross, coarse, or big. (S, TA.) 8 اجتبنهُ اجتبنه اجتبنة He made cheese of it; i. e. of milk. (T, K.) = See also 4. جُبْنٌ جاب جبن جبنن and ↓ جُبُنٌ and ↓ جُبُنٌّ , (S, Msb, K,) the first of which is the most approved, and the last the most rare, and said by some to be used only in a case of necessity in poetry, (Lth, Msb,) [Cheese;] a certain thing that is eaten, (S, Msb,) well known: (K:) n. un. جُبْنَةٌ, (TA,) a word having a more particular signification than جُبْنٌ, (S,) meaning a قُرص [or round, flattened, loaf] thereof, (Mgh,) [or a cheese, or piece of cheese,] as also جُبُنَةٌ (TA) and جُبُنَّةٌ. (S, TA.) = Also جُبْنٌ and ↓ جُبُنٌ , [inf. ns. of جَبُنَ, used as simple substs.,] Cowardice; weak-heartedness;] the quality denoted by جَبَانٌ. (S.) جُبُنٌ جاب جبن جبنن : see جُبْنٌ, in two places. جُبُنٌّ جاب جبن جبنن : see جُبْنٌ. جُبْنِىٌّ جب جبن جبنى جبني A seller of جُبْن [i. e. cheese]. (TA.) ― - And a rel. n. from سُوقُ الجُبْنِ [The cheesemarket] in Damascus. (K.) جَبَانٌ جب جبان , (S, Msb, K,) an epithet from جَبَنَ, (S,) applied to a man and to a woman, (S, Msb, K,) in the latter case like حَصَانٌ and رَزَانٌ, (Ibn-EsSarráj, S,) and with ة also applied to a woman; (M, Msb, K;) and ↓ جَبينٌ , (S, K,) from جَبُنَ, (S,) applied to a man and to a woman; and ↓ جَبَّانٌ ; (K;) A coward; or cowardly; i. e. wont to dread things, so as not to venture upon them boldly, (K, TA,) by night or by day; (TA;) weak-hearted: (Msb:) جَبَانٌ is contr. of شُجَاعٌ: (Msb in art. شجع:) pl. masc. جُبَنَآءُ, (Msb, K,) [properly of جَبِينٌ] and fem. جَبَانَاتٌ. (Lth, Msb, TA.) هُوَ جَبَانُ الكَلْبِ [He is one whose dog is cowardly,] means (tropical:) he is extremely generous: (K, TA:) because, by reason of guests' coming to him, his dog does not growl. (TA.) And you say, فُلَانٌ شُجَاعُ القَلْبِ جَبَانُ الوَجْهِ (tropical:) [app. meaning Such a one is courageous in heart, mild in face]. (TA. [Expl. by اجنى الوجه, which seems to be a mistranscription.]) جَبِينٌ جب جبى جبين : see جَبَانٌ. = Also The part above the temple, on the right of the forehead, and on the left thereof; the two being called جَبِينَانِ: (S:) the side of the forehead, [so Bd in xxxvii. 103,] from the part over against the place where the hair falls off, to the temple, on the right of the forehead, and on the left thereof: so say Az and IF and others: the forehead (الجَبْتَة) is between the جَبِينَانِ: (Msb:) or the جَبِينَانِ are the two borders of the forehead, on either side thereof, in the part between the two eyebrows (فِيمَا بَيْنَ الحَاجِبَيْنِ [so in the copies of the K, a mistake for فيما يَلِى الحاجبين in the part next to the two eyebrows]), rising to the place where the growth of the hair terminates: (K:) or between the place where the growth of the hair terminates and the eyebrows: (TA:) or the جبين is the borders (in the T, the border, TA) of the forehead, between the two temples, uniting with the نَاصِيَة [or place where the hair grows in the fore part of the head, or the hair of that part]: (K, TA:) and it sometimes occurs as meaning the forehead: (MF, TA:) [see an ex. voce تَرِبَ, where it is used in this last sense, and is fem., perhaps because syn. with جَبْهَة, for] Lh says that it is always masc.: (TA:) pl. [of mult.] جُبُنٌ and [of pauc.] أَجْبِنَةٌ (Msb, K) and أَجْبُنٌ. (K.) جَبَّانٌ جب جبان : see جَبَانٌ. = Also One who keeps, or guards, the produce of land in the desert. (TA.) = See also what next follows. جَبَّانَةٌ جبان جبانه جبانة (S, Mgh, Msb, K) and ↓ جَبَّانٌ , (S, Msb, K,) the former of which is the more common, (Msb,) A place of prayer, (Msb,) or common place of prayer, (Mgh,) in a صَحْرَآء [or desert tract]. (Mgh, Msb.) ― - A burial-ground: (K:) this is sometimes called جبّانة because the place of prayer is generally in the burial-ground: (Msb:) accord. to Kh, these two words, in this sense, are from الجَبُّ and الجَبُوبُ; but others derive them from جبن. (TA in art. جب.) ― - A [desert tract such as is termed] صَحْرَآء. (S, K.) ― - A place that produces much herbage: and level, elevated land: (AHn, K:) or the latter, level, elevated land, that produces much herbage: (Aboo-Kheyreh, TA:) accord. to ISh, it is smooth, without trees; but it may have in it hills, and a tract abounding with trees: and sometimes the جبّانة is level, without hills and without any tract abounding with trees; but it is not in sand nor in mountains, though it may be in [high grounds such as are termed] قِفَاف [pl. of قُفٌّ] and in [what are termed] شَقَائِق [pl. of شَقِيقَةٌ]. (TA.) جَبّانِىٌّ جب جبان جبانى جباني جبانيي جبى A dweller in the جَبَّان, meaning صَحْرَآء. (TA.) أَجْبَنُ [More, and most, cowardly, or weakhearted]. (TA.) You say أَجْبَنُ مِنْ صَافِرٍ, i. e. [More cowardly] than a whistling bird: (S in art. صفر:) or, as some say, than a thief. (TA in that art. [See also Freytag's Arab. Prov., i. 326.]) مَجْبَنَةٌ مجبنه مجبنة [A cause of cowardice, or weak-heartedness]. One says, الوَلَدُ مَجْبَنَةٌ مَبْخَلَةٌ [Children are a cause of cowardice and a cause of niggardliness]; because one loves continuance of life, and property, on account of them. (S, TA.) جبه 1 جَبَهَهُ جبه جبهه جبهة , (S, Msb, K,) aor. جَبَهَ , (Msb, K,) inf. n. جَبْهٌ, (Ham p. 355,) He slapped, (S,) or struck, (K,) or hit, (Msb,) or struck him on, (Ham ubi suprà,) his جَبْهَة [or forehead]. (S, Msb, K, and Ham ubi suprà.) ― - And [hence], (K,) aor. and inf. n. as above, (TA,) (tropical:) He turned him back (K, TA) from the thing that he wanted: (TA:) or (tropical:) he met him, or encountered him, with, or he said to him, or did to him, a thing disliked, or hated: (K, TA, TK:) or (tropical:) he encountered him, or confronted him, with speech in which was roughness: (JK, M, TA:) or (tropical:) he encountered him with that which he disliked, or hated; or he accused him thereof to his face; (M, TA, and Ham ubi suprà;) or so جَبَهَهُ بِالمَكْرُوهِ. (S, TA.) ― - جَبَهَ المَآءَ, (JK, S, K,) inf. n. as above, (JK, S,) (tropical:) He came to the water, (JK, S, K,) when there was at it no apparatus for drawing, (S,) i. e. no pulley &c., (JK, TA,) or having no means of drawing, so that he only looked at the surface of the water. (Z, K.) [See also جَبِيهَةٌ.] ― - جَبَهَ القَوْمَ (tropical:) It (winter) came upon the people unprepared for it. (A, K.) 2 تَجْبِيهٌ جب جبى تجبيه تجبية The mounting a fornicator, or an adulterer, upon an ass, and turning his face towards the tail; whence the trad. of the Jews respecting the adulterer, يُحُمَّمُ وَيُجَبَّهُ ويُجْلَدُ [He shall have his face blackened with charcoal, and be mounted on an ass with his face towards the tail, and be flogged]: (Mgh:) or the mounting two fornicators, or adulterers, upon an ass, and turning the backs of their heads towards each other, (JK, Mgh,) and parading them round about; thus accord. to the Tekmileh: (Mgh:) or the blackening [with charcoal] the faces of two fornicators, or adulterers, (أَنْ يُحَمَّرَ in the K being a mistake for أَنْ يُحُمَّمَ, i. e. يُسَوَّدَ, TA,) and mounting them upon a camel or an ass, and turning their faces in contrary directions: accord. to analogy, it should mean turning their faces towards each other; for it is from الجَبْتَةُ: تَجْبِيهٌ also signifies the bending, inclining, lowering, or hanging down, the head towards the ground: and it may be hence; (i. e. it may be hence that it is applied to him who is mounted on a beast in the manner described above; TA;) because he to whom this is done bends down his head in shame and confusion: or it may be from جَبَهَهُ meaning "he did to him a thing disliked, or hated." (K.) 8 اِجْتِبَاهٌ اجتباه اجتباة ٱجتباه ٱجتبى The deeming [one] rude, coarse, unkind, hard, or churlish. (JK.) ― - And The fearing [a person or thing]. (JK.) ― - And اجتبههُ He disliked, or hated, and feared, it, or him; namely, a country, or town, and a man. (JK.) ― - He disapproved it, or disliked it, and did not find it wholesome; namely, water, (En-Nawádir, K,) &c. (K.) جَبَهٌ جب جبه جبة Largeness, (S,) or width (JK, M, K) and beauty, (M, K,) of the جَبْهَة [or forehead]: (JK, S, M, K:) or protuberance, or prominence, thereof. (M, K.) جَبْهَةٌ جبه جبهه جبهة [The forehead;] the part of the face which is the place of prostration: (As, Msb, K:) or the even part that is between the eyebrows and the نَاصِيَة [or place where the hair grows in the fore part of the head]: (Kh, JK, Msb, K:) so of a man, (S, Msb,) and of others: (S:) [or,] of a horse, the part that is below the ears and above the eyes: (TA:) pl. جِبَاهٌ. (Msb, TA.) ― - [Hence,] الجَبْهَةُ (assumed tropical:) A certain Mansion of the Moon; [the Tenth Mansion;] (S, K, Kzw;) consisting of four stars; (S;) the four stars [ζ, γ, η, and α,] in the neck and heart of Leo; [regarded by the Arabs as the fore-part, or forehead, of Leo;] (Kzw in his descr. of Leo;) between each of which and the next to it is the space of a whip's length; the northernmost of them called by astrologers الأَسَدُ. (Kzw in his descr. of the Mansions of the Moon.) ― - Also (assumed tropical:) The moon (K, TA) itself: but [it rather seems to mean the upper part of the disc of the moon; for] it is said in the M that a certain unknown poet has metaphorically assigned a جبهة to the moon. (TA.) ― - Also جَبْهَةٌ, (tropical:) The chief of a people, or company of men; (JK, Mgh, K, TA;) like as one says the وَجْه thereof. (Mgh, TA.) ― - (tropical:) The generous and manly, or manly and noble, persons of a people, or company of men: or men exerting themselves in the case of a bloodwit or a debt or other obligation, (K, TA,) or in repairing the condition of a poor man, (TA,) and who come not to any one but he is ashamed to turn them back, (K, TA,) or who are seldom or never turned back by anyone: so, accord. to Aboo-Sa'eed, in a trad. in which it is said that there shall be no poor-rate in the case of the جبهة. (TA.) ― - (tropical:) A company, or collected number, of men, (JK, S, Msb,) and of horses: (JK, Msb:) or, of horses, the best: (TA:) and [simply] horses; (Lth, S, M, Mgh, K;) a word having no sing., or n. un.: (M, K:) accord. to Lth, (TA,) having this last meaning in the trad. above mentioned; (S, Mgh, TA;) because horses are the best of beasts. (Mgh.) = (tropical:) Abjectness, or ignominy; (JK, M, K, TA;) and a state of annoyance, or molestation: (Z, TA:) thought by ISd to be from جَبَهَهُ meaning “ he encountered him with that which he disliked or hated, ” or “ he accused him thereof to his face; ” because the doing this causes one to experience abjectness, or ignominy. (TA.) It is said to have this meaning in a trad., in which it is said, فَإِنَّ اللّٰهَ قَدْ أَرَاحَكُمْ مِنَ الجَبْهَةِ والسَّجَّةِ والبَجَّةِ, i. e. For God hath relieved you from abjectness, or ignominy, &c., and milk diluted with water, and blood drawn from a vein [of a camel], which the Arabs used to eat: or in this trad., (TA,) الجَبْتَهَةُ is the name of a certain idol (ISd, K, TA) that was worshipped in the Time of Ignorance: (TA:) and السجّة and البجّة were two idols. (S and K in art. سج.) وَرَدْنَا مَآءً لَهُ جَبِيهَةٌ وردنا مآء له جبيهه وردنا مآء له جبيهة We came to a water that was salt, so that the drinking thereof did not take away the thirst of our cattle: (ISk, JK, S:) or that was altered for the worse in taste and colour, from some such cause as long standing, though still drinkable; or covered with the green substance called طُحْلُب and with leaves: or that was deep in the bottom, difficult to give to drink. (ISk, S.) [See also 1, last meaning but one.] جُبَّهٌ جب جبه جبة i. q. جُبَّأٌ, (K,) i. e. A fearful, or cowardly, man. (TA.) جَابِهٌ جاب جابه جابة , applied to a gazelle, (JK,) or to a bird or a wild animal, (K,) That meets one with its face or forehead; and such is of evil omen: (K:) contr. of قَعِيدٌ. (JK.) ― - Coming to water: so in a saying cited and explained in art. اذن, conj. 2. (IAar, TA.) أَجْبَهُ , applied to a man, Large, (S,) or wide (JK, M, K) and beautiful, (M, K,) in the جَبْهَة [or forehead]: (JK, S, M, K:) or protuberant, or prominent, therein: (M, K:) applied to a horse, having a protuberant, or prominent, forehead, rising beyond the bone of the nose: (TA:) fem. جَبْهَآءُ; (S, K;) of which the dim. is جُبَيْهَآءُ. (S.) ― - الأَجْبَهُ The lion; (K;) because of the width of his جَبْهَة. (TA.) جبو and جبى [The words belonging to the former of these two arts. cannot well be classed by themselves, being intimately connected with those of the latter, which are the more numerous and common, and from which they are generally easily distinguishable.] 1 جَبَى جب جبى جبي جبيي , (K,) first pers. جَبَيْتُ, (Ks, S, Er-Rághib,) aor. 1َ2ِ3َ ; (K;) and جَبَى, aor. 1َ2َ3َ , (K,) said by MF to be unknown, and also, because neither the second nor the third radical is a faucial letter, unreasonable, but mentioned by Sb, though held by him to be of weak authority, and mentioned also by IAar, as extr., like أَبَى, aor. يَأْبَى; (TA;) and جَبَا, (TA,) first pers. جَبَوْتُ, (Ks, S, TA,) aor. 1َ2ُ3َ ; (TA;) inf. n. [of the first and second] جَبْىٌ (Sh, K) and [probably of the last only] جَبًا and جِبًا and جُبًا and [of the last, but whether in the first or the second of the senses here following is not shown,] جِبْوَةٌ; (K; [or this last has a different application, explained below;]) He collected water in a trough or tank for beasts &c. [Ks, S, K, Er-Rághib.) ― - And (hence, metaphorically, Er-Rághib, TA) the first of these verbs, (S, Mgh, Msb, K, Er-Rághib,) and the second, (K,) and the third; (S, Msb, TA;) inf. n. (of the first, S, Msb) جِبَايَةٌ (S, Mgh, Msb, K, Er-Rághib) and (of the last, S, Msb) جِبَاوَةٌ (S, Msb, K) and جَبْوٌ (TA) [and probably جِبْوَةٌ also, which see above]; (tropical:) He collected the [tax called] خَرَاج, (S, Mgh, Msb, K, Er-Rághib,) and [other] property. (Msb, TA.) The last of these verbs is said in the S to be originally with ', though pronounced without '; but IB says that this is not the case, and that it has not been heard with '. (TA.) You say also, جَبَاهُ القَوْمَ (assumed tropical:) [He collected it from the people, or company of men]; (M, K, * TA;) and جَبَى مِنْهُمْ (assumed tropical:) [He collected from them]. (M, K, TA.) ― - Also جَبَا [or جَبَى], (TA,) first pers. جَبَيْتُ, (Zj, TA,) (assumed tropical:) He appropriated a thing purely to himself, exclusively of any partner; chose it, or took it in preference, for himself. (Zj, TA.) And hence, (Zj, TA,) ↓ اجتباهُ (assumed tropical:) He chose it, or selected it, (Zj, S, K) لِنَفْسِهِ for himself. (TA.) = And جَبَى and جَبَا, [originally جَبَأَ,] He returned, receded, retreated, or went back. (TA.) 2 جبّى جب جبى جبي جبيي , inf. n. تَجْبِيَةٌ, He placed his hands upon his knees, (K, TA,) in prayer; (TA;) or upon the ground: or he fell prostrate; or fell upon his face: (K:) or he lowered his body and his hands, and raised his buttocks: (Ham p. 801:) [or] تجبية signifies a man's standing [with the hands upon the knees] in the manner of the رَاكِع: (S, K: *) accord. to A'Obeyd, what is thus termed is of two kinds: one is the placing the hands upon the knees, while standing: the other, the prostrating oneself, or falling upon the face, lying down; which is سُجُودٌ: (S:) or the bending down, and placing the hands upon the knees; because it is a bringing-together of the limbs. (Mgh.) = جبّاهُ, inf. n. as above, meaning He gave to him, is vulgar. (TA.) 4 اجبى أجبى أجبي اجبى اجبي جبى in the trad. مَنْ أَجْبَى فَقَدْ أَرْبَى is originally أَجْبَأَ [q. v.]: (S:) accord. to IAth, it is a corruption of the relater, or the ' is suppressed to assimilate the verb to اربى (TA.) The inf. n., إِجْبَآءٌ, is variously explained, as follows: (TA:) The selling seed-produce before it shows itself to be in a good state: (A'Obeyd, Th, S, K:) and a man's hiding his camels from the collector of the poor-rate: (IAar, A'Obeyd, K:) and i. q. عِينَةٌ; i. e. the selling to a man a commodity for a certain price to be paid at a certain period, then buying it of him with ready money for a less price than that for which it was sold. (TA.) 8 اِجْتِبَآءٌ اجتبآء (assumed tropical:) The drawing forth property from the places in which it is known, or presumed, or accustomed, to be. (TA.) ― - (assumed tropical:) The collecting in the way of choice, or selection. (Er-Rághib, TA.) ― - See also 1, last sentence but one. ― - Also (assumed tropical:) God's particular, or peculiar, distinguishing of men by abundant bounty, from which various blessings result to them without their labour; as happens to prophets and some others. (Er-Rághib, TA.) ― - Also اجتباهُ, (assumed tropical:) He forged it: and he extemporized it. (TA.) Hence, in the Kur [vii. 202], قَالُوا لَوْلَا اجْتَبَيْتَهَا (assumed tropical:) They say, Wherefore hast thou not forged it, (Fr, TA,) or produced it, (Th, TA,) or invented it, (Jel,) or put it together by forgery, (Bd,) of thyself? (Fr, Th, Bd, Jel, TA:) or wherefore hast thou not sought it, or demanded it, of God? (Bd.) جَبًا جب جبا , or جَبًى, (as in different copies of the K,) written with ا and with ى, (TA,) The camel-waterer's going in advance of the camels a day before their coming to the water, and collecting for them water in the drinking-trough, and then bringing them to it (IAar, K, TA) on the morrow. (IAar, TA.) [App. an inf. n., of which, in this sense, the verb is not mentioned.] So in the verse بِالرَّيْثِ مَا أَرْوَيْتُهَا لَا بِالعَجَلْ وَبِالجَبَا أَرْوَيْتُهَا لَا بِالقَبَلْ [Slowly I satisfied their thirst; not hastily: and by going in advance of them a day, and collecting for them water in the trough, and bringing them to it on the morrow, I satisfied their thirst; not by pouring the water into the trough while they were drinking, without having prepared any for them beforehand]. (IAar, TA.) = Also the former, Water collected [in a trough]; and so ↓ جُبْوَةٌ , with damm. (TA. [See جِبًا.]) ― - A wateringtrough (K, TA) in which water is collected: (TA:) or the station of the drawer of water, upon the [upper part of the] casing. (K.) ― - The place where a well is dug: (K:) in this sense, and in the next, also written جَبًى (TA.) ― - The brink, or margin, of a well. (A boo-Leylà, K.) The earth that is around a well, that is seen from afar; (S;) originally جَبَأٌ: (TA:) what is around a well: (K:) and what is around a wateringtrough: (TA:) pl. أَجْبَآءٌ. (K.) = جَبَا meaning A gift without compensation is a vulgar word. (TA.) جِبًا جب جبا Water collected (T, S, K) in a trough, (T, K,) being drawn from a well, (T, TA,) for camels; (S;) [like جَبًا;] as also ↓ جِبْوَةٌ , (K, TA, and so in a copy of the S, but omitted in the CK,) or ↓ جَبْوَةٌ , (so in two copies of the S,) and ↓ جُبْوَةٌ also, (so in a copy of the S, [see جَبًا,]) and ↓ جَبَاوَةٌ , (K, TA, and so in a copy of the S,) and ↓ جَبَاوَةٌ , (K, TA, and so in another copy of the S, but omitted in the CK,) and ↓ جِبَآءَةٌ : (TA as from the K, but not in the CK: [perhaps a mistranscription for ↓ جِبَايَةٌ :]) but accord. to IAmb, جِبًا is pl. of ↓ جِبْيَةٌ . (TA.) جَبْوَةٌ جب جبى جبوه جبوة ; see جِبًا. جُبْوَةٌ جب جبى جبوه جبوة : see جَبًا and جِبًا. جِبْوَةٌ جب جبى جبوه جبوة : see جِبًا. = Also (assumed tropical:) A mode, or manner, of collecting the [tax called] خَرَاج; and so ↓ جِبْيَةٌ , which Lh calls an inf. n. (TA.) جِبْيَةٌ جب جبيه جبية : see what next precedes: ― - and see جِبًا. جِبَآءَةٌ جبآءه جبآءة : see جِبًا. جَبَاوَةٌ جباوه جباوة and جِبَاوَةٌ: see جِبًا. جِبَايَةٌ جبايه جباية : see جِبًا. ― - (assumed tropical:) The tax called إِتَاوَة [or خَرَاج]. (TA in art. اتو.) [Originally an inf. n.] جَبَايَا جبايا [a pl. of which the sing. is not mentioned] Wells which are dug, and in which the shoots of grape-vines are set. (AHn, K.) جَابٍ جاب جابي A collector of water for camels: belonging to arts. جبو and جبى. (TA.) ― - (assumed tropical:) The locust (K) that collects everything by eating it; as also جَابِىءٌ [q. v.]. (TA.) The Arabs say, إِذَا جَآءَتِ السَّنَةُ جَآءَ مَعَهَا الجَابِى وَالجَانِى, i. e. (assumed tropical:) [When the year of drought comes,] the locust and the wolf [come with it]. (IAar, TA.) جَابِيَةٌ جابي جابيه جابية A watering-trough, (S,) or large wateringtrough, (K,) in which water is collected (S) for camels: (TA:) or a watering-trough that collects water: (Er-Rághib, TA:) pl. جَوَابٍ. (S.) Hence, in the Kur [xxxiv. 12], وَجَفَانٍ كَالجَوَابِى [And bowls like watering-troughs, or great wateringtroughs]. (S.) ― - (assumed tropical:) A company of men. (K, * TA.) لُؤْلُؤَةٌ مُجَبَّاةٌ A hollowed pearl: (Ibn-Wahb, TA:) the latter word thought by El-Khattábee to be formed by transposition from مُجَوّبَةٌ. (TA.) جث 1 جَثَّهُ جث جثه جثة , (S, Msb, TA,) aor. جَثُ3َ , (Msb, TA,) inf. n. جَثٌّ, (A, K,) He pulled it up, or out; as also ↓ اجتثّهُ ; (S, Msb;) or the latter denotes a quicker action than the former; and properly signifies he took its whole جُثَّة [or body]: (TA:) or the former, he cut it; or cut it off: (A, L, K:) or he cut it off from its root: (L:) or he pulled it up, or out, by the root; namely, a tree: (A, K;) he uprooted it, or eradicated it. (A.) = جَثَّ said of a collector of honey, He took the honey with its جَثّ and its مَحَارِين, i. e., the bees that had died in it. (IAar, TA.) 7 اِنْجَثَّ انجث (M, L, TA) and ↓ اُجْتُثَّ (M, A, L, TA) It was, or became, pulled up, or out: properly, its whole جُثَّة [or body] was taken; said of a tree: (TA in explanation of the latter:) it was, or became, cut, or cut off; (A, L;) or cut off from its root; (L;) pulled up, or out, by the root; uprooted, or eradicated: said of a tree. (A.) 8 إِجْتَثَ3َ see 1 and 7. جَثٌّ جث , so in the S [and L] and other lexicons, but in the K it is implied that it is ↓ جُثٌّ , (TA,) Bees' wax: or any particles, of the wings of the bees, (S, K,) and of their bodies, (S,) intermixed with the honey: (S, K:) [or] the خِرْشَآء of honey; (K;) i. e. the young bees, or the wings, that are upon honey; as in the M and L &c.: (TA:) or the bees that have died in the honey. (IAar, TA.) ― - Also Dead locusts. (IAar, K.) جُثٌّ جث : see جَثٌّ. = Also Elevated ground (S, TA, but not in all the copies of the former) such as has a form visible from a distance: (TA:) or ground that is elevated so as to be like a small [hill of the kind called]أَكَمَة. (K.) = The envelope of fruit; (K;) [or of the spadix of a palm-tree;] like جُفٌّ; the ث being a substitute for ف. (TA.) جُثَّةٌ جث جثه جثة The body, or corporeal form or figure, (شَخْص.) of a man, (S, A, Msb, K,) [absolutely, or] sitting, (S, A, Msb,) or sleeping, [by which is meant, as in many other instances, lying down,] (S, Msb,) or reclining, or lying on the side: (TA:) that of a man standing erect being termed طَلَلٌ (Msb) or قَامَةٌ; (TA;) and شخص applying in common to what is termed جثَة and what is termed طلل, in relation to a man: (Msb:) or جثَة is used only in relation to a man upon a horse's or camel's saddle, wearing a turban: so says IDrd on the authority of Abu-l-Khattáb ElAkhfash; but he adds that this has not been heard from any other: (TA:) pl. [of mult.] جُثَثٌ جثة جثث (A, TA) and [of pauc.] أَجْثَاثٌ; the latter as though formed from جُثٌّ, without regard to the augmentative letter [ة]; or it may be pl. of جُثَثٌ, and thus a pl. pl. (TA.) ― - Also A body; [a corpse;] syn. جَسَدٌ; as in the saying, in a trad., اَللّهُمَّ جَافِ الأَرْضَ عَنْ جُثَّتِهِ [O God, remove the earth from his body, or corpse: i. e., let it not press against his sides in the grave]. (TA.) ― - [And The body of a tree: see 7.] جَثِيثٌ جثيث [a coll. gen. n.] Young palm-trees, or shoots of palm-trees, that are cut off from the mother-trees, or plucked forth from the ground, and planted: n. un. with ة: it is thus called until it yields fruit; when it is called نَخَلَةٌ: (S:) or what are planted, of the shoots of palm-trees; (AHn, K;) not what are set, of the stones: (AHn, TA:) or shoots of palm-trees when they are first pulled off from the mother-trees: (As, TA: [as also قَثَيثٌ:]) or, with ة, it signifies a palm-tree produced from a date-stone, for which a hole is dug, and which is transplanted with the earth adhering to its root: (AA, TA:) or what falls in succession from [app. a mistake for at] the roots, or lower parts, of palm-trees. (Abu-lKhattáb, TA.) ― - And Grapes that fall at the roots, or lower parts, of the vine. (ISd, TA.) مِجَثَّةٌ مجثه مجثة and ↓ مِجْثَاثٌ A thing with which جَثِيث [q. v.] are uprooted: (M, K:) an iron implement with which young palm-trees, or shoots of palmtrees, are pulled up or off. (S.) مِجْثَاثٌ مجثاث : see what next precedes. شَجَرَةٌ مُجْتَثَّةٌ A tree [pulled up or out, by the root: or] that has no root in the ground. (A.) ― - بَحْرُ المُجْتَثِّ The fourteenth metre of verse; as though it were cut off from the خَفِيف; (TA;) the metre consisting of “ مُسْتَفْعِلُنْ فَاعِلَاتُنْ فَاعِلَاتُنْ ” (K. [So originally; but in usage, the last of the three feet is cut off. Accord. to the TA, the first foot is properly written مُسْتَفْعِ لُنْ, as in some copies of the K.]) جثل 1 جَثُلَ جثل , aor. جَثُلَ ; (Lth, Msb, K;) and جَثِلَ, aor. جَثَلَ ; (K;) inf. n. جُثُولَةٌ and جَثَالَةٌ; (Msb, K;) both of the former verb; (Msb, TA;) [but both mentioned in the S as simple substs.;] It was, or became, such as is termed جَثْلٌ, explained below. (Msb, K.) Q. Q. 4 اِجْثَأَلَّ He (a bird) ruffled his feathers (S, K) by reason of the cold. (TA.) ― - (assumed tropical:) He (a man) became angry, and prepared himself for fighting. (S, K.) ― - (assumed tropical:) It (a plant, or herbage,) became tall, and tangled, or luxuriant, or abundant and dense: (Z, K:) or became tall (اِهْتَزَّ, q. v.), and such as might be grasped with the hand. (AZ, S, K.) ― - It (the plumage of a bird) became ruffled. (K.) جَثْلٌ جثل (AZ, S, Msb, K) and ↓ جَثِيلٌ (K) A thing, (Msb,) or hair, (AZ, S, K,) and (tropical:) trees (شَجَرٌ), (K, TA,) much, or abundant, (AZ, S, Msb, K,) and thick, or abundant, (AZ, S, Msb, K,) and thick, or coarse, or rough, (Msb,) or tangled, or luxuriant and dense, (K,) and soft: (TA:) or thick, or coarse, or rough, and short: or dense and black: (K:) or the blackest hair: or the thickest, or coarsest, or roughest: (Lth, TA:) or anything large, big, or bulky, and dense, and tangled, or luxuriant. (K.) You say لِحْيَةٌ An abundant, thick, or coarse, or rough, beard. (Msb:) or a thick, or dense, beard. (TA.) And نَاصِيَةٌ جَثْلَةٌ A horse's forelock moderate in respect of quantity and length: such is approved. (S.) And شَجَرَةٌ جَثْلَةٌ (tropical:) A many-leaved, big, tree. (S, K, TA.) = جَثْلٌ A species of ant, large and black; as also جَفْلٌ: (IDrd, TA:) or جَثْلَةٌ signifies a black ant: (S:) or a large and: and جَثْلٌ is its pl. [or coll. gen. n.]. (K.) جَثَيلٌ جثيل : see جَثْلٌ. جُثَالَةٌ جثاله جثالة Leaves that have become gradually scattered, or strewn. (K.) مُجْثَئِلٌّ Brood, or wide. (K.) ― - Standing erect. (S, K.) جثم 1 جَثَمَ جاثم جثم , aor. جَثِمَ (S, Mgh, Msb, K) and جَثُمَ , (S, K,) inf. جُثُومٌ (S, Mgh, Msb, K) and جَثْمٌ, (K,) said of a bird, (S, Mgh, Msb, K,) and of a hare, and sometimes of a gazelle, (Msb,) or of a [young gazelle such as is termed] خَشْف, (K,) and of a camel, (Msb, K,) and a jerboa, (K,) and a man, (S, K,) He clave to the ground: (S, K:) or kept to his place, not quitting it: (K:) or fell upon his breast: (Msb, * K:) جُثُومٌ in the case of a bird and a hare is like بُرُوكٌ in the case of a camel: (Msb:) or in the case of a bird it is like جُلُوسٌ in the case of a man [so that the verb means he sat]. (Mgh.) ― - Also, (K,) aor. جَثِمَ , (TA,) said of seed-produce, It rose a little from the ground. (K, * TA.) ― - Also, (AHn, K,) aor. جَثُمَ , (AHn, TA,) inf. n. جُثُومٌ, said of a raceme of a palm-tree, Its unripe, or ripening, dates became somewhat large: (AHn, K: *) or it became large, and kept its place. (T, TA.) ― - Also, inf. n. جُثُومٌ, said of the night, (assumed tropical:) It became half spent. (Th, K, TA.) = جَثَمَ also signifies He collected clay, or mould, and earth, or dust, and ashes. (K.) 2 جثّم جاثم جثم , (S, Mgh,) inf. n. تَجْثِيمٌ, (KL,) [He made a bird, and a hare, and the like, to cleave to the ground, then to be shot at, or cast at, and so killed: see مُجَثَّةٌ:] he kept, or held, a bird confined, that it might [be shot at, or cast at, and] die: (KL:) he turned an animal on his side to be slaughtered. (Golius, as from the KL, but not in my copy of that work.) 5 تجثّم جثم تجثم He (a bird) mounted his female for the purpose of copulation. (TA.) جَثْمٌ جاثم جثم Seed-produce rising a little from the ground; as also ↓ جَثَمٌ . (K, * TA.) ― - A raceme of a palm-tree having its unripe, or ripening, dates becoming somewhat large. (K, * TA.) جَثَمٌ جاثم جثم : see the next preceding paragraph. جُثَمٌ جاثم جثم : see جَثَّامَةٌ: ― - and جُثَامٌ. جَثْمَةٌ جاثم جثم جثمه جثمة : see جُثُومٌ. جُثْمَةٌ جاثم جثم جثمه جثمة Clay, or mould, and earth, or dust, and ashes, collected. (K.) جَثَمَةٌ جاثم جثم جثمه جثمة : see جُثُومٌ. جُثَمَةٌ جاثم جثم جثمه جثمة : see جَثَّامَةٌ: ― - and جُثَامٌ. جُثْمَانٌ جثمان The body, with the limbs or members; syn. جِسْمٌ: and i. q. شَخْصٌ [app. as meaning a person; not, as J seems to have held, a corporeal, or material, form or thing or substance, such as is seen from a distance; see جِسْمٌ]: (K:) or, accord. to As, it has the latter meaning, i. q. شَخْصٌ; and جُسْمَانٌ has the former meaning, that of جِسْمٌ (S, Msb) and جَسَدٌ: (Msb:) or, accord. to AZ, جُثْمَانٌ is syn. with جُسْمَانٌ, (S, Msb,) i. e. جَسَدٌ. (S.) One says, مَا أَحْسَنَ جُثْمَانَ الرَّجُلِ and جُسْمَانَهُ, meaning [How goodly, or beautiful, is] the body, or person, of the man ! (AZ, S.) J cites, as an ex. of this word in the sense of شخص, from a verse of Bishr سَنَامٌ كَجُثْمَانِ البَنِيِّةِ أَتْلَعَا ” observing that by البنيّة is meant the Kaabeh: but IB says that the right reading, as found in his poetry, is البَلِيَّةِ, and أَتْلَعُ; and that the meaning is, A [long] hump like the جثمان [or body] of the she-camel that is placed [and confined without food or water until she dies] at the grave of a dead man. (TA.) One says also, جَآءَنَا بِثَرِيدٍ كَجُثْمَانِ المَآءِ [He brought us crumbled bread moistened with broth and piled up, like the body of the bird of the kind called قَطًا]. (S.) جُثْمَانِيَّةُ المَآءِ جثمانية المآء , as used in the saying of ElFarajeeyeh, (K,) so in the copies of the K, [or El-Faraheeyeh, accord. to the CK,] but correctly of El-Farezdak, (TA,) “ وَبَاتَتْ بِجُثْمَانِيَّةِ المَآءِ نِيبُهَا إِلَى ذَاتِ رَحْلٍ كَالْمَآتِمِ حُسَّرَا ” means The water itself: or the middle thereof: or the place where it collected. (K TA.) [The poet says, And her aged she-camels passed the night in the water, &c., . . . . like the companies of mourning women having the head, or the face, &c., uncovered: but what is meant by الي ذات رحل, unless it be with one having a saddle upon her, إِلَى being sometimes used in the sense of مَعَ I am unable to conjecture. In the CK, نَيْبَها and كالمٰاثِمِ are erroneously put for نِيبُهَا and كَالمَآتِمِ.] جُثَامٌ جثام Incubus, or nightmare; (T, K;) what comes upon a man when he is sleeping; (T, TA;) what comes upon a man in the night, preventing him from speaking; i. q. نَيْدُلَانٌ; (IAar, TA;) as also ↓ جَاثُومٌ (T, K) and ↓ جَثَّامَةٌ and ↓ جُثَمٌ and ↓ جُثَمَةٌ . (T, TA.) جَثُومٌ جثوم : see جَاثِمٌ. ― - Hence, (assumed tropical:) A hare. (TA.) جُثُومٌ جثوم pl. of جاثِمٌ [q. v.]. (TA.) = Also A hill such as is called أَكَمَةٌ; and so ↓ جَثَمَةٌ (K) and ↓ جَثْمَةٌ (TA.) جَثَّامٌ جثام : see جَاثِمٌ. جَثَّامَةٌ جثام جثامه جثامة : see جَاثِمٌ. ― - Hence, (tropical:) A man who keeps to the region of cities, towns, villages, or cultivated land, and does not travel: (Msb:) a man who sleeps much, and does not travel; as also ↓ جُثَمَةٌ (S, K) and ↓ جُثَمٌ and ↓ جَاثُومٌ : (K:) [see also جَاثِمَةٌ:] stupid, dull, wanting in intelligence; or not penetrating, sharp, vigorous, or effective, in the performing of affairs: and a forbearing, or clement, personage, chief, or man of rank or quality. (K.) ― - See also جُثَامٌ. جَاثِمٌ جاثم A bird, (Msb, K,) and a hare, and sometimes a gazelle, (Msb,) or a [young gazelle such as is termed] خِشْف, (K,) and a camel, (Msb, K,) and a jerboa, and a man, (K,) cleaving to the ground: or keeping to his place, not quitting it: (K:) or falling upon his breast: (Msb, * K:) as also ↓ جَثُومٌ : (K:) [or the latter] and ↓ جَثَّامٌ doing so much, or often: and ↓ جَثَّامَةٌ doing so very much, or very often: (Msb:) and the first, also, sitting upon his legs like a bird: pl. جُثُومٌ (TA) [and جُثَّمٌ, accord. to Freytag]. فَأَصْبَحُوا فِى دَارِهِمْ جَاثِمِينَ , in the Kur [vii. 76, &c.], means [And they became, in their abode,] bodies cast upon the ground: (TA:) or extinct, or motionless; and dead. (Bd.) ― - الجُثثومُ (tropical:) The stars composing the constellation of the Scorpion; also called البُرُكُ: see بَرْكْ. (L and TA in art. برك.) جَاثِمَةٌ جاثم جاثمه جاثمة One who does not quit his house, or tent. (Lth, TA.) [See also جَثَّامَةٌ.] جَاثُوُمٌ جاثوم جثام : see جَثَّامَةٌ: ― - and جُثَامٌ. مَجْثَمٌ مجثم [and مَجْثِمٌ A place where a bird, &c., cleaves to the ground: or to which it keeps: or where it falls upon its breast. And particularly,] The seat, or form, of a hare: (TA:) [pl. مَجَاثِمُ.] مُجَثَّمَةٌ 1 A bird, and a hare, and the like, that is confined or set up, to be killed; (A'Obeyd, S, Mgh;) that is made to cleave to the ground (تُجَثَّمُ), and then shot at, or cast at, until it is killed; (S, Mgh;) which manner of killing is forbidden: (S:) or any animal that is set up and shot at, or cast at, and [so] killed: (A'Obeyd, TA:) or a sheep, or goat, that is shot at with arrows: ('Ikrimeh, Mgh:) or a sheep, or goat, that is stoned (Sh, Mgh, TA) until it dies, and is then eaten. (TA.) جثو and جثى 1 جَثَا and جَثَى (S, Msb, K) عَلَى رُكْبَتَيْهِ, (S, Msb,) aor. 1َ2ُ3َ and 1َ2ِ3َ , inf. n. جُثُوُّ and جُثِىُّ, (S, Msb, K,) He sat upon his knees; (K, TA;) for the purpose of contention or disputation, or the like: (TA:) or جثا [and جثى] he kneeled; put himself in a kneeling posture; which is the mode of sitting of him who is contending or disputing: (AZ, Har p. 512:) [or he put down his knees upon the ground and raised his buttocks; i. e. he kneeled with his body and thighs erect, or nearly so : see جَاثٍ:] and جَثَا لِرُكْبَتِهِ he fell [upon his knee]; and جَثَوْا لِلرُّكَبِ [they fell upon the knees, and sank backwards so as to rest the body upon the keels or upon the left foot bent sideways beneath; for] جُثُوٌّ is the manner of sitting of the مُتَشَهِّد [in prayer]: (Ham p. 287:) or جَثَا, (K, TA,) inf. n. جَثْوٌ and جُثُوٌ, (TA,) he stood upon the extremities of his toes; (K;) like جَذَا; from which AO reckons it to be formed by substitution [of ث for ذ]; but IJ says that they are two dial. vars. (TA.) Aboo-Thumámeh says أُخَاصِمُهُمْ مَرَّپً قَائِمًا وَأَجْثُو إِذَا مَا جَثَوْا لِلرُّكَبْ [I contending, or disputing, with them one time standing, and falling upon my knees when they fell upon their knees]. (Ham p. 287.) = جَثَوْتُ, (Sgh, K,) inf. n. جَثْوٌ; (TA;) and جَثَيْتُ, (Sgh, K,) inf. n. جَثْىٌ; (TA;) I collected camels, and sheep or goats. (Sgh, K.) 3 جَاَُيْتُ رُكْبَتِى إِلَى رُكْبَتِهِ مجثمه مجثمة , (K, and so in some copies of the S,) or جَاثَيْتُهُ رُكْبَتِى إِلَى رُكْبَتِهِ, (so in other copies of the S,) [I sat, or sat with him, with my knee to his knee, each of us sitting upon his knees, in contending or disputing: see 1]: and جَاثَيْتُهُ alone, (S voce حَاضَرْتُهُ,) [signifies the same,] inf. n. مُجَاثَاةٌ (K and TA voce مُحَاَضرَةٌ) [and جِثَآءٌ: see also 6]. 4 اجثاهُ اجثاه اجثاة (S, K) He made him to sit upon his knees: [see 1:] or he made him to stand upon the extremities of his toes. (K.) 6 تَجَاثَوْا عَلَى الرُّكَب تجاثوا علي الركب [They sat together upon their knees], (S, K,) in contending or disputing; inf. n. مُجَاثَاةٌ and جِثَآءٌ, which are [properly inf. ns. of 3, but are] thus used as inf. ns. of a verb to which they do not conform. (TA.) ― - التَّجَاثِى فِى إِشَالَةِ الحَجَرِ is like التَّجَاذِ ى [The vying, one with another, in lifting the stone, for trial of strength]. (TA.) جُثًا جثا , or جُثًى, [pl. of جُثْوَةٌ, q. v. = Also] A company, or congregated body, of men; (TA;) or so ↓ جَثْوَةٌ (Bd in xlv. 27) [or ↓ جُثْوَةٌ ]: and companies, or congregated bodies, thereof. (TA.) It has the former meaning in a trad., where it is said, يَصِيرُونَ يَوْمَ القِيَامَةِ جُثًا كُلُّ أُمَّةٍ تَتْبَعُ نَبِيَّهَا [They shall become, on the day of resurrection, a company, or congregated body, each people following its prophet: or here the pl. meaning is more reasonable]: and the latter in the trad., فُلَانٌ مِنْ جُثَى جَهَنَّمَ [Such a one is of the companies, or congregated bodies, of Hell, or Hellfire], accord. to one recital: otherwise, ↓ مِنْ جُثِىِّ جَهَنَّمَ of those that sit upon the knees therein. (TA.) = الجُثَا is also said to have been A certain idol, to which sacrifices were performed. (TA.) جَثْوَةٌ جث جثا جثو جثوه جثوة : see what next follows, in two places: ― - and see جُثًا. جُثْوَةٌ جث جثا جثو جثوه جثوة and ↓ جِثْوَةٌ and ↓ جَثْوَةٌ Stones collected together: (S, K:) or the stones of earth collected together like the [mound over a] grave: and the first, a hillock: or a heap of earth: (TA:) or collected earth: (Ham p. 399:) or a quantity collected of earth &c.: (Ham p. 381:) and (hence, Ham p. 381) a grave: (TA, Ham pp. 381 and 399:) pl. جُثًا, (TA, Ham p. 399,) or جُثْى. (Ham ib.) It is said in a trad., رَأَيْتُ قُبُورَ الشُّهَدَآءِ جُثًا I saw the tombs of the martyrs [to be] collections of earth. (TA.) And جُثَى الحَرَمِ (pl. of جُثْوَةٌ, TA) and جِثَى الحَرَمِ (pl. of ↓ جِثْوَةٌ , TA) signify What are collected, in the sacred territory, of the stones of the جِمَار [or pebbles cast at Minè]: (S:) or this is a mistake; (K;) pointed out by Sgh in the TS: (TA:) the meaning is, what are collected together of the stones that are set [in heaps] at the limits of the sacred territory: or the أَنْصَاب [or stones set up around the Kaabeh] upon which victims were slain in sacrifice. (K, TA.) = Also i. q. جَذْوَةٌ [A live coal; or piece of fire; &c.]: (K:) or so ↓ جَثْوَةٌ and ↓ جَثْوَةٌ : (TA:) or جثوةٌ مِنْ نَارٍ: (Fr, TA:) asserted by Yaakoob to be formed by substitution [of ث for ذ]. (TA.) = And The middle [of a thing]. (IAar, K, TA: but omitted in the CK and in a MS. copy of the K.) = And The body, with the limbs or members; syn. جَسَدٌ: (K:) or so جُثْوَةٌ: pl. جُثًى. (Sh, TA.) ― - And جُثْوَةٌ, A great, or large, man. (ISh, TA.) = See also جُثًا. جِثْوَةٌ جث جثا جثو جثوه جثوة : see جُثْوَةٌ, in three places. جَثَآءٌ جثآء i. q. شَخْصٌ [app. as meaning A person; or the body of a man, like جُثْوَةٌ and جُثَّةٌ]; as also ↓ جُثَآءٌ . (Sgh, K.) ― - [And hence, perhaps,] Incubus, or nightmare. (TA. [But in this sense it is written in the TA جثا, without ', and without any syll. sign.]) = Also i. q. جَزَآءٌ [Requital, or compensation]. (K.) ― - And Quantity, measure, size, bulk, or extent; and amount, sum, or number, (K, TA,) as, for instance, of a people, or company of men. (TA.) جُثَآءٌ جثآء : see the next preceding paragraph. جَاثٍ جاث جاثي Sitting upon his knees: or standing upon the extremities of his toes: (K:) and [simply] sitting: or [kneeling with his body and thighs erect, or nearly so; i. e.] putting down his knees [upon the ground] and raising his buttocks: (TA:) [see also 1, of which it is the part. n.:] pl. جُثِىٌ and جِثِىٌّ; (K;) or these may be pls., like بُكىٌّ and بكىٌ, pls. of بَاك; or inf. ns. used as epithets [as is indicated in the S]. (Er-Rághib, TA.) You say قَوْمٌ جُثِىٌّ [A company of men sitting upon their knees]; (S, Msb;) like as you say جَلَسَ جُلُوسًا and قَوْمٌ جُلُوسٌ. (S.) And hence, in the Kur [xix. 73], وَنَذَرُ الظَّالِمِينَ فِيهَا جُثِيًّا, and جِثِيًّا also, with kesr to the ج because of the kesr of the letter following it, [And we will leave the wrongdoers therein, sitting upon their knees.] (S.) And فُلَانٌ مِنْ جُثِىِّ جَهَنَّمَ: see جُثًا. (TA.) And, in the Kur [xlv. 27], وَتَرَي كُلَّ أُمَّةٍ جَاثِيَةً (TA) And thou shalt see every people sitting upon the knees, (Bd, Jel,) in an upright posture, not at ease: (Bd:) or congregated; (Bd, Jel;) from جَثْوَةٌ signifying “ a company, ” or “ congregated body. ” (Bd.) Whence, (TA,) سُورَةُ الجَاثِيَةِ The [forty-fifth] chapter, of the Kuran, next after that called الدُّخَان. (S, TA.) ― - [الجَاثِى, or الجَاثِى عَلَى رُكْبَتَيْهِ, (assumed tropical:) The constellation Hercules.] [ مَجْثًى مجثى مجثي A place of sitting upon the knees.] جح R. Q. 1 جَحْجَحَ جحجح He mentioned a جَحْجَاح [or chief, &c.] of his people. (TA.) ― - جَحْجَحَتْ She gave birth to a جحجاج. (TA.) And جحجحت بِوَلَدِهَا She brought forth her child a جحجاح. (A.) جَحْجَحٌ جحجح : see the following paragraph. ― - Also A low, an ignoble, a vile, a mean, or a sordid, man; possessing no manly qualities. (AA, T, K.) [Thus it bears two contr. significations.] جَحْجَاحٌ جحجاح (S, A, K) and ↓ جَحْجَحٌ (K) A chief, lord, master, or man of rank or quality or distinction: (S, A, K:) or one who is liberal, bountiful, or munificent; or one who is noble, or generous: (TA:) and one who hastens [to render aid] in cases of evil: (A:) pl. (of the former, S, A, TA, [or of the latter accord. to analogy,]) جَحَاجِحُ (S, A, K) and (of the same, A, TA) جَحَاجِحَةٌ (A, K) and جَحَاجِيحُ: (K:) it is said in the S that these two are pls. of the first pl.; the ة in the former of them being substituted for the ى in the latter of them, which is rejected; for one of these two letters must be retained, but both cannot be together: this assertion in the S, however, is well refuted by MF. (TA.) حد 1 جَحَدَ جحد , aor. حَدَ3َ , inf. n. جَحْدٌ and جُحُودٌ, He denied a thing; disacknowledged it; (L, MF;) in an absolute sense, whether knowing it to be otherwise than as he represented it to be or not. (MF.) [It is used by grammarians, and often by others, as relating to something past, or supposed or asserted to be past; and thus, in a more restricted sense than نَفَى.] You say, جَحَدَهُ حَقَّهُ, and بِحَقِّهِ, inf. ns. as above; [and ↓ جاحدهُ ; (see 3 in art. كبر, where جاحَدَهُ is used in explaining كَابَرَهُ; and see what follows;)] He denied, or disacknowledged, his right, or due, knowing it to be such, (S, A, * Msb, K, MF,) and also, not knowing it; (MF;) the doing of which is also termed مُكَابَرَةٌ: (TA:) but accord. to some, it is made trans. by means of ب only by its being made to imply the meaning of كَفَرَ. (MF.) = Also جَحَدَهُ, He found him to be niggardly, or avaricious: (K:) or he found him to possess little good; i. e., to be either niggardly or poor. (TA.) = جَحِدَ, (S, K,) aor. حَدِ3َ , (K,) inf. n. جَحْدٌ, (S,) He (a man) was, or became, niggardly, or avaricious; (S;) possessed little good; (S, K;) as also ↓ اجحد : (S:) or his property became dissipated or dispersed, and passed away; and so ↓ the latter verb. (AA, TA.) ― - It (anything, TA) was, or became, little in quantity, or scanty. (K, TA.) ― - It (a person's life, TA) was, or became, strait, and difficult. (K, * TA.) ― - It (a plant) was, or became, scanty; (S;) did not grow tall. (S, K.) ― - جَحِدَتِ الأَرْضُ The land became dry, and of no good. (L.) ― - جَحَدَ عَامُنَا [Our year was, or became, one of little rain: see جَحِدٌ]. (A.) 3 حَاْدَ3َ see 1. 4 أَحْدَ3َ see 1, in two places. جَحْدٌ جحد and ↓ جُحْدٌ and ↓ جَحَدٌ Paucity, or scantiness, of good; (S, K;) which means both niggardliness and poverty: (A:) straitness of the means of subsistence; as also ↓ جُحُودٌ . (TA.) One says, ↓ نَكَدًا لَهُ وَجَحَدًا (S) and نُكْدًا لَهُ ↓ وَجُحْدًا (L in art. نكد) [May God decree straitness, or difficulty, to him, and poverty]: a form of imprecation. (TA.) = جَحْدٌ as an epithet, fem. with ة: see جَحْدٌ, in three places. جُحْدٌ جحد : see جَحْدٌ, in four places. جَحَدٌ جحد : see جَجْدٌ, in four places. جَحِدٌ جحد (S, K) and ↓ جَجْدٌ and ↓ أَجْحَدُ (K) A man niggardly, or avaricious; (S;) possessing little good. (S, K.) [Hence,] ↓ أَرْضٌ جَحْدَةٌ Dry land, in which is no good. (L.) And عَامٌ جَحِدٌ, (S,) or ↓ جَحْدٌ , (A,) A year in which is little rain. (S.) ― - Also جَحِدٌ, A thick and short horse: fem. with ة: pl. جِحَادٌ. (K.) جُحُودٌ جحود : see جَحْدٌ. جَحَّادٌ جحاد (applied to a man, TA) Slow in emitting his seminal fluid; syn. بَطىْءُ الإِنْزَالِ. (K.) أَجْحَدُ : see جَحِدٌ. جحر 1 جَحَرَ جحر , (A, K,) aor. جَحَرَ ; (K;) and ↓ انجحر , (S, Msb, K,) and ↓ تجحّر , (K,) and ↓ استجحر , (A,) said of a [lizard of the kind called] ضَبّ, (A, Msb, K,) and of a jerboa, and of a serpent, (Msb,) [&c., (see جُحْرٌ,)] It entered its burrow, or hole; (S, A, K;) betook itself to it for refuge; or resorted to it. (Msb.) ― - [Hence,] جَحَرَتْ عَيْنُهُ [and ↓ تجحّرت or ↓ انجحرت (see جَحْرَآءُ）] (tropical:) His eye sank, or became depressed, in his head. (S, A, K.) ― - جَحَرَتِ الشَّمْسُ لِلْغُيُوبِ (assumed tropical:) [The sun set, or became near to setting]. (TA.) ― - And جَحَرَتِ الشَّمْسُ (assumed tropical:) The sun rose high, (K,) so that the shade receded and contracted. (TA.) ― - حَجَرَ said of a man, (assumed tropical:) He retreated, or retired; remained behind; or held back. (S, TA.) ― - جَحَرَ الرَّبِيعُ (tropical:) The [rain called] ربيع withheld itself: (A:) [or] the [season called] ربيع did not give us rain. (K.) ― - And جَحَرَ عَنَّا الخَيْرُ (assumed tropical:) Good, or prosperity, kept back from us, (K, * TA,) and did not betide us. (TA.) = See also 4. 4 اجِحرهُ أجحره اجحره اجحرة جحر He made it (a [lizard of the kind called] ضَبّ [&c.]) to enter its burrow, or hole; (S, * K;) as also ↓ جَحَرَهُ : (K:) and it (rain) constrained it (a ضَبَ [&c.]) to enter its burrow, or hole. (A, * TA.) ― - [Hence,] أَجْحَرَهُمُ الفَزَعُ (tropical:) [Fright drove them into their dwellings]. (A.) ― - اجحرت السَّنَةُ (tropical:) Drought, or dearth, brought the people into strait, or narrow, circumstances. (A.) ― - And اجحرهُ إِلَى كَذَا (assumed tropical:) He constrained him, or compelled him, to have recourse to, or to betake himself to, or to do, such a thing. (K, * TA.) = اجحر القَوْمُ (tropical:) The people, or company of men, entered upon a time of drought, (K,) and difficulty. (TA.) ― - اجحرت النُّجُومُ (tropical:) The stars (i. e. the stars of winter, TA) occasioned no rain. (K, TA.) 5 تَجَحَّرَ see 1; each in two places. 7 إِنْجَحَرَ see 1; each in two places. 8 اجتحر لِنَفْسِهِ جُحْرًا اجتحر لنفسه جحرا It [a ضَبّ &c.] made for itself a burrow, or hole. (S, K.) 10 إِسْتَجْحَرَ see 1. جَحْرٌ جحر A deep-bottomed cavern. (K.) جُحْرٌ جحر (S, A, Mgh, Msb, K) and ↓ جُحْرَانٌ (S, K) The burrow, or hole, (M, K,) of a [lizard of the kind called] ضَبّ, (A, Mgh, Msb, MF,) and (tropical:) of a jerboa, and (tropical:) of a serpent, (Mgh, Msb, MF, *) and (assumed tropical:) of any venomous reptile or the like, and wild beast, (M, K,) or of any creature that is not of a large size; (TA;) and [the den] of a hyena: (K in art. وجر:) pl. [of mult.] of the former, جِحَرَةٌ (S, Msb, K [in the CK جَحَرَةٌ]) and [of pauc.] أَجْحَارٌ. (S, K.) ― - And [hence,] the former, (A,) or ↓ the latter, or both, (IAth, TA,) (tropical:) The vulva of a woman; the pudendum muliebre: and (tropical:) the anus. (IAth, TA.) ― - You say, حَصِّنِى جُحْرَكِ (tropical:) [Protect thou (O woman) thy pudendum]. (A.) And it is said in a trad., (by 'Áïsheh, A,) ↓ إِذَا حَاضَتِ المَرْأَةُ حَرُمَ الجُحْرَانُ (S, TA) (tropical:) When a woman has the menstrual discharge, the vulva is forbidden: (TA:) or, (accord. to one reading, TA,) حَرُمَ الجُحْرَان, i. e. both (A) the vulva and the anus (TA) are forbidden; (A, TA;) one having been forbidden before. (TA.) ― - [Hence likewise,] the former signifies also (assumed tropical:) A hole, or aperture, (ثَعْلَبٌ,) whence rainwater flows. (K and TA in art. ثعلب.) جَحْرَةٌ جحر جحره جحرة (S, K) and جَحَرَةٌ (K) (assumed tropical:) A severe, hard, or distressful, year; (S, K;) one of drought, dearth, or unfruitfulness, (K,) and of little rain; because it drives the people into the tents, or houses. (TA.) عَيْنٌ جَحْرَآءُ عين جحرآء i. q. ↓ مُتَجَحِّرَةٌ or ↓ مُنْجَحِرَةٌ , (accord. to different copies of the K,) i. e. (tropical:) An eye deep, or depressed, in its socket. (TA.) It occurs in a trad., in a description of Ed-Dejjál; but Az says that [in this instance] it is correctly جَخْرَآء, with خ. (TA.) جُحْرَانٌ جحر جحران : see جُحْرٌ, in three places. جَاحِرٌ جاحر [Entering a burrow, or hole: and also] (assumed tropical:) remaining behind, not having come up to others; (K, TA;) applied to a horse or the like, &c. (TA.) جَوَاحِرُ جواحر [is its pl., signifying] Entering into burrows, or holes, (S, K,) and hiding-places: (S:) entering secretly into [their] habitations: (KL:) and also (assumed tropical:) remaining behind; applied to wild animals &c. (TA.) مَجْحَرٌ مجحر , (K,) pl. مَجَاحِرُ, (S, A,) (tropical:) A hidingplace; (S, A, K;) a place of refuge. (K.) عَيْنٌ مُتَجَحِّرَةٌ عين متجحره عين متجحرة or مُنْجَحِرَةٌ: see جَحْرَآءُ. جحش 1 جَحَشَهُ , (Ks, S, Mgh, K, *) aor. جَحَشَ , (Mgh, K,) inf. n. جَحْشٌ, (S, K,) It scratched it, or the like, (namely the skin, S, Mgh, K, or a man's side, Ks,) so as to abrade the surface, (Mgh, K,) or so as to abrade the skin; (Ks;) syn. سَحَجَهُ, (Ks, K,) and قَشَرَهُ: (Mgh, K:) or i. q. خَدَشَهُ: or it signifies more than this last: (Ks, K:) or less than this last: (Lth, K:) and it (an arrow) made a mark upon it; [or grazed it;] namely, a wall. (Mgh.) You say, أَصَابَهُ شَىْءٌ فَجَحَشَ وَجْهَهُ [A thing struck him, and abraded the surface of the skin of his face]: and بِهِ جَحْشٌ [in him, or it, is an abrasion of the skin]: (S, TA:) or جَحْشٌ is not in the face, nor [anywhere] in the body [except in the side]. (L, TA.) It is said in a trad., respecting Mohammad, سَقَطَ مِنْ فَرَسٍ فَجُحِشَ شِقَّهُ He fell from a horse, and the skin of his side was scratched, or lacerated, or abraded. (Mgh, * TA.) [See also مَجْحُوشٌ.] جَحْشٌ A young ass; (S, Msb, K;) domestic and wild: or before it becomes big: (TA:) or from the time when it is brought forth until it becomes big from sucking: when it has completed the year, it is called تَوْلَبٌ: (As:) [or the latter is applied to a wild ass of that age:] pl. [of pauc.] أَجْحَاشٌ (so in a copy of the S) and [of mult.] جِحَاشٌ and جِحْشَانٌ (S, Msb, K) and جُحُوشٌ (Msb) and جِحَشَةٌ: (As, TA:) [dim. جُحَيْشٌ:] and fem. جَحْشَةٌ. (S, K.) It is said in a prov., الجَحْشَ لَمَّا بَذَّكَ الأَعْيَارُ, (A, TA,) i. e., Seek thou, or pursue thou, the young ass when the full-grown asses outstrip thee: applied to him who seeks much, and it escapes him; so one says to him, Seek thou less than that. (TA.) [Meyd gives فَاتَكَ in the place of بَذَّكَ.] ― - Also (tropical:) A mare's colt; (A, K;) as being likened to a young ass. (TA.) ― - And (tropical:) A gazelle; (Ibn- 'Abbád, K;) in the dial. of Hudheyl: (TA:) or a young gazelle; (A, TA;) in that dial.; occurring in a poem of Aboo-Dhu-eyb; but accord. to one relation, the word there is خشْف. (TA.) جَحِيشٌ The side, (K, TA,) of a man: (TA:) and a lateral, or an adjacent, part, or place, or tract. (Sh, K.) You say, أُصِيبَ جَحِيشُهُ His side was hit, or hurt. (TA.) And نَزَلَ فُلَانٌ الجَحِيشَ Such a one alighted in the adjacent part or tract. (TA.) = A man who retires to a distance, apart from others: (S:) who alights apart from others, and does not mix with them: (IDrd, K:) who lives alone, with none to incommode him in his house. (AHn.) You say, نَزَلَ فُلَانٌ جَحِيشًا Such a one alighted alone; apart from others. (TA.) جُحَيْشٌ [dim. of جَحْشٌ]. You say, هُوَ جُحَيْشُ وَحْدِهِ (tropical:) He is one who follows his own opinion only, (S, A, K,) who has his gain to himself exclusively, (TA,) and does not consult others, nor mix with them; (K, TA;) as also عُيَيْرُ وَحْدِهِ; [q. v.;] meaning dispraise; (S, A, TA;) the man being thereby likened to a [little] young ass. (TA.) بَيْتٌ جَاحِشٌ [A tent] apart from the tribe. (TA.) مَجْحُوشٌ One whose side (جَحِيشُهُ, TA) is hit, or hurt. (K, TA.) جحظ 1 جَحَظَتْ عَيْنُهُ جحظت عينه جحظت عينة , aor. جَحَظَ , (S, K,) inf. n. جُحُوظٌ (T, S, TA) and جِحَاظٌ, (M, TA,) His eyeball, the globe of his eye, was prominent (T, M, K, TA) and apparent: (TA:) or was large (S, K, TA) and prominent; (S, TA;) as though a large pearl came forth from the eyelids. (Jm, TA.) = جَحَظَ إِلَيْهِ عَمَلَهُ (tropical:) He looked into, or examined, his deed, and saw the evil that he had done: (K:) and it may mean he looked into his face, and reminded him of the evil of his deed. (Az, TA.) The Arabs also say, لَأَجْحَظَنَّ إِلَيْكَ أَثَرَ يَدِكَ, meaning (assumed tropical:) I will assuredly show thee the evil of the effect of thy hand. (Az, TA) 2 جحّظ جحظ , inf. n. تَجْحِيظٌ, He looked sharply, or intently. (K.) جَحظتانِ جحظتان : see ٰجَاحِظَتَانِ. جِحَاظٌ جحاظ : see جَاحِظٌ. جِحَاظٌ جحاظ The part [which is next below, or around, the eye, and] which is called the مَحْجِر of the eye. (IDrd, Az, L, K.) ― - And, (Az, K,) in one copy [of the work of IDrd, i. e. the Jm,] (Az,) The edge of the gland of the penis. (Az, K.) ― - جِحَاظانِ: see جَاحِظَتَانِ. جِحَاظَتَانِ جحاظتان : see جَاحِظَتَانِ. جَاحِظٌ جاحظ A man having the eyeball, or globe of the eye, prominent and apparent; (TA;) or large and prominent; (S, TA;) as also ↓ جَحْظَمٌ , in which the م is augmentative. (S, TA.) And جَاحظُ العَيْنَيْنِ A man whose blacks of his eyes are prominent. (TA.) You say also, فُلَانٌ جَاحِظٌ إِلَىَّ بِعَيْنِهِ, and ↓ مُجَحِّظٌ , meaning Such a one is looking at me intently. (T, TA in art. زنر.) And جُحَّظٌ and جُحُظٌ, [which are pls. of جَاحِظٌ,] applied to men, signify Raising the eyes, and looking fixedly; or stretching and raising the sight; or opening the eyes and not moving the eyelids. (L, TA.) جَاحِظَتَانِ جاحظتان , (so in copies of the S, and in the L,) or ↓ جِحَاظَتَانِ , (so in a copy of the S, and so accord. to a copy of the KL, in which the sing. is written جِحَاظَةٌ, though Golius, on the authority of that work, writes it جَحَاظَةٌ,) or ↓ جَحَاظَانِ , accord. to Lth, (TA,) or ↓ جَحظتانِ , (as written in one copy of the S,) The two blacks of the eye [or rather of the two eyes]. (Lth, S, L, TA.) مُجَحِّظٌ مجحظ : see جَاحِظٌ. جحف 1 جَحَفَهُ جحف جحفه جحفة , aor. جَحَفَ , (K,) inf. n. جَحْفٌ, (TA,) He, or it, stripped off, scraped off, or otherwise removed, its superficial part; (K;) [and so ↓ اجتحفهُ ; for you say,] اجتحف السَّيْلُ الوَادِي The torrent stripped off [or swept away] the superficial parts of the valley. (TA.) ― - He, or it, took away, carried away, or removed, the whole of it, or the greater part of it, or much of it; or swept it away: (K, TA:) or, as some say, vehemently. (TA.) And مُجَاحَفَةٌ [an inf. n. of ↓ جاحف ] signifies The taking a thing, taking it away, removing it, or sweeping it away. (TA.) ― - He, or it, destroyed, and extirpated, him, or it; as also ↓ اجتحفهُ and به ↓ اجحف . (Mgh.) ― - It (a bucket) took it and bore it away; namely, water. (S, K.) ― - He collected it, لَنَفْسه for himself. (K.) ― - He laded it out with his hand or with a ladle, namely, food, (IAar, K,) and beverage, (TA,) لَهُ for him. (IAar, K.) ― - He threw it (a thing, IDrd) by kicking it with his foot. (IDrd, K.) ― - جَحَفَ الكُرَةَ (K) and ↓ اجتحفها (TA) He snatched away the ball (K, TA) from the ground. (TA in explanation of the former. See also جَحْفَةٌ.) ― - [The inf. n.] جَحْفٌ also signifies The act of eating (AA, S, TA) what is called ثَرِيد, (S, * TA,) or butter with dates, or with dried dates. (AA, S.) ― - And The act of striking, or smiting, with the sword. (AA, S, TA.) ― - And The act of ejecting, or expelling. (KL.) ― - And The doing damage, or an injury. (KL. [See also 4.]) ― - And جَحَفَ مَعَهُ He inclined with him, (K, TA,) عَلَى غَيْرِهِ against another: and in like manner, جَحَفَ لَهُ [he inclined to him]. (TA.) = جَحِفَ He (a man) was affected with the flux of the belly termed جُحَاف. (TA.) 3 جاحف جاحف , inf. n. مُجَاحَفَةٌ: see 1. ― - جاحفهُ, (S, K,) inf. n. as above, (TA,) also signifies He pushed, or pressed, against, or upon, him, or it; (S, K, TA;) and so جاحف بِهِ: (TA:) and clave to him, or it: (Ham p. 62:) and جِحَافٌ [which is also an inf. n. of the same verb] signifies the pushing, or pressing, one against another, or one upon another, in war: and the striving, struggling, contending, or conflicting, in an affair. (AA, TA.) Hence the saying of El-Ahnaf, إِنَّمَا أَنَا بَيْنَ تَمِيمٍ كَعُلْبَةِ الرَّاعِى يُجَاحِفُونَ بِهَا يَوْمَ الوِرْدِ, i. e. [I am, among Temeem, only like the milkingvessel of the pastor,] upon which they press, or crowd, together [on the day of coming to water]. (TA.) ― - He was, or became, near to him, or it. (S, IF, K.) So in the phrase جاحف الذَّنْبَ [He was, or became, near to committing the crime, or sin, or act of disobedience]. (IF, TA.) [See also 4.] ― - جاحف عَنْهُ He repelled from him. (TA.) ― - [The inf. n.] جِحَافٌ also signifies The act of fighting, or combating: (K:) and slaying. (TA.) ― - And A bucket's striking against the mouth of the well, so that its water pours out, and sometimes it becomes rent. (S, K.) 4 اجحف بِهِ اجحف به اجحف بة , (inf. n. إِجْحَافٌ, Msb,) He, or it, took away, carried away, or removed, him, or it; (S, Msb, K;) said, in this sense, of a torrent: (Msb:) and extirpated him, or it; (S, Mgh, Msb;) said of a torrent, (S, Msb,) and of time, or fortune, and of a calamity. (TA.) See also 1. ― - He, or it, did damage, or an injury, to him. (KL, * MA.) [See also 1.] It is said by one of the sages, مَنْ آثَرَ الدُّنْيَا أَجْحَفَ بِآخِرَتِهِ [He who prefers the enjoyments of the present life mars his enjoyments of the life to come]. (TA.) And you say, أَجْحَفَتْ بِهِ الفَاقَهُ Want reduced him to poverty, (K, TA,) and caused his property to pass away. (TA.) And أَجْحَفَتِ السَّنَةُ The year was, or became, one of drought, and dearth, or sterility. (Msb.) [Accord. to Fei,] إِجْحَافٌ is met. used as meaning (tropical:) The making to suffer excessive loss or detriment. (Msb.) [It is also used as a simple subst., meaning Damage, harm, or injury: pl. إِجْحَافَاتٌ.] ― - He imposed upon him, or tasked him with, (namely, his slave, Msb,) that which he was unable to do. (Msb, TA.) ― - [Hence, perhaps, (assumed tropical:) He strained it, or wrested it; namely, a word, or an expression.] ― - He approached him, or it; was, or became, near to him, or it. (S, K.) [See also 3.] ― - He approached it, or drew near to it, (namely, a road,) but did not enter it. (TA.) And اجحف بِهِمْ, said of an enemy, and of a torrent, or rain, He, or it, approached them, or drew near to them, but missed them. (TA.) ― - He was near to falling short of accomplishing it, namely, an affair, or of doing what was requisite therein; or was near to being remiss therein. (TA.) 6 تجاحفوا جاحف تجاحفوا They reached, or hit, one another with staves, (K, TA,) in the O, with bows, (TA,) and swords, (K, TA,) in fighting. (TA.) Hence the phrase, in a trad., إِذَا تَجَاحَفَتْ قُرَيشٌ المُلْكَ بَيْنَهُمْ, i. e., When Kureysh shall contend together in fight for dominion. (TA.) ― - تجاحفوا الكُرَةَ بَيْنَهُمْ They contended together in snatching away the ball (تَخَاطَفُوهَا) with the goff-sticks, (K, * TA,) after rolling it along. (TA.) 8 اجتحفهُ اجتحفه اجتحفة : see 1, in three places. ― - Also He seized it, took it, or carried it off, by force. (K, TA.) ― - He took it up, namely, the food called ثَريد, with the three fingers. (Sgh, K.) ― - He exhausted it, namely, the water of a well, (K, TA,) with the hand or with a vessel. (TA.) جَحْفٌ جحف : see the next paragraph. جَحْفَةٌ جحف جحفه جحفة A portion of clarified butter. (Sgh, K.) ― - See also the next paragraph. = An affection resembling مَغَص [or pain and griping] in the belly, (K, TA,) arising from indigestion. (TA.) [See also جَحَافٌ.] = The playing with the ball; as also ↓ جَحْفٌ [inf. n. of جَحَفَ, q. v.]. (K.) جُحْفَةٌ جحف جحفه جحفة A portion of water remaining in the sides of a watering-trough or tank; as also ↓ جَحْفَةٌ . (Kr, K.) ― - The water that is exhausted from a well: or, that remains in the well after the exhausting [of the rest]. (K.) ― - A small quantity of the food called ثَرِيد, in a vessel, not filling it. (K.) ― - The quantity that is laded out at once, of food: or a handful: (IAar, K:) pl. جُحَفٌ. (TA.) ― - A portion of scattered herbage in the قَوْز (a mistake for قَرْن, meaning the most elevated part, TA) of a desert, (K, TA,) resembling waters on all its sides, such as that the seeker of water knows not which of the waters is the nearest to the extremity thereof. (TA.) جُحَافٌ جحاف That carries away everything; applied to a torrent; (S, K;) as also ↓ جَاحِفٌ ; (TA;) and to death. (S, K.) ― - Death [itself]. (S, K.) ― - A flux of the belly, arising from indigestion: (S, K:) or a pain that attacks in consequence of eating flesh-meat without bread. (TA.) [See also جَحْفَةٌ.] جَحُوفٌ جحوف A bucket (دَلْوٌ) that takes and bears away water. (S, K.) ― - Food of the kind called ثَرِيد remaining in the middle of a bowl. (IAar, K.) جَاحِفٌ جاحف : see جُحَافٌ مَرَّ الشَّىْءُ مُضِرًّا وَمُجْحِفًا The thing passed by approaching, or coming near. (S.) ― - سَنَةٌ مُجْحِفَةٌ A year that renders the cattle lean: or a year that destroys people, or impoverishes them, or injures them, (تُجْحِفُ بِهِمْ,) by slaughter, or by marring, or destroying, the cattle. (TA.) ― - And مُجْحِفَةٌ, alone, A calamity; (K;) because it extirminates people. (TA.) مَجْحُوفٌ مجحوف A man affected with the flux of the belly termed جُحَافٌ. (S, K.) جحفل Q. 1 جَحْفَلَهُ جحفل جحفله جحفلة , (S, K,) inf. n. جَحْفَلَةٌ, (TA,) He prostrated him on the ground; threw him down: (S, K:) and sometimes they said, جَعْفَلَهُ. (S.) = He reproved, chid, or reproached, him for his deed; or did so severely. (Sgh, K.) Q.2 تَجَحْفَلُوا تجحفل تجحفلوا They congregated; collected themselves together. (S, K.) جَحْفَلٌ جحفل An army: (S:) or a numerous army. (K.) MF holds it to be formed, with an augmentative ل, from الجَحْفُ, meaning “ the taking, ” or “ carrying, ” a thing “ away. ” (TA.) = A great man: (K:) or a man of great estimation or dignity. (S.) ― - A generous, noble, or high-born, chief or lord. (K.) ― - Great in the sides. (IAar, K.) جَحْفَلَةٌ جحفل جحفله جحفلة The lip (S, K) of a solid-hoofed animal, (Sudot;,) [i. e.,] of a horse, a mule, and an ass: (K:) and metaphorically applied to that of a man, which is properly termed شَفَةٌ: (TA:) not, as some assert, peculiarly the upper lip: (MF:) pl. جَحَافِلُ. (TA.) ― - Also, (K,) جَحْفَلَتَانِ, (TA,) Two callosities (رَقْمَتَانِ) in the two arms of the horse, (K,) resembling two marks made with a hot iron, facing each other, in the inner side of each arm. (TA.) جَحَنْفَلٌ جحنفل (with an augmentative ن S) Thicklipped. (S, K.) 1 جحُمَتِ النَّارُ جحمت النار , aor. جَحُفَ , inf. n. جُحُومٌ; and جَحِمَت, aor. جَحَفَ , inf. n. جَحْمٌ and جَحَمٌ [accord. to the CK جُحْمٌ] and جُحُومٌ; The fire burned, burned up, burned brightly or fiercely, blazed, or flamed; (K, TA;) and had many live coals, and much flame: (TA in explanation of the latter verb; and so the former or the latter is explained in a copy of the S, in which it is imperfectly written:) or the former signifies it became great: (TA:) and ↓ اجحمت it became vehement; said of fire, and also of war. (Ham p. 810.) = جَحَمَ, aor. جَحَفَ , He kindled fire; made it to burn, burn up, burn brightly or fiercely, blaze, or flame. (K.) 4 اجحم عَنْهُ اجحم عنه اجحم عنة , (S, K,) inf.n. أِجْحَامٌ, (TA,) He refrained, forbore, abstained, or desisted, from it; (S, K;) namely, a thing; like احجم: (S:) but the former is a rare dial. var. (Har p. 95.) Both these verbs bear contr. significations; being used as meaning He advanced, or went forward: and also he receded, or drew back. (MF.) = اجحم فُلَانًا He, or it, was near to destroying, or killing, such a one. (K.) = See also 1. 5 تجحُم تجحم He burned with vehemence of desire, or covetousnsss, and niggardliness; (K;) as also ↓ تجاحم : from جَاحِمُ الحَرْبِ. (TA.) ― - Hence, also, (TA,) i. q. تَضَايَقَ [app. meaning He became straitened in disposition]. (K.) You say also, عَلَيْنَا ↓ هُوَ يَتَجَاحَمُ , i. e., يَتَضَايَقُ [app., He becomes straitened in disposition against us]: a phrase mentioned by El-Mundhiree on the authority of Aboo-Tálib. (TA.) 6 تَجَاْحَفَ see 5, in two places. جَحْمَةٌ جحمه جحمة The burning, burning brightly or fiercely, blazing, or flaming, of fire; (Ham p. 77;) as also ↓ جَاحِمٌ : (TA:) or vehemence of burning or blazing or flaming: (Bd in xxxvii. 95:) or it is an epithet applied to fire because of its redness [or as meaning red]. (Ham ubi suprà.) ― - See also جَحِيمٌ. جُحْمَةٌ جحمه جحمة : see جَحِيمٌ. جَحِيمٌ جحيم A fire burning, or blazing, or flaming, vehemently; (K;) as also ↓ جَاحِمٌ : (Ham p. 810:) and any fire having one part above another; as also ↓ جَحْمَةٌ and ↓ جُحْمَةٌ ; (K;) of which last the pl. is جُحَمٌ: (TA:) or having many live coals, and flaming much: (so in a copy of the S:) and any great fire in a pit or the like; (S, K;) from the saying in the Kur [xxxvii. 95], قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِى الجَحِيمِ [They said, Build ye for him a building, and cast him into the great fire therein]. (S.) And الجَحِيمُ is one of the names of The fire [of Hell]; (S, TA;) from which may God preserve us. (TA.) See also جَاحِمٌ. جَحَّامٌ جحام Niggardly, tenacious, stingy, penurious, or avaricious: (K:) from جَاحِمُ الحَرْبِ, meaning “ the straitness, and vehemence, of war.” (TA.) جَاحِمٌ جاحم : see جَحِيمٌ. Also Live coals (جَمْرٌ) vehemently burning or blazing or flaming. (K.) And a place vehemently hot; (S, K;) as also ↓ جَحِيمٌ . (K.) El-Aashà says, المَوْتُ جَاحِمٌ [app. meaning (assumed tropical:) Death is like a burning, or fiercelyburning, fire]. (S.) See also جَحْمَةٌ. ― - جَاحِمُ الجَرْبِ The main part [or the thick] of the war or battle: (K:) or the straitness thereof: (TA:) and the vehemence of the fight or slaughter, in the scene thereof. (K.) You say, اِصْطَلَى بِجَاحِمِ الحَرْبِ (tropical:) [He warmed himself with the heat, or vehemence, of the battle]. (TA.) ― - الجَاحِمَةُ Fire: (TA:) or, [as an epithet,] fire burning, burning brightly or fiercely, blazing, or flaming. (Ham p. 77.) جد 1 جَدَّهُ جد جده جدة , aor. جَدُ3َ , (S, Msb,) inf. n. جَدٌّ, (S, Mgh, Msb, K,) He cut it, or cut it off. (S, Mgh, Msb, K.) This is the primary signification. (Mgh.) You say of a weaver, جَدَّ ثَوْبًا He cut off a piece of cloth [sufficient for a garment or the like, from the web]. (S, K.) And جَدَّ النَّخْلَ, (S, Mgh, L,) aor, جَدُ3َ , (S, L,) inf. n. جَدٌّ (S, L, K) and جَدَادٌ (Lh, Mgh, L) and جِدَادٌ; (Lh, L; [in the L, the last two forms are mentioned as inf. ns., and the former of them is mentioned as inf. n. in the Mgh; but in the K, they are only mentioned as syn. with جَدٌّ; and in the S, it seems to be implied that they are simple substs., or quasiinf. ns.;]) i. q. صَرَمَهُ; (Lh, S, Mgh, K; *) [like جَذَّهُ and جَزَّهُ;] i.e., He cut off the fruit of the palm-trees. (Mgh, L. [See also جَدَادٌ.]) And جُدَّتْ أَخْلَافُ النَّاقَةِ The she-camel's teats were cut off by some accident that befell her: (As, TA:) or, in consequence of injury occasioned to her by the صِرَار [q. v.]. (S.) And تَجْدِيدٌ [inf. n. of ↓ جدّد ] signifies The cutting off the teat of a camel. (KL.) You say also, جُدَّ ثَدْيَا أُمِّكَ May thy mother's breasts be cut off: a form of imprecation against a man; and implying a wish for his separation. (As, L, from a trad.) ― - See also 5. = جَدَّ, aor. جَدِ3َ , inf. n. جِدَّةٌ, It (a garment, TA, or a thing, S, Msb, TA) was new; (S, L, Msb, K;) [as though newly cut off from the web;] from جَدَّ as signifying “ he cut, ” or “ cut off. ” (L.) [See also 5.] = جَدَّ, like تَعِبَ, (Msb,) see. pers. جَدِدٌتَ, [like its syn. حَظِظْتَ,] (L, Msb,) aor. يَجَدُّ; (Msb;) or جُدَّ, with damm, (Mgh,) see. pers. جُدِدْتَ, (S,) [aor. يُجَدُّ;] inf. n. جَدٌّ; (S, * Mgh, L, Msb;) He was, or became, fortunate, or possessed of good fortune, (S, Mgh, L, Msb,) or of good worldly fortune; (TA;) he advanced in the world, or in worldly circumstances; (Mgh;) بِالأَمْرِ by the affair, or event, whether good or evil; (L;) or بِالشَّىْءِ by the thing. (Msb.) And هُمْ يُجَدُّونَ بِهِمْ, as also يُحَظُّونَ بهم, They become possessed of good fortune, and riches, or competence, or sufficiency. (Ibn-Buzurj, L.) [You say also, جَدَّ جَدُّهُ (tropical:) : so in a copy of the A: probably a mistranscription for جَدَّ جِدُّهُ, which see below: if not, meaning His fortune became good; or his good fortune increased in goodness: or, perhaps, his dignity became great; from what next follows]. = جَدّ فِى عَيْنِى, (S, A,) or فِى عُيُونِ النَّاسِ, and صُدُورِهِمْ, (Mgh,) aor. جَدِ3َ , inf. n. جَدٌّ, (S,) He was, or became, great, or of great dignity or estimation, in my eye, or in the eyes of men, and their minds. (S, A, Mgh.) It is said in a trad. of Anas, كَانَ الرَّجُلُ مِنَّا إِذَا قَرَأَ البَقَرَةَ وَآلَ عِمْرَانَ جَدَّ فِينَا, i. e., [A man of us, when he recited the chapter of the Cow and that of the Family of 'Imrán (the second and third chapters of the Kuran),] used to be great in our eyes. (S.) = جَدَّ فِى الأَمْرِ, (S, A, K,) or فِى أَمْرِهِ, (L,) or فِى كَلَامِهِ, (Msb,) aor. جَدِ3َ (S, L, Msb, K) and جَدُ3َ , (L, K,) inf. n. جِدٌّ, (S, K,) or جَدٌّ, (L, Msb,) جِدٌّ being a simple subst.; (Msb;) and فِيهِ ↓ اجدّ ; (L, K;) He was serious, or in earnest, (S, A, L, Msb, K,) in the affair, (S, A, K,) or in his affair, (L,) or in his speech; (Msb;) syn. حَقَّقَ; (L;) contr. of هَزَلَ. (L, Msb. [In the S and A and K, the inf. n. is said to signify the contr. of هَزْلٌ; and in the K, it is also said to be syn. with تَحْقِيقٌ.]) ― - And جَدَّ فِى الأَمْرِ, (As, S, L, Msb, K,) aor. جَدِ3َ and جَدُ3َ , (S, Msb, K,) inf. n. جِدٌّ, (S, * K, * TA,) or this is a simple subst., and the inf. n. is جَدٌّ; (Msb;) and فيه ↓ اجدّ ; (As, S, L, K;) signify also He strove, laboured, or toiled; exerted himself or his power or efforts or endeavours or ability; employed himself vigorously, strenuously, laboriously, diligently, studiously, sedulously, earnestly, or with energy; was diligent, or studious; took pains, or extraordinary pains; in the affair. (As, S, L, Msb, K.) And جَدَّفِى السَّيْرِ He strove, laboured, toiled, or exerted himself, in going, or journeying, or in his course, or pace; (tropical:) he hastened therein: and in like manner, السَّيْرَ ↓ اجدّ (assumed tropical:) he hastened his course, or pace. (L.) And جَدَّ جِدُّهُ, [meaning His labour, or exertion, or energy, was, or became, great, or extraordinary: or] meaning اِزْدَادَ جِدُّهُ جِدًّا [his labour, &c., increased in labour, &c.]: or it may mean what was not [his] جِدّ, became جِدّ; wherefore, i. e. because it would be so eventually, it is here so called. (Ham p. 33. [See also جَدَّ جَدُّهُ, above.] ― - جَدَّ بِهِ الأَمْرُ (A, L) (tropical:) The affair, or event, distressed, or afflicted, him. (L.) So in the saying of Aboo-Sahm أَخَالِدُ لَا يَرْضَى عَنِ العَبْدِ رَبُّهُ إِذَا جَدَّ بِالشَّيْخِ العُقُوقُ المُصَمِّمُ [O Khálid, his Lord will not approve of the servant, or man, (meaning the son,) when cutting, or biting, disobedience to a parent distresses the old man]. (L.) = جَدَّ, aor, جَدِ3َ inf. n. جَدٌّ and جِدٌّ, It (a house, or tent, بَيْت) dripped, or let fall drops. (K.) 2 جدّد جدد جديد , inf. n. تَجْدِيدٌ: see 1. = See also 4, in three places. = تجديد also signifies The making [or weaving] stripes of different colours in a garment. (KL.) 3 جادّهُ فِى الأَمْرِ , (S, L, K, *) inf. n. مُجَادَّةٌ, (L,) i. q. حَاقَّهٌ (S, L) or حَاقَقَهُ (K) [He contended with him respecting a thing, each of them asserting his right therein: so accord. to explanations of حاقّهُ in the lexicons: but I think that the meaning intended here is, he acted seriously, or in earnest, with him in the affair; and this is confirmed by its being immediately added in the TA, after حاققه and أَجَدَّ ” signifies “ حَقَّقَ, as above mentioned: ” see جَدَّفِى الأَمْرِ expl. by حَقَّقَ as contr. of هَزَلَ]. Also He exerted his full effort, or endeavour, or energy, with him in the affair. (So accord. to an explanation of the inf. n., مجادَة, in the KL.) 4 اجدّ النَّخْلُ اجد النخل The palm-trees attained to the time for the cutting off of the fruit. (S, A, * L, Msb, K.) ― - [Hence, perhaps,] أَجَدَّتْ قَرُنِى مِنْهُ I (myself, TA) relinquished, or forsook, him, or it. (K.) = اجدّهُ, and ↓ استجدّهُ , (S, A, L, K,) and ↓ جدّدهُ , (S, L, K,) He made it new; (S, A, L, K;) namely, a thing, (S,) or a garment: (A, TA:) or he put it on, or wore it, new; namely, a garment. (TA.) One says to him who puts on a new garment, أَبْلِ وَأَجِدَّ وَاحْمَدِ الكَاسِى [Wear out, and make, or put on, new, and praise the Clother, meaning God]. (S.) And you say, بَهِىَ بَيْتُ فُلَانٍ فَأَجَدَّ بَيْتًا مِنْ شَعَرٍ [The tent of such a one was, or became, rent, or pierced with holes; therefore he made a new tent of haircloth]. (S.) And الأَمْرَ ↓ جدّد , and اجدّهُ, and ↓ استجدّهُ , He originated, or innovated, the thing, or affair; or did it newly, or for the first time (Msb.) And الوُضُوْءَ ↓ جدّد (tropical:) [He renewed the ablution termed وضوء], and العَهْدَ (tropical:) [the compact, or contract, or covenant, &c.]. (TA.) ― - اجدّ فُلَانٌ أَمْرَهُ بِذٰلِكَ Such a one established, or settled, firmly his affair, or case, thereby, or therein: so says As, and he cites the following verse: “ أَجَدَّ بِهَا أَمْرًا وَأَيْقَنَ أَنَّهُ لَهَا أَوْخْرَي كَالطَّحِينَ تُرَابُهَا [He established, or settled, firmly his case thereby, or therein, and knew certainly that he was for it, (app. meaning a war, or battle, حَرْب, which is fem.,) or for another whereof the dust would be like flour]: Aboo-Nasr says, It has been related to me that he said, اجدَ بها امرًا means اجدّ أَمْرَهُ بِهَا; [and so this phrase is explained in the K;] but the former explanation I heard from himself: (L:) or this phrase means أَجَدَّ أَمْرُهُ بِهَا [so in two copies of the S, app., (assumed tropical:) his affair, or case, became easy, or practicable, thereby, like ground termed جَدَد, which is easy to walk, or travel, upon; see the next sentence]; امر being put in the accus. case as a specificative, like عَيْنًا in the phrase قَرِرْتُ بِهِ عَيْنًا, meaning قَرَّتْ بِهِ عَيْنِى. (S.) = اجدّ also signifies It (a road) was, or became, what is termed جَدَد [i. e. hard, or level, &c.]. (S, K.) And اجدّت لَكَ الأَرْضُ The ground hath become to thee free from soft places, and clear to thy view. (TA.) ― - Also He walked along, or traversed, what is termed جَدَد. (K.) And اجدّ القَوْمُ The people, or company of men, came to what is so termed: (S:) and ascended upon the surface (جَدِيد) of the ground: or went upon sand such as is termed جَدَد. (TA.) = See also 1, in three places. 5 تجدّد أجد جد جدد تجدد [originally It became cut, or cut off. ― - And hence,] It (an udder) lost, or became devoid of, its milk: (S, K:) and [in like manner] ↓ جُدَّ , aor. يُجَدُّ, inf. n. جَدَدٌ, it, (a breast, and an udder,) became dry. (A Heyth, TA.) ― - Hence also, [It was newly made; as though newly cut off from the web;] said of a garment: (TA:) and it (a thing, S, A) became new: (S, A, K:) and it (a thing, or an affair,) originated; was originated, or innovated; or was done newly, or for the first time: and sometimes ↓ استجدّ is used intransitively [in the same senses]. (Msb.) [Also (assumed tropical:) It (an action, as, for instance, ablution, and a compact, or the like,) was renewed. See جَدَّدَ as syn. with أَجَدَّ.] 10 إِسْتَجْدَ3َ see 4, in two places: = and see also 5. جَدٌّ جد Fortune, or particularly good fortune, syn. حَظٌّ, (S, A, Mgh, L, K,) and بَخْتٌ, (S, A, L, K,) in the world, or in wordly circumstances; (TA;) advance in the world, or in worldly circumstances: (Mgh:) pl. [of mult.] جُدُودٌ (S) and [of pauc.] أَجْدَادٌ and أَجُدٌّ. (TA.) You say, فُلَانٌ ذُو جَدٍّ فِى كَذَا Such a one is possessed of good fortune in such a thing. (L.) And it is said in a trad. respecting the day of resurrection, وَإِذَا أَصْحَابُ الجَدِّ مَحْبُوسُونَ And lo, the people who were possessed of good fortune and riches in the world were imprisoned. (L.) And in a prayer, (L,) لَا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ The good worldly fortune of him who is possessed of such fortune will not profit him, (Mgh, L,) in the world to come, (L,) in lieu of Thee; (Mgh, L; *) i. e., of obedience to Thee: (Mgh, and Mughnee in art. مِنْ:) or in lieu of the good fortune that cometh from Thee: or, as some say, will not defend him from Thee. (Mughnee ubi suprà. [See also another explanation below.]) Hence, أَجَدَّكَ لَا تَفْعَلْ [or أَجَدِّكَ]; and, accord. to some, وَجَدِّكَ: see جِدٌّ. ― - One's lot in life; and the means of subsistence that one receives from the bounty of God. (L, K.) One says, لِفُلَانٍ فِى هٰذَا الأَمْرِ جَدٌّ Such a one has in this thing, or state of affairs, means of subsistence. (A'Obeyd, L.) ― - Richness; competence, or sufficiency; or the state of being in no need, or of having no wants, or of having few wants. (S, L, Msb.) لا ينفع ذا الجدّ منك الجدّ, [explained above, is said to mean] Riches, &c., will not profit the possessor thereof with Thee; for nothing will profit him but acting in obedience to Thee: منك here signifies عِنْدَكَ. (S, Msb.) ― - Greatness, or majesty; (Mujáhid, S, Mgh, Msb, K;) accord. to some, specially of God: (TA:) so in the Kur lxxii. 3: (S, TA:) or his freedom from all wants or the like; syn. غِنًى. (S.) Hence, تَعَالَى جَدُّكَ, (Mgh, TA,) in a trad. respecting prayer, (TA,) Exalted be thy greatness, or majesty. (Mgh, * TA.) ― - See also أَجَدَّكَ, as an interrogative phrase, voce جِدٌّ. = Also, (S, K,) and ↓ مَجْدُودٌ , (S, A, Mgh, K,) and ↓ جَدِيدٌ , (S, Msb, K,) and ↓ جَدِّيٌّ , (S,) and ↓ جُدٌّ , and ↓ جُدِّيٌّ , the last two with damm, (K,) applied to a man, Fortunate; or possessed of good fortune; (S, A, Mgh, Msb;) or possessed of good worldly fortune: (TA:) or possessing great fortune, or great good fortune: (K:) [the words here given from the S are there coupled with synonyms of the same form, thus; ↓ جَدِيدٌ حَظِيظٌ, and مَحْظُوظٌ ↓ مَجْدُودق , and جَدٌّ حَظُّ, and حَظِّىٌّ ↓ جَدِّيٌّ ; on the authority of ISk:] ↓ جُدٌّ , with damm, as an epithet applied to a man, is said by Sb to be syn. with مَجْدُودٌ; and its pl. is جُدٌّونَ only. (L.) = Also جَدُّ, A grandfather; the father's father, and the mother's father: (S, Msb, K:) and (assumed tropical:) a higher ascendant; an ancestor: (Msb:) and ↓ جَدَّةٌ a grandmother; the father's mother, and the mother's mother: (K:) [and (assumed tropical:) a female ancestor:] pl. of the former, أَجْدَادٌ [a pl. of pauc.] and جُدُودٌ and جُدُودَةٌ: (K:) and of the latter, جَدَّاتٌ. (TA.) Hence, accord. to some, وَجَدِّكَ لَا تَفْعَلْ: see جِدٌّ. = See also جُدَّةٌ: ― - and see جَدِيدٌ. جُدٌّ جد : see جَدٌّ, in two places. = See also جُدَّةٌ. ― - Also The side (جَانِب) of anything. (K.) = And A well in a place where is much herbage, or pasture: (S, Msb, K:) a well abounding with water; (K;) [and] so ↓ جُدْجُدٌ ; (KL;) but A'Obeyd says that this is not known: (L:) and, contr., a well containing little water: a scanty water, or water little in quantity: a water at the extremity of a [desert such as is called] فَلَاة: (K:) an old water: (Th, K:) an old well: (KL:) pl. (in all these senses, TA) أَجْدَادٌ. (Msb, TA.) جِدٌّ جد [accord. to some an inf. n., but accord. to others a simple subst., (see جَدَّ,)] Seriousness, or earnestness, contr. of هَزْلٌ, (S, A, Msb, K,) in speech. (Msb.) Hence, ثَلَاثٌ جِدُّهُنَّ جِدٌّ وَهَزْلُهُنَّ جِدٌّ [There are three things in relation to which what is serious is serious and what is jesting is serious]: a saying of Mohammad, whereby he forbade a man's divorcing and emancipating and marrying and then retracting, saying “ I was jesting; ” as was customary in the time of paganism. (Msb.) أَجِدَّكَ and ↓ أَجَدَّكَ signify the same; (S;) but the former is the more chaste; (TA;) جِدّ and جَدّ being thus used only as prefixed nouns: (S, K:) As says that the meaning is, أَبِجِدٍّ مِنْكَ هٰذَا [Does this proceed from thee in seriousness, or in earnest?]; and that جِدّ is put in the accus. case because of the rejection of the [prep.] ب: AA says that the meaning is, مَا لَكَ أَجِدًّا مِنْكَ [What aileth thee? Doth it proceed from thee in seriousness, or in earnest?]; and that جدّ is put in the accus. case as an inf. n.: Th says that the phrase as it occurs in poetry is أَجِدَّكَ, with kesr: (S:) but when it occurs with وَ [in the place of أَ, or with أَ in the sense of وَ, as a particle denoting an oath,] it is ↓ وَجَدِّكَ [or أَجَدِّكَ], with fet-h: (S, K:) yon say, وَجَدِّكَ لَا تَفْعَلْ, (K, in the CK وَجَدَّكَ,) meaning, By thy grandfather, do not [such a thing]: or by thy fortune, or good fortune, do not: (TA:) also, when you say, أَجِدَّكَ لَا تَفْعَلْ, [or أَجِدِّكَ, for أَ (q. v.) is substituted for a particle of swearing, as in أَللّٰهِ لَأَفْعَلَنَّ,] the meaning is, I adjure thee by thy truth, (Lth, K,) and by thy seriousness, or earnestness, (Lth, TA,) do not: and when you say, لَا تَفْعَلْ ↓ أَجَدَّكَ , [or أَجَدِّكَ,] the meaning is, I adjure thee by thy fortune, or good fortune, do not: (Lth, K:) Aboo- 'Alee Esh-Shalowbeenee asserts that it implies the signification of an oath. (MF.) In the phrase اجدّك لا تَفْعَلُ, AAF says, we may consider لا تفعل as put in the place of a denotative of state; or the phrase may be originally اجدّك أَنْ لَا تَفْعَلَ, ان being suppressed, and its government annulled: [therefore it may be rendered, in the former case, Is it with seriousness on thy part, thou doing such a thing? and in the latter case, Is it with seriousness on thy part that thou will not do such a thing? i. e. dost thou mean seriously that thou will not do it? or in this case, اجدّك may be used as a form of adjuration in one of the senses explained above, and لَا تَفْعَلُ may mean, that thou do not such a thing; or اجدّك may mean وَجَدَّكَ, (explained above, and so in the three exs. below,) and لَا تَفْعَلُ, thou wilt not do it:] and, as AHei says, there is here a nice point, which is this; that the noun [meaning the pronoun] to which جدّ is prefixed should agree in person with the verb which follows it; so that one should say, اجدِّى لَا أُكْرِمُكَ, and اجدّكَ لَا تَفْعَلُ, and اجدّهُ لَا يَزُورُنَا; because جدّ is an inf. n. corroborating the proposition that follows it. (MF.) ― - Also, [and in this case, likewise, accord. to some an inf. n., but accord. to others a simple subst., (see, again, جَدَّ,)] A striving, labour, or toil; exertion of one's self, or of one's power or efforts or endeavours or ability; vigorousness, strenuousness, laboriousness, diligence, studiousness, sedulousness, earnestness, or energy; painstaking, or extraordinary painstaking; (S, L, Msb, K;) in affairs, (S,) or in an affair. (Msb, K.) Hence, جِدًّا [meaning In a great, or an extraordinary, degree; greatly, much, exceedingly, or extraordinarily; very; very greatly, or very much; extremely]; as in the phrase, (Msb,) فُلَانٌ مُحْسِنٌ جِدًّا [Such a one is beneficent in a great, or an extraordinary, degree; very, exceedingly, or extremely, beneficent]: you should not say جَدًّا. (S, Msb. * [In my copy of the Msb, it is محسن جدّا بالفتح: but the context shows that there is an omission here, and that, after جدّا, we should read, as in the S, وَلَا تَقُلْ جَدًّا.]) جِدًّا [in a phrase of this kind] is put in the accus. case as an inf. n. [of which the verb is understood; so that, in the ex. given above, the proper meaning is, يَجِدُّ فِى الإِحْسَانِ جِدًّا striving in beneficence with a great striving]; because it is not from the same root as the preceding word, nor is it identical with it [in meaning]. (L.) You say also, فِى هٰذَا خَطَرٌ جِدَّ عَظِيمٍ, meaning عَظِيمٌ جِدًّا [(assumed tropical:) In this is a very, or an extremely, great danger, or risk]. (S.) And هٰذا العَالِمُ جِدَّ العَالِمِ This is the learned man, the extremely [or the very] learned man. (L.) And هٰذَا عَالِمٌ جِدَّ عَالِمٍ This is a learned man, an extremely [or a very] learned man. (L, * K.) ― - Also (tropical:) Haste. (S, L, K, TA.) So in the phrase فُلَانٌ عَلَى جِدِّ أَمْرٍ (tropical:) Such a one is in haste in an affair. (S, L, TA.) = Also Executed seriously, or in earnest, [in which there is no jesting,] and excessive; syn. مُحَقَّقٌ مُبَالَغٌ فِيهِ [meaning مُحَقَّقٌ فِيهِ وَمُبَالَغٌ فِيهِ; (see جَدَّ فِى أَمْرِهِ;) جِدٌّ thus used as an epithet having an intensive signification because it is originally an inf. n., or as some say, a simple subst.]: (L, K:) applied in this sense to a punishment: (L:) and also applied to a pace. (K in art. نص.) = See also جُدَّةٌ: ― - and see جَدِيدٌ. جَدَّةٌ جد جده جدة : see جَدٌّ, near the end of the paragraph. جُدَّةٌ جد جده جدة The bank, or side, or a river; as also جِدَّةٌ and ↓ جِدٌّ (IAth, L, K) and ↓ جُدٌّ (IAth, Mgh, L) and ↓ جَدٌّ , (Mgh, L, K,) accord. to some, but correctly جُدٌّ; so called because cut off from the river, or because cut by the water, in like manner as it is called سَاحِلٌ because it is abraded by the water: (Mgh:) or the part of a river that is near the land; as also ↓ جِدَّةٌ : (L:) and the shore of the sea: (MF:) accord. to As, جدّة is an arabicized word from the Nabathean كدّ. (L.) ― - The stripe, or streak, that is on the back of the ass, differing from his general colour. (S, A, * K.) And (tropical:) A streak (Fr, S, K, TA) in anything, (TA,) as in a mountain, (Fr, S,) differing in colour from the rest of the mountain, (S,) white and black and red; (Fr, TA;) as also in the sky: (A, TA:) pl. جُدَدٌ, (Fr, S,) occurring in the Kur xxxv. 25; (S;) where some read جُدُدٌ, pl. of ↓ جديدة [app. جَدِيدَةٌ], which is syn. with جُدَّةٌ; and some, جَدَدٌ [q. v.]. (Bd.) ― - A sign, or mark, syn. عَلَامَةٌ, (Th, K,) of, or in, anything. (Th, TA.) ― - A beaten way, marked with lines [cut by the feet of the men and beasts that have travelled along it]: (Az, L:) or a road, or way: pl. جُدَدٌ: (Msb:) and جُدُودٌ, also, [app. another pl. of جُدَّةٌ,] signifies paths, or tracks, forming lines upon the ground. (Az, L.) See also جَادَّةٌ. ― - [Hence, app., but accord. to the S from the same word as signifying “a streak,”] رَكِبَ جُدَّةً مِنَ الأَمْرِ, (S, A, TA,) or جُدَّةَ الأَمْرِ, (K,) (tropical:) He set upon a way, or manner, of performing the affair: (A:) or he formed an opinion respecting the affair, or case. (Zj, S, A, K.) ― - See also جِدَّةٌ. جِدَّةٌ جد جده جدة : see جُدَّةٌ, in two places: ― - and see جَدِيدٌ. ― - Also A rag; or piece torn off from a garment; and so ↓ جُدَّةٌ : thus in the saying, مَا عَلَيْهِ جِدَّةٌ and جُدَّةٌ [There is not upon him a rag]. (K.) ― - A collar upon the neck of a dog: (Th, L, K:) pl. جُدَدٌ [like لُحًى pl. of لِحْيَةٌ, or perhaps a mistake for جِدَدٌ]. (L.) جَدَدٌ جدد جديد Hard ground: (S:) or hard level ground: (Har p. 522:) [see also جَدْجَدٌ:] or rough level ground: (K:) or rough ground: or level ground: (TA:) or a level and spacious tract of land; a tract such as is called صَحْرَآء, and such as is called فَضَآء, containing no soft place in which the feet sink, nor any mountain, nor any [hill such as is called] أَكَمَة; sometimes wide, and sometimes of little width: (ISh:) [and] a conspicuous road: (Bd in xxxv. 25:) pl. أَجْدَادٌ. (ISh.) It is said in a prov., مَنْ سَلَكَ الجَدَدَ أَمِنَ العِثَارَ [He who walks along hard, or hard and level, ground is secure from stumbling]; (S, TA;) meaning, he who pursues the course marked out by common consent is secure from stumbling. (TA.) And مَكَانٌ جَدَدٌ occurs in a trad., meaning Level ground. (TA.) ― - See also جَدِيدٌ. ― - Also Sand that is thin, or fine, (K, TA,) and sloping down. (TA.) ― - And A thing resembling a سِلْعَة [or ganglion] in the neck of a camel. (K.) جَدَادٌ جداد and ↓ جِدَادٌ The cutting off of the fruit of palm-trees. (S, * A, * L, Msb, * K. *) You say, هٰذَا زَمَنُ الجَدَادِ and الجِدَادِ [This is the time, or season, of the cutting off of the fruit of the palmtrees]. (S, A, Msb. *) Some say that جداد signifies particularly [as above,] the cutting off [of the fruit] of palm-trees; and جذاذ, the cutting off of all fruits, in a general sense: others say that they signify the same. (TA.) ― - Also The time, or season, of the cutting off of the fruit of palm-trees. (S, * L.) You say جَدَادٌ and جِدَادٌ, like صَرَامٌ and صِرَامٌ, and قَطَافٌ and قِطَافٌ; (Ks, S;) whence it seems as though the measures فَعَالٌ and فِعَالٌ were uniformly applicable to every noun signifying the time of the action; such nouns being likened to أَوَانٌ and إِوَانٌ. (S.) جِدَادٌ جداد : see جَدَادٌ, and جَادٌّ. جَدُودٌ جد جدود , (ISk, S, A, K,) or جَدُودَةٌ, (L,) Having little milk, (ISk, S,) or not from any imperfection; (L;) applied to a ewe, (ISk, S, K,) but not to a she-goat; the epithet مَصُورٌ being used in the latter case: (ISk, S:) or a ewe or she-goat having no milk; as also ↓ جَدَّآءُ : (A:) pl. جَدَائِدُ (S, L) and جِدَادٌ. (L.) ― - Also A fat she-ass: pl. جِدَادٌ. (AZ, K.) جَدِيدٌ جديد , of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, [i. e. ↓ مَجْدُودٌ ,] Cut, or cut off. (S, Msb.) A poet says أَبِى حُبِّى سُلَيْمَى أَنْ يَبِيدَا وَأَمْسَى حَبْلُهَا خَلَقًا جَدِيدَا [My love of Suleymà hath refused to perish; but her cord (i. e. her tie of affection to me) hath become worn out and cut]: (S:) [as جديد signifies “new” more commonly than "cut,"] this verse appears as though it involved a contradiction. (MF.) ― - Applied to a garment, or a piece of cloth [sufficient for a garment or the like], Newly cut off [from the web] by the weaver: (S, K:) and so (without ة, S) applied to a مِلْحَفَة; (S, A;) thus applied to a fem. n. because syn. with ↓ مَجْدُودَةٌ ; (S, ISd;) or, accord. to Sb, because by ملحفة in this case is meant إِزَار, and for a like reason in like cases; (Ham p. 555;) but one also says جَدِيدَةٌ; (ISd;) and accord. to some, جديد is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, and therefore the ة is regularly affixed to it: (Ham ubi suprà:) the pl. is جُدُدٌ (Mbr, Th, S, A, K) and جُدَدٌ; (AZ, A'Obeyd, Mbr;) but the former is the more common. (TA.) ― - And hence, (L,) applied to a garment, (L, TA,) or a thing, (S, Msb,) New; contr. of قَدِيمٌ, (Msb,) or contr. of خَلَقٌ; (S, L;) from جِدَّةٌ as contr. of بِلًى: (K:) pl. [of pauc.] أَجِدَّةٌ and [of mult.] جُدُدٌ and جُدَدٌ. (L.) You say, أَصْبَحَتْ خَلَقُهُمْ جُدُدًا, a phrase mentioned by Lh, meaning خُلْقَانُهُمْ جُدُدًا [i. e. Their old worn-out garments became replaced by new]: or جُدُدًا may be here put for جَدِيدًا. (L.) ― - And hence, (TA,) الجَدِيدَانِ and ↓ الأَجَدَّانِ The night and the day; (S, Msb, K;) because they never become impaired by time. (TA.) You say, لَا أَفْعَلُهُ مَا اخْتَلَفَ الجَدِيدَانِ and ↓ الأَجَدَّانِ [I will not do it while the day and the night succeed each other]: (S:) or مَا كَرَّ الجَدِيدَانِ and الأَجَدَّانِ [while the day and the night return time after time: i. e., ever]. (A.) ― - Hence likewise, جَدِيدٌ also signifies A thing of which one has had no knowledge. (L.) ― - And hence, (L,) الجَدِيدُ signifies Death: (K:) or is applied as an epithet to death, in the dial. of Hudheyl. (L.) Accord. to Akh and El-Mugháfis El-Báhilee, جَدِيدُ المَوْتِ means The commencement of death. (L.) = Also The face, or surface, of the earth, or ground; [as though it were cut;] (S, K, TA;) and so ↓ جَدَدٌ , and ↓ جِدَّةٌ , and ↓ جَدٌّ , (K,) and ↓ جِدٌّ . (TA.) = See also جَدٌّ, in two places. جُدَادَةٌ جداده جدادة What is cut off from the roots, or eradicated, of, or from, palm-trees &c. (Lh, TA.) جَدِيدَةٌ جديد جديده جديدة The kind of pad, or stuffed thing, (رِفَادَةٌ,) and the felt, stuck, or attached, beneath the two boards of a horse's saddle: there are two such things, called جَدِيدَتَانِ: (S:) or the جديدتان consist of the felt that is stuck, or attached, in the inner side of a horse's and of a camel's saddle: (L:) but جديدة thus applied is a post-classical word: the [classical] Arabs say جَدْيَةٌ, (S,) or, as in J's own handwriting, جَدِيَّةٌ. (So in the margin of a copy of the S.) = See also جُدَّةٌ. جَدِّىٌّ جد جدى جدي جديي : see جَدٌّ, in two places. جُدِّىٌّ جد جدى جدي جديي : see جَدٌّ. جَدْجَدٌ جدجد Hard level ground: (S, K:) [see also جَدَدٌ:] smooth ground: and rough ground: (TA:) a smooth tract such as is called فَيْف. (AA, TA.) جُدْجُدٌ جدجد [The cricket;] i. q. صَرَّارُ اللَّيْلِ, (S, M,) a small flying thing, (K,) that leaps, or springs, or bounds, much, (S, M,) and creaks by night, (TA,) and bears a resemblance to the جَرَاد [or locust]: (S, M, K:) and a certain insect like the جُنْدَب, (M, L, K,) except that it is generally blackish, and short, but in some instances inclining to white; also called صَرْصَرٌ: (M, L:) or i. q. صَدًى and جُنْدَبٌ: (El-'Adebbes:) pl. جَدَاجِدُ. (S.) Accord. to IAar, A certain insect that clings to a skin, or hide, and eats it. (TA.) = See also جُدٌّ. جَادٌّ جاد act. part. n. of جَدَّ; (Mgh, L;) Cutting, or cutting off. (Mgh.) = أَجَادُّ أَنْتَ أَمْ هَازِلٌ Art thou serious or jesting? (A.) It is said in a trad., لَا يَأْخُذَنَّ أَحَدُكُمْ مَتَاعَ أَخِيهِ لَاعِبًا جَادًّا [By no means shall any one of you take the property of his brother in play and in earnest]; by which is meant taking a thing without meaning to steal it, but meaning to vex and anger the owner, so that the taker is in play with respect to theft, but in earnest in annoying. (TA in art. لعب.) ― - فُلَانٌ جَادٌّ Such a one is striving, labouring, or toiling; exerting himself or his power or efforts or endeavours or ability; &c. (TA.) And ↓ فُلَانٌ جَادٌّ مُجِدٌّ , thus with the two similar words together, (As, S, L,) signifies the same [in an intensive degree]. (L, TA.) = جَادُّ مِائَةِ وَسْقٍ Land, or palm-trees, of which the produce, cut therefrom, is a hundred camel-loads: جَادٌّ being here used in the sense of ↓ مَجْدُودٌ . (L.) It is said in a trad. of Aboo-Bekr, عِشْرِينَ وَسْقًا ↓ نَهَلَ عَائِشَةَ جِدَادَ , meaning He gave to 'Áïsheh palm-trees of which the quantity of the dates cut therefrom was a hundred camel-loads; but the phrase heard from the Arabs is جَادَّ عِشْرِينَ: the former is like the saying هٰذِهِ الدَّرَاهِمُ ضَرْبُ الأَمِيرِ; and the latter, like عِيشَةٌ رَاضِيَةٌ. (Mgh.) جَادَّةٌ جاد جاده جادة The main part of a road; (S, Mgh, Msb, K;) its middle: (Mgh, Msb, and M voce جَرَجَة:) or its even part: or the beaten track, or part along which one walks, or travels; the conspicuous part thereof: or a main road that comprises other roads, or tracks, and upon which one must pass: (TA:) or a road, or way, absolutely; as also ↓ جُدَّةٌ : (Zj, MF:) or a road leading to water: (AHn, TA:) it is so called because it is marked with tracks, forming lines: (T, TA:) pl. جَوَادٌّ, (S, A, Mgh, Msb, K,) occurring in poetry without teshdeed, but disapproved by As. (L.) فُلَانٌ عَلَى الجَادَّةِ means (assumed tropical:) Such a one is following the right course of action or the like. (Mgh.) You say also, هُوَ عَلَى جَادَّةِ الحَقِّ (assumed tropical:) [He is on the road, or main road, of truth]: not, however, عَلَى جَادَّةِ البَاطِلِ, but على مَزَلَّةِ البَاطِلِ, and مَزْلَقَتِهِ, and مَهْلَكَتِهِ. (MF.) أَجَدُّ [Having some part, or parts, cut, or cut off: fem. جَدَّآءُ]. ― - [Hence,] جَدَّآءُ A ewe, or she-goat, or she-camel, (TA,) having her ear cut off. (K, TA.) ― - A ewe, or she-goat, having her teats cut off; (Sh, TA;) as also ↓ مُجَدَّدَةٌ [q. v.], applied to a she-camel: (As, TA:) or having her udder cut off. (Khálid, TA.) ― - [And hence,] (assumed tropical:) A milch animal (TA [in the S app. restricted to a ewe]) whose milk has passed away, (ISk, S, K,) by reason of some fault, or imperfection: (ISk, S:) see also جَدُودٌ: or a ewe, or she-camel, or she-ass, having little milk; having a dry udder: or having dry teats, being hurt by the صِرَار [q. v.]: (L:) and أَجَدُّ (assumed tropical:) a breast that has become dry. (AHeyth.) ― - (assumed tropical:) A woman small in the breast: (S, K:) or having short breasts. (TA from a trad.) ― - (assumed tropical:) A desert, (فَلَاة, S, K,) or land, (أَرْض, A,) in which is no water: (S, A, K:) a desert (مَفَازَة) that is dry. (TA.) ― - عَامٌ أَجَدُّ and سَنَةٌ جَدَّآءُ (assumed tropical:) A year of drought, and of dryness o the earth. (TA.) = الأَجَدَّانِ: see جَدِيدٌ, in two places. = أَجَدُّ also signifies More [and most] easy to walk or ride upon, and more [and most] plain or level; applied to a road. (TA.) = And More [and most] fortunate; applied to a man. (ISd, A, L.) مُجَدَّدَةٌ الأَخْلَافِ A she-camel having her teats cut off in consequence of injury occasioned to her by the صِرَار [q. v.]. (S.) See also أَجَدُّ. = And مُجَدَّدٌ A [garment of the kind called] كِسَآء having stripes of different colours. (S.) مُجِدٌّ مجد مجدي : see جَادٌّ. ― - إِنَّهَا لمجدّة بِالرَّجُلِ, a phrase mentioned by As, said of a she-camel, meaning, Verily she is quick in her pace with the man: but Az says, I know not whether he said ↓ مِجَدَّةٌ or مُجِدَّةٌ: the former would be from جَدَّ; and the latter, from أَجَدَّ. (L.) مِجَدَّةٌ مجد مجده مجدة : see what next precedes. مَجْدُودٌ مجدود : see جَدِيدٌ, in two places; and جَادٌّ. = See also جَدٌّ, in two places. جدب 1 جَدُبَ جدب , (A, Msb, K,) aor. جَدُبَ , (K,) inf. n. جُدُوبَةٌ, (S, A, Msb, K,) It (a place, S, A, K, or a country, or region, Msb,) was, or became, affected with drought, barrenness, or dearth; or with drought, and dryness of the earth; (S, A, Msb, K;) as also جَدِبَ, (A,) inf. n. جَدَبٌ; (KL;) or جَدَبَ; (K;) and ↓ اجدب ; (A, K;) or جَدِبَت, aor. جَدَبَ ; and ↓ أَجْدَبَت ; both said of the earth or land (الأَرْض): (Msb:) and ↓ أَجْدَبَتِ البِلَادُ the countries, or regions, were affected with drought, and the prices became high [therein]. (TA.) = جَدَبَهُ, (S, M, A, Msb, K,) aor. جَدِبَ (M, Msb, K) and جَدُبَ , (K,) inf. n. جَدْبٌ, (Msb,) He found fault with it; dispraised it; expressed disapprobation of it. (S, M, A, Msb, K.) So in the saying (S, A) relating to 'Omar, (A, TA,) in a trad., (S,) جَدَبَ السَّمَرَ بَعْدَ العِشَآءِ (S) or بَعْدَ العَتَمَةِ (A) [He expressed disapprobation of night-discourse after nightfall, or after the first third of the night reckoned from the disappearance of the redness of the twilight]. 3 جَادَبَتِ الإِبِلُ العَامَ جادبت الابل العام , (ISk, S, A, TA,) inf. n. مُجَادَبَةٌ, (TA,) The camels experienced, or have experienced, drought, and barrenness, or dryness of the earth, this year, and have become in such a state as not to eat anything but dry and black herbage, dry ثُمَام [or panic grass]: (ISk, S, TA:) or have not met with, or found, anything but what was bad, by reason of drought, and barrenness, or dryness of the earth, this year. (A.) 4 أَجْدَبَ see 1, in three places. ― - أَجْدَبَتِ السَّنَةُ The year became one of drought, barrenness, or dearth; or drought, and dryness of the earth. (A, * TA.) ― - اجدب القَوْمُ The people, or company of men, experienced drought, barrenness, or death; or drought, and dryness of the earth. (S, A, Msb, K.) ― - [Hence,] نَزَلْنَا بِبَنِى فُلَانٍ فَأَجْدَبْنَا (tropical:) We alighted as guests at the abode of the sons of such a one, and found not entertainment with them, though they were in the enjoyment of plenty: (A:) [or] نَزَلْنَا فُلَانًا فَأَجَْبْنَاهُ (assumed tropical:) we alighted as guests at the abode of such a one, and [found that] he did not entertain us. (TA.) [The latter, if correct, is from what next follows.] = اجدب الأَرْضَ He found the land to be affected with drought, barrenness, or dearth; or with drought, and dryness of the earth. (S, A, K.) 5 مَا أَتَجَدَّبُ أَنْ أَصْحَبَكَ (assumed tropical:) I do not deem it disagreeable, or unsuitable, to accompany thee; syn. مَا أَسْتَوْخِمُ. (K.) جَدْبٌ جدب Drought, barrenness, or dearth; contr. of خِصْبٌ; (S;) i. q. مَحْلٌ, (A, Msb, K,) i. e. drought, or suspension of rain, and dryness of the earth; (Msb;) dryness and barrenness of the earth: (Har p. 576:) and ↓ جِدَبٌّ is a name, or subst., for الجَدْبٌ, (K, TA,) meaning المَحْلُ; as in the saying of the rájiz, cited by Sb لَقَدْ خَشِيتُ أَنْ أَرَى جِدَبَّا فِى عَامِنَا بَعْدَ مَا أَخْصَبَّا [Verily I feared to see drought, or barrenness, &c., in this our year, after it had been abundant in herbage]; جِدَبَّا being used for الجَدْبَا; or, accord. to one reading, it is ↓ جَدْبَبَّا , with a doubled ب added; the change being made for the sake of the metre. (M, TA. [Respecting أَخْصَبَّا, see 4 in art. خصب.]) ― - Also A place, (S, A, K,) or a country, or region, (Msb,) affected with drought, barrenness, or dearth; or with drought, and dryness of the earth; and so ↓ جَدِيبٌ (S, A, Msb, K) and ↓ جَدُوبٌ and ↓ مَجْدُوبٌ , (K,) the last derived from جُدِبَ though this verb has not been used, (TA,) and ↓ مُجْدِبٌ , (M, A,) of which the pl. is مَجَادِيبُ. (A.) You say also أَرْضٌ جَدْبٌ [in which جدب is an inf. n. (though app. obsolete as such) and therefore applicable to a fem. subst.] (ISd, TA) and جَدْبَةٌ (S, A, Msb, K) and ↓ جَدِبَةٌ (A, Msb) and ↓ جَدِيبٌ (Msb) and ↓ جَدُوبٌ (Lh, M, Msb) and ↓ مُجْدِبَةٌ , of which last the pl. is مَجَادِيبُ, (Msb,) A land affected with drought, &c.: (S, M, A, &c.:) and أَرْضُونَ جُدُوبٌ, (S, K,) as though to each part were applied the term جَدْبٌ [used as a subst.] from which is formed the pl. جُدُوبٌ, (TA,) and جَدْبٌ, (K,) which is here an inf. n. used as an epithet [and therefore applicable to a pl. subst.], (TA,) lands affected with drought, &c. (S, K.) And ↓ فَلَاةٌ جَدْبَآءُ [fem. of أَجْدَبُ] (M, K) A desert affected with drought, &c.; (K;) in which is neither little nor much, neither pasture nor herbage. (M, TA.) And ↓ فُلَانٌ جَدِيبُ الجَنَابِ Such a one is environed by a tract affected with drought, &c. (S. [But this phrase is generally used tropically, as meaning (assumed tropical:) Such a one is ungenerous or illiberal or inhospitable. See art. جنب.]) And سَنَةٌ جَدْبَةٌ (K in art. جرز) and عَامٌ ↓ جَدُوبٌ (M, TA) [A year of drought, &c.]. See also أَجَادِبُ, in two places. = Also i. q. عَيْبٌ [A vice, fault, defect, &c.]; (S, A, K;) a signification which may be either proper or tropical. (Er-Rághib, MF.) أَرْضٌ جَدِبَةٌ : see جَدْبٌ. أَخَذَ فِى وَادِى جَدَبَاتٍ : see جَذَبَات, in art. جذب. جِدَبٌّ جدب and جَدْبَبٌّ: see جَدْبٌ. جَدُوبٌ جدوب : see جَدْبٌ, in three places. جَدِيبٌ جديب : see جَدْبٌ, in three places. جَادِبٌ جادب Finding fault, dispraising, expressing disapprobation: whence the saying of Dhu-rRummeh فَيَا لَكَ مِنْ خَدٍّ أَسِيلٍ و مَنْطِقٍ رَخِيمٍ وَمِنْ خَلْقٍ تَعَلَّلَ جَادِبُهْ ” meaning [O thou smooth and even cheek, and gentle speech, and make] whereof he who dispraises it occupies himself vainly, finding no defect in it. (S, TA.) ― - It is also said [as in the K &c.] to signify Lying; and the author of the 'Eyn says that it has no verb belonging to it [in this sense]; but this is a mistranscription [for خَادِبٌ]: AZ says that جَادِبٌ, with ج, has the signification here first given. (M, TA.) جُنْدَبٌ جندب and جُنْدُبٌ (S, K, &c.) and جِنْدَبٌ, like دِرْهَمٌ, (Sb, M, K,) the last of which is of weakest authority, because of a rare measure, whereof it has been said that there are only four examples: (TA:) in all of them the ن is said by some to be radical; but others, with more reason, hold it to be augmentative: (MF:) Sb says that it is augmentative: (S:) A species of locust, (S, K,) well known: (K:) or the male locust: or small locust: or, accord. to Seer, i. q. صَدًى [a kind of cricket], that creaks by night, and hops and flies: [but see صَدًى:] or, accord. to the M, it is smaller than the صدى, and is found in the deserts: pl. جَنَادِبُ. (TA.) صرّ الجندب [i. e. صَرَّ الجُنْدَبُ The جندب creaked] is a saying of the Arabs, used as a proverb; alluding to a difficult affair by which a person is troubled in mind; originating from the fact that the جندب, when its feet are scorched by the heated ground, does not keep them steadily upon it, and a creaking sound is consequently heard, produced by its legs. (TA.) ― - أُمُّ جُنْدَبٍ The sand; because the locust [or جندب] deposits its eggs therein: and the walker therein falls into evil [or encounters difficulty]. (TA.) ― - [Hence it signifies also] Misfortune: (S, M, K:) and perfidy, or faithlessness, or treachery: (M, K:) and wrong, or injury: (S, M, K:) and evil conduct, or ill treatment. (S.) You say, وَقَعَ فُلَانٌ فِى أُمِّ جُنْدَبٍ Such a one fell into misfortune: or into perfidy. (TA.) And وَقَعُوا فِى أُمِّ جُنْدَبٍ They suffered wrong, or injury. (AZ, S, K.) And وَقَعَ القَوْمُ جُنْدَبٍ The people, or company of men, committed wrong, or injury, and slew him who was not a slayer: (TA:) [as though they came with violence upon sand in which eggs of the جندب were deposited, and so destroyed the eggs, which had occasioned them no harm.] And رَكِبَ أُمَّ جُنْدَبٍ He committed wrong, or injury. (TA.) [ أَجْدَبُ i. q. جَدْبٌ as syn. with جَدِيبٌ: fem. جَدْيَآءُ. Hence,] فَلَاةٌ جَدْيَآءُ: see جَدْبٌ. ― - [Hence also,] سَنَةٌ جَدْبَآءُ A year of much snow. (L in art. شهب.) ― - أَجْدَبُ is [also] said in the M to be [used as] a subst. applied to what is termed مُجْدِب [i. e. as syn. with the latter word used as an epithet in which the quality of a subst. is predominant; app. meaning A place, or the like, affected with drought, &c.]. (TA.) ― - [Also, as a comparative and superlative epithet, meaning More, and most, affected with drought, &c.; contr. of أَخْصَبُ.] أَجَادِبُ , in a trad., where it is said, وَكَانَتْ فِيهِ أَجَادِبُ أَمْسَكَتِ المَآءِ, (K, * TA,) or وكانت فِيهَا, (TA,) [And there were in it اجادب that retained the water], is said to be pl. of أَجْدُبٌ, which is pl. of ↓ جَدْبٌ , (K, TA,) like as أَكَالِبُ is pl. of أَكْلُبٌ, which is pl. of كَلْبٌ; (TA;) and signifies hard parts of the ground, that retain water, and do not imbibe it quickly; or, as some say, land having no plants or herbage, from ↓ جَدْبٌ meaning “ drought ” &c: the word is thus written in the two Saheehs, of El-Bukháree and Muslim: (IAth, TA:) but some say that it is an anomalous pl. of جَدْبٌ, like as مَحَاسِنُ is of حُسْنٌ: and there are other readings; namely, أَجَاذِبُ and أَحَادِبُ and أَحَازِبُ and أَجَارِدُ, pl. of أَجْرَدُ, and إِخَاذَاتٌ, pl. of إِخَاذَةٌ. (MF, TA.) مُجْدِبٌ مجدب , and its fem., with ة: see جَدْبٌ. مِجْدَابٌ مجداب Land scarely ever, or never, abundant in herbage, or in the goods, conveniences, or comforts, of life; scarcely ever, or never, fruitful, or plentiful. (K.) مَجْدُوبٌ مجدوب : see جَدْبٌ. جدث 8 اجتدث اجتدث He made, or prepared, a جَدَث, i. e., a grave, or sepulchre; or did so for himself. (S, K, TA.) جَدَثٌ جدث A grave; a sepulchre; pl. أَجْدَاثٌ (S, Msb, K) and أَجْدُثٌ; (S, K;) of which latter, J cites an ex., but in this instance it is the proper name of a place. (TA.) It is of the dial. of Tihámeh: the people of Nejd say جَدَفٌ: (Msb:) or [as some say] the ف in the latter is a substitute for the ث in the former; for اجداث is used as a pl. by common consent, and اجداف is not used: (TA:) but Suh affirms, in the R, that the latter pl. is used by Ru-beh. (TA in art. جدف.) جدح 1 جَدَحَ جدح , aor. جَدَحَ , inf. n. جَدْحٌ, He mixed anything. (L.) جَدَحَ السَّوِيقُ, (S, A, Mgh, L, K,) وَنَحْوَهُ, aor. and inf. n. as above; and ↓ جدّحهُ , inf. n. تَجْدِيحٌ; (L;) and ↓ اجتدحهُ , (S, L, K,) and ↓ اجدحهُ ; (K;) He stirred about the سويق [or meal made of parched barley or wheat], and the like, with water, [or milk, (see what follows,) or clarified butter, or fat of a sheep's tail, &c., (see لَتَّ,)] until the whole became of a uniform consistence: (L:) or he stirred it about with a مِجْدَح: (A, L:) or he stirred about the سويق in milk, and the like, with a مجدح, until it became mixed: (Lth, TA:) or he beat and mixed the سويق with a مجدح: (Mgh:) i. q. لَتَّهُ: (S, K:) and ↓ جدّحهُ , inf. n. تَجْدِيحٌ, he mixed it; in the K, لَطَخَهُ; but the right reading is خَلَطَهُ, as in the L and other lexicons: (TA:) and ↓ اجتدحهُ he drank it (شربه [but this is perhaps a mistranscription for ضَرَبَهُ he beat it]) with the مجدح. (L, TA.) 2 جَدَّحَ see 1, in two places. 4 أَجْدَحَ see 1. ― - احدح الإِبِلَ He branded the camels on their thighs with the mark called مِجْدَح. (K.) 8 إِجْتَدَحَ see 1, in two places. المُجْدَحُ المجدح : see the next paragraph. مِجْدَحٌ مجدح The instrument with which سَوِيق is stirred about with water &c.; (S, A, K, &c.;) which is a piece of wood the end whereof has several sides; (S, L;) or a piece of wood at the head of which are two cross pieces of wood; (A, Mgh, L;) and sometimes having three prongs: (IAth, TA:) pl. مَجَادِحُ. (L.) ― - It is sometimes used tropically, as relating to evil, or mischief. (L.) [Thus it means (tropical:) A stirrer-up of evil or mischief; or a thing that stirs up, or whereby one stirs up, evil or mischief.] ― - Also (assumed tropical:) Any one of the مَجَادِيحُ السَّمَآءِ [or stirrers-up of the sky, or of rain]; (L;) these being the أَنْوَآءٌ [or stars, or asterisms, which, by their auroral settings or risings, were believed by the Pagan Arabs to bring rain &c.]; (S, L, K;) of those انواء that seldom or never failed [to bring rain], accord. to the Arabs: (Mgh:) the ى in the pl. is added to give fulness to the sound of the kesreh; for the regular pl. is مَجَادِحُ, and the sing. of مجاديح should by rule be مِجْدَاحٌ. (A, IAth, Mgh.) One says, ارْسَلَتِ السَّمَآءَ مَجَادِيحُهَا (L) or مَجَادِيحُ الغَيْثِ (A) (assumed tropical:) [Its stirrers-up, or the stirrers-up of rain, or the stars or asterisms which were the bringers of it, sent forth rain]. It is related of 'Omar, that he ascended the pulpit to pray for rain, and, having only offered a prayer for forgiveness, descended; whereupon it was said to him Thou hast not prayed for rain; ” and he replied, لَقَدِ اسْتَسْقَيْتُ بِمَجَادِيحِ السَّمَآءِ (assumed tropical:) [I have indeed prayed for rain by words which are the stirrers-up of rain]; making the prayer for forgiveness to be a prayer for rain, in allusion to a passage in the Kur, lxxi. 9 and 10; and meaning thereby to deny the efficacy of the انواء. (A, * Mgh, * L.) المِجْدَحُ, also pronounced ↓ المُجْدَحُ , (S, K,) thus pronounced by El-Umawee, (S,) is moreover the name of (assumed tropical:) A particular star or asterism, one of those which the Pagan Arabs asserted to be bringers of rain: (L:) said to be الدَّبَرَانُ [the Hyades; or the five chief stars thereof; or the brightest star thereof, a of Taurus]; (S, A, L, K;) [which is called by this name of الدبران] because it rises latterly [with respect to the Pleiades], (S,) or because it follows (يَدْبُرُ, i. e. يَتْبَعُ,) the Pleiades: (T in art. دبر:) [whence] it is also called حَادِى النُّجُومِ [“ the urger of the stars, ” properly with singing ”], (S,) or حَادِى النَّجْمِ [“ the urger of the asterism, ” meaning of the Pleiades ”], and تَالِى النَّجْمِ [“ the follower of the asterism, ” or of the Pleiades ”], (Kzw,) and التَّالِى and التَّابِعُ [“ the follower ”]: (Sh:) or it is a small star or asterism, between الدبران and الثُّرَيَّا [or the Pleiades]: (IAar, K:) [perhaps meaning the four stars that are the chief stars of the Hyades exclusively of a Tauri:] or three stars, (Mgh, TA,) like the three stones upon which a cooking-pot rests, (TA,) likened to a three-pronged مِجْدَح; (Mgh, TA;) on the [auroral] rising of which, heat is expected: (TA:) the Arabs regarded it as one of the انواء which [by their auroral setting] foretokened rain. (IAth.) المِجْدَحَانِ is a name by which some of the Arabs called (assumed tropical:) The two wings of الجَوْزَآء [or Orion]. (Sh, TA.) ― - مِجْدَحٌ also signifies (assumed tropical:) A certain mark made with a hot iron upon the thighs of camels. (K.) مُجَدَّحٌ مجدح Beverage, or wine, (شَرَاب,) stirred about: (S, K:) and in like manner, blood, when it is stirred about in the body of a gored animal by the goring horn. (L.) مَجْدُوحٌ مجدوح Blood drawn from a vein, used in times of dearth, or drought, (S, K,) in the Time of Ignorance: (S:) or blood which was mixed with something else, and eaten in times of dearth: (TA:) or a kind of food of the Pagan Arabs, being blood obtained by opening a vein of a she-camel, which blood was received in a vessel, and drunk. (T, TA.) جدر 1 جَدَرَ جدر , (K,) aor. جَدُرَ , (TA,) He made a جِدَار [app. here meaning a wall of enclosure]; syn. حَوَّطَ: (K:) or he built a جدار: and he founded it. (Ham p. 818.) = He concealed himself by means of a جِدار [or wall]. (Th, K.) = جُدِرَ, (A, K,) inf. n. جَدْرٌ; (TA;) and جَدَرَ, (Lh, K,) aor. جَدُرَ , inf. n. جَدْرٌ; (Lh, TA;) and ↓ جُدِّرَ , (S, (A, K,) which last some disallow, because this form denotes repetition, and the verb signifies the having a disease that befalls but once in a man's life; (MF;) He (a man, S, or a child, A) had, or became attacked by, جُدَرِىّ [or small-pox]. (S, A, K.) [And جَدَرَ الجُدَرِىُّ The small-pox came forth, or broke out; as in the TK: for its inf. n.] جَدْرٌ signifies the coming forth, or breaking out, of the جُدَرِىّ. (K.) = جَدُرَ, aor. جَدُرَ , inf. n. جَدَارَةٌ, He, or it, was, or became, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, proper, or worthy. (K.) You say, جَدُرَ بِهِ [and لَهُ ] He was, or became, adapted, disposed, apt, &c., for it. (A.) [And جَدُرَ أَنْ يَفْعَلَ كَذَا He was, or became, adapted, disposed, apt, &c., for doing such a thing. See جَدِيرٌ .] = جَدَرَهُ He made, or called, (جَعَلَ,) him, or it, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, proper, or worthy. (K.) 2 جَدَّرَ بِنَآءَهُ جدر بنآءه جدر بنآءة : see 8. = جُدِّرَ: see 1. 4 مَا أَجْدَرَهُ بِالخَيْرِ [and لِلْخَيْرِ] How well adapted or disposed, or how apt, meet, suited, suitable, fitted, fit, competent, or proper, is he for what is good! or how worthy is he of what is good! (A.) And مَا أَجْدَرَهُ أَنْ يَفْعَلَ ذٰلِكَ, and أَجْدِرْ بِهِ, How well adapted or disposed, or how apt, meet, &c., is he for doing that! or how worthy is he to do that! (TA.) The usage of جَدُرَ, signifying “ he was, or became, adapted, &c., ” refutes the assertion of certain grammarians that these two forms of the verb deviate from general rule. (MF.) 8 اجتدر بِنَآءَهُ اجتدر بنآءه اجتدر بنآءة ; and ↓ جدّرهُ , inf. n. تَجْدِيرٌ (K) and مُجَدَّرٌ; (TA;) He raised his building high; or constructed it firmly and strongly, and raised it high; syn. شَيَّدَهُ. (K, TA.) [In the CK, we read اِجتَدَرَ بِنَاهُ, as though the pronoun ه referred to the word جِدَار, which precedes; and thus the verb signified “ he built a wall; ” but it is shown in the TA that the right reading is that given above.] Q. Q. 1 جَنْدَرَ الكِتَابَ جندر الكتاب He passed the pen over what had become obliterated, of the writing, (S, K,) in order that it might become distinct. (S.) And جندر الثَّوْبَ He renewed the variegated, or figured, work of the garment, or piece of cloth, after it had gone. (S, K.) [J says,] I think it to be an arabicized word. (S) جَدْرٌ جدر A wall; or a wall of enclosure; syn. حَائِطٌ; as also ↓ جِدَارٌ , [which is the more common]: (S, A, Msb, K:) pl. of the former, جُدُرٌ, (S, Msb, K,) sometimes used as a pl. of pauc., (Sb, TA,) and جُدْرٌ; (K;) and of the latter, جُدْرَانٌ. (S, Msb, K.) ― - The basis, or foundation, of a wall: (K:) and the side of a wall: (Lh, K:) pl., in both these senses, جُدُورٌ. (TA.) الجَدْرُ is applied to The [wall called the] حَطِيم (A, K) of the Kaabeh; (K;) because in it is a part of the [original] foundations of the house: (TA:) and it is also called الحِجْرُ. (A.) ― - (assumed tropical:) A fence, or dam, raised of branches, to retain water; likened to a wall: (Az, Msb:) or a fence, or dam, to confine water: pl. جُدُورٌ: (Suh, Msb:) and جُدُرٌ, [which is also a pl.,] signifies fences, or dams, between houses, which retain water. (TA.) ― - [The pl.] جُدُورٌ also signifies Gardens, or walled gardens, (حَوَائِط,) of grapes. (TA.) جَدَرَةٌ جدر جدره جدرة : see جَدِيرَةٌ جُدَرِىٌّ جدرى جدري and جَدَرِىٌّ (S, Msb, K) [Small-pox;] certain pustules (Msb, K) in the body, (K,) which break forth (Msb, K) from the skin, full of water, and afterwards opening, (Msb,) and generating thick purulent matter; (K;) a well-known disease, that attacks people once during life. (TA.) ― - جُدَرِىُّ الأَرْضِ (tropical:) an appellation applied to Truffles (كَمْأَة), denoting disapprobation. (TA from a trad.) جِدَارٌ جدار : see جَدْرٌ: and see also جَدِيرَةٌ. جَدِيرٌ جدير A place having a wall built around it; a walled place. (S, K.) = See also مُجَدَّرٌ. = Also Adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy; syn. خَلِيقٌ (S, A, Msb, K) and حَقِيقٌ: (Msb:) fem. with ة: (TA:) pl. mase. جَدِيرُونَ and جُدَرَآءُ: (S, K:) pl. fem. جَدِيرَاتٌ and جَدَائِرُ. (TA.) You say, هُوَ جَدِيرٌ بِكَذَا (S, A, Msb) and لِكَذَا (TA) He is adapted, disposed, apt, meet, &c., for such a thing; (S, A, Msb;) and [naturally] drawn to it. (Ham p. 707.) And أَنْتَ جَدِيرٌ أَنْ تَفْعَلَ كَذَا Thou art adapted, disposed, apt, meet, &c., for doing such a thing; or worthy to do it. (S.) And أَنْ يَفْعَلَ ↓ إِنَّهُ لَمَجْدَرَةٌ , (K,) and in like manner you say of two persons, and of more, (TA,) and ↓ مَجْدُورٌ , (K.) Verily he is one who is adapted, disposed, apt, meet, &c., for doing [such a thing]; or worthy to do [it]; syn. مَخْلَقَةٌ. (K.) [↓ مَجْدَرَةٌ properly signifies A place, and hence a thing, an affair, and a person, adapted, disposed, apt, meet, &c.; like مَخْلَقَةٌ and مَحْرَاةٌ: and ↓ مَجْدُورٌ , Made, or called, adapted or disposed &c., though said by Aboo-Jaafar Er-Ru- ásee to be a pass. part. n. having no verb.] Also بِذٰلِكَ ↓ إِنَّهَا لَمَجْدَرَةٌ Verily she is one who is adapted, disposed, apt, &c., for that: and بِأَنْ تَفْعَلَ ذٰلِكَ for doing that: and in like manner you say of two persons, and of more. (TA.) And لِذَاكَ ↓ هٰذَا الأَمْرُ مَجْدَرَةٌ This affair, or thing, is one that is adapted, apt, meet, &c., for that; syn. مَحْرَاةٌ. (S.) And ↓ هٰذَا الأَمْرُ مَجْدَرَةٌ مِنْهُ This affair, or thing, is one that is adapted, apt, meet, &c., for him to do; i. e. he is adapted, apt, meet, &c., for doing it. (TA.) جَدِيرَةٌ جدير جديره جديرة An enclosure for camels, (AZ, S, K,) and for lambs and kids and calves &c., (TA,) made of masses of stone; (AZ, S;) as also ↓ جَدَرَةٌ : (TA:) if of mud, or clay, it is called ↓ جِدَارٌ : (AZ, TA:) or an enclosure (زَرْب ) for sheep or goats. (TA.) = Nature; or natural, or native, disposition, temper, or other property. (K) هُوَ أَجْدَرُ بِهِ He, or it, is more, or most, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, or proper, for it, or him; or he is more, or most, worthy of it. (A.) [See an ex. in a verse cited voce خُطَّةٌ.] أَرْضٌ مَجْدَرَةٌ A land in which is حُدَرِىّ [or small-pox]: (Lh, S:) or a land in which is much thereof. (K.) = See also جَدِيرٌ, in five places. مُجَدَّرٌ مجدر (S, Mgh, Msb, K) and ↓ مَجْدُورٌ (Mgh, K) and ↓ جَدِيرٌ (Msb, TA) Having the جُدَرِىّ [or small-pox]. (S, Mgh, Msb, K.) And ↓ مَجْدُورٌ الوَجْهِ [Having the face marked with the smallpox]. (A.) مَجْدُورٌ مجدور : see مُجَدَّرٌ: = and see also جَدِيرٌ, in two places. جدع 1 جَدَعَ الأَنْفَ , (S, * Msb, K, *) aor. جَدَعَ , (Msb,) inf. n. جَدْعٌ, (S, Msb, K,) He cut off the nose; and in like manner, the ear; and the hand, or arm; and the lip; (S, Msb, K;) and a similar part: (TA:) and أَنْفَهُ ↓ أَجْدَعْتُ signifies the same as جَدَعْتُ [I cut off his nose]: or جَدْعٌ signifies [absolutely] the cutting off; or cutting so as to separate. (TA.) In the following saying of a poet, the verb is used metaphorically وَأَصْبَحَ الدَّهْرُ ذُو العِرْنِينِ قَدْ جُدِعَا [lit. And nosed fortune became mutilated in the nose; meaning, (assumed tropical:) became marred]. (TA.) And in the following phrase, occurring in a verse, كَأَنَّ اللّٰهَ يَجْدَعُ أَنْفَهُ وَعَيْنَيْهِ, the poet means, [As though God cut off his nose] and put out his eyes: see a similar saying in art. قلد, voce تَقَلَّدَ. (TA.) ― - جَدَعَهُ, (S, K,) aor. and inf. n. as above, (TA,) He mutilated him, or maimed him, by cutting off his nose, or his ear, or his hand or arm, or his lip, (S, K, TA,) or the like; (TA;) as also ↓ جدّعهُ (S, TA.) [Hence the phrase,] لَهُ ↓ جَدْعًا (S, K) [(May God decree) to him mutilation, or maining, by the cutting off of his nose, or the like; or cause it to befall him: or] meaning أَلْزَمَهُ اللّٰهُ الجَدْعَ [(assumed tropical:) may God make injury, or diminution of what is good, to cleave to him]: (K:) said in imprecating a curse upon a man: similar to عَقْرًا لَهُ, q. v.: the first word being governed in the accus. case by a verb understood. (TA.) One says also, اِجْدَعْهُمْ بِالأَمْرِ حَتَّى يَذِلُّوا, a phrase mentioned by IAar, but not explained by him; thought by ISd to mean, (tropical:) Act thou, in commanding, as though thou mutilatedst them by cutting off their noses [until they become submissive]. (TA.) In the phrase ↓ صَوْتُ الحِمَارِ اليُجَدَّعُ [The voice of the ass that has his ear, or ears, cut off, (see مُجَدَّعٌ, below,)], occurring in a verse of Dhu-l-Khirak Et-Tuhawee, (S,) accord. to J, but not found by Sgh in the verses of that poet, and said to be in the Book [of Sb], though IB denies this, asserting it to be in the Nawádir of AZ, (TA,) Akh says, the poet means الَّذِى يُجَدَّعُ, like as you say, هُوَالْيَضْرِبُكَ, meaning الَّذِى يَضْرِبُكَ: Aboo-Bekr Ibn-es-Sarráj says, the poet, requiring refa for the rhyme, has changed the noun into a verb; and this is one of the worst of poetic licences. (S.) ― - [Hence,] السَّنَةُ تَجْدَعُ النَّبَاتَ (tropical:) [The year of drought cuts off, or destroys, the herbage]: (A, TA:) and تَجْدَعُ بِالمَالِ destroys the camels or the like. (S, O, K.) And القَحْطُ النَبَّاتِ ↓ جَدَّعَ (tropical:) The drought prevented the growth, or increase, of the herbage. (K, TA.) ― - [Hence also,] جَدَعَ عِيَالَهُ, inf. n. جَدَّعٌ, (assumed tropical:) He withheld good things from his family, or household. (TA.) And جَدَعَتْهُ أُمُّهُ, aor. جَدَعَ , inf. n. as above, (tropical:) His mother fed him with bad food; (Zj, K;) as also ↓ أَجْدَعَتْهُ , (S, K,) inf. n. إِجْدَاعٌ; (TA;) and ↓ جَدَّعَتْهُ , (K,) inf. n. تَجْدِيعٌ: (TA:) and ↓ جدّعهُ and ↓ اجدعهُ (tropical:) He (a pastor) confined him [a beast] to bad pasture. (TA.) جَدَعْتُهُ, (S,) inf. n. as above, (K,) also signifies (assumed tropical:) I confined him, restricted him, or the like; syn. حَبَسْتُهُ: and (assumed tropical:) I imprisoned him: (S, K: *) and so with ذ: (S:) or جَدْعٌ and جَذْعٌ both signify (assumed tropical:) the confining, or restricting, a person with evil management, and with contemptuous treatment, and want of good care. (A Heyth.) = جَدِعَ, aor. جَدَعَ , (Msb,) inf. n. جَدَعٌ, (S, Msb, K,) He (a man) was, or became, mutilated, or maimed, by the cutting off of his nose, or his ear, (S, * Msb, K, *) or his hand or arm, or his lip, (S, K,) or the like: (TA:) or, accord. to some, you do not say جَدِعَ, but جُدِعَ: (TA:) and جَدِعَتِ الشَّاةُ The sheep, or goat, was, or became, mutilated by having its ears entirely cut off. (Msb.) ― - [Hence,] also, (S, K,) aor. as above, (K,) and so the inf. n., (S,) [as though meaning (assumed tropical:) He was, or became, injured;] (tropical:) he (a child) had bad food: (S, K, TA:) and he (a young weaned camel) had bad food: or was ridden while [too] young, and in consequence became weak. (TA.) 2 جدّعهُ جدع جدعه جدعة , inf. n. تَجْدِيعٌ: see 1, in five places. ― - جَدَّعَهُ وَشَرَّاهُ (tropical:) He made him to experience evil treatment, and derided him; as when one cuts off the ear of his slave, and sells him. (TA.) = Also He said to him جَدْعًا لَكَ [explained above; see 1]. (S, K. *) [See also عَقَّرَهُ.] 3 جادع جادع , inf. n. مُجَادَعَةٌ (S, K) and جِدَاعٌ (K,) (tropical:) He reviled, being reviled by another, (K, * TA,) saying جَدْعًا لَكَ; as though each of them cut off the nose of the other: (TA:) and, (K,) or accord. to some, (TA,) (tropical:) he contended in an altercation; as also ↓ تجادع ; (S, K, TA;) [but the latter is said of a number of persons &c.] You say, أَفَاعِيهَا ↓ تَرَكْتُ البِلَادَ تَجَادَعُ , (Th, S,) and ↓ تَجَدَّعُ also, (Th,) (tropical:) I left the countries with their vipers eating one another; (Th, S;) not meaning eating in reality, but rending in pieces, or mangling, one another: (Th:) and أَفَاعِيهَا ↓ عَامٌ تَجَدَّعُ , and ↓ تَجَادَعُ , (tropical:) A year in which the vipers eat one another, by reason of its severity. (Th.) 4 أَجْدَعَ see 1, in three places. 5 تَجَدَّعَ see 3, in two places. 6 تَجَاْدَعَ see 3, in three places. جَدْعٌ جدع What is cut off of the anterior parts of the nose, to its furthest, or uttermost, part: (As, TA:) an inf. n. used as a [proper] subst. (TA.) ― - جَدْعًا لَهُ : see 1. = (tropical:) Unwholesomeness in herbage. (K.) جَدِعٌ (tropical:) A child having bad food; or fed on bad food: (S, K, TA:) pronounced by El-Mufaddal with ذ; but As repudiated to him this pronunciation; (S, TA:) and his objection was confirmed by a young man of the Benoo-Asad called in as an umpire. (TA.) جَدَعَةٌ جدع جدعه جدعة What remains, of the nose, ear, hand or arm, or lip, after the cutting off [of the rest]: (S, K:) the place of the cutting off thereof; like عَرَجَةٌ from الأَعْرَجُ, and قَطَعَةٌ from الأَقْطَعُ. (TA.) جَدَاعِ جداع (S, A, K, &c.) and جَدَاعٌ (K, TA) (tropical:) A year of drought; because it cuts off, or destroys, (تَجْدَعُ,) the herbage, and abases men: (A, TA:) or a severe, or calamitous, year, that destroys the camels or the like; (S, O, K;) or that destroys everything; as though it cut off its nose or the like. (L.) ― - See also جُدَاعٌ. جُدَاعٌ جداع (tropical:) Withered herbage: (S:) or herbage that is unwholesome to the feeder upon it: (K:) or tall, unwholesome, and withered. (TA.) ― - And hence, الجُدَاعُ signifies (tropical:) Death: (K, TA:) written by some ↓ الجَدَاعُ . (TA.) أَجْدَعُ Mutilated, or maimed, by having his nose cut off, or his ear, (S, Msb, K,) or his hand or arm, or his lip, (S, K,) or the like: (TA:) fem. جَدْعَآءُ: (S, Msb:) and the latter, applied to a she-camel, having the sixth part of her ear, or the fourth part of it, or more than that, to the half, cut off; and to a she-goat, having a third part, or more, of her ear cut off; or, accord. to IAmb, any ewe or she-goat having the ear lopped; (TA;) or a ewe or she-goat having her ear entirely cut off: (Mgh, Msb:) and ↓ مُجَدَّعٌ an ass having the ear cut off, (S,) or having the ears cut off. (K.) It is said in a prov., أَنْفُكَ مِنْكَ وَ إِنْ كَانَ أَجْدَعَ [Thy nose is a part of thee though it be cut off]: applied with reference to him whose good and evil attaches to thee though he be not firmly connected with thee by relationship. (TA.) ― - الأَجْدَعُ one of the appellations applied to The devil. (Fr, K. *) مُجَدَّعٌ مجدع : see أَجْدَعٌ. ― - Also (assumed tropical:) A plant, or herbage, of which the upper part has been eaten: (S:) or of which the upper part and the sides have been partly cut off or eaten. (AHn.) جدف 1 جَدَفَهُ جدف جدفه جدفة , aor. جَدِفَ , (IDrd, K,) inf. n. جَدْفٌ, (TA,) He cut it; or cut it off: (IDrd, K:) and so جَذَفَهُ. (TA.) = جَدَفَ, (Ks, S, K,) aor. جَدِفَ , (Ks, IDrd, S,) inf. n. جُدُوفٌ, (Ks, S, K,) or جَدْفٌ, (L as on the authority of Ks,) He (a bird) flew [with his wings] clipped, appearing as though he turned his wings backward: (Ks, S, K:) or contracted his wing somewhat, in order to descend in his flight, and then inclined, or declined, in fear of the hawk: (TA:) and he (a bird) went quickly, (K in art. جذف,) with his wings; generally when one of the wings had been shortened; (TA;) as also ↓ اجدف and ↓ انجدف : and so, all, with ذ. (K ib.) ― - [Hence,] جَدَفَ المَلَّاحُ بِالمِجْدَافِ [The sailor rowed, or paddled, with the oar, or paddle]. (AA, TA.) And جَدَفَ بِالسَّفِينَةِ, (TA,) or جَدَفَ السَّفِينَةَ, aor. جَدِفَ , inf. n. جَدْفٌ, (Mgh,) [He rowed, or paddled, the ship, or boat;] he put the ship, or boat, in motion with the مِجْدَف [or مِجْدَاف]. (Mgh.) ― - Also جَدَفَ He (a man) swung the arms; (K, expl. by ضَرَبَ بِاليَدَيْنِ; in the O, بِاليَدِ, as is said in the TA;) as a man does in walking, moving them about: and the meaning seems to be, he walked quickly: (TA:) you say, جَدَفَ فِى مِشْيَتِهِ he (a man) was quick in his manner of walking; (AAF, TA;) and so with ذ: (S in art. جذف:) or جَدْفٌ signifies a repeated interrupting of the voice (تَقْطِيعُ الصَّوْتِ) in singing to camels to urge or excite them. (K, * TA.) ― - Also, (K,) inf. n. جَدْفٌ, (TA,) He (a gazelle) went, or walked, with short steps. (K, * TA.) And جَدَفَتْ She (a woman) walked like those that are short: and she (a gazelle, and a woman, TA) went with short steps; as also ↓ اجدفت : and so, both, with ذ. (K in art. جذف.) ― - جَدَفَتِ السَّمَآءُ بِالثَّلْجِ The sky cast down snow: (K:) and so with ذ. (TA.) 2 جدّف جدف , (S,) inf. n. تَجْدِيفٌ, (S, K,) He denied, or disacknowledged, favours, or benefits; or was ungrateful, or unthankful, for them: (As, S, K:) or he deemed the gifts of God small: (ElUmawee, S, K:) or he said that he was in an evil state when he was in a good state: (TA:) or he said, لَيْسَ لِى وَلَيْسَ عِنْدِى [app. meaning There is nothing due to me nor by me]; (K;) thus explained by Mohammad on his saying that the worst of deeds is التَّجْدِيف: (TA:) [accord. to Golius, he blasphemed; and identified by him, in this sense, with the Hebr. ?.] It is said in a trad., لَا تُجَدِّفُوا بِنِعْمَةِ اللّٰهِ (S, TA) Deny not ye, or disacknowledge not, or be not ungrateful or unthankful for, the bounty of God, and deem it not small. (TA.) 4 أَجْدَفَ see 1, in two places. = اجدفوا They raised cries, shouts, noises, a clamour, or confused cries or shouts or noises. (K, TA.) 7 إِنْجَدَفَ see 1. جَدَفٌ جدف A grave; a sepulchre; (S, Msb, K;) like جَدَثٌ; for the Arabs made ف and ث interchangeable: (Fr, S:) the former is of the dial. of Nejd; and the latter, of the dial. of Tihámeh: (Msb in art. جدث:) [accord. to some,] the former is formed from the latter by substitution [of ف for ث]: (S:) IJ argues that this is the case because the former has not أَجْدَافٌ for pl.: (TA:) but it has this pl., (Fr, S, R, TA,) used by Ru-beh. (R, TA.) = Also, said in a trad. to be the beverage of the jinn, or genii, (S, TA,) Beverage that has not been covered [at night according to a precept of the Prophet]: (Katádeh, S, K:) or of which the mouth of the skin containing it has not been tied [at night]: (K:) or a certain plant of El-Yemen, the eater of which needs not to drink after it: (S, K:) or a certain plant of El-Yemen, eaten by camels, which thereby become in no need of water: (M, TA:) or the froth, or floating particles, cast up by beverage; (El-'Otbee, Hr, K;) as though it were cut off from the beverage. (El-'Otbee, Hr, TA.) جَدَفَةٌ جدف جدفه جدفة Cries, shouts, noises, clamour, or a confusion of cries or shouts or noises: and the sound made in running. (Sgh, K.) جَوَادِفُ جوادف [pl. of جَادِفَةٌ,] Gazelles going with short steps. (Sgh, K.) أَجْدَفُ Short: (Lth, K:) applied to a man. (TA.) ― - And [the fem.] جَدْفَآءُ A ewe, or she-goat, having somewhat cut off from her ear. (K.) مِجْدَفٌ مجدف : see مِجْدَافٌ. مُجَدَّفٌ مجدف Straitened: so in the saying, إِنَّهُ لَمُجَدَّفٌ عَلَيْهِ العَيْشُ [Verily the means of living are rendered strait to him]: (K:) but in the L, ↓ لَمَجْدُوفٌ . (TA.) مِجْدَافٌ مجداف The wing of a bird: (S, Msb, K:) sometimes with ذ. (Msb.) ― - And hence, (K,) [An oar; a paddle;] a certain appertenance of a ship or boat; (As, S, Msb, K;) a piece of wood at the head of which is a broad board, with which one propels a ship or boat; (M, TA;) and ↓ مِجْدَفٌ [signifies the same;] a certain thing with which a ship, or boat, is put in motion: (Mgh:) pl. مَجَادِيفُ: (Msb:) from جَدَفَ said of a bird: (As, S, M:) also called مِجْذَافٌ (IDrd, S, Msb) and مِقْذَفٌ and مِقْذَافٌ. (TA.) ― - And hence, as being likened thereto, (tropical:) A whip: and so with ذ. (TA in this art, and in art. جذف.) ― - And for a similar reason, (tropical:) The neck. (TA.) مَجْدُوفٌ مجدوف A [skin of the kind called] زِقّ having the legs cut off: and so with ذ. (K, * TA.) And مَجْدُوفُ اليَدَيْنِ A man having the arms, or hands, cut off. (TA.) ― - And [hence,] the latter, (assumed tropical:) A niggardly man. (TA.) ― - And مَجْدُوفُ الكُمَّيْنِ, (K, TA,) and اليَدِ, and القَمِيصِ, and الإِزَارِ, (TA,) (assumed tropical:) Short in respect of the sleeves, (K, TA,) and of the arm, and of the shirt, and of the waistwrapper. (TA.) ― - See also مُجَدَّفٌ. جدل 1 جَدَلَهُ جدل جدله جدلة , aor. جَدُلَ (S, K) and جَدِلَ , (K,) inf. n. جَدْلٌ, (S,) He twisted it firmly; (S, K;) namely, a rope. (S.) ― - He made it firm, strong, or compact. (TA.) ― - [Hence,] جَارِيَةٌ حَسَنَةٌ الجَدْلِ (assumed tropical:) [A girl of beautiful compacture; of beautiful, compact make]. (S.) ― - [Hence also,] عَمِلَ عَلَى شَاكِلَتِهِ الَّتِى جُدِلَ عَلَيْهَا (assumed tropical:) [He did according to his own particular way, course, mode, or manner, of acting, or conduct, to which he was strongly disposed by nature]. (TA.) = See also 2. = جَدَلَ, inf. n. جُدُولٌ, It (a thing) was, or became, hard, and strong. (K, * TA.) ― - جَدَلَ الحَبُّ فِى السُّنْبُلِ The grain became strong in the ears: (S. O, TA:) or accord. to the K, it means وَقَعَ [i. e., came into the ears]. (TA.) ― - جَدَلَ said of a young gazelle, &c., He became strong, and followed his mother. (K.) [See also جَادِلٌ.] = جَدِلَ, aor. جَدَلَ , inf. n. جَدَلٌ, [said in the S to be a subst. from 3, q. v.,] He contended in an altercation, disputed, or litigated, vehemently, or violently. (Msb.) 2 جدّلهُ جدل جدله جدلة , (S, Msb, K,) inf. n. تَجْدِيلٌ, (Msb,) He threw him down (S, Msb, K) upon the جَدَالَة, (Msb, K,) i. e., (TA,) upon the ground; (S, TA;) as also ↓ جَدَلَهُ , (K,) inf. n. جَدْلٌ: (TA:) or the former signifies he did so much, or often. (TA.) You say, طَعَنَهُ فَجَدَّلَهُ [He thrust him, or pierced him, with a spear or the like, and threw him down &c.]. (S, Msb.) [See also 3.] 3 جادلهُ جادل جادله جادلة , inf. n. مُجَادَلَةٌ and جِدَالٌ, (S, Mgh, K,) He contended in an altercation, or disputed, or litigated, with him: (S, TA:) or did so vehemently, or violently, (Mgh, K,) and ably, or powerfully: (K:) [or he did so obstinately, or merely for the purpose of convincing him; for] مجادلة signifies the disputing respecting a question of science for the purpose of convincing the opponent, whether what he says be wrong in itself or not: (Kull p. 342:) [he wrangled with him:] or جادل, inf. n. مجادلة and جدال, as above, signifies originally he contended in an altercation, or disputed, or litigated, by advancing what might divert the mind from the appearance of the truth and of what was right: and accord. to a later usage, of the lawyers, he compared evidences [in a discussion with another person, or other persons,] in order that it might appear which of those evidences was preponderant: and the doing this is commendable if for the purpose of ascertaining the truth; but otherwise it is blameable: (Msb:) accord. to Er-Rághib, جدال signifies the competing in disputation or contention, and in striving to overcome [thereby]; from جَدَلْتُ الحَبْلَ, meaning I twisted the rope firmly; ” as though each of the two parties twisted the other from his opinion: or, as some say, it originally means the act of wrestling, and throwing down another upon the جَدَالَة [or ground]: accord. to Ibn-El-Kemál, a disputing that has for its object the manifesting and establishing of tenets or opinions. (TA.) [See also جَدِلَ.] 4 اجدلت اجدلت She (a gazelle) had her young one [sufficiently grown to be] walking with her. (Zj, K.) 5 تَجَدَّلَ see 7. 6 تجادلوا جادل تجادل تجادلوا The contended in an altercation, disputed, or litigated, [or did so vehemently, or violently, &c., (see 3,)] one with another. (KL, MA, &c.,) 7 انجدل انجدل He fell down upon the ground: (S:) he became thrown down upon the جَدَالَة, i. e., the ground; and in like manner ↓ تجدّل , he became thrown down, &c., much, or often. (TA.) 8 اِجْتِدَالٌ اجتدال The act of building, or constructing. (TA.) El-Kumeyt says مَجَادِلَ شَدَّ الرَّاصِفُونَ اجْتِدَالَهَا ” (S, TA) i. e. [Pavilions of which the masons have made strong] the building, or construction. (TA.) [ Q. Q. 1 جَدْوَلَ جدول He ruled a book with lines; such as are ruled round a page, &c. See جَدْوَلٌ.] جَدْلٌ جدل Hard, and strong; as also ↓ جَدِلٌ . (K, * TA.) ― - Also, and ↓ جِدْلٌ , A strong, firm, or compact, penis. (K, * TA.) ― - Also, (K,) or the former, (S, TA,) Any member, or limb: (S, K:) pl. جُدُولٌ. (S, TA.) ― - Also, (K,) or the former, (TA,) Any complete bone, [app. with its flesh,] not broken, nor mixed with aught beside: pl. [of pauc.] أَجْدَالٌ and [of mult.] جُدُولٌ. (K, TA.) ― - Also, (K,) or [the pl.] جُدُولٌ , (Lth, TA,) The bones of the arms and legs (Lth, K, TA) of a man: (Lth, TA:) and of the fore and hind legs of the victim termed عَقِيقَة. (TA from a trad.) جِدْلٌ جدل : see جَدْلٌ. جَدَلٌ جدل Vehemence, or violence, in altercation or disputation or litigation; (S, K;) and ability, or power, to practise it: (K:) [or simply contention in an altercation; disputation; or litigation:] a subst. from جَادَلَهُ: (S:) or inf. n. of جَدِلَ [q. v.]. (Msb.) ― - Hence, as a term of logic, A syllogism composed of things well known, or conceded; the object of which is to convince the opponent, and to make him to understand who fails to apprehend the premises of the demonstration. (TA.) جَدِلٌ جدل : see جَدْلٌ. = Also One who contends in an altercation, disputes, or litigates, vehemently, or violently, (Msb, K,) and ably, or powerfully; and so ↓ مِجْدَلٌ and ↓ مِجْدَالٌ . (K.) جَدْلَآءُ جدلآء fem. of أَجْدَلُ. = Also syn., in two senses, with جَدِيلَةٌ, which see, in two places. جَدْوَلٌ جدول A rivulet; a streamlet; (S, Msb, K;) [whether natural, or formed artificially for irrigation; being often applied to a streamlet for irrigation, in the form of a trench, or gutter;] it is less than a سَاقِيَة; and this is less than a نَهْر: (Mgh in art. سَقى:) as also جِدْوَلٌ: (K:) pl. جَدَاوِلُ. (Msb.) ― - Hence, اِسْتَقَامَ جَدْوَلُهُمْ (tropical:) Their affair, or case, was, or became, in a right, a regular, or an orderly, state; like the جدول when its flow is uniform and uninterrupted. (TA.) And اِسْتَقَامَ جَدْوَلُ الحَاجِّ (assumed tropical:) The caravan of the pilgrims formed an uninterrupted line. (TA.) ― - [Hence also جَدْوَلٌ as meaning (assumed tropical:) A kind of small vein. (Golius from Ibn-Seenà.)] ― - Hence also جَدْوَلُ كِتَابٍ (assumed tropical:) [A ruled line, (such as is ruled round a page, &c.,) and a column, and a table, of a book]. (TA.) جَدِيلٌ جديل applied to a rope, Firmly twisted; as also ↓ مَجْدُولٌ . (TA.) ― - A camel's nose-rein (S, K) of hide, or leather, (S,) firmly twisted: (S, K:) and a cord of hide, or leather, or of [goats'] hair, [that is put] upon the neck of the camel: (K:) and the [kind of women's ornament termed] وِشَاح (S, K) is sometimes thus called: (S:) pl. جُدُلٌ. (K.) جَدَالَةٌ جدال جداله جدالة The ground: (S, Msb, K:) or hard ground: (TA:) or ground having fine sand. (K.) جَدِيلَةٌ جديله جديلة A رَهْط, [q. v.,] i. e., (TA,) a thing like an إِتْب, of hide, or leather, which boys, and menstruous women, wear round the waist in the manner of an إِزَار. (K, TA.) = A [tribe, such as is termed] قَبِيلَة: and a region, quarter, or tract; syn. نَاحِيَةٌ: (S, K:) and so ↓ جَدْلَآءُ , in both these senses, as used in the phrase, هٰذَا عَلَى جَدْلَائِهِ [This is according to the way of his region, and of his tribe]. (TA.) You say also, ↓ ذَهَبَ عَلَى جَدْلَائِهِ , in the K, erroneously, جَدْلَانِهِ, (TA,) i. e., على وَجْهِهِ [He went his own way], (K, TA,) and نَاحِيَتِهِ [towards his region, or quarter, or tract]. (K.) ― - A state, or condition. (K.) ― - (tropical:) A particular way, course, mode, or manner, of acting, or conduct; syn. شَاكِلَةٌ, (S, K,) and طَرِيقَةٌ. (K.) You say, عَمِلَ عَلَى جَدِيلَتِهِ, i. e. [He did according to his own particular way, &c.; or] عَمِلَ عَلَى شَاكِلَتِهِ الَّتِى جُدِلَ عَلَيْهَا [explained above: see 1]. (TA.) ― - (tropical:) A determination of the mind. (TA.) ― - (assumed tropical:) The management, or ordering, of a people's affairs; the exercise of the office of عَرِيف. (AA, TA.) جَادِلٌ جادل A boy becoming, or become, strong; vigorous, or robust. (S.) ― - A she-camel's young one above such as is termed رَاشِح, which is such as has become strong, and walks with his mother- (As, S.) [See also جَدَلَ.] جَنْدَلٌ جندل : and جُنْدَلٌ: &c.: see art. جندل. أَجْدَلُ ; fem. جَدْلَآءُ: see مَجْدُولٌ, in three places = Also, [accord. to most of the grammarians أَجْدَلٌ, but accord. to some أَجْدَلُ,] The hawk; syn. صَقْرٌ; (S, K;) as also ↓ أَجْدَلِىٌّ : (K:) or an epithet applied to the hawk [and therefore without tenween]: (TA:) pl. أَجَادِلُ. (K.) أَجْدَلِىٌّ : see what next precedes. مِجْدَلٌ مجدل A قَصْر [or palace, or pavilion, &c.,] (S, K, TA [in the CK القَصِيرُ is erroneously put for القَصْرُ]) strongly constructed: (TA:) pl. مَجَادِلُ. (S, K.) = See also جَدِلٌ. مِجْدَالٌ مجدال A piece of rock or stone: [an oblong roofing-stone, of those which, placed side by side, form the roof of a subterranean passage, &c.:] pl. مَجَادِيلُ. (TA.) = See also جَدِلٌ. مَجْدُولٌ مجدول : see جَدِيلٌ. [Hence,] دِرْعٌ مَجْدُولَةٌ (tropical:) A compact coat of mail; (S, TA;) as also ↓ جَدْلَآءُ : (S, K:) pl. [of the latter] جُدْلٌ. (K.) ― - (tropical:) A man (K, TA) of slender make, (TA,) slender in the (bones called] قَصَب, of firm, or compact, make (مُحْكَمُ الفَتْلِ [as though firmly twisted]): (K, TA:) or slender, slim, thin, spare, lean, or light of flesh; not from emaciation: (S:) and مَجْدُولُ الخَلْقِ, as some say, of firm, or compact, make. (TA.) And مَجْدُولَةٌ (assumed tropical:) A woman small in the belly, and compact in flesh: (A in art. فيض:) or مَجْدُولَةُ الخَلْقِ a girl of beautiful compacture; of beautiful, compact make; syn. حَسَنَةُ الجَدْلِ. (S.) Also سَاعِدٌ ↓ أَجْدَلُ (assumed tropical:) [A fore arm, or an upper arm,] of firm, or compact, make. (K, * TA.) And سَاقٌ مَجْدُولَةٌ and ↓ جَدْلَآءُ (tropical:) [A shank of beautiful compacture;] well rounded; well turned; syn. حَسَنَةُ الطَّىِّ. (K, TA.) جدو 1 جَدَا عَلَيْهِ جدا عليه جدا علية , (Msb, K,) and جَدَاهُ, first pers. جَدَوْتُ, (IB, TA,) aor. جَدُوَ , (K,) inf. n. جَدْوٌ (Msb, TA) and جَدًا; (Msb;) and عَلَيْهِ ↓ اجدى , (Msb, K,) and ↓ اجداهُ , (S,) the prep. in the former of these two being suppressed in the latter; (TA;) and ↓ اجتداهُ ; (TA;) He gave him a gift. (S, IB, Msb, K, * TA.) ― - [Hence,] جَدَا عَلَيْهِ شُؤْمَهُ (assumed tropical:) He drew his evil fortune, or ill luck, upon him: an ironical expression; [for it literally means he gave him, or bestowed upon him, his evil fortune.] (TA.) ― - Hence also, عَلَيْكَ ↓ اجدى (tropical:) It (a thing) sufficed thee. (Msb.) فِعْلُهُ شَيْئًا ↓ مَا أَجْدَى (tropical:) His deed, or act, did not profit him, or avail him, aught. (Msb.) And عَنْكَ هٰذَا ↓ مَا يُجْدِى (assumed tropical:) This does not stand thee in any stead; does not profit thee, or avail thee. (S.) = جَدَوْتُهُ, (S, IB, Msb, K, *) [aor. جَدُوَ ,] inf. n. جَدْوٌ; (K;) and جَدَيْتُهُ; (K in art. جدى;) and ↓ اِجْتَدَيْتُهُ , (S, Msb, K, *) and ↓ اِسْتَجْدَيْتُهُ ; I sought, or demanded, (S,) or asked, (IB, Msb, K,) of him (S, IB, Msb, K) a gift, (S,) or a thing wanted. (K.) [See an ex. of the last of these verbs in a verse cited in art. تا.] Hence, مُجَادَاةٌ [inf. n. of ↓ جادى ]: whence, in a trad., وَقَدْ عَرَفُوا أَنَّهُ لَيْسَ عِنْدَ مَرْوَانَ مَالٌ يُجَادُونَهُ عَلَيْهِ, meaning يَسْأَلُونَهُ عَلَيْهِ [i. e. And they knew that there was not, in the possession of Marwán, property for which they should ask as owed by him]. (TA.) 3 جَاْدَوَ see 1. 4 أَجْدَوَ see 1, in five places. = Also اجدى, He obtained a gift. (S, Msb.) 8 إِجْتَدَوَ see 1, in two places. 10 إِسْتَجْدَوَ see 1. جَدًا جد جدا i. q. جَدْوَى, q. v. ― - Hence, (Har p. 32,) جَدًا, (K,) also written جَدًى, (ISk, TA,) or مَطَرٌ جَدًا, (S,) and, accord. to the K, ↓ جَدْوَى , but this latter is not known except as signifying “ a gift, ” (TA,) A common, or general, rain; (S, K, TA;) of wide extent: (TA:) or of which the uttermost is not known. (K.) One says also سَمَآءٌ جَدًا, meaning A rain having a rain following it; making the latter word masc. because it has the force of an inf. n. (TA.) And اَلّٰهُمَّ اسْقِنَا غَدَقًا وَجَدًا طَبَقًا [O God, water us with a copious rain, and a rain that shall cover the land]: (S, TA:) occurring in a trad. respecting prayer for rain. (TA.) ― - And خَيْرٌ جَدًا Ample good; (K;) of wide extent to men. (TA.) = لَا آتِيكَ جَدَا الدَّهْرِ (S, * K, * TA) i. e. [I will not come to thee] ever, like يَدَ الدَّهْرِ; (S, TA;) or to the end of time. (K, TA.) جَدْوَى جدوى جدوي A gift; (S, Msb, K;) as also ↓ جَدًا : (S, K:) dual (of the former, TA) جَدْوَانِ and جَدْيَانِ; (Lh, M, K;) the former, regular; (M, TA;) the latter, anomalous, (M, K, TA,) formed by commutation. (M, TA.) You say, مَا أَصَبْتُ مِنْ فُلَانٍ جَدْوَى قَطُّ [I have not obtained from such a one a gift ever]. (TA.) And hence the prov., شَغَلَتْ شِعَابِى جَدْوَاىBَ: see art. شعب. (S in that art.) ― - See also جَدًا. جَدَآءٌ profit, utility, or avail. (S, TA.) So in the saying, فُلَانٌ قَلِيلُ الجَدَآءِ عَنْكَ [Such a one is of little profit, utility, or avail, to thee; will stand thee in little stead]. (S.) جَدِىٌّ جد جدى جدي جديي [originally جَدِيوٌ] Munificent, or bountiful. (TA.) جَادٍ جاد Asking, seeking, or demanding, (S, K,) a bounty, or benefit, (S,) or gift: (K:) pl. جُدَاةٌ. (TA.) أَجْدَى [More, and most, profitable, useful, or availing]. It is said in a prov., أَجْدَى مِنَ الغَيْثِ فِى أَوَانِهِ [More profitable than rain in its season]. (Meyd.) جدى 1 جَدَيْتُهُ جدي جدية جديته جديتة : see 1 in art. جدو. ― - One says of the locust, يَجْدِى كُلَّ شَىْءٍ, meaning It eats everything. (TA.) = لَمْ أَجْدِ مِنْ ذٰلِكَ بُدًّا I found no means of avoiding, or escaping, that, is sometimes said for لَمْ أَجِدْ الخ??. (Kz, TA in art. وجد.) 2 جدّى الرَّحْلِ جدي الرحل , inf. n. تَجْدِيَةٌ, He made, or put, to the camel's saddle a [جَدْيَة or] جَدِيَّة. (TA.) 4 اجدى أجد أجدى أجدي أجديي اجدى اجدي جدا It (a wound) flowed [with blood: see جَدِيَّةٌ]. (K.) جَدْىBٌ جديB A kid: (S:) or a male kid; (IAmb, Msb, K;) the female being called عَنَاقٌ: (IAmb, Msb:) or a kid in his first year; (Mgh, Msb;) not yet a year old: (TA:) one should not say جِدْىBٌ; (S;) this being a bad dial. var.: (Msb:) pl. (of pauc., TA, applied to three, S) أَجْدٍ (S, Msb, K) and (of mult., TA, applied to more than three, S) جِدَآءٌ (S, Mgh, Msb, K) and جِدْيَانٌ: (K:) جَدَايَا [as pl. of جَدْى] is not allowable. (S.) ― - Hence, as being likened thereto, (M, TA,) الجَدْىBُ (assumed tropical:) A certain star, (S, Msb, K,) [the star a of Ursa Minor, commonly called the pole-star,] that revolves with بَنَاتُ نَعْشٍ, (K,) by the side of the [north] pole, by which the kibleh is known, (S,) or according to which the kibleh is turned; (Msb;) the bright star at the extremity of the tail of the Lesser Bear; (Kzw;) the star of the kibleh; (Mgh;) also called جَدْىBُ الفَرْقَدِ; (Mgh, Msb;) and called by the astronomers ↓ الجُدَىُّ , in the dim. form, to distinguish it from what next follows. (Mgh, MF.) [See also القُطْبُ.] ― - Hence also, (M, TA,) A certain sign of the Zodiac; (S, K;) [namely, Capricornus;] the tenth of the signs of the Zodiac; (Mgh;) that next to the دَلْو; unknown to the Arabs [of the classical times]. (K.) This and the former together are called [the] جَدْيَانِ. (TA.) = جَدْيَانِ is also an anomalous dual of جَدْوَى, q. v. (Lh, M, K.) = See also what next follows. جَدْيَةٌ جد جدي جديه جدية and ↓ جَدِيَّةٌ , (S, K,) but not جَدِيدَةٌ, which is used by the vulgar, (S,) [A kind of pad, or] a stuffed thing, (S,) or a stuffed piece (K, TA) of a كِسَآء, (TA,) that is put beneath a horse's saddle, (K,) or beneath the two boards (الدَّفَّتَانِ) of a horse's and of a camel's saddle; [one on either side; for] there are two of such stuffed things: (S:) the pl. of the former is جَدَيَاتٌ, (Sb, S,) which may be used as a pl. of mult., (TA,) or جَدْيَاتٌ, so in [some of] the copies of the K, [but omitted in the CK and in my MS. copy of the K,] following the TS, as on the authority of A'Obeyd and AA and En-Nadr, (TA,) and ↓ جَدْىBٌ ; (S, IB, [in some copies of the S جَدًا, but the former (which I find in two copies of the S) is said by IB to be the right; or rather this is a coll. gen. n.,]) like as شَرْىBٌ is of شَرْيَةٌ: (IB, TA:) the pl. of ↓ جَدِيَّةٌ is جَدَايَا. (S.) [See also جَدِيدَةٌ, and رِفَادَةٌ.] جُدَآءٌ جدآء , (K in this art.,) or جُذَآءٌ, (A in art. جذر, and K in art. برج,) [the latter is the term commonly known, An arithmetical square;] the product of multiplication [of a number by itself]; as when you say, the جداء [or جذاء] of three [in some copies of the K, of three multiplied by three,] is nine; (K, * TA;) also called مَالٌ. (Msb in art. جذر.) [See جَذْرٌ.] الجُدَيُّ الجدى الجدي جدي : see جَدْىBٌ. جَدَايَةٌ جدايه جداية and جِدَايَةٌ A young gazelle; syn. غَزَالٌ: (K, and so in a copy of the S:) or a young doegazelle; syn. غَزَالَةٌ: (so in another copy of the S:) said by As to be like the عَنَاق of goats: (S:) or the male, and the female, of the young of gazelles, when it has attained the age of six months, or seven, and has run, and become strong: or, as some say, the male thereof: pl. جَدَايَا. (M, TA.) جَدِيَّةٌ جد جدي جديه جدية : see جَدْيَةٌ, in two places. = Also Flowing blood; (Lh, K;) blood not flowing being termed بَصِيرَةٌ: (Lh, TA:) or the former, blood adhering to the body; and the latter, blood upon the ground: (AZ, S:) or the former, a streak of blood: (S:) or the first quantity that flows at once, of blood: (TA:) pl. جَدَايَا. (S.) ― - A piece of musk. (K.) ― - The colour of the face. (K, TA.) You say, اِصْفَرَّتْ جَدِيَّةٌ وَجْهِهِ [The colour of his face became yellow]. (TA.) = I. q. نَاحِيَةٌ [A side; a lateral, or an outward or adjacent, part or portion, region, quarter, or tract; &c.]. (K.) So in the saying, هُوَ عَلَى جَدِيَّتِهِ [app. meaning He is keeping to his own side: he is following his own course; like the phrase هُوَ عَلَى طَرِيقَتِهِ: or he is by himself; like هُوَ عَلَى وَحْدِهِ and حِدَتِهِ]. (TA.) جَادٍ جاد The locust; because it eats (يَجْدِى, i. e. يَأْكُلُ) everything: but the appellation [more] commonly known is جَابِئُ. (TA.) جَادِىٌّ جاد جادى جادي جاديي [erroneously written in the CK, in this art. and in art. جود, without the sheddeh to the ى] Saffron; (Az, IF, K;) as also ↓ جَادِيَآءُ : (Sgh, K:) the former a rel. n. from الجَادِيَة, or جَادِيَة, a town of البَلْقَآء, in Syria, said to produce saffron: it is mentioned by Az and IF in this art., being held by them to be of the measure فَاعُولٌ [originally جَادُوىBٌ]: by J, in art. جود, as being of the measure فَعْلِىٌّ. (TA.) ― - Also (tropical:) Wine; (K, TA;) as resembling saffron in colour. (TA.) جَادِيَآءُ جاديآء : see what next precedes. جذ 1 جَذَّهُ , (S, A, L, Msb,) aor. جَذُ3َ , (L, Msb,) inf. n. جَذٌّ, (L, Msb, K,) He cut it, or cut it off; (S, A, L, Msb;) namely, a thing; (S, Msb;) as, for instance, a rope: (L:) or he cut it off utterly; (L, K;) and جَذْجَذَةٌ [inf. n. of ↓ جَذْجَذَ ] signifies the same as جَذٌّ, i. e. the cutting off utterly: (K:) and اِجْتِذَاذٌ [inf. n. of ↓ اجتذّ ], the act of cutting: (KL:) or جَذَّهُ signifies he cut it off utterly and quickly; and in like manner ↓ جذّذهُ [applied to many objects, or as meaning he cut it, &c., repeatedly, or many times, or in many pieces, or much]. (L.) [Hence,] جَذَّ النَّخْلَ, aor. جَذُ3َ , inf. n. جَذٌّ and جَذَاذٌ and جِذَاذٌ, He cut off the fruit of the palm-trees; syn. صَرَمَ: (Lh, L:) or, accord. to some, جذاذ signifies the cutting off of all fruits, and جداد relates particularly to palmtrees. (TA in art. جد.) [Hence also,] جُذُّوهُمْ جَذًّا, in a trad. relating to the battle of Honeyn, (assumed tropical:) Cut ye them off utterly; exterminate them by slaughter. (L.) ― - Also, (S, A, L, Msb,) aor. جَذُ3َ , (L,) inf. n. جَذٌّ, (L, K,) He broke it; (S, A, L, Msb, K;) namely, a thing, (S, Msb,) or a hard thing: (M, L:) and اِجْتِذَاذٌ [inf. n. of ↓ اجتذّ ], also, signifies the act of breaking. (KL.) ― - Also, (L,) inf. n. جَذٌّ, (L, K,) He hastened it; or hastened to it. (L, K. *) It is said in a prov., respecting one who boldly ventures upon taking a false oath, جَذَّهَا جَذَّ العَيْرِ الصِّلِّيَانَةَ He hastened to it as the ass hastens to the plant called صلّيانة. (L.) 2 جَذَّ3َ see 1. 5 تَجَذَّ3َ see 7. 7 انجذّ It became cut, or cut off: (S, L, Msb, K:) or cut off utterly: or cut off utterly and quickly: and in like manner, ↓ تجذّذ [said of a number of things, or used in a frequentative or an intensive sense; being quasi-pass. of 2]. (L.) 8 إِجْتَذَ3َ see 1, in two places. R. Q. 1 جَذْجَذَ , inf. n. جَذْجَذَةٌ: see 1. جَذٌّ A piece broken off; a fragment: pl. أَجْذَاذٌ: so in the phrase, كَسَرْتُهُ أَجْذَاذًا [I broke it in pieces, or fragments]; occurring in a trad., relating to an idol. (L.) [See also جُذَاذٌ.] مَا عَلَيْهِ جُذَّةٌ There is not upon him a piece of rag; i. e., any garment to cover him: (L:) or anything (S, L, K) of clothing: (S, L:) pl. جُذَذٌ. (Bd in xxi. 59.) جِذَذٌ : see جُذَاذٌ. جَذَاذٌ , with fet-h, The act of separating a thing from another thing (فَصْلُ شَىْءٍ عَنْ شَىْءٍ, accord. to some copies of the K and the TA; [see 1;] accord. to other copies of the K, [probably by mistranscription,] the superiority of a thing over another thing, فَضْلُ شىءٍ عَلَى شىءٍ); as also ↓ جَذَاذَةٌ . (K.) = See also what next follows. جُذَاذٌ and ↓ جِذَاذٌ , (S, L, K,) the former of which is the more chaste, (S, L,) and ↓ جَذَاذٌ , (L, K,) substs. from جَذٌّ the act of “ breaking; “ (K;) What is broken, of, or from, a thing: (S, L:) or what is broken, or cut, in pieces: or broken pieces: so in the Kur xxi. 59, in which the word is read in these three different forms: (L:) some also read جُذُذًا, which is pl. of ↓ جَذِيذٌ ; and some, جُذَذًا, pl. of جُذَّةٌ: (Bd:) or the first signifies fragments of a thing much broken; [as a coll. gen. n.;] and the n. un. is ↓ جُذَاذَةٌ : (Lth, L:) [or] it is an extr. pl. of ↓ جَذِيذٌ ; (L;) or i. q. مَجْذُوذٌ; and ↓ جِذَاذٌ is a dial. var.; or is pl. of ↓ جَذِيذٌ . (Bd.) [See also جَذٌّ.] ― - Also the first, Small pieces, or particles, of silver: and ↓ جُذَاذَاتٌ , pieces of silver: (L:) or the latter, cuttings, or clippings, (S, L, K,) of silver. (M and L in art. قذ.) ― - Also Stones containing gold; (Ks, S, L, K;) so called because they are broken: (Ks, S, L:) or stones containing gold &c. which are broken; as also ↓ جِذَاذٌ . (Msb.) ― - And جذاذ [app. جُذَاذٌ or ↓ جِذَاذٌ ], (L,) or ↓ جِذَذٌ , (TA,) i. q. فِرَقٌ [Distinct parties, or portions, &c., of men or things]. (L, TA.) جِذَاذٌ : see جُذَاذٌ, in four places. جَذِيذٌ and ↓ مَجْذُوذٌ Cut; or cut off: or cut off utterly: or cut off utterly and quickly: and also broken: (L:) pl. of the former, جُذُذٌ and جِذَاذٌ (Bd in xxi. 59) and جُذَاذٌ, which last is extr. (L. See the paragraph headed جُذَاذٌ, in three places.) ― - Also the former, (A, K,) and شَرَابٌ جَذِيذٌ, (A,) and ↓ جَذِيذَةٌ , (S, L, K,) Meal of parched barley or wheat; syn. سَوِيقٌ; (S, A, L, K;) so prepared [by being moistened with water or with clarified butter &c.] as to be drunk: (A:) and ↓ جذيذة is [a mess of the kind called] جَشِيشَة made of coarse سويق; so called because it is broken and made into coarse particles: and a quantity of سويق, or the like, such as a man eats or drinks at one time. (L.) جَذَاذَةٌ : see جَذَاذٌ. جُذَاذَةٌ and its pl. جُذَاذَتٌ: see جُذَاذٌ, in two places. جَذِيذَةٌ : see جَذِيذٌ, in two places. يَدْ جَذَّآءُ [fem. of أَجَذُّ] (tropical:) An amputated arm or hand: used figuratively: see أَحَذُّ, in art. حذ. (L.) ― - رَحِمٌ جَذَّآءُ (assumed tropical:) A bond of relationship [cut, or severed, or] not made close by affection; expl. by إِذَا لَمْ تُوصَلْ [a well-known phrase: erroneously explained by Golius as meaning “ uterus infœcundus vel interruptæ conceptionis ” ]: (Fr, S, L, K:) as also حَذَّآءُ. (Fr, S, L.) ― - يَمِينٌ جَذَّآءُ: see حَذَّآءُ. ― - سِنٌّ جَذَّآءُ A tooth much broken; or broken in pieces. (K, TA.) جَذَّانٌ (As, L, and so in some copies of the K: in other copies of the K, and in the TA, جُذَّانٌ:) Soft stones: (As, L, K:) as also كَذَّانٌ [q. v.]: (As, L:) n. un. (of both, As, L) with ة. (As, L, K.) مَجْذُوذٌ : see جَذِيذٌ. = عَطَآءٌ غَيْرُ مَجْذُوذٍ [A gift, or stipend,] not cut short, or not interrupted; syn. غَيْرُ مَقْطُوعٍ. (A'Obeyd, S, L.) جذب 1 جَذَبَهُ , (S, A, Msb, K,) aor. جَذِبَ , (Msb, K,) inf. n. جَذْبٌ; (S, Msb;) as also جَبَذَهُ, (S, TA,) inf. n. جَبْذٌ, of the dial. of Temeem, (TA,) or formed by transposition; (S, TA; [but see art. جبذ;]) and ↓ اجتذبهُ ; (S, A, K;) He drew it; dragged it; pulled it; tugged it; strained it; extended it by drawing, or pulling or tugging; stretched it; extended, lengthened, or protracted, it; (S, A, K;) namely, a thing; and sometimes relating to an ideal object. (TA.) ― - جَذَبَ مِنَ الإِنَآءِ, (S,) or جَذَبَ مِنَ المَآءِ, (K,) or جَذَبَ المَآءَ, (A, Msb,) نَفَسًا, (S, A, Msb, K,) or نَفَسَيْنِ, (S, A, Msb,) (tropical:) He drank (S, K) from the vessel, (S,) or of the water, (K,) by putting his mouth into it, [a draught, or two draughts:] (S, K:) or he conveyed [or drew up] into the innermost parts of his nose [a draught, or two draughts, of the water]. (Msb.) And جَذَبَتْ لَبَنَهَا (tropical:) She (a camel) drank her milk when she was milked. (A. [But see what next follows: and see also 5.]) ― - جَذَبَتْ, said of a she-camel, (S, K,) and of a she-ass also, aor. جَذِبَ , inf. n. جِذَابٌ, (TA,) (assumed tropical:) She became scant of milk; (S, K;) she drew her milk (جَذَبَتْ لَبَنَهَا) from her udder so that it went away upwards. (TA.) ― - جَذَبَهُ, (K,) or جَذَبَهُ عَنْ أُمِّهِ, (S, A,) aor. جَذِبَ , inf. n. جَذْبٌ, (TA,) (tropical:) He weaned him; namely, a colt, (S, A, K,) and a young camel, and a lamb. (TA.) And one says of a mother, جَذَبَتْ وَلَدَهَا (tropical:) She weaned her young one: so accord. to Lh, who does not specify the kind. (ISd, TA.) And accord. to the T, جُذِبَ is said of a child, or of a lamb or kid, meaning (tropical:) He was weaned. (TA.) ― - جَذَبَهُ and ↓ جَاذَبَهُ He transferred, or removed, it (a thing) from its place. (K.) ― - جَذَبَتْهُ (tropical:) She repelled him, or rejected him; namely, a man who sought her in marriage; (T, A, TA;) as though from the saying جَاذَبْتُهُ فَجَذَبْتُهُ [which see below]; (T, TA;) [i. e.] as though she contended with him and overcame him, and thus he became separated from her; (T, A, TA;) as also جَبَذَتْهُ. (T, TA.) [Accord. to the TA, ↓ جَاذَبَتْهُ has the same meaning; but I think that this is a mistake of a copyist.] ― - جَذَبَ فُلَانٌ حَبْلَ فُلَانِهِ (assumed tropical:) Such a one severed the bond of his union. (M, TA.) And جَذَبَ فُلَانٌ الحَبْلَ بَيْنَنَا (tropical:) Such a one severed the bond of union between us. (A, TA.) ― - جَذَبَ النَّخْلَةَ, aor. جَذِبَ , (AHn, K,) inf. n. جَذْبٌ, (AHn, TA,) He cut off the جَذَب [q. v.] of the palm-tree, (AHn, K,) to eat it. (AHn, TA.) ― - جَذَبَ العَدْوَ (assumed tropical:) He ran quickly. (L in art. معد.) See also 7. ― - جَذَب الشَّهْرُ, (S, A, K,) aor. جَذِبَ , inf. n. جَذْبٌ, (TA,) (tropical:) The greater part of the month (عَامَّتُهُ, S, A, K, i. e. أَكْثَرُهُ, TA) passed. (S, A, K.) = جَذَبَهُ, aor. جَذُبَ , He overcame him in المُجَاذَبَة (K) [lit. drawing, dragging, pulling, &c.; (see 3;) but also] used figuratively [as meaning (tropical:) he overcame him in contention]. (TA.) You say, ↓ جَاذَبْتُهُ فَجَذَبْتُهُ [I contended with him in drawing, dragging, &c., and I overcame him therein: and also] (tropical:) I contended with him and I overcame him. (T, A, * TA.) 3 جاذبهُ He contended with him in drawing, dragging, pulling or tugging, straining, or stretching, &c. (L in art. مد.) And جاذبهُ الحَبْلَ [He contended with him in pulling the rope]. (Mgh in art. نزع .) And جاذبهُ الثَّوْب He contended with him in pulling the garment, or piece of cloth. (A.) And جاذبوا الشَّىْءَ, inf. n. مُجَاذَبَةٌ, They pulled the thing, every one of them to himself. (Msb.) And جَاذَبْتُهُ فَجَذَبْتُهُ: see 1, last sentence: [a phrase having two meanings: for] you say, جَاذَبَا, (K, TA,) inf. n. مُجَاذَبَةٌ (TA) and جِذَابٌ, (Har p. 636,) meaning (assumed tropical:) They two contended [in any manner], each with the other: (K, TA:) and [in like manner,] ↓ تجاذبا , (K,) inf. n. تَجَاذَبٌ, (S,) (assumed tropical:) They two contended together. (S, * K.) You say also, كَانَتْ بَيْنَهُمْ مُجَاذَبَاتٌ ثُمَّ اتَّفَقُوا (tropical:) [There were contentions between them: then they agreed]. (A, TA.) And جَاذَبْتُهُ الشَّىْءَ (assumed tropical:) I contended with him for the thing. (S.) ― - See also 1, in two places, beside the instance in the last sentence. 5 تجذّبهُ (tropical:) He drank it; (A, K;) namely, milk: said of a pastor. (A.) 6 تجاذبوا الثَّوْبَ They contended together in pulling the garment, or piece of cloth. (A.) [Hence,] تجاذبوا أَطْرَافَ الكَلَامِ (tropical:) [They contended together in discourse, talk, or conversation]. (A.) See also 3. ― - And see 7. 7 انجذب It (a thing) was, or became, drawn, dragged, pulled, tugged, strained, extended by drawing or pulling or tugging, or stretched, &c.; it dragged, or trailed along; syn. انجرّ. (S and K in art. جر.) ― - It was, or became, transferred, or removed, from its place; and so ↓ تجاذب . (K.) ― - اِنْجِذَابٌ also signifies (assumed tropical:) Quick going or journeying or travelling. (S.) [You say, انجذب, and السَّيْرَ ↓ جَذَبَ , (the latter occurring in the TA in art. خلج, &c., like جَذَبَ العَدْوَ, mentioned above, see 1,) (assumed tropical:) He went, or journeyed, or travelled, quickly.] And انجذبوا فِى السَّيْرِ and انجذب بِهِمُ السَّيْرُ (tropical:) They brought, or purveyed, wheat, or corn, or provisions, from afar. (A, TA.) 8 اجتذبهُ : see 1. ― - Also He seized it, or took it, or carried it off, by force. (K, TA.) ― - And (assumed tropical:) He called, summoned, or invited, him. (Ham p. 645.) جَذْبٌ (assumed tropical:) Quick journeying or travelling. (ISd, K.) ― - And The stopping, or a stoppage, of the flow of saliva (اِنْقِطَاعُ الرِّيقِ). (S.) جَذَبٌ The pith that is at the head of the palmtree, from which the [fibres called] لِيف are pulled off, and which is then eaten; as though so called because pulled off [or cut] from the tree; (TA;) the heart, pith, or cerebrum, (جُمَّار,) of the palm-tree; (AHn, S, TA;) so in some copies of the K; (TA;) i. e. the شَحْم of the palm-tree: (S:) or, as in some copies of the K, and in the M and L, only such as is coarse: (TA:) as also ↓ جِذَابٌ : (K:) n. un. جَذَبَةٌ. (S, K.) [See also جَذَمَةٌ.] جَذْبَةٌ مِنْ غَزْلٍ A portion that is drawn by a single pull of spun thread, or yarn. (S.) [Hence,] مَا أَعْطَاهُ جَذْبَةَ غَزْلٍ (tropical:) He gave him not aught. (A, TA.) ― - بَيْنِى وَبَيْنَ المَنْزِلِ جَذْبَةٌ (assumed tropical:) Between me and the place of alighting is a piece [of land or country, or a tract], meaning a distance: (S:) or a far-extending piece [of land or country]. (K.) And بَيْنَنَا وَبَيْنَ بَنِى فُلَانٍ جَذْبَةٌ, and نَبْذَةٌ, (assumed tropical:) Between us and the sons of such a one is a small space, or short distance; i. e., they are near to us. (ISh, TA.) أَخَذَ فِى وَادِى جَذَبَاتٍ [He took his way into the valley of Jedhebát]: (K:) or, as given by Meyd, [and in the A,] وَقَعُوا [they fell into the valley of Jedhebát]: a celebrated prov.: (TA:) applied to a man who has missed the object of his aim or pursuit; (K, * TA;) جذبات being said to be derived from جَذَبَ الصَّبِىَّ “ he weaned the boy; ” because, in weaning, a child sometimes dies: or from اِنْجَذَبُوا فِى السَّيْرِ, or اِنْجَذَبَ بِهِمُ السَّيْرُ, explained above: or, accord. to some, the right reading is جَدَبَاتٍ: or, as Az says, on the authority of As, the most correct reading is خَدِبَاتٍ, from خَدَبَتْهُ الحَيَّةُ “ the serpent bit him; ” and the prov. is applied to him who falls into perdition, and to him who wanders in perplexity from the object of his aim or desire. (TA.) [See also another reading in art. خرب.] جِذِبَّانٌ The sandal-thong that is between the great and second toes. (K, TA.) You say, مَا أَغْنَى عَنِى جِذِبَّانًا He did not stand me in stead of, or avail me as much as, a sandal-thong that is between the great and second toes. (AA, TA.) جَذَابِ , indecl., [as a proper name, changed in form from الجَاذِبُ,] (TA,) Death: (ISd, K:) so called because it draws away the soul. (ISd, TA.) جِذَابٌ : see جَذَبٌ. جَذُوبٌ : see جَاذِبٌ. جَذَّابَةٌ Hairs, (TA,) or coarse hairs, or a coarse hair, (K,) tied, and made into a snare, (TA,) for catching larks. (K, TA.) جَاذِبٌ (tropical:) A she-camel that has exceeded the usual time of pregnancy, and passed beyond the time [of the year] when she had been covered: (Lh, TA:) or a she-camel that has extended, or protracted, the period of her pregnancy to eleven months. (A, TA.) (assumed tropical:) A she-camel, (S, K,) and a she-ass, (TA,) scant of milk; (S, K, TA;) as also جَاذِبَةٌ and ↓ جَذُوبٌ : (K:) pl. [of the first and second] جَوَاذِبُ and جِذَابٌ. (S, K.) جُوذَابٌ (M, K) and ذُوبَاجٌ, the latter formed by transposition, (L and TA in art. ذبج,) A kind of food, prepared with sugar and rice and flesh-meat: (M, K:) [from the Persian كُوذَابْ, as observed by Golius:] it might be hastily imagined to be arabicized from جُوزَهْ آبْ; but this is not the case: (TA:) [n. un. with ة: or] جُوذَابَةٌ is a cake of bread (خُبْزَةٌ) put into the oven (تَنُّور), and having suspended over it a bird or some flesh-meat, the gravy of which flows upon it as long as it is cooking; also called أُمُّ الفَرَجِ, because it removes one's anxiety for seasoning, or condiment. (Har p. 227.) جذر 1 جَذَرَ , (A, TA,) aor. جَذُرَ , (TK,) inf. n. جَذْرٌ, (A, K,) He cut, or cut off, or severed, (K, TA,) a thing: (TA:) and (K) he extirpated, or cut off entirely, (A, K,) a thing; (A;) as also ↓ جذّر ; (S;) and ↓ اجذر , inf. n. إِجْذَارٌ. (AZ, K.) 2 جَذَّرَ see 1. 4 أَجْذَرَ see 1. 7 انجذر It became cut, or cut off, or severed. (K, TA.) جَذْرٌ (As, IAar, S, A, Msb, K) and ↓ جِذْرٌ (AA, S, K) The root, or lower part, (As, S, A, Msb, K,) of anything: (As, S, A:) or (so in the K, but in other lexicons “ and ”) particularly, of the tongue: (Sh, A, Msb, K:) and of the penis: (Sh, K:) and of a horn (S, * A) of a cow (S) or of a bull; (A;) or the horn [itself] of a cow: (TA:) and the latter word, the root, or foot, or lowest part, of a tree: (TA:) and the former word, the base of the neck: (El-Hejeree, K:) pl. جُذُورٌ. (K.) Hence, نَزَلَتِ المَحَبَّةُ فِى جَذْرِ قَلْبِهِ Love took up its abode in the bottom (أَصْل) of his heart. (A.) And [hence] it is said in a trad., إِنَّ الأَمَانَةَ نَزَلَتْ فِى جَذْرِ قُلُوبِ الرِّجَالِ [app. meaning, Verily reason, or intellect, or rather conscience, each of which is a trust committed by God to man, and a faculty which renders him responsible for his faith and works, (see, in art. امن, an explanation of أَمَانَةٌ as used in the Kur 33:72,) hath taken up its abode in the bottom of the hearts of men]. (S.) ― - Also, both words, The origin, or stock, from which one springs. (TA.) ― - And the former, (S, A, Mgh, Msb, K,) and the latter, or the latter only, (K,) or the former only, (IAar, TA,) A root of a number; (A;) an arithmetical root; (Mgh, K;) [a square root;] a number that is multiplied by itself; (Msb;) as when you say that ten multiplied by ten is a hundred; (Mgh, Msb;) and three multiplied by three is nine; (A;) in the former of which cases, ten is the جذر, (Mgh, Msb,) i. e., the جذر of a hundred; (Mgh;) and in the latter, three; (A;) and in each case, the [square or] product of the multiplication is called the مَال, (Msb,) or the جُذَآء, (A,) or the ↓ مَجذُور : (Mgh:) [pl. of pauc. أجْذَارٌ, and of mult. جُذُورٌ.] It is of two kinds, نَاطِقٌ [i. e. rational], and أَصَمُّ [i. e. surd, or irrational]: the latter known only to God, accord. to a saying of 'Áïsheh. (Mgh.) جِذْرٌ : see جَذْرٌ. جُؤْذَرٌ and جُؤْذُرٌ (S, K) and جُوذَرٌ and جَوْذَرٌ and جَؤْذَرٌ and ↓ جِيذَرٌ , (K, TA,) the last of which is written in some copies of the K [and in the CK] جَيْذَرٌ, (TA,) The young one of a wild cow: (S, K:) pl. of the first and second, جَآذِرُ. (S.) ISd thinks that جَوْدَرٌ and جِيذَرٌ are Arabic, and that جُؤْذَرٌ and جُؤْذُرٌ are Persian. (TA.) See also مُجْذِرٌ. جِيذَرٌ or جَيْذَرٌ: see what next precedes. مُجْذِرٌ A wild cow having a young one. (ISd, K.) Hence we decide that the ' in ↓ جؤذر is augmentative; and because it often occurs as an augmentative in the second place. (ISd, TA.) [In the S it is regarded as a radical.] مَجْذُورٌ : see حَذْرٌ. جذع 4 اجذع , (S, Mgh, Msb, K,) inf. n. إِجْذَاعٌ, (Mgh, Msb,) He (a beast) became such as is denoted by the term جَذَعٌ; (TA;) said of the offspring of the sheep or goat, he became in his second year; of that of the cow, and of a solidhoofed beast, he became in his third year; and of that of the camel, he became in his fifth year: (S, Msb, K:) but sometimes, when said of the offspring of the ewe, it means he became six months old, or nine months old; and such is allowable as a victim for sacrifice: (S:) IAar says, it denotes a time, not a tooth (Mgh, Msb) growing or falling out: (Msb:) and said of a she-goat, اجذعت means she became a year old, and sometimes, less than a year, by reason of plenty of food; and of a sheep, اجذع means, when from young parents, he became from six months old to seven; and when from very old parents, from eight months old to ten. (Mgh, Msb.) [See جَذَعٌ, below.] 6 تجاذع (tropical:) He (a man) pretended to be a جَذَع [or youth]. (TA.) جِذْعٌ The trunk of a palm-tree: (S, * Msb, K:) or, accord to some, only after it has become dry: or, accord. to some, only after it has been cut: (TA:) or the trunk of a tree when the head has gone: (Ham p. 656:) in the Kur, xix. 23, it is applied to the trunk of a palm-tree which had become dry and was without a head; (Bd;) therefore this does not indicate any restriction nor the contrary: (TA:) pl. [of pauc.] أجْذَاعٌ (Msb) and [of mult.] جُذُوعٌ. (S, Msb.) ― - The beam of a roof. (Msb, TA.) جَذَعٌ A beast (Lth, Mgh) before the ثَنِىّ [q. v.], (Lth, S, Mgh, Msb, K,) by one year; when it may for the first time be ridden and used: (Lth:) fem. with ة: (S, Mgh, Msb, K:) pl. masc. [of pauc.] أجْذَاعٌ (Yoo, O) and [of mult.] جُذْعَانٌ (Yoo, S, Mgh, Msb, K) and جِذْعَانٌ (L, Msb) and جِذَاعٌ (S, Mgh, Msb, K) and جُذَاعٌ; (Yoo, O;) and pl. fem. جَذَعَاتٌ: (S, Msb:) it is a name applied to the beast in a particular time, not denoting a tooth growing or falling out: (S, K:) but it differs in its application to different kinds of beasts: (Az:) applied to a sheep or goat, it means a year old; (IAar;) in his second year: (Mgh:) or, applied to a sheep, a year old; and sometimes less than a year, by reason of plenty of food; (IAar;) or eight months old, (Az, Mgh, TA,) or nine; (TA;) or, when from young parents, from six months old to seven; and when from very old parents from eight months old to ten; (IAar, Mgh;) and the sheep thus called is a satisfactory victim for sacrifice: (Mgh, TA:) and applied to a goat, a year old; (Az, Mgh;) or in its second year; (AZ;) but the goat thus called is not a satisfactory victim for sacrifice: (Mgh:) applied to a bull, it means in like manner in his second year; (Mgh;) or in his third year; and the bull thus called is not a satisfactory victim for sacrifice: (TA:) applied to a horse, it means in his third year; (IAar;) or in his fourth year: (Mgh:) [but see قَارِحٌ:] and applied to a camel, in his fifth year; (Az, Mgh;) fem. with ة; and this (a جذعة) is what must be given for the poor-rate when the camels are more than sixty. (Az, TA.) [See also شَصَرٌ.] ― - A youth, or young man. (K.) ― - (assumed tropical:) One who is light-witted, or weak and stupid, like a youth: opposed in this sense to بَازِلٌ as meaning “ old: ” (IAar, TA:) or one whose teeth have fallen out, here and there, [as though likened to a beast thus termed that has shed some of his first teeth,] because he has drawn near to his appointed term of life. (TA: [but it is not quite clear whether this explanation relate to جذع or to بازل.]) ― - (tropical:) [A novice, or recent beginner.] You say, فُلَانٌ فِى هٰذَا الأَمْرِ جَذَعٌ (tropical:) [Such a one, in this affair, is a novice, or recent beginner,] when he has begun it recently. (S, Z.) ― - الدَّهْرُ جَذَعٌ أَبَدًا (tropical:) Time, or fortune, is ever new, like a youth. (K, * TA.) ― - Hence, (TA,) الأَزْلَمُ الجَذَعُ (tropical:) Time, or fortune; (S, K;) as in the saying, أَهْلَكَهُمُ الأَزْلَمُ الجَذَعُ (tropical:) Time, or fortune, destroyed them; and لَا آتِيكَ الأَزْلَمَ الجَذَعَ (tropical:) I will not come to thee ever. (TA.) [See also art. زلم.] And accord. to some, (S,) The lion: (S, K:) but this is a mistake. (IB, L.) ― - And hence, (TA,) أُمُّ الجَذَعِ (tropical:) Calamity, or misfortune. (K, TA.) ― - أَعَدْتُ الأَمْرَ جَذَعًا (tropical:) I renewed the thing, or affair, as it was at the first: as, for instance, a war which had been extinguished. (TA.) And فَرَّ الأَمْرَ جَذَعًا [signifies, in like manner, (tropical:) He recommenced the thing: or] he commenced the thing. (TA.) And فُرَّ الأَمْرُ جَذَعًا (tropical:) The thing was commenced: (TA:) or the thing returned to its first state; it recommenced. (K in art. فر.) ― - جُذْعَانُ الجِبَالِ (assumed tropical:) Small mountains. (K.) جُذُوعَةٌ [The state of being what is denoted by the term جَذَعٌ;] a subst. from إِجْذَاعٌ [inf. n. of اجذع]. (TA.) جَذْعَمَةٌ Young; (S, K, * TA;) not arrived at puberty: (TA:) originally جَذْعَةٌ; (S, K;) the م being augmentative: (S:) the ة is either to give intensiveness to the meaning, or to denote the fem. gender; the word being considered as implying the meaning of نَفْسٌ or جُثَّةٌ. (TA.) خَرُوفٌ مُتَجَاذِعٌ [A lamb approaching the age in which the term جَذَعٌ is applied to him: expl. in some copies of the K by دَانٍ: in others, by وَانٍ:] in the copies of the O, expl. by وَانٍ مِنَ الإِجْذَاعِ: in the TS and in the A, by دَانٍ, which is probably the right reading. (TA.) Quasi جذعم جَذْعَمَةٌ : see art. جذع. جذف 1 جَذَفَهُ , (AA, S, K,) aor. جَذِفَ , (K,) inf. n. جَذْفٌ, (AA, S,) He cut it; or cut it off: (AA, S, K:) and so with د. (TA.) = جَدَفَ said of a bird, a dial. var. of جَدَفَ: (S:) both signify He (a bird) went quickly (K, TA) with his wings; generally, when one of the wings had been shortened; (TA;) as also ↓ اجذف and ↓ انجذف : and so, both of these, with د. (K.) ― - [Hence, جَذَفَ بِالمِجْذَافِ; and جَذَفَ بِالسَّفِينَةِ, or السَّفِينَةَ; i. q. جَدَفَ, q. v.] ― - جَذَفَ فِى مِشْيَتِهِ He (a man) was quick in his manner of walking: (AO, S:) and so with د: (AAF, TA in art. جدف:) as also ↓ تجذّف . (TA.) And جَذَفَتْ She (a woman) walked like those that are short: and she (a gazelle, and a woman, TA) went with short steps; as also ↓ اجذفت : and so, both, with د. (K.) ― - جَذَفَتِ السَّمَآءُ بِالثَّلْجِ The sky cast down snow: and so with د. (TA.) = جَذَفَ الشَّىْءَ i. q. جَذَبَهُ. (TA.) 4 أَجْذَفَ see 1, in two places. 5 تَجَذَّفَ see 1. 7 إِنْجَذَفَ see 1. مِجْذَافٌ , (S, TA,) in the K ↓ مِجْذَافَةٌ , but the former is the more proper, (TA,) i. q. مِجْدَافٌ; (S;) The wing of a bird: and so with د. (Msb in art. جدف.) ― - And [hence, An oar; a paddle;] a certain thing with which a ship, or boat, is propelled. (S, * TA.) ― - And hence, as being likened thereto, A whip: (Abu-l-Ghowth, S:) and so with د. (TA in art. جدف.) مَجْذُوفٌ A [skin of the kind called] زِقّ having the legs cut off: and so with د. (K * and TA in this art. and in art. جدف.) مِجْذَافَةٌ : see مِجْذَافٌ. جذل 1 جَذَلَ , (aor. جَذُلَ , TK,) inf. n. جُذُولٌ, It stood erect, and was firm, (K, TA,) like the جِذْل of a tree. (TA.) And He set himself up as an antagonist to others, in fight. (TA in art. حك.) And said of a chameleon, It became erect; as also ↓ استجذ . (TA.) You say also, ↓ بَاتَ يَسْتَجْذِلُ عَلَى ظَهْرِ دَابَّتِهِ (tropical:) He slept [during the night] erect, without commotion, upon the back of his beast. (TA.) = جَذِلَ, (S, K,) aor. جَذَلَ , (K,) inf. n. جَذَلٌ, (S,) He was, or became, joyful, glad, or happy; as also ↓ اجتذل . (S, K.) 4 اجذلهُ He made him joyful, glad, or happy. (S, K.) 8 إِجْتَذَلَ see 1. 10 إِسْتَجْذَلَ see 1, in two places. جَذْلٌ : see what next follows, in two places. جِذْلٌ (S, K) and ↓ جَذْلٌ (K) The trunk, stem, stump, or lower part, (أَصْل) of a tree &c., after the branch or the like has gone; pl. [of pauc.] أَجْذَالٌ and [of mult.] جِذَالٌ and جُذُولٌ and جُذُولَةٌ, (K,) which last is pl. of جَذْلٌ: (TA:) or a large trunk, or lower portion, of a tree; (S, * K;) pl. أَجْذَالٌ: (S:) and a branch, or piece of wood, like the fruit-stalk of the raceme of a palm-tree. (K.) [Hence,] ↓ عَادَ إِلَى جَذْلِهِ [or جِذْلِهِ] (assumed tropical:) He returned to his original state, or condition. (TA.) ― - Also, the former, A post, or piece of wood, that is set up (S, K) in the place where camels lie down, at their watering-place, (S,) for the mangy camels to rub themselves against it. (S, K. *) Hence, (S, K,) the saying of El- Hobáb Ibn-El-Mundhir, (S,) المُحَكَّكُ ↓ أَنَا جُذَيْلُهَا وَعُذَيْقُهَا المُرَجَّبُ (assumed tropical:) [I am their much-rubbed little rubbing-post, and their propped little palm-tree loaded with fruit, or their honoured little palmtree &c.: see art. رجب]: (S, * K, * TA:) i. e., I am of those by means of whose counsel, or advice, people seek relief, like as the mangy camels seek relief from their mange by rubbing themselves against the post above mentioned, (TA,) and one having a family that will aid and defend me: (TA in art. رجب:) the dim. is here used for the purpose of aggrandizement. (K. [See also art. حك.]) And hence, (TA,) هُوَ جِذْلُ مَالٍ (tropical:) He is a gentle manager of cattle: (S, * K, * TA:) likened to the جِذْل that is set up. (TA.) One says also, إِنَّهُ جِذْلُ رِهَانٍ, i. e., صَاحِبُهُ [app. meaning, (assumed tropical:) Verily he is one who is constantly engaged in contending for stakes, or wagers; رهان being here an inf. n. of رَاهَنَ; not a pl. of رَهْنٌ; for if it were the latter, the explanation would be صَاحِبُهَا]. (K.) ― - A small quantum of property, or a small number of cattle; (K;) as though it were the original stock thereof. (TA.) ― - The summit, or head, of a mountain; and a prominent portion thereof: pl. أجْذَالٌ. (K.) ― - The side of a sandal. (K.) جَذِلٌ : see what next follows. جَذْلَانُ [in copies of the K with tenween, but correctly without tenween, for the fem. is جَذْلَآءُ,] Joyful, glad, or happy; (S, K;) as also ↓ جَذِلٌ ; (K;) and ↓ جَاذِلٌ occurs in poetry: (IDrd, K:) pl. جُذْلَانٌ. (K.) You say, نَفْسُهُ جَذْلَآءُ بِذٰلِكَ His soul is joyful, glad, or happy, by means of that. (TA.) جُذَيْلٌ dim. of جِذْلٌ, q. v. جَاذِلٌ [part. n. of جَذَلَ] (assumed tropical:) Erect, in his place, not moving therefrom; likened to the جِذْل that is set up in the place where camels lie down, at their watering-place, for the mangy camels to rub themselves against it. (S.) You say, بَاتَ جَاذِلًا عَلَى ظَهْرِ دَابَّتِهِ (tropical:) He slept [during the night] erect, without commotion, upon the back of his beast. (TA.) = See also جَذْلَانُ. جذم 1 جَذَمَهُ , (S, Msb, K,) aor. جَذِمَ (Msb, K, TA) and جَذُمَ also, (accord. to some copies of the K,) inf. n. جَذْمٌ, (S, Msb, K,) He cut it off; (S, Msb, K;) and so ↓ جذّمهُ : (K:) or جذّم signifies he cut off many things; or cut off much, or frequently: and جَذْمٌ signifies also the cutting off quickly. (TA.) [It is like خَذَمَهُ.] You say, جَذَمَ يَدَهِ, (Msb, K,) aor. جَذِمَ , inf. n. as above, (Msb,) He cut off, or amputated, his arm, or hand; (Msb, K;) as also ↓ اجِذمِها , (K,) inf. n. إِجْذَامٌ. (TA.) ― - [Hence,] جَذَمَ فُلَانٌ حَبْلَ وِصَالِهِ (tropical:) Such a one severed the bond of his union; as also جَذَبَهُ. (TA.) = جَذِمَ, (S, Msb,) aor. جَذَمَ , (Msb,) inf. n. جَذَمٌ , He (a man) had his arm, or hand, cut off, or amputated; was maimed of it. (S, Msb.) You say, حَتَّى ↓ مَا الَّذِى أجْذَمَهُ جّذِمَ [What is it that has maimed him of his arm, or hand, so that he has become maimed of it?] (TA.) ― - And جَذِمِتِ اليَدُ, aor. جَذَمَ , (Msb, K,) inf. n. جَذَمٌ, (Msb,) The arm, or hand, was cut off, or amputated. (Msb, K.) = جُذِمَ He (a man, S, Msb) was, or became, affected, or smitten, with the disease termed جُذَام. (S, Mgh, Msb, K.) 2 جَذَّمَ see 1. 4 أَجْذَمَ see 1, in two places. = إِجْذَامٌ also signifies The being quick in pace, or going. (Lth, TA.) You say, اجذم فِى سَيْرِهِ, (S,) or اجذم السَّيْرَ, (K,) He (a camel, S) hastened, or was quick, in his pace, or going. (S, K.) And اجذم said of a horse, (Lh, K,) and the like, of such as run, (Lh, TA,) He ran vehemently. (Lh, K.) ― - اجذم عَنِ الشَّىْءِ He abstained, or desisted, from the thing. (S, * K.) ― - اجذم He decided, determined, or resolved, upon it. (K.) 5 تَجَذَّمَ see 7. 7 انجذم It was, or became, cut off; (S, K;) as also ↓ تجذّم : (K:) [or the latter is said of a number of things; or implies muchness, or frequency:] the two verbs are syn. [respectively] with اِنْقَطَعَ and تَقَطَّعَ. (TA.) ― - [Hence] you say, انجذم عَنِ الرَّكْبِ (assumed tropical:) He was, or became, cut off from the company of riders upon camels. (TA.) And En-Nábighah says صَدَّتْ سُلَيْمَى وَأَمْسَى حَبْلُهَا انْجَذَمَا [Suleymà has turned away, and the bond of her union with me has become severed]. (S.) جَذْمٌ : see the next paragraph. = Also A cessation of the supply of corn or other provision. (TA.) = A rope cut off, or severed. (TA.) ― - A man whose extremities have fallen off in pieces, piece after piece, in consequence of the disease termed جُذَام. (TA; but in this last sense, the word is there written without any syll. signs.) جِذْمٌ The root, source, origin, or original, or the fundamental or essential or principal part, syn. أَصْل, (S, Msb, K,) of a thing, (S, Msb, TA,) whatever that thing be; (TA;) as also ↓ جَذْمٌ : (S, K:) pl. [of pauc.] أَجْذَامٌ and [of mult.] جُذُومٌ. (K.) ― - The family of a people; their kinsfolk: whence the saying, in a trad., لَمْ يَكْنْ رَجُلٌ مِنْ قُرَيْشٍ إِلَّا لَهُ جِذْمٌ بِمَكَّةَ [There was not a man of Kureysh but he had kinsfolk in Mekkeh]. (TA.) [And app. The main stock from which tribes are derived: for,] accord. to some, it ranks before شَعْبٌ. (TA voce بَطْنٌ.) ― - The places [or place] of growth of the teeth. (TA.) A poet says, (S,) namely, El-Hárith Ibn-Waaleh, (TA,) “ اَلْآنَ لَمَّا ابْيَضَّ مَسْرُبَتِى وَعَضِضْتُ مِنْ نَابِى عَلَى جِذْمِ ” (S, TA,) [Now, when the hair in the middle of my bosom, extending downwards to my navel, has become white, and I have bitten upon the place of growth of my canine tooth]: i. e., I have become old, and eaten upon the جذم of my ناب. (TA.) ― - The lower, or lowest, part, or the foundation, of a wall: (Mgh from a trad.:) or the remains thereof: or a portion thereof. (TA.) ― - See also جِذْمَةٌ. جَذِمٌ Quick; swift. (K.) جَذْمَةٌ The place of the arm, or hand, where it is cut off, or amputated; as also ↓ جَذَمَةٌ . (K.) جُذْمَةٌ The defect, or deficiency, of him who has had his arm, or hand, amputated, or who has lost the end-joints of his fingers: so accord. to the copies of the K: but in the L, the defect, or deficiency [resulting] from the amputation of the arm or hand (مِنَ الإِجْذَامِ.) (TA.) = مَا سَمِعْتُ لَهُ جُذْمَةً, with damm, meaning [I heard him not utter] a word, is not of established authority. (ISd, TA.) جِذْمَةٌ A piece cut off (S, K) of a rope &c., (S,) or of a thing of which the extremity has been cut off, the lower, or principal, part remaining; (K;) as also ↓ جِذْمٌ . (TA.) ― - A whip: (S, K:) because it becomes cut by that which is beaten with it. (TA.) ― - The part of a whip of which the slender extremity has become much cut [by use], the lower, or principal, part remaining; pl. جِذَمٌ: (L, TA:) or the remaining part of a whip; its lower, or principal, portion. (As, TA.) ― - A thick piece of wood, having fire at the end of it or not; [i. e. a brand, or fire-brand;] like جِذْوَةٌ. (AO, S and TA in art. جذو.) ― - (assumed tropical:) A company of men [as though cut off from others]. (TA.) جَذَمَةٌ : see جَذْمَهٌ. ― - Also The uppermost pith of the palm-tree; which is the best; (K;) like جَذَبَةٌ. (TA.) ― - And Dates that come forth upon one base. (TA.) جُذَامٌ [Elephantiasis; a species of leprosy; the leprosy that pervaded Europe in the latter part of the Middle Ages;] a certain disease, (S, K,) arising from the spreading of the black bile throughout the whole person, so that it corrupts the temperament of the members, and the external condition thereof; and sometimes ending in the dissundering, or corrosion, (so accord. to different copies of the K, TA,) of the members, and their falling off, in consequence of ulceration; (K, TA;) so called because it dissunders the flesh, and causes it to fall off; (Msb;) or because the fingers, or toes, become cut off: (TA:) it is a cracking of the skin, and a dissundering, and gradual falling off, of the flesh. (Mgh.) نَوًىجَذُومٌ A tract towards which one journeys separating lovers or objects of love. (TA.) جَذِومٌ Cut off; amputated. (S, Msb, TA.) [See also أَجْذَمُ.] جُذَامَةٌ What remains, of seed-produce, after the reaping. (S.) ― - [See also جُرَامَةٌ, in two places.] جَامٌ جام [an epithet] of the measure فَعَّالٌ from الجَذْمُ meaning القَطْعُ: so in the phrase جَذَّامُ حَبْلِ الهَوَى [Wont to sever the bond of love], in a verse of Ows Ibn-Thaalabeh. (Ham p. 334.) أَجْذَمُ Having his arm, or hand, cut off, or amputated: (S, Msb, K:) or having lost the endjoints of his fingers: (K:) fem. جَذْمَآءُ: (Msb:) pl. جَذْمَى. (S.) It is said in a trad., مَنْ تَعَلَّمَ القُرْآنَ ثُمَّ نَسِيَهُ لَقِىBَ اللّٰهَ يَوْمَ القِيَامَةِ وَهُوَ أَجْذَمُ, (A 'Obeyd, S, *) i. e., [He who learns the Kuran and then forgets it shall meet God on the day of resurrection] having his arm, or hand, cut off: (A 'Obeyd, TA:) or having lost all his limbs, or members: (Kt, TA:) or (assumed tropical:) having his plea cut off; having no tongue with which to speak, nor any plea in his hand: (IAth, TA:) or (assumed tropical:) having his means of access cut off: (TA:) or (assumed tropical:) with his hand devoid of good and of recompense. (IAar, El-Khattábee, TA.) And in another trad., كُلُّ خُطْبَةٍ لَيْسَ فِيهَا شَهَادَةٌ كَالْيَدِ الجَذْمَآءِ [Every oration from the pulpit in which there is not an acknowledgment of the unity of God and of the mission of Mohammad is like the arm of which the hand is amputated]. (TA.) ― - الكّفُّ الجَذْمَآءُ [The amputated hand;] (assumed tropical:) a name of the star a of Cetus; (so in the Egyptian Almanacs;) [i. e.] the star that is in the head of Cetus: so called because it is less extended [from the Pleiades] than that called الكَفَّ الخَضِيبُ. (Kzw. [See الكَفُّ الخَضِيبُ in art.خضب.]) ― - نَعْلٌ جَذْمَآءُ (assumed tropical:) A sandal of which the [thong called] قِبَال [which is between two of the toes] is cut, or cut off, or severed. (TA.) = See also مَجْذُومٌ. مُجَذَّمٌ : see مَجْذُومٌ. = Also A man tried, or proved, and strengthened by experience in affairs. (TA.) رَجُلٌ مِجْذَامٌ and ↓ مِجْذَامَةٌ , [the latter of a very rare measure, (see مِعْزَابَةٌ,)] (assumed tropical:) A man who decides affairs. (K.) (tropical:) A man who, loving and being loved, when he is sensible of evil treatment quickly cuts the tie of affection: (A, TA:) or the latter, (tropical:) a man who quickly cuts the tie of love, or affection. (S, K, TA.) رَجُلٌ مِجْذَامُ الرَّكْضِ فِى الحَرْبِ (assumed tropical:) A man quick in running, or fleeing, in war. (TA.) And ↓ رَجُلٌ مِجْذَامَةٌ لِلْحَرْبِ, and لِلسَّيْرِ, and لِلْهَوَى, (assumed tropical:) A man who desists from, and relinquishes, war, and journeying, and love, or natural desire. (Lh, TA.) مَجْذُومٌ A man (S, Msb) affected, or smitten, with the disease termed جُذَام; (S, Mgh, Msb, K;) as also ↓ مُجَذَّمٌ (K) and ↓ أَجْذَمُ , (Kr, K,) which J erroneously disallows: (K:) J says, one does not say أجْذَمُ: (TA:) [and Fei,] they say that أَجْذَمُ, of the measure of أَحْمَرُ, is not said in this sense. (Msb.) مِجْذَامَةٌ : see مِجْذَامٌ, in two places. جذمر جَذْمَارٌ or جِدْمَارٌ: see what follows, in two places. جُذْمُورٌ The root, or lowest part, of a thing: or the first thereof; (K;) the beginning, or commencement, and fresh state, thereof; its first and fresh state. (TA.) ― - A piece, or portion, (S, K,) of the lowest part (S) of a palm-branch, (S, K,) [i. e. a stump thereof,] remaining upon the trunk when the [rest of the] branch has been cut off; (S, K;) as also ↓ جَذْمَارٌ , (S,) or جِذْمَارٌ. (K.) [Accord. to the S, the م is an augmentative letter.] ― - The stump of a [tree of the kind called] نَبْعَة, remaining when the tree has been cut down. (TA.) ― - The stump of a hand of which the greater part has been cut off; (TA;) what remains of a hand that has been amputated, at the extremity of the two bones of the fore arm. (T, TA.) One says, ضَرَبَهُ بِجُذْمُورِهِ and بِقَطَعَتِهِ [He struck him with the stump of his amputated hand]. (TA.) ― - What remains of anything that has been cut off. (IAar, TA.) ― - [Pl. جَذَامِيرُ.] ― - You say, أخَذَهُ بِجُذْمُورِهِ (assumed tropical:) He took it altogether; (K;) as also اخذه بِجَذَامِيرِهِ: (Ks, S, K:) or he took it in its first and fresh state: and Fr also mentions the phrases ↓ اخذه بِجِذْمِيرِهِ and ↓ بِجِذْمَارِهِ . (TA.) أَخَذَهُ بِجِذْمِيرِهِ : see what next precedes. جذو 1 جَذَا , (S, K,) aor. جَذُوَ , (TA,) inf. n. جَذْوٌ and جُذُوٌّ, (K,) It (a thing, TA) stood firmly; as also ↓ اجذى . (S, K.) You say also, جَذَا عَلَى شَىْءٍ He [or it, for instance, a stone of those (three in number) upon which a cooking-pot is places, as is implied in the S, (see جَاذٍ,)] remained firm upon a thing. (S.) And جَذَا القُرَادُ فِى جَنْبِ البَعِير The ticks stuck, and clave, to the side of the camel: (ISd, K, TA:) and جذا بِالجَمَلِ clung to the camel. (TA.) ― - I. q. جَثًا [He sat upon his knees; &c.]; (AA, Fr, S, K;) as also ↓ اِجْذَوَى , [in form] like اِرْعَوَى; (TA;) except that جذا is more indicative of keeping to a place: (Kh, TA:) or he stood upon the extremities of his toes: (As, K:) accord. to Th, جُذُوٌّ is [the standing] upon the extremities of the toes; and جُثُوٌّ is [the sitting] upon the knees: (TA:) and accord. to IAar, ↓ جَاذٍ means [a man standing] upon his feet; and جَاثٍ, [one sitting] upon his knees. (S, TA.) Accord. to El-Hasan Ibn-'AbdAllah El-Kátib El-Isbahánee, جَذَا, inf. n. جُذُوٌّ, said of a bird, means He stood upon the extremities of his toes, and warbled, and went round in his warbling; which he does only when seeking the female: and said of a horse, it means he stood upon his toes; and in like manner when said of a man, whether for dancing or for some other purpose. (TA.) A poet says, (S,) namely, En-Noamán Ibn-Nadleh, (TA,) “ إِذَا شِئْتُ غَنَّتْنِى دَهَاقِينُ قَرْيَةٍ وَصَنَّاجَةٌ تَجْذُو عَلَى حَرْفِ مَنْسِمِ [When I will, the husbandmen of a village sing to me, and a female player with the cymbals, standing upon the extremity of a toe]. (S, TA: but in the latter, عَلَى كُلِّ مَنْسِمِ [upon every toe].) ― - Also, inf. n. جُذُوٌّ, He, or it, was, or became, erect, and straight; (TA;) and so ↓ اِجْذَوْذَى , inf. n. اِجْذِيذَآءٌ. (Az, TA.) See جَوَاذِ as applied to she-camels, in two places, voce جَاذٍ. ― - It (a camel's hump) bore fat [so that it became elevated]. (K.) ― - جَذَا مَنْخِرَاهُ His nostrils were, or became, raised and extended. (TA.) ― - Er-Rá'ee, describing a strong, or sturdy, she-camel, says لَمْ يَجْذُ مِرْفَقُهَا فِى الدَّفِ مِنْ زَوَرِ ” meaning Her elbow did not stand out far from the side by reason of [the distortion termed] زَوَر. (TA.) 4 اجذى : see 1, first sentence. ― - Also He (a young camel) bore fat in his hump. (Ks, S, K.) El-Khansà says يُجْذِينَ نَيًّا وَلَا يجْذِينَ قِرْدَانَا ” They bear fat [in their humps], and have not ticks clinging to them. (IB, TA.) = He lifted a stone, (AA, S, TA,) in order that he might know thereby his strength. (TA.) One says, ↓ هُمْ يُجْذُونَ حَجَرًا وَيَتَجَاذَوْنَهُ [They lift a stone, in order to prove their strength, and vie, one with another, in lifting it, for that purpose]. (TA.) ↓ تَجَاذٍ , in the lifting of a stone, is like تَجَاث: (S, TA:) تَجَاذَوْا meaning تَرَابَعُوا لِيَرْفَعُوهُ [They vied, one with another, to lift the stone, for trial of strength]. (TA.) ― - اجذى طَرْفَهُ [in the CK, erroneously, طَرَفَهُ,] He raised his eye, or sight, and cast it before him. (K, TA.) 6 تَجَاْذَوَ see 4, in two places. 9 اِجْذَوَى : see 1. 12 اِجْذَوْذَى : see 1. جِذْوَةٌ and جُذْوَةٌ and جَذْوَةٌ (S, Msb, K) [A brand, or fire-brand;] i. q. جِذْمَةٌ, (AO, S, K,) i. e. a thick piece of wood, having fire at the end of it or not: (AO, S, in explanation of the first:) or a thick piece of fire-wood, not flaming: (AO, TA, in explanation of جِذْوَةٌ مِنَ النَّارِ:) or a thick stick, one end of which is a live coal: (Aboo-Sa'eed, TA:) or a thick stick upon which fire is taken [by kindling one end]: (ISk, TA:) and a piece (قَبْسَةٌ, K, or قِطْعَةٌ, Har p. 471) of fire: (K, Har:) or a portion of fire-wood that remains after flaming: (Er-Rághib, TA:) and a live coal: (S, K:) or a flaming live coal: (Msb:) or جِذْوَةٌ مِنَ النَّارِ means a piece of live coal; so in the language of all the Arabs: (Mujáhid, S, TA:) pl. [of the first] جِذًى and [of the second] جُذًى (S, Msb, K) and (of the third, TA) جَذًى (Msb, TA, and so in a copy of the S) and جِذَآءٌ, (AAF, K,) which is held by ISd to be a pl. of the third. (TA.) جُذَآءٌ : see جُدَآءٌ, in art. جدى. جَاذٍ [part. n. of 1; fem. جَاذِيَةٌ: pl. masc. جِذَآءٌ; pl. fem. جَاذِيَاتٌ and جَوَاذٍ]. A rájiz says, (S,) namely, 'Amr Ibn-Jebel-El-Asadee, (TA,) “ لَمْ يُبْقِ مِنْهَا سَبَلُ الرَّذَاذِ غَيْرَ أَثَافِى مِرْجَلٍ جَوَاذِى ” i. e. [The continual fine rain left not thereof save the three stones that were the supports of a cooking-pot] remaining firm. (S, TA.) ― - I. q. جَاثٍ [Sitting upon his knees; &c.]: (Fr, TA:) or sitting upon his heels, with his feet upright, [resting] upon the extremities of his toes: (S:) or standing upon the extremities of the toes: (AA, S:) see also 1: pl. [masc.] جَذَآءٌ. (S) Aboo-Duwád describes mares as جَاذِيَاتٌ عَلَى السَّنَابِكِ, i. e. Standing upon the toes. (AA, S, * TA.) ― - جَوَاذٍ, (K,) applied to she-camels, (TA,) means That bear themselves erect (↓ تَجْذُو ) in their course, or pace, as though they lifted their feet clear from the ground; (K, TA;) on the authority of Aboo-Leylà: (TA:) [the last words of the explanation in the K are كَأَنَّهَا تَقْلَعُ: in the TA, كانها تقلع السَّيْرَ: I suppose that السَّيْرَ is for فِى السَّيْرِ; and that the pret. of the aor. here used is قَلِعَ; for قَلِعٌ, which is of the regular form of a part. n. of such a verb as قَلِعَ, means “ raising the feet clear from the ground in walking &c.: ” but in one copy of the K, I find تُقَلّعُ: and another reading in some work seems to be تُقْلِعُ; for] ISd says, I know not جَذَا with the meaning of أَسْرَعَ nor of أَقْلَعَ: and As says that جَوَاذٍ means quick, or swift, camels, that do not stretch themselves forth in their course, or pace, but bear themselves erect (وَيَنْتَصِبْنَ ↓ يَجْذُونَ ). (TA.) مُجْذٍ [act. part. n. of 4]. مِثْلُ الأَرْزَةِ المُجْذِيَةِ عَلَى الأَرْضِ, (S,) or كَالأَرْزَةِ المجذية على وَجْهِ الارض, (TA,) occurring in a trad., (S, TA,) describing the unbeliever, (TA,) means [Like the pine-tree] that is firm (S, TA) and erect [upon the ground]. (TA.) مُجْذَوْذٍ [in the CK, erroneously, المَجْذُوْذِىُّ,] Keeping constantly to the dwelling, or to the camel's saddle and the dwelling, (الرَّحْل and المَنْزِل, AA, S, K,) not quitting it: (AA, S:) like مُجْذَوْذٍ عَلَى الرَّحْلِ. (AA, S) ― - And A man who lowers, or abases, himself; (El-Hejeree, ISd, TA;) as though he clave to the ground by reason of his abjectness; from جَذَا القُرَادُ فِى جَنْبِ البَعِيرِ [q. v.]. (ISd, TA.) جر 1 جَرَّ جر , aor. جَرُ3َ , (S, A, Msb,) inf. n. جَرٌّ; (S K;) and ↓ جرّر , inf. n. تَجْرِيرٌ (S K) [and app. تَجِرَّةٌ, said in the TA to be of the measure تَفْعِلَةٌ from الجَرُّ], with teshdeed to denote repetition or frequency of the action, or its relation to many objects, or intensiveness; (S;) and ↓ اجترّ , inf. n. اِجْتِرَارٌ; (S, L, K;) and ↓ اِجدرّ , inf. n. اِجْدِرَارٌ; (L, K;) in which the ت is changed into د, though you do not say اِجْدَرَأَ for اِجْتَرَأَ, nor اِجْدَرَحَ for اِجْتَرَحَ; (L;) and ↓ استجرّ ; (K;) He dragged, drew, pulled, tugged, strained, extended by drawing or pulling or tugging, or stretched, (A, L, Msb, K,) a thing, (A,) or a rope, (S, Msb,) and the like. (Msb.) You say, جَرُّوا أَذْيَالَهُمْ They dragged along their hinder skirts. (A.) And الرُّمْحَ ↓ اجارّ He dragged, or drew along, the spear. (TA.) And الحَدِيثَ مِنْ أَبَاعِدِ أَطْرَافِهِ ↓ فُلَانٌ يَسْتَجِرُّ (assumed tropical:) [Such a one draws forth talk, or discourse, or news, or the like, from its most remote sources]. (A in art. بعد.) And مَا الَّذِى جَرَّكَ إِلَى هٰذَا الأَمْرِ (assumed tropical:) [What drew thee, led thee, induced thee, or caused thee, to do this thing]. (TA in art. دعو.) ― - Also جَرَّ, aor. جَرُ3َ , (TA,) inf. n. جَرٌّ, (K,) (tropical:) He drove (camels and sheep or goats, TA) gently, (K, TA,) letting them pasture as they went along. (TA.) And جَرَّ الإِبِلَ عَلَى أَفْوَاهِهَا (tropical:) He drove the camels gently, they eating the while. (A.) ― - [Hence,] ↓ هَلُمَّ جَرًّا (tropical:) At thine ease. (TA.) ElMundhiree explains هَلهمَّ جُرُّوا as meaning (tropical:) Come ye at your ease; from الجَرُّ in driving camels and sheep or goats, as rendered above. (TA.) You say also, كَانَ ذَاكَ عَامَ كَذَا وَهَلُمَّ جَرًّا إِلَى اليَوْمِ (S, A, Msb, * TA) (tropical:) That was in such a year, and has continued to this day: (Msb, TA:) from الجَرُّ meaning the act of “ dragging, ” &c.: (TA:) or from أَجْرَرْتُهُ الدَّيْنَ, or from أَجْرَرْتُهُ الرُّمْحَ. (Msb.) جرّا is here in the accus. case as an inf. n., or as a denotative of state: but it is disputed whether this expression be classical or postclassical. (TA.) [See also art. هلم] ― - جَرَّ الأَثَرَ, said of a numerous army, means (assumed tropical:) [It made a continuous track, so that] it left no distinct footprints, or intervening [untrodden] spaces. (TA.) ― - جَرَّتِ الخَيْلُ الأَرْضَ بِسَنَابِكِهَا (tropical:) The horses furrowed the ground with their hoofs. (As, A, TA.) ― - جَرَّ جَرِيرَةً, (S, A, Msb, K,) aor. جَرُ3َ and جَرَ3َ , (K,) but the latter form is disallowed by MF as not authorised by usage nor by analogy, (TA,) inf. n. جَرٌّ, (K,) He committed a crime, or an offence for which he should be punished, or an injurious action, (S, Msb, K, *) against (عَلِى [and إِلَى, as in the K voce جَنَى,]) another or others, (S, K,) or himself; (A, K;) [as though he drew it upon the object thereof;] syn. جَنَى جِنَايَةً. (S, TA.) It is said in a trad., بَايَعَهُ عَلَى أَنْ لَا يَجُرَّ عَلَيْهِ إِلَّا نَفْسَهُ [He promised, or swore, allegiance to him on the condition that he should not inflict an injury, meaning a punishment, upon him but for an offence committed by himself;] i. e., that he should not be punished for the crime of another, of his children or parent or family. (TA.) ― - جَرَّ الفَصِيلَ: see 4, in two places. ― - [جَرَّ الحَرْفَ فِى الإِعْرَابِ, aor. جَرُ3َ , inf. n. جَرٌّ, (assumed tropical:) He made the final letter to have kesreh, in inflection; i. q. خَفَضَ, q. v.:] الجَرُّ is used in the conventional language of the Basrees; and الخَفْضُ, in that of the Koofees. (Kull p. 145.) = جَرٌّ, (S, A,) inf. n. جَرُورٌ, (K,) (tropical:) She exceeded the [usual] time of pregnancy. (A.) (tropical:) She (a camel) arrived at the time [of the year] in which she had been covered, and then went beyond it some days without bringing forth: (S, TA:) or withheld her fœtus in her womb after the completion of the year, a month, or two months, or forty days only: (K, * TA:) Th says that she sometimes withholds her fœtus [beyond the usual time] a month. (TA. [See also جَرَّتْ.]) (tropical:) She (a mare) exceeded eleven months and did not foal: (K, TA:) the more she exceeds the usual term, the stronger is her foal; and the longest time of excess after eleven months is fifteen nights: accord. to AO, the time of a mare's gestation, after she has ceased to be covered, to the time of her foaling, is eleven months; and if she exceed that time at all, they say of her, اللَّيْلَةُ. (TA.) (tropical:) She (a woman) went beyond nine months without bringing forth, (K, TA,) exceeding that term by four days, or three. (TA.) ― - (assumed tropical:) It (the night, كبد,) was, or became, long. (L in art. كبد.) ― - جَرَّ, aor. جَرُ3َ , (TA,) inf. n. جَرٌّ; (K;) and ↓ انجرّ ; (K;) (assumed tropical:) He (a camel) pastured as he went along: (IAar. K: [if so, the aor. is contr. to analogy:]) or he rode a she-camel and let her pasture [while going along]. (Kudot;.) ― - جَرَّ النَّوْءُ بِالمَكَانِ (assumed tropical:) The نوء [or auroral setting or rising of a star or asterism supposed to occasion rain] caused lasting rain in the place. (TA.) 2 جَرَّ3َ see 1, first sentence. 3 جارَهُ جار جاره جارة , (S, K,) inf. n. مُجَارَرَةٌ, (TA,) or مُجَارَّةٌ, (TK,) He delayed, or deferred, with him, or put him off, by promising him payment time after time; syn. طَاوَلَهُ, (S,) or مَا طِلَهُ: (K:) or he put off giving him his due, and drew him from his place to another: (TA:) or i. q. جَانَاهُ, (so in copies of the K,) meaning, he committed a crime against him: (TK:) or حَابَاهُ. (TA, as from the K. [But this seems to be a mistranscription.]) It is said in a trad., لَا تُجَارّ أَخَاكَ وَلَا تُشَارِّهِ, i. e. Delay not, or defer not, with thy brother, &c.: [and do not act towards him in an evil, or inimical, manner; or do not evil to him, obliging him to do the like in return; or do not contend, or dispute, with him:] or bring not an injury upon him: but accord. to one reading, it is لَا تُجَارِهِ, without teshdeed, from الجَرْىBُ, and meaning, contend not with him for superiority. (TA.) 4 اجرّهُ أجار أجر أجرى أجره أجرة اجره اجرة جار جر جرى آجر آجره He pierced him with the spear and left it in him so that he dragged it along: (S, K:) or so اجرّهُ الرُّمْحَ: (A, Msb:) as though [meaning] he made him to drag along the spear. (TA.) ― - He put the جَرِير, i. e. the rope, upon his neck. (Har p. 308.) ― - اجرّهُ جَرِيرَهُ [lit. He made him to drag along his rope; meaning,] (tropical:) he left him to pasture by himself, where he pleased: a prov. (L.) And اجرّهُ رَسَنَهُ [lit. He made him to drag along his halter; meaning,] (tropical:) he left him to do as he would: (S, K, TA:) he left him to his affair. (A, TA.) ― - اجرّهُ الدَّيْنَ (tropical:) He deferred for him the payment of the debt: (S, A, K:) he left the debt to remain owed by him. (Msb.) ― - اجرّهُ أَغَانِىَّ (tropical:) He sang songs to him consecutively, successively, or uninterruptedly; syn. تَابَعَهَا: (S, K, TA:) or (tropical:) he sang to him a song and then followed it up with consecutive songs. (A, TA.) ― - اجرّ لِسَانَ الفَصِيلِ, (S,) or اجرّ الفَصِيلَ, (As, K, *) inf. n. إِجْرَارٌ; (K;) and الفَصِيلَ ↓ جَرَّ , (As K, *) inf. n. جَرٌّ; (K;) (tropical:) He slit the tongue of the young weaned camel, that it might not suck the teat: (S, K, TA:) or إِجْرَارُ الفَصِيلِ signifies (tropical:) the slitting the tongue of the young weaned camel, and tying upon it a piece of stick, that it may not suck the teat; because it drags along the piece of stick with its tongue: or الإِجْرَارُ is like التَّفْلِيكُ, signifying (assumed tropical:) a pastor's making, of coarse hair, a thing like the whirl, or hemispherical head, of a spindle, and then boring the tongue of the [young] camel, and inserting it therein, that it may not suck the teat: so say some: (ISk, TA:) the animal upon which the operation has been performed is said to be ↓ مَجْرُورٌ and ↓ مُجَرٌّ . (TA.) [But sometimes ↓ جَرَّ signifies merely He drew away a young camel from its mother: see خَلِيَّةٌ voce خَلِىٌّ, in three places.] ― - Hence, اجرّ لِسَانَهُ (tropical:) He prevented him from speaking. (A.) 'Amr Ibn-MaadeeKerib Ez-Zubeydee says فَلَوْ أَنَّ قَوْمِى أَنْطَقَتْنِى رِمَاحُهُمْ نَطَقْتُ وَلٰكِنَّ الرِّمَاحَ أجَرَّتِ [And if the spears of my people had made me to speak, I had spoken; but the spears have prevented speech]: i. e., had they fought, and shown their valour, I had mentioned that, and gloried in it, (S,) or in them; (TA;) but their spears have prevented my tongue from speaking, by their flight. (S, * TA.) = اجرّ as an intrans. verb: see 8. ― - اجرّت البِئْرُ (tropical:) The well was, or became, such as is termed جَرُور. (Ibn-Buzurj, TA.) 7 انجرّ 8 It (a thing, S) was, or became, dragged, drawn, pulled, tugged, strained, extended by drawing or pulling or tugging, or stretched; it dragged, or trailed along; syn. اِنْجَذَبَ. (S, K.) ― - See also 1, last sentence but one. 8 احترّ and اجدرّ : see 1, in three places. = اجترّ said of a camel, (S, Msb, K,) and any other animal having a كَرِش, (S, TA,) [i. e.] any clovenhoofed animal, (Msb,) He ejected the cud from his stomach and ate it again; ruminated; chewed the cud; (S, * Msb, * K * TA;) as also ↓ اجرّ . (Lh, K.) 10 إِسْتَجْرَ3َ see 1, in two places. = اِسْتَجْرَرْتُ لَهُ (tropical:) I made him to have authority and power over me, (K, TA,) and submitted myself, or became submissive or tractable, to him; (A, K, TA;) as though I became to him one that was dragged, or drawn along. (TA.) ― - استجرّ عَنِ الرَّضَاعِ (assumed tropical:) He (a young camel) refrained from sucking in consequence of a purulent pustule, or an ulcer, in his mouth or some other part. (TA.) R. Q. 1 جَرْجَرَ أنجر انجر نجر ٱنجر , (S, Mgh, Msb,) inf. n. جَرْجَرَةٌ, (S, * K, * TA,) He (a stallion-camel) reiterated his voice, or cry, (S, * Mgh, Msb, K, *) or his braying, (TA,) in his windpipe. (S, * Mgh, Msb, K. *) ― - He, or it, made, or uttered, a noise, sound, cry, or cries; he cried out; vociferated; raised a cry, or clamour. (TA.) It (beverage, or wine,) sounded, or made a sound or sounds, (K, TA,) in the fauces. (TA.) And جَرْجَرَتِ النَّارُ (assumed tropical:) The fire sounded, or made a sound or sounds. (Msb.) = Also, (A, Msb,) inf. n. as above, (K,) He poured water down his throat; as also ↓ تَجَرْجَرَ : (K:) or he swallowed it in consecutive gulps, so that it sounded, or made a sound or sounds; (A, Msb, TA;) as also ↓ the latter verb. (K, * TA.) It is said in a trad., (of him who drinks from a vessel of gold or silver, Mgh, TA,) يُجَرْجِرُ فِى بَطْنِهِ نَارَ جَهَنَّمَ He shall drink down into his belly the fire of Hell (Az, A, Mgh, Msb) in consecutive gulps, so that it shall make a sound or sounds: (A:) or he shall make the fire of Hell to gurgle reiteratedly in his belly; from جَرْجَرَ said of a stallion-camel. (Mgh.) Most read النارَ, as above; but accord. to one reading, it is النارُ, (Z, Msb,) and the meaning is, (tropical:) The fire of Hell shall produce sounds in his belly like those which a camel makes in his windpipe: the verb is here tropically used; and is masc., with ى, because of the separation between it and النار: (Z, TA:) but this reading and explanation are not right. (Mgh.) ― - You say also, جَرْجَرَهُ المَآءَ He poured water down his throat so that it made a sound or sounds. (K, * TA.) R. Q. 2 see R. Q. 1, in two places. لَا جَرَ لا جر and لَا ذَا جَرَ, for لَا جَرَمَ and لَا ذَا جَرَمَ: see art. جرم. جَرٌّ جر (tropical:) The foot, bottom, base, or lowest part, of a mountain; (S, A, K;) like ذَيْلٌ: (A, TA:) or the place where it rises from the plain to the rugged part: (IDrd, TA:) or الجّرُّ أَصْلُ الجَبَلِ is a mistranscription of Fr, and is correctly الجُرَاصِلُ الجَبَلُ [i. e. جُراصِلٌ signifies “a mountain”]: (K:) but جُرَاصِلٌ is not mentioned [elsewhere] in the K, nor by any one of the writers on strange words; and [SM says,] there is evidently no mistranscription: جَرُّ الجَبَلِ occurs in a trad., meaning the foot, &c., of the mountain: and its pl. is جِرَارٌ. (TA.) ― - هَلْمَّ جَرًّا: see 1. = See also جَرَّةٌ. = لَا جَرَّ i. q. لَا جَرَمَ: see art. جرم. (TA.) جَرَّةٌ جر جره جرة [A jar;] a well-known vessel; (Msb;) an earthen vessel; a vessel made of potters' clay: (T, IDrd, * S, * K: *) or anything made of clay: (Mgh:) dim. جُرَيْرَةٌ: (TA:) pl. جِرَارٌ (T, S, Mgh, Msb, K) and جَرَّاتٌ (Msb) and ↓ جَرٌّ , (T, S, Msb, K,) [or this last is rather a coll. gen. n., signifying pottery, or jars, &c.,] like تَمْرٌ in relation to تَمْرَةٌ; or, accord. to some, this is a dial. var. of جَرَّةٌ. (Msb.) Beverage of the kind called نَبِيذ made in such a vessel is forbidden in a trad.: (Mgh, TA:) but accord. to IAth, the trad. means a vessel of this kind glazed within, because the beverage acquires strength, and ferments, more quickly in a glazed earthen vessel. (TA.) = See also جِرَّةٌ: = and see what here next follows. جُرَّةٌ جر جره جرة (S, K) and ↓ جَرَّةٌ (K) A small piece of wood, (K,) or a piece of wood about a cubit long, (S,) having a snare at the head, (S, K,) and a cord at the middle, (S,) with which gazelles are caught: (S, K:) when the gazelle is caught in it, he strives with it awhile, and struggles in it, and labours at it, to escape; and when it has overcome him, and he is wearied by it, he becomes still, and remains in it; and this is what is termed [in a prov. mentioned below] his becoming at peace with it: (S, * TA:) or it is a staff, or stick, tied to a snare, which is hidden in the earth, for catching the gazelle; having cords of sinew; when his fore leg enters the snare, the cords of sinew become tied in knots upon that leg; and when he leaps to escape, and stretches out his fore leg, he strikes with that staff, or stick, his other fore leg and his hind leg, and breaks them. (AHeyth, TA.) نَاوَصَ الجُرَّةَ ثُمَّ سَالَمَهَا He struggled with the جرّة and then became at peace with it [see above] is a prov. applied to him who opposes the counsel, or opinion, of a people, and then is obliged to agree: (S, * TA:) or to him who falls into a case, and struggles in it, and then becomes still. (TA.) And it is said in another prov., هُوَ كَالبَاحِثِ عَنِ الجُرَّةِ [He is like him who searches in the earth for the]. (AHeyth, TA.) In the phrase إِذَا أَفْلَتَتْ مِنْ جُرَّتَيْهَا , in a saying of Ibn-Lisán-el-Hummarah, referring to sheep, [app. meaning When they escape from their two states of danger,] by جرّتيها he means their place of pasture (المَجَرّ) in a severe season [when they are liable to perish], and when they are scattered, or dispersed, by night, and [liable to be] attacked, or destroyed, by the beasts of prey: so says ISk: Az says that he calls their مجر two snares, into which they might fall, and perish. (TA.) جِرَّةٌ جر جره جرة A mode, or manner, of dragging, drawing, pulling, tugging, straining, or stretching. (K.) = The stomach of the camel, and of a clovenhoofed animal: this is the primary signification: by extension of its meaning, it has the signification next following. (Msb.) ― - The cud which a camel [or cloven-hoofed animal] ejects from its stomach, (Az, S, * IAth, Mgh, Msb, K, *) and eats again, (K,) or chews, or ruminates, (Az, IAth, Msb,) or to chew, or ruminate; (S;) as also ↓ جَرَّةٌ : (K:) it is said to belong to the same predicament as بَعْر. (Mgh.) Hence the saying, لَا أَفْعَلُ ذٰلِكَ مَا اخْتَلَفَتِ الدِّرَّةُ وَالجِرَّةُ I will not do that as long as the flow of milk and the cud go [the former] downwards and [the latter] upwards. (S, A. * [See also دِرَّةٌ.]) And اُجْتُلِبَتِ الدِّرَّةُ بِالجِرَّةِ [The flow of milk was procured by the cud]: alluding to the beasts' becoming full of food, and then lying down and not ceasing to ruminate until the time of milking. (IAar, TA.) And لَا يَحْنَقُ عَلَى جِرَّتِهِ (assumed tropical:) He will not bear rancour, or malice, against his subjects:: or, as some say, cross he will not conceal a secret: (TA:) and مَا يَحْنَقُ عَلَى جِرَّةٍ and مَا يَكْظِمُ على جِرَّةٍ (assumed tropical:) he does not speak when affected with rancour, or malice: (TA in art. حنق:) [or the last has the contr. signification: for] لَا يَكْظِمُ عَلَى جِرَّتِهِ means (tropical:) he will not be silent respecting that which is in his bosom, but will speak of it. (TA in art. كظم.) ― - Also The mouthful with which the camel diverts and occupies himself until the time when his fodder is brought to him. (K.) جَرُورٌ جرور (tropical:) A female that exceeds the [usual] time of pregnancy. (A.) (tropical:) A she-camel that withholds her fœtus in her womb, after the completion of the year, a month, or two months, or forty days only; (K, * TA;) or, three months after the year: they are the most generous of camels that do so: none do so but those that usually bring forth in the season called الرَّبِيع (المَرَابِيع); not those that usually bring forth in the season called الصَّيْف (المَصَايِيف): and only those do so that are red [or brown], and such as are of a white hue intermixed with red (الصُّهْب), and such as are ash-coloured: never, or scarcely ever, such as are of a dark gray colour without any admixture of white, because of the thickness of their skins, and the narrowness of their insides, and the hardness of their flesh. (IAar, TA. [See also 1: and see خَصُوفٌ.]) ― - Also (assumed tropical:) A she-camel that is made to incline to, and to suckle, a young one not her own; her own being about to die, they bound its fore legs to its neck, and put upon it a piece of rag, in order that she might know this piece of rag, which they then put upon another young one; after which they stopped up her nostrils, and did not unclose them until the latter young one had sucked her, and she perceived from it the odour of her milk. (L.) ― - Also, applied to a horse, (S, A, K,) and a camel, (K,) (tropical:) That refuses to be led; refractory: (S, A, K:) of the measure فَعُولٌ in the sense of the measure مَفْعُولٌ; or it may be in the sense of the measure فَاعِلٌ: (Az, TA:) or a slow horse, either from fatigue or from shortness of step: (A 'Obeyd, TA:) pl. جُرُرٌ. (TA.) ― - And (assumed tropical:) A woman crippled; or affected by a disease that deprives her of the power of walking: (Sh, K:) because she is dragged upon the ground. (Sh, TA.) ― - بِئْرٌ جَرُورٌ (tropical:) A deep well; (Sh, S, K;) from which the water is drawn by means of the سَانِيَة [q. v.], (S, A,) and by means of the pulley and the hands; like مَتُوحٌ and نَزُوعٌ: (A:) or a well from which the water is drawn [by a man] upon a camel [to the saddle of which one end of the wellrope is attached]; so called because its bucket is drawn upon the edge of the mouth thereof, by reason of its depth. (As, L.) جَرِيرٌ جرير A rope: pl. أَجِرَّةٌ. (Sh, TA.) A rope for a camel, corresponding to the عِذَار of a horse, (S, K,) different from the زِمَام. (S.) Also The nose-rein of a camel; syn. زِمَامٌ: (K:) or a cord of leather, that is put upon the neck of a she-camel: (Msb:) or a cord of leather, like a زمام: and applied also to one of other kinds of plaited cords: or, accord. to El-Hawázinee, [a string] of softened leather, folded over the nose of an excellent camel or a horse. (TA.) [See also خِطَامٌ.] جِرَارَةٌ جرار جراره جرارة جرة The art of pottery: the art of making jars, or earthen vessels. (TA. [See جَرَّةٌ.]) جَرِيرَةٌ جريره جريرة A crime; a sin; an offence which a man commits, and for which he should be punished; an injurious action: (S, * Msb, * K, * TA:) syn. ذَنْبٌ, (Msb, K,) and جِنَايَةٌ: (S:) of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: (Msb:) pl. جَرَائِرُ. (A.) See also what next follows. فَعَلْتُ كَذَا مِنْ جَرَّاكَ , (S, A, * K, *) and من جَرَّائِكَ, (K,) and من جَرَاك, and من جَرَائِكَ, (S, K,) and ↓ من جَرِيرَتِكَ , (K,) means من أَجْلِكَ, (S, A, K,) i. e., [originally, I did so] in consequence of thy committing it, namely, a crime: and then, by extension of its application, [because of thee, or of thine act &c.; on thine account; for thy sake;] indicating any causation. (Bd in v. 35, in explanation of من جَرَّاكَ and من أَجْلِكَ.) One should not say مِجْرَاكَ, (S,) or بِجْرَاكَ. (A.) جِرِّىٌّ جر جرى جري (written in the Towsheeh with fet-h to the ج also, TA,) [The eel;] a kind of fish, (S, K,) long and smooth, (K,) resembling the serpent, and called in Persian مَارْ مَاهِى; said to be a dial. var. of جِرِّيثٌ; (TA;) not eaten by the Jews, (K,) and forbidden to be eaten by 'Alee; (TA;) having no scales: (K:) or any fish having no scales. (Towsheeh, TA.) جِرِّيَّةٌ جري جريه جرية The stomach, or triple stomach, or the crop, or craw, of a bird; syn. حَوْصَلَةٌ; (S, K;) as also جِرِّيْئَةٌ [q. v.] (K) and قِرِّيَّةٌ. (AZ, TA.) You say, ألْقَاهُ فِى جِرِّيَّتِهِ, meaning, (tropical:) He ate it. (A, TA.) See also art. جرى. جَرَّارٌ جرار جرة A man who leads a thousand. (T, end of art. حفز.) ― - جَيْشٌ جَرَّارٌ, (S, A,) and كَتِيبَةٌ جَرَّارَةٌ, (S, K,) (tropical:) An army, and a troop of horse or the like, that marches heavily, by reason of its numbers: (As, S, K:) or dragging along the apparatus of war: (A:) or numerous. (TA.) = A potter; a maker of jars, or earthen vessels. (TA. [See جَرَّةٌ.]) جَرَّارَةٌ جرار جراره جرارة جرة A small, (S, A, K, TA,) yellow, (A, TA,) female (TA) scorpion, (S, A, K, TA,) like a piece of straw, (TA, [thus I render على شكل التبنة, but I think that there must be here some mistranscription, as the words seem to be descriptive of form,]) that drags its tail; (S, K;) for which reason it is thus called; one of the most deadly of scorpions to him whom it stings: (TA:) pl. جَرَّارَاتٌ. (A, TA.) جَرَّانُ جران : see جَارٌّ, last sentence. جَرْجَرٌ جرجر The thing [or machine] of iron with which the reaped corn collected together is thrashed. (K.) [See نَوْرَجٌ and مِدْوَسٌ.] = See also جِرْجِرٌ. جِرْجِرٌ جرجر : see جَرْجَارٌ. = Also The bean; or beans; syn. فُولٌ; (S, K;) and so جَرْجَرٌ: (K:) of the dial. of the people of El-'Irák. (TA.) ― - See also جِرْجِيرٌ. جَرْجَرةٌ جرجر جرجره جرجرة , an onomatopœia: (Msb:) A sound which a camel reiterates in his windpipe: (S, K:) the sound made by a camel when disquieted, or vexed: (TA:) the sound of pouring water into the throat: (TA:) or the sound of the descent of water into the belly: (IAth, TA:) or the sound of water in the throat when drunk in consecutive gulps. (Msb.) [See R. Q. 1.] جَرْجَارٌ جرجار A camel that reiterates sounds in his windpipe: (S:) or a camel that makes much noise [or braying]; as also ↓ جِرْجِرٌ and ↓ جُرَاجِرٌ . (K.) ― - The sound of thunder. (K.) = A certain plant, (S, K,) of sweet odour; (S;) a certain herb having a yellow flower. (AHn, TA.) جُرْجُورٌ جرجور A large, or bulky, camel: (K:) pl. جَرَاجِرُ, (Kr, K,) without ى [before the final letter], though by rule it should be with ى, except in a case of poetic necessity. (TA.) And, as a pl., Large, or bulky, camels; as also [its pl.] جَرَاجِرُ: (S:) or large-bellied camels: (TA:) and generous, or excellent, camels: (K, TA:) and a herd, or collected number, (K, TA,) of camels: (TA:) and مَائَةٌ جُرْجُورٌ a complete hundred (K, TA) of camels. (TA.) جِرْجِيرٌ جرجير (S, K) and ↓ جِرْجِرٌ (K) [The herb eruca, or rocket;] a certain leguminous plant, (S, K,) well known: (K;) a plant of which there are two kinds; namely, بَرَّىّ [i. e. eruca sylvestris, or wild rocket], and بُسْتَانِىّ [i. e. eruca sativa, or garden-rocket]; whereof the latter is the better: its water, or juice, removes scars, and causes milk to flow, and digests food: (TA:) AHn says that the جِرْجِير is the بَاقِلَّى [q. v.]; and that the جِرجِير مِصْرِىّ is the تُرْمُس: [but see this last word.] (TA in art. ترمس.) جَرْجَارَةٌ جرجاره جرجارة A mill, or mill-stone; syn. رَحًى: (K:) because of its sound. (TA.) جُرَاجِرٌ جراجر : see جَرْجَارٌ. ― - Also That drinks much; (K; [in the CK misplaced;]) applied to a camel: you say إِبِلٌ جُرَاجِرَةٌ. (IAar, TA.) ― - And hence, (TA,) Water that makes a noise. (K.) جَارٌّ جار جاري [act. part. n. of 1; Dragging, drawing, &c.]. ― - جَارُّ الضَّبُعِ (tropical:) Rain that draws the hyena from its hole by its violence: or the most violent rain; as though it left nothing without dragging it along: (TA:) or rain that leaves nothing without making it to flow, and dragging it along: (IAar, TA:) or the torrent that draws forth the hyena from its hole: (A:) and in like manner, الضَّبُعِ ↓ مَجَرُّ the torrent that has torn up the ground; as though the hyena were dragged along in it. (IAar, Sh, TA.) You say also مَطَرٌ جَارُّ الضَّبُعِ, and مَطْرَةٌ جَارَّةُ الضَّبُعِ. (A.) ― - إِبِلٌ جَارَّةٌ (tropical:) Working camels; because they drag along burdens; (A, Mgh;) or tropically so called because they are dragged along by their nose-reins: (Mgh:) or camels that are dragged along by their nosereins: (S, K, TA: [but in the copies of the S, and in those of the K, in my possession, تَجُرُّ is put for تُجَرُّ, though the latter is evidently meant, as is shown by what here follows:]) جارّة is of the measure فَاعِلَةٌ in the sense of the measure مَفْعُولَةٌ: it is like as when you say عِيشَةٌ رَاضَيَةٌ in the sense of مَرْضِيَّةٌ, and مَآءٌ دَافِقٌ in the sense of مَدْفُوقٌ: (S:) or it means such as carry goods, or furniture and utensils, and wheat, or food. (AZ, TA voce حَانٌّ, q. v.) It is said in a trad. that there is no poor-rate (صَدَقَة) in the case of such camels, (S, Mgh,) because they are the ridingcamels of the people; for the poor-rate is in the case of pasturing camels, exclusively of the working. (S.) ― - لَا جَارَّ لِى فِى هٰذَا (tropical:) There is no profit for me in this to attract me to it. (A, TA.) = حَارٌّ جَارٌّ is an expression in which the latter word is an imitative sequent to the former; (S, K;) but accord. to A 'Obeyd, it was more common to say حَارٌّ يَارٌّ, with ى: (S:) and one says also ↓ حَرَّانُ يَرَّانُ جَرَّانُ . (TA in art. حر.) جِوَرٌّ جور جورة is mentioned by Az in this art., meaning Rain that draws along everything: and rain that occasions the herbage to grow tall: and a large and heavy [bucket of the kind called] غَرْب; explained in this sense by AO: and a bulky camel; and, with ة, in like manner applied to a ewe: Fr says that the و in this word may be considered as augmentative or as radical. (TA.) [See also art. و.] جَارَّةٌ جار جاره جارة [fem. of جَارٌّ, q. v.: and, as a subst.,] A road to water. (K.) جَارُورٌ جارور A river, or rivulet, of which the bed is formed but a torrent. (S, * K, * TA.) الأَجَرَّانِ The jinn, or genii, and mankind. (IAar, K.) مَجَرٌّ مجر [The place, or track, along which a thing is, or has been, dragged, or drawn]. You say, رَأَيْتُ مَجَرَّ ذَيْلِهِ [I saw the track along which his hinder skirt had been dragged]. (A.) See also المَجَرَّةُ: and جَارٌّ. ― - A place of pasture. (TA.) ― - The جَائِز [or beam] upon which are placed the extremities of the عَوَارِض [or rafters]. (K) مُجَرٌّ مجر : see 4, in the latter portion of the paragraph. المَجَرَّةُ المجره المجرة (tropical:) [The Milky Way in the sky;] the شَرَج of the sky; (K;) the whiteness that lies across in the sky, by the two sides of which are the نَسْرَانِ [or two constellations called النَّسْرُ الطَّائِرُ and النَّسْرُ الوَاقِعُ]: or [the tract called] الطَّرِيقُ المَحْسُوسةُ [which is probably the same; or the tract], in the sky, along which (مِنْهَا) the [wandering] stars [or planets] take their ways: (TA:) or the gate of Heaven: (K:) so called because it is like the trace of the مَجَرّ [or place along which a thing has been dragged, or drawn]. (S.) Hence the prov., تُرْطِبْ هَجَرْ ↓ سِطِى مَجَرْ (tropical:) Reach the middle of the sky, O milky way, (مجر being for مجرّة,) and the palm-trees of Hejer will have ripe dates. (A, * TA.) مَجْرُورٌ مجرور [pass. part. n. of 1]: see 4, latter portion. جرأ 1 جَرُؤَ , aor. جَرُاَ , inf. n. جَرَآءَةٌ (S, Msb, K) and جَرَائِيَةٌ and جَرَايَةٌ, with ى [in the place of '], which is extr., (K,) and جُرْأَةٌ and جُرَةٌ, (S, K,) thus sometimes, without ', like as one says مَرْأَةٌ and جُرْأَةٌ, (S,) [all mentioned as inf. ns. in the TK, and app. as such in the K, but only the first is explicitly mentioned as an inf. n. in the S and Msb, and ↓ استجرأ is said in the Msb to be a simple subst.,] He was, or became, bold, daring, brave, or courageous; (S, Msb, * K, TA;) so as to attempt, or venture upon, a thing without consideration or hesitation: (TA:) [said of a brute and the like, as well as of a man:] and ↓ استجرأ is syn. therewith. (IJ, W p. 146.) 2 جَرَّأْتُهُ عَلَيْهِ , (inf. n. تَجْرِىْءٌ, K,) I emboldened him, or encouraged him, against him. (S, Msb, * K, TA.) 5 تَجَرَّاَ see 8. 8 اجترأ عَلَيْهِ , (S, K,) or ↓ تجرّأ , (Msb,) He became emboldened or encouraged, or he emboldened or encouraged himself, against him. (S, Msb, * K, TA.) ― - اجترأ عَلَى القَوْلِ He ventured upon the saying hastily and unhesitatingly. (Msb.) 10 إِسْتَجْرَاَ see 1. جُرْأَةٌ Boldness, daringness, bravery, or courage; as also جُرَةٌ: (S: see 1:) the quality of venturing upon a saying [&c.] hastily and unhesitatingly. (Msb.) جَرِىْءٌ جرىء جريء جرئ Bold, daring, brave, or courageous: (S, Msb, * K, TA:) pl. أَجْرَآءٌ, accord. to a MS. copy of the K; [and so in the CK;] but in the M, أَجْرِئَآءُ, with two hemzehs, on the authority of Lh; and so in some copies of the K; and sometimes جُرَأءُ, like حُلَمَآءُ, occurring in a trad., as some relate it; but the reading commonly known is حُرَأء, with the unpointed ح. (TA.) ― - جَرِىْءُ المُقْدَمِ Bold, daring, brave, or courageous, in venturing [against an adversary, or upon an undertaking]. (S.) ― - الجَرِىْءُ The lion; as also ↓ المُجْتَرِىءُ . (O, K.) جَرِيْئَةٌ A chamber (K, TA) constructed of stones, with a stone placed over its entrance, (TA,) for the purpose of entrapping wild beasts: (K, TA:) the piece of flesh-meat for the wild beast is put in the hinder part of the chamber; and when he enters to take the piece of meat, the stone falls upon the entrance, and closes it: (TA:) pl. جَرَائِىُ (accord. to some copies of the K,) or جَرَائِىءُ, (accord. to others,) mentioned by AZ as one of the forms of pl. repudiated by the Arabic grammarians except in some anomalous instances. (TA.) الجِرِّيْئَةُ The قَانِصَة [here app. meaning the stomach, or triple stomach, or the crop, or craw, of a bird], and the حُلْقُوم [here app. meaning the gullet of a bird]; like الجِرِّيَّةُ; (K;) i. e. the حَوْصَلَة [meaning the stomach, or the crop, of a bird]: it is said in the T, on the authority of AZ, that القِرِّيَّةُ and الجِرِّيَّةُ and النَّوْطَةُ signify the حَوْصَلَة of a bird. (TA.) المُجْتَرِىءُ المجترىء المجتريء المجترئ مجترئ : see جَرِىْءٌ. جرب 1 جَرِبَ أجرب جراب جرب , (S, A, Mgh, Msb, K,) aor. جَرَبَ , (Mgh, Msb, K,) inf. n. جَرَبٌ, (Msb, TA,) He (a camel, S, A, Msb, K, and a man, S, or other animal, Msb,) was, or became, affected with what is termed جَرَب [i. e. the mange, or scab]. (S, Msb, K.) مَا لَهُ جَرِبَ وَحَرِبَ is a form of imprecation against a man [meaning What aileth him? may he have the scab, and be despoiled of all his wealth, or property: or may he have his camels affected with the mange, or scab, and be despoiled &c.: or may his camels be affected with the mange, or scab, &c.]: it may express a wish that he may be affected with جَرَب: or جَرِبَ may be put for أَجْرَبَ, to assimilate it to حَرِبَ: or it may be for جَرِبَتْ إِبلُهُ. (L.) ― - See 4. ― - Also (tropical:) i. q. هَلَكَتْ أَرْضُهُ [meaning His land had its herbage dried up by drought; or became such as is termed جَرْبَآء, fem. of أَجْرَبُ, q. v.]. (K.) 2 جرّبهُ أجرب جراب جرب جربه جربة , (A, Msb, K,) inf. n. تَجْرِبَةٌ, (M, A, K,) or تَجْرِيبٌ, the former, which see also below, being a simple subst., (Msb,) or both, but the former is irreg., are inf. ns., (TA,) He tried, made trial of, made experiment of, tested, proved, assayed, proved by trial or experiment or experience, him, or it: (A, K:) or he tried it, made trial of it, &c., namely, a thing, time after time. (Msb.) [You say also جَرَّبَ, for جَرَّبَ الأُمُورَ, meaning He tried affairs: and hence, i. q.] جُرِّبَ فِى الأُمُور [He became experienced, or expert, in affairs]. (T, TA.) And جَرَّبَتْهُ الأُمُورُ [Affairs, or events, tried him. &c.: and thus, rendered him experienced, or expert]. (S, TA.) And مَا جُرِّبتْ عَلَيْهِ فَعْلَةٌ قَبِيحَةٌ قَطُّ [A foul action was never found to be chargeable upon him]. (S voce نُغْبَةٌ.) 4 اجرب أجرب اجرب جرب He had his camels [or found them to be] affected with what is termed جَرَب [i. e. the mange, or scab]; (S, A, L, K;) as also ↓ جَرِبَ , (L, K,) which may be for جَرِبَتْ إِبِلُهُ; or used for أَجْرَبَ, to assimilate it to حَرِبَ in a saying mentioned above; see 1. (L.) Q. Q. 1 جَوْرَبَهُ جورب جوربه جوربة He put on him [i. e., on his (another's) foot or feet,] جَوْرَب [i. e. a sock or stocking, or a pair of socks or stockings]. (S, K.) Q. Q. 2 تَجَوْرَبَ تجورب He put on [i. e., on his own foot or feet,] جَوْرَب [i. e. a sock or stocking, or a pair of socks or stockings]. (S, K.) And in like manner, تجورب جَوْرَبَيْنِ [He put on a pair of socks or stockings]. (TA.) جِرْبٌ أجرب جراب جرب : see جِرْبَةٌ. جَرَبٌ أجرب جراب جرب [The mange, or scab;] a certain disease, (A,) well known; (S, A, K;) accord. to the medical books, (Msb,) a gross humour, arising beneath the skin, from the mixture of the salt phlegm, (Msb, MF,) or the phlegm of the flesh, (so in a copy of the Msb,) with the blood, accompanied with pustules, and sometimes with emaciation, in consequence of its abundance; (Msb, MF;) or [an eruption consisting of] pustules upon the bodies of men and camels. (M, TA.) You say, أعْدَى مِنَ الجَرَبِ عِنْدَ العَرَبِ [More transitive, or catching, than the mange, or scab, among the Arabs]: (A, TA:) a proverb. (TA.) ― - (assumed tropical:) Rust upon a sword. (K.) ― - (tropical:) A resemblance of rust upon the inner side of the جَفْن [or eyelid], (M, K,) sometimes covering the whole of it, and sometimes part of it. (M.) You say, بِأَجْفَانِهِ جَرَبٌ (tropical:) [In his eyelids is] a resemblance of rust upon their inner sides. (A.) ― - (assumed tropical:) A vice, a fault, a defect, an imperfection, or a blemish. (IAar, K.) جَرِبٌ أجرب جراب جرب : see أَجْرَبُ. جِرْبَةٌ أجرب جراب جرب جربه جربة A place of seed-produce; (S, K;) as also ↓ جَرِيبٌ : (K:) and a tract of land such as is termed قَرَاح [i. e. a field, or land, sown or for sowing, without any building or trees in it; or land cleared for sowing and planting; or a separate piece of land in which palm-trees &c. grow; &c.]: (K:) metaphorically applied by Imra-el-Keys to [a grove of] palm-trees, where he says “ كَجِرْبَةِ نَخْلٍ أَوْ كَجَنَّةِ يَثْرِبَ [Like a grove of palm-trees, or like the plantation of Yethrib]: (AHn, TA:) or land prepared for sowing or planting: (AHn, K:) or a piece of land differing in condition from the land adjoining it, [i. e. a patch of land,] producing good plants or herbage: (Lth, TA:) the pl. [or rather coll. gen. n.] is ↓ جِرْبٌ , (Lth, AHn,) like as تِبْنٌ is of تِبْنَةٌ, and سِدْرٌ of سِدْرَةٌ: (AHn:) or جِرْبٌ signifies a قَرَاح; and its pl. is جِرَبَةٌ. (IAar, TA.) ― - A skin, or a mat, which is placed upon the brink of a well, lest the water should be scattered into the well [app. in falling from the bucket into the channel of the tank or cistern &c.]: or (a skin, TA,) that is placed in a rivulet or streamlet جَدْوَل [which is applied in the present day to an artificial streamlet for irrigation, in the form of a trench or gutter,]) that the water may flow down over it [app. from the well to the tank or cistern &c.]. (M, K.) جَرِبَةُ أجرب جراب جرب جربه جربة : see أَجْرَبُ, last sentence but one. جَرْبَانُ أجرب جرب جربان or جَرْبَانٌ: see أَجْرَبُ: = and for the latter, see جُرُبَّانٌ. جُرْبَانٌ أجرب جرب جربان and جِرْبَانٌ: see جُرُبَّانٌ, in five places. جُرُبَّآء جربآء and جِرِبَّآء: see what next follows. جُرُبَّانٌ أجرب جرب جربان (S, MF, TA) and جِرِبَّانٌ, (Mj, MF, TA,) which are the two forms commonly known, (MF, TA,) or, accord. to the K, ↓ جِرْبَانٌ and ↓ جُرْبَانٌ , or, accord. to the L, ↓ جَرْبَانٌ , and sometimes ↓ جُرْبَانٌ , or, accord. to some copies of the K, [and so in the CK,] ↓ جِرِبَّآء and ↓ جُرُبَّآء , which are evident mistranscriptions, or, accord. to the 'Ináyeh of El-Khafájee, جَرِبَّانٌ, which is more strange, (MF,) but this last accords [most nearly] with its original, (TA,) [for it is] a Persian word arabicized, (S, TA,) originally گَرِيبَانْ; (TA;) The جَيْب [or opening at the neck and bosom] of a shirt: (K, TA:) or the part around the neck, upon which are sewed the buttons: (IB and TA in art. بنق:) or the [part called] لِبْنَة [q. v.] of a shirt. (S, TA.) ― - جُرُبَّانُ سَيْفٍ (Fr, S, K) and ↓ جُرْبَانُهُ , (K, TA,) or ↓ جِرْبانهُ , (CK,) The edge (حَدّ) of a sword: (K:) or a thing [i. e. a case] (K, TA) of sewed leather (TA) in which are put a sword and its scabbard with the cords or belts by which it is suspended: (K, TA;) i. q. قِرَابُهُ: (S: [see also جِرَابٌ:]) or a large sword-case in which are a man's sword and his whip and what else he requires: (Fr, TA: [also called جُلُبَّان and جِلِبَّان and جُلْبَان:]) in the L, the first is [also] said to signify the scabbard of a sword. (TA.) جِرْبِيَآءُ جربيآء [a word of a very rare form, (see كِبْرِيَآءُ,)] The north-west wind; a wind of the kind termed نَكْبَآءُ, that blows in a direction between that of the [north wind, or northerly wind, called] شَمَال and that of the [west wind, or westerly wind, called] دَبُور, and that dispels the clouds: (S, TA:) it is a cold wind, and is sometimes attended by a little rain: (TA in art. نكب, q. v.:) or the [north wind, or northerly wind, called] شمال: or the cold of that wind: (K, TA:) or, (K,) as also أَزْيَبُ, (TA,) the south east wind; the wind that blows in a direction between that of the [south wind, or southerly wind, called] جَنُوب and that of the [east wind, or easterly wind, called] صَبَا. (K, TA.) ― - Also, with the article ال, a name of The seventh earth: corresponding to العِرْبِيَآءُ, a name of “the seventh heaven.” (TA.) = Also A weak man. (K.) جِرَابٌ جراب , (S, Msb, K, &c.,) not جَرَابٌ, (ISk, Msb, K,) or this latter is of weak authority, (K, TA,) or peculiar to the vulgar, (S, L,) A provisionbag for travellers: (K, Har p. 174:) or a bag, or receptacle, for travelling-provisions and for goods or utensils &c.,; syn. وِعَآءٌ: (K, TA:) or such a receptacle made of sheep-skin, in which nothing is kept but what is dry: (TA:) pl. [of mult.] جُرُبٌ (S, Msb, K) and جُرْبٌ, (S, K,) the latter a contraction of the former, (TA,) and [of pauc.] أَجْرِبَةٌ. (S, Msb, K.) ― - (tropical:) A sword-case; or a case, or receptacle, in which a sword is put with its scabbard and its suspensory belt or cord; syn. قِرَابُ سَيْفٍ. (TA. [See also جُرُبَّانٌ.]) ― - (assumed tropical:) The scrotum. (K.) ― - جِرَابُ القَلْبِ (assumed tropical:) [The pericardium, or heart-purse]. (K in art. ثهت, &c.) ― - جِرَابُ البِئْرِ (assumed tropical:) The cavity of the well; (M, K;) or (tropical:) its interior, (Lth, S, M, A,) from top to bottom. (Lth, S, M.) You say, اِطْوِ جِرَابَهَا بِالحِجَارَةِ Case thou its interior with stones. (A.) جَرِيبٌ جريب A certain measure, (M, A, Mgh, K,) or quantity, of wheat, (S, Msb,) consisting of four أَقْفِزَة [pl. of قَفِيزٌ]: (M, A, Msb, K:) or ten اقفزة; each قفيز thereof consisting of ten أَعْشِرَآء [pl. of عَشِيرٌ]; so that the عشير is the hundredth part of the whole: (TA:) or, as some say, a measure differing in different countries; as is the case of the رطْل and مُدّ and ذِرَاع &c. (MF, TA.) For the pl., see what follows. ― - Hence, (Mgh,) (assumed tropical:) A certain quantity of land; (S, Mgh, Msb;) as much as is sown with the measure of seed so called; (A, Mgh;) like as mules and the space that they travel are termed بَرِيدٌ: (A, Mgh: *) it is sixty cubits by sixty cubits; accord. to Kudámeh, the extent termed أَشْل multiplied by itself; the اشل being sixty cubits; the cubit being six قَبَضَات; and the قَبْضَة, four أَصَابِع: the tenth part of the جريب is called قفيز, and the tenth of the قفيز is called عشير; so that the قفيز is ten اعشراء: (Mgh:) it is a distinct portion of land, differing according to the different conventional usages of the people of different provinces: it is said that the width of six moderate-sized barleycorns is called إِصْبَعٌ; the قبضة is four اصابع; the ذِرَاع is six قبضات; ten أَذْرُع are called قَصَبَةٌ; ten قَصَبَات are called اشل; and the جريب is the extent termed اشل multiplied by itself: the اشل multiplied by the قصبة is called قفيز; and the اشل multiplied by the ذراع is called عشير: so the جِريب is ten thousand cubits: or, accord. to Kudámeh the Scribe, it is three thousand and six hundred cubits: (Msb:) pl. [of pauc.] أَجْرِبَةٌ and [of mult.] جُرْبَانٌ (S, Msb, K) and جُرُوبٌ. (R, TA.) See also جِرْبَةٌ. ― - Also A valley; (Lth, Msb, K; [accord. to the second of which, this is the primary signification;]) i. e., in an absolute sense; and, with the article ال, the name of a particular valley in the territory of Keys: (TA:) pl. أَجْرِبَةٌ. (Lth, TA.) جَوْرَبٌ جورب [A sock or stocking, or a pair of socks or stockings;] the wrapper of the foot or leg: (K:) or a pair of woollen envelopes for the feet, used for warmth: (TA:) an arabicized word, (S, Msb,) from the Persian گُورَبْ, originally گُورْ, i. e. “tomb of the foot:” (TA:) pl. جَوَارِبَةٌ and جَوَارِبُ; (S, A, Msb, K;) in the former of which, the ة is added because it is originally a foreign word. (S, TA.) You say, هُوَ أَنْتَنُ مِنْ رِيحِ الجَوْرَبِ [He, or it, is more stinking than the smell of socks, or stockings]. (A, TA.) جَوَارِبِىٌّ جواربى جواربي جورب A maker of جَوَارِب [i. e. socks or stockings]. (TA.) أجْرَبُ (S, A, Mgh, Msb, K) and ↓ جَرِبٌ (A, Mgh, K) and ↓ جَرْبَانُ or جَرْبَانٌ (K accord. to different copies) [Mangy, or scabby;] affected with what is termed جَرَب: (S, A, Msb, K:) applied to a camel, (A, Msb,) and to a man: (S, A:) fem. (of the first, Msb) جَرْبَآءُ (A, Msb) and [of the second] جَرِبَةٌ: (A:) pl. (of the first, S, Msb) جُرْبٌ (S, A, Msb, K) and (of the first, S, Mgh, TA, or of the second, Mgh, or of the third agreeably with analogy, TA) جَرْبَى (S, Mgh, K) and [of the first] أَجَارِبُ, which is like certain pls. of substantives, as أَجَادِلُ and أَنَامِلُ, (TA,) and (of the first contrary to rule, like عِجَافٌ and بِطَاحٌ and عِصَالٌ which are pls. of أَعْجَفُ and أَبْطَحُ and أَعْصَلُ, Msb, or of the second, IB, K, or of جُرْبٌ, which is pl. of the first, S) جِرَابٌ: (S, IB, Msb, K:) this last occurs in the following verse [of ‘Amr, or’ Omeyr, Ibn-El-Hobáb, or El-Khabbáb; these variations being in different copies of the K; but in the TA art. نشر, and in a copy of the S in that art. and in the present one, ‘Omeyr Ibn-El-Khabbáb]: “ وَفِينَا وَإِنْ قِيلَ اصْطَلَحْنَا تَضَاغُنٌ كَمَا طَرَّ أَوْبَارُ الجِرَابِ عَلَى النَّشْرِ ” (S, K *) Within us, though it be said that we have made peace, one with another, and we are on good terms outwardly, is mutual rancour: as the soft wool of the mangy camels (while disease lurks beneath, within them, TA) grows by reason of [eating] the نشر [or herbage] that becomes green at the and of summer (in consequence of rain falling upon it, TA) and is injurious to animals that pasture upon it: (K, TA:) and it is said by IB, and in the K, that جراب, here, is pl. of جَرِبٌ, not, as J says, of جُرْبٌ: but MF observes that فِعَالٌ is the pl. measure of several words of the measure فُعْلٌ, as رُمْحٌ and دُهْنٌ, and is even said by IHsh and Ibn-Málik and AHei to be regularly applicable to sings. of this latter measure; whereas no grammarian nor Arabic scholar asserts that a word of the measure فَعِلٌ assumes فِعَالٌ as the measure of its pl. (TA.) ― - [Hence,] سَيْفٌ أَجْرَبُ (tropical:) A sword reddened by much rust, which cannot be removed from it unless with a file. (A.) ― - And أَرْضٌ جَرْبَآءُ (tropical:) Land affected with. drought: (S, A, Msb, K: *) or salt land, affected with drought, and containing nothing. (ISd, TA.) ― - And الجَرْبَآءُ (tropical:) The sky; (S, M, A, K;) so called because of the stars (S, TA) and the milky way, (TA,) as though it were scabbed with stars; (S, IF, ISd;) its stars being likened to the marks of جَرَب; (A;) like as the sea is called أَجْرَدُ, and like as the sky is also called رَقِيع because [as it were] patched with stars: (AAF, ISd:) or that tract of the sky in which the sun and moon revolve: (M, K:) or the lowest heaven: (AHeyth, TA:) and accord. to the M, جربة [so in the TA, app. ↓ جَرِبَةُ ,] is applied as a determinate [proper] name to the sky. (TA.) ― - And جَرْبَآءُ (assumed tropical:) A beautiful girl; (IAar, K;) so called because the women separate themselves from her, seeing that their goodly qualities are rendered foul by comparison with hers. (IAar, TA.) تَجْرِبَةٌ جرب تجربه تجربة is a subst. from جَرَّبَ: (Msb:) or it is an inf. n. of that verb, (M, A, K,) and is one of the inf. ns. from which pls. are formed: (M, TA:) its pl. is تَجَاربُ (M, Msb, TA) and تَجَارِيبُ, (M, TA.) En-Nábighah says إِلَى اليَوْمِ قَدْ جُرِّبْنَ كُلَّ التَّجَارِبِ [To this day, they (referring to females) have been tried with every kind of tryings]: and El-Aashà says كَمْ جَرَّبُوهُ فَمَا زَادَتْ تَجَارِبُهُمْ أَبَا قُدَامَةَ إِلَّا المَجْدَ وَالقَنَعَا [How often have they tried him, and their tryings of Aboo-Kudámeh have not increased aught save his glory and contentment!]; تجارب being here a pluralized inf. n. made to govern an objective complement; which is a strange fact. (M, TA.) [But in this latter instance, we may consider ابا قدامة as a first objective complement of رادت, and شَيْئَا, understood before الّا, as a second objective complement of the same verb.] مُجْرِبٌ مجرب A man who has his camels affected with what is termed جَرَب [i. e. the mange, or scab]: whence the prov., لَا إِلَاهَ لِمُجْرِبٍ [There is no god to one who has his camels affected with the mange]; as though he renounced his god by frequently swearing falsely by him that he had no pitch when it was demanded of him [for the purpose of curing other camels]: (A:) or لَا أَلِيَّةَ لِمْجْرِبٍ [There is no oath to one who has his camels affected with the mange; for the reason above mentioned, or because he is likely to deny that he has mangy camels lest his camels should be prevented from coming to water: and hence also,] أَكْدَبُ مِنْ مُجْرِبٍ [More lying than one who has his camels affected with the mange]; another prov. (Meyd. [See Freytag's Arab. Prov., ii. 382.]) مُجَرَّبٌ مجرب One who has been tried, or proved, in affairs, and whose qualities have become known: (T, TA:) or one who has been tried, or proved, and strengthened by experience in affairs: (S:) [experienced, or expert, in affairs:] or one whose qualities have been tried, or proved. (K, TA.) And ↓ مُجَرِّبٌ One having experience in affairs. (K, TA.) In general, but not always, (MF,) the Arabs used the former of these two epithets [which are virtually synonymous]. (S, MF.) ― - دَرَاهِمُ مُجَرَّبَةٌ Weighed money. (Kr, K.) ― - المُجَرَّبُ The lion. (Sgh, K.) = [It is also employed as an inf. n. of 2, in accordance with a usage of which there are many other instances; as in the saying,] أَنْتَ عَلَى المُجَرَّبِ [Thou art about to have the proof, or experience]: a prov., mentioned by AZ: said to him who asks respecting a thing which he is about to know of himself: originally said by a woman to a man who asked her an indecent question which he was himself about to resolve. (TA.) مُجَرِّبٌ مجرب : see مُجَرَّبٌ. جرث جِرِّيثٌ جريث A kind of fish, (S, Mgh, K,) well known, (TA,) also called جِرِّىٌّ and صِلَّوْرٌ, (Mgh, TA,) resembling a serpent, called in Persian مَارْ مَاهِى [snake-fish, or eel]; forbidden to be eaten by the Jews: whether it be lawful to the Muslims is disputed: (TA:) قِرِّيثٌ is a dial. var. (S in art. قرث.) جرثم Q. 2 تَجَرْثَمَ تجرثم : see 3, in two places. = تجرثم الشَّىْءَ He took the greater, main, or chief, part of the thing. (K.) Q. 3 اِجْرَنْثَمَ اجرنثم He, or it, drew himself, or itself, together; contracted; or shrank: (TA, Har p. 297:) from جُرْثُومَةٌ signifying the “earth collected around a tree.” (Har ib.) Also, and ↓ تجرثم , It (a thing, S) collected itself together, or became collected, (S, K,) and kept to a place. (K.) Hence, in a trad., ↓ وَعَادَ لَهَا النِّقادُ مُجْرَنْثِمًا And the lambs, by reason of it, namely, the vehement drought, became collected, or drawn, together [in one place, and kept to it]. (TA.) ― - He (a man, TA) fell from a high, or higher, to a low, or lower, place; as also ↓ تجرثم . (K, TA.) جُرْثُمَةٌ جرثمه جرثمة : see what next follows. جُرْثُومَةٌ جرثوم جرثومه جرثومة [and accord. to Golius, as on the authority of the S, جُرْثُومٌ, but this I have. not found in any Lexicon but his and that of Freytag,] The root, lowest part, base, stock, or source, syn. أَصْلٌ, of a thing; (S, Mgh, K;) whatever the thing be; (Mgh;) as also ↓ جُرْثُمَةٌ : (TA:) and the place of collection thereof: (Mgh, TA:) or the earth that is collected at the roots, or lower parts, of trees: (K:) or the earth collected around a tree: (Har p. 297:) or the root of a tree to which the earth is collected: (Lth, TA:) pl. جَرَاثِيمُ. (Mgh.) One is related to have said, الأَسْدُ جُرْثُومَةُ العَرَبِ فَمَنْ أَضَلَّ نَسَبَهُ فَلِيَأْتِهِمْ [ElAsd are those, of the Arabs, to whom most others congregate: therefore whoever loses his genealogy, let him come to them]: meaning الأَزْدُ. (TA.) And جَرَاثِيمُ جَهَنَّمَ means The greater, main, or chief, degrees of the punishment of Hell. (Mgh.) ― - The base (أَصْل) of a sandhill overlooking what surrounds it. (Har p. 99.) And the pl. (جراثيم), Places elevated above the ground, composed of clay and earth collected together. (TA.) ― - The earth collected by ants; (TA;) an ant-hill: (K:) or جُرْثُومَةُ النَّمْلِ signifies the ant-hill. (S.) ― - The earth, or dust, that the wind raises, or sweeps up and scatters. (K.) ― - The غَلْصَمَة [or epiglottis]. (K.) مُجْرَنْثِمٌ مجرنثم : see 3. ― - رَكَبٌ مُجْرَنْثَمٌ [in the CK, erroneously, رَكْبٌ مُجْرَنْثَمٌ,] i. q. مُسْتَهْدِفٌ, (K, TA, [in the CK, erroneously, مُسْتَهْدَفٌ,]) i. e., A wide, elevated pubes. (TA in art. هدف.) جرح 1 جَرَحَهُ جرح جرحه جرحة , (S, A, K, &c.,) aor. جَرَحَ , (K, Msb, &c.,) inf. n. جَرْحٌ, (S, Msb, &c.,) He wounded him; produced an effect, or made an impression, upon him with a weapon: (L:) he cut him: (A, MF:) or clave, or rent, some part of his body: (MF:) syn. كَلَمَهُ: (K:) and ↓ جرّحهُ , (S, K,) inf. n. تَجْرِيحٌ, (TA,) signifies the same (K) in an intensive sense, or as applying to several objects; (S;) or he wounded him much. (L.) ― - Also, (K,) or جَرَحَهُ بِلِسَانِهِ, (A, Msb,) inf. n. as above, (Msb,) [lit. He wounded him with his tongue; meaning] (tropical:) he reviled him, or vilified him; (A, K;) he imputed to him a vice, or fault, or the like; or spoke against him. (Msb.) And جَرَحُوهُ بِأَنْيَاب وَأَضْرَاسٍ [lit. They wounded him with dog-teeth and grinders; meaning] (tropical:) they reviled him, or vilified him, and imputed to him vices or the like. (A.) And hence, (Msb,) جَرَحَ الشِّاهِدَ (A, L, Msb, K) [and ↓ جرّحهُ , as in many of the law-books,] said of a judge, (A, L,) or other person, (I.,) (tropical:) He annulled the witness's claim to be legally credible, (L, K,) by happening to discover in him a falsehood &c.; (L;) he evinced in the witness something that caused his testimony to be rejected: (Msb:) he censured the witness, and rejected what he said. (L.) And جَرَحَ الرَّجُلَ (tropical:) He invalidated the man's testimony. (L.) And جَرَحَ الشَّهَادَةَ (tropical:) [He, or it, invalidated the testimony; or annulled its claim to be legally credible]. (A, TA.) ― - Also جَرَحَ, and ↓ اجترح , (tropical:) He gained, acquired, or earned; (S, Mgh, K, TA;) or applied himself with art and diligence to get, obtain, gain, acquire, or earn; (S, K, TA;) a thing: (TA:) he worked, or wrought, with his hand, and gained, acquired, or earned; &c.: (Msb:) from جِرَاحَةٌ. (Mgh.) You say, فُلَانٌ يَجْرَحُ لِعِيَالِهِ, and ↓ يَجْتَرِحُ , (tropical:) Such a one [works, and earns sustenance, or] gains, acquires, or earns, and collects, for his family, or household. (TA) And بِئْسَ مَا جَرَحَتْ يَدَاكَ, and ↓ اجْتَرَحَتْ , (tropical:) Very evil is that which thy hands have done, or wrought, or effected: a metaphor taken from the signification of “cutting,” or “wounding;” (A, TA;) accord. to El-Khafájee, a metaphorical meaning conventionally regarded as proper. (TA.) السَّيَّآتِ ↓ اجْتَرَحُوا , in the Kur [xlv. 20], means (tropical:) Have committed crimes, sins, or evil actions. (TA.) = جَرِحَ, aor. as above, He (a man, TA) received a wound. (K, TA.) ― - And (tropical:) He had his testimony rejected as not legally entitled to credit: (K, * TA:) and so his relation. (TA.) 2 جَرَّحَ see 1, in two places. 8 إِجْتَرَحَ see 1, in four places. 10 استجرح استجرح (tropical:) He deserved that his claim to be legally credible should be annulled. (A, TA.) And (tropical:) It (a tradition, or narrative, A, or a thing, Msb) deserved to be rejected [as unworthy of credit or regard]. (A, Msb.) اِسْتَجْرَحَتْ هٰذِهِ الأَحَادِيثُ means (tropical:) These traditions deserved to be rejected on account of their great number and the fewness of such as were true: (A:) or, by reason of their great number, obliged those who were acquainted with them to annul the claim of some one or other of their relaters to be credited, and to reject his relation: (L:) or were corrupt: (T, S, * TA:) [for] اِسْتِجْرَاحٌ signifies [also] the being faulty, defective, and corrupt. (S, K.) One says, قَدْ وَعَظْتُكُمْ فَلَمْ تَزْدَادُوا إِلَّا اسْتِجْرَاحًا: (S, A:) these words are from a خُطْبَة of ‘AbdEl-Melik; and the meaning is, [I have admonished you and ye have not increased save] in corrupt conduct: or in what gaineth for you censure. (TA.) جَرْحٌ جرح : see the next paragraph. جُرْحٌ جرح a subst. from جَرَحَ; (S, L, K;) A wound; (L;) and so ↓ جَرْحٌ , in its original acceptation; but some of those skilled in the science of lexicology say that the former is employed to denote the effect produced upon bodies by iron instruments and the like; and the latter, that produced upon objects of the mind by the tongue: (MF:) the pl. of the former is جُرُوحٌ and أَجْرَاحٌ [which is a pl. of pauc.] (S, L, K) and جِرَاحٌ; (T, A, L;) but the second of these is of rare occurrence, (K,) only used in poetry: (S, L:) [respecting the third, see what follows:] ↓ جِرَاحَةٌ also signifies the same as جُرْحٌ; (Msb;) and its pl. is جِرَاحٌ (S, Msb, K) and جِرَاحَاتٌ (A, Msb) and جَرَائِحُ; (A;) or جِرَاحٌ is a coll. gen. n., of which جِرَاحَةٌ is the n. un.; or, accord. to Az, this last has not a sing. sense, as Lth asserts it to have, but is a pl. of جُرْحٌ, like as حِجَارَةٌ is of حَجَرٌ, and جِمَالَةٌ of جَمَلٌ, and حِبَالَةٌ of حَبْلٌ. (L.) جُرْحَةٌ جرح جرحه جرحة (tropical:) A thing whereby testimony is invalidated, or its claim to be legally credible annulled: as in the saying, هَلْ لَكَ جُرْحَةٌ (tropical:) [Hast thou anything to adduce whereby to invalidate the testimony?]. (A, TA.) أَقْصَصْتُكَ الجُرْحَةَ فَإِنْ كَانَ عِنْدَكَ مَا تَجْرَحُ بِهِ الحُجَّةَ فَهَلُمَّهَا, said by the judge of El-Medeeneh to one of the parties in a lawsuit, when about to give judgment against him, means (tropical:) I authorize thee to adduce anything whereby to invalidate the testimony: [therefore, if thou have anything whereby thou mayest invalidate the allegation, adduce it.] (A, * TA.) جَرِيحٌ جريح ; pl. جَرْحَى; (S, A, Msb, K;) each of which is mase. and fem.; (S, K;) Wounded. (Msb.) The pl. is not formed by the addition of و and ن because the fem. is not formed by the addition of ة. (TA.) جِرَاحَةٌ جراح جراحه جراحة جرح : see جُرْحٌ. جَرَائِحِىٌّ : see what next follows. جَرَّاحٌ جراح جرح A surgeon that dresses wounds. (Golius on the authority of Ibn-Maaroof; and so in the present day; as also ↓ جَرَائِحِىٌّ .) جَارِحَةٌ جارح جارحه جارحة sing. of جَوَارِحُ. (Mgh, L, Msb, TA.) ― - The latter signifies (tropical:) Beasts, and birds, of prey; or that catch game; (S, A, * Mgh, L, Msb, K:) thus the falcon is a جارحة, and so is the dog trained for hunting, because it gains for its owner: (L:) and this appellation is applied alike to the male and the female, like رَاحِلَةٌ and رَاوِيَةٌ. (Msb.) ― - And (tropical:) The members, or limbs, of a man, with which things are gained or earned; (S, K, TA;) or with which one works; (A;) as the hands or arms, and the feet or legs: (S, A, K, TA:) because they gain, or earn, or do, good and evil. (TA.) ― - [And (tropical:) The organs of the body: thus, for instance, جارحة is applied (in the Msb, art. بصر,) to the eye, which is termed (in the TA in that art.) the seeing جارحة (الجَارِحَةُ النَّاظِرَةُ).] ― - Also (assumed tropical:) Mares: [and the like:] because they bring gain to their owners by their breeding. (AA, T.) You say, مَا لَهُ جَارِحَةٌ (assumed tropical:) He possesses not a female beast that bears young: he possesses not that which makes gain. (TA.) And هٰذِهِ النَّاقَةُ مِنْ جَوَارِحِ المَالِ, and هذه الأَتَانُ, (K,) and هذه الفَرَسُ, (TA,) (assumed tropical:) This she-camel, and this she-ass, and this mare, is young, unimpaired by age (مُقْبِلَةٌ [i. q. مُقْتَبَلَةٌ]) in the womb, (K, TA,) and in youthful vigour, and one of which the offspring is wished for. (TA.) جرد 1 جَرَدَ جرد , aor. جَرُدَ , inf. n. جَرْدٌ: see 2, in nine places. ― - جَرَدَ الجَرَادُ الأَرْضَ, (A, L, Msb,) aor. and inf. n. as above, (L,) (tropical:) The locusts stripped the land of all its herbage; (A, * L;) ate what was upon the land. (Msb.) ― - جَرَدَهُمُ الجَارُودُ (tropical:) [The year of drought destroyed them]. (A.) = جُرِدَتِ الأَرْضُ (assumed tropical:) The land had its herbage eaten by locusts; (S;) was smitten by locusts. (Msb.) ― - جُرِدَ said of seed-produce, (assumed tropical:) It was smitten [or eaten] by locusts. (K.) ― - And said of a man, (S,) (assumed tropical:) He had a complaint of his belly from having eaten locusts. (S, K.) = جَرِدَ, aor. جَرَدَ , (K,) inf. n. جَرَدٌ, (TA,) (tropical:) It (a place) was, or became, destitute of herbage. (K, TA.) ― - (assumed tropical:) He (a man) had no hair upon him [i. e. upon his body, or, except in certain parts: see أَجْرَدُ]. (S: but only the inf. n. is there mentioned.) ― - (tropical:) He (a horse, K, TA, or similar beast, TA) had short hair: (TA:) or had short and fine hair: as also ↓ انجرد . (K, TA.) [See أَجْرَدُ.] ― - See also 7. ― - Also, (S, K,) inf. n. as above, (S,) (assumed tropical:) He (a man, S) became affected with the cutaneous eruption termed شَرًى, from having eaten locusts. (S, K.) 2 جرّد جرد , (A, L,) inf. n. تَجْرِيدٌ, (S, A, L,) He stripped, divested, bared, or denuded, of garments, or clothes. (S, A, L.) You say, جرّدهُ مِنْ ثِيَابِهِ, (A,) or من ثَوْبِهِ, (Th, L, K,) as also ↓ جَرَدَهُ , (K,) and جرّدهُ ثَوْبَهُ, (Th, L,) He stripped, divested, or denuded, him of his garments, or of his garment: (Th, A, L, K:) [this is the only signification of the verb given in the A as proper; its other significations given in that lexicon being there said to be tropical:] or جَرَّدْتُهُ مِنْ ثِيَابِهِ signifies I pulled off from him his garments: and الشَّىْءَ ↓ جَرَدْتُ , aor. جَرُدَ , inf. n. جَرْدٌ, (assumed tropical:) I removed from the thing that which was upon it. (Msb.) ― - (assumed tropical:) He peeled, or pared, a thing; divested it of its peel, bark, coat, covering, or the like; as also ↓ جَرَدَ , (L, K,) aor. and inf. n. as above: (L:) and ↓ the latter, (assumed tropical:) he peeled off anything, عَنْ شَىْءٍ from a thing. (S, L.) ― - (assumed tropical:) He stripped skin of its hair; as also ↓ جَرَدَ . (L, K.) ― - (tropical:) It (drought) rendered the earth, or land, bare of herbage: so in the L and other lexicons: in the K, ↓ جَرَدَ : but the former is the right. (TA.) ― - (assumed tropical:) I. q. شذّب [generally signifying He pruned a tree or plant]. (S, TA.) ― - (tropical:) [He bared a sword;] he drew forth a sword (S, A, K) from its scabbard; (A;) as also ↓ جَرَدَ (TA, and so in some copies of the K in the place of the former verb,) aor. as above. (TA.) ― - [(assumed tropical:) He detached a company from an army: see جَرِيدَةٌ.] ― - [(assumed tropical:) He divested a thing of every accessory, adjunct, appendage, or adventitious thing; rendered it bare, shere, or mere.] ― - (assumed tropical:) He made the writing, or book, (L, K,) and the copy of the Kuran, (L,) free from syllabical signs, (L, K,) and from additions and prefaces: (L:) he divested the Kuran of the diacritical points, and of the vowel-signs of desinential syntax, and the like: (Ibrá- heem [En-Nakha'ee]:) or he wrote it, or read it, or recited it, without connecting with it any of the stories, or traditions, related by the Jews or Christians. (Ibn'Oyeyneh, accord. to the L; or A'Obeyd, accord. to the TA.) ― - جرّد القُطْنَ, and ↓ جَرَدَهُ , (assumed tropical:) He separated the cotton from its seeds, with a مِحْلَاج: or separated and loosened it by means of a bow and a kind of wooden mallet, by striking the string of the bow with the mallet: syn. حَلَجَهُ. (K.) ― - جرّد الحَجَّ, (ISb, K,) and بِالحَجِّ ↓ تجرّد , (TA,) which latter alone is mentioned by Z and Ibn-El-Jowzee, (MF,) (assumed tropical:) He performed the rites and ceremonies of the pilgrimage (الحَجّ) separately from those of العُمْرَة [q. v.]: (ISh, Z, Ibn-El-Jowzee, K:) or the former signifies he made the performance of the pilgrimage to be free from the vitiations of worldly desires and objects. (Har p. 392.) [See also 5.] ― - جُرِّدَ لِلْقِيَامِ بِكَذَا: see 5. ― - جرّد القَوْمَ; (K;) and ↓ جَرَدَهُمْ , (L, K,) aor. and inf. n. as above; (L;) (assumed tropical:) He asked, or begged, of the people, or company of men, and they refused him, or gave him against their will. (L, K.) = Also, (K,) inf. n. as above, (TA,) (assumed tropical:) He wore, or put on, جُرُود, i. e., old and wornout garments. (K.) 5 تجرّد جرد تجرد He was, or became, stripped, divested, bared, or denuded, (S, A, L, Msb, K,) [and he stripped, divested, bared, or denuded, himself,] مِنْ ثِيَابِهِ of his clothes or garments, (A, * Msb,) or من ثَوْبِهِ of his garment; (L, K; *) as also ↓ انجرد , (A, L, K,) which latter, accord. to Sb, is not a quasi-pass. verb, (L,) [but it seems that he did not know جَرَدَ, in a sense explained above, (see 2, second sentence,) of which it is the quasipass, like as تجرّد is of جرّد.] ― - (tropical:) It (an ear of corn, A, K, and a flower, TA) came forth from its envelope, or calyx. (A, K, TA.) ― - (assumed tropical:) It (expressed juice) ceased to boil, or estuate, (K,) [and so became divested of its froth, or foam.] ― - (assumed tropical:) He (a man) was, or became, alone, by himself, apart from others; as though detached from the rest of men. (Har p. 430.) ― - (tropical:) He (a horse) outstripped the other horses in a race; as also ↓ انجرد , and انجرد عَنِ الخَيْلِ; like نَضَا الخَيْلَ; as though he threw off the others from himself as a man throws off his garment. (TA.) And (assumed tropical:) He (an ass) went forward from among the she-asses. (L.) ― - تجرّد لِلْأَمْرِ (tropical:) [He devoted himself to the affair, as though throwing aside all other things; he applied himself exclusively and diligently to it;] he strove or laboured, exerted himself or his power or efforts or endeavours or ability, employed himself vigorously or diligently or with energy, or took pains or extraordinary pains, in the affair, (S, A, K, and Har p. 430,) not diverted therefrom by any other thing. (Har ib.) And تجرّد لِلْعِبَادَةِ (tropical:) [He devoted himself TO, applied himself exclusively and diligently to, or strove &c. in, religious service, or worship]. (A.) And لِلْقِيَامِ بِكَذَا ↓ جُرِّدَ (tropical:) [He devoted himself to, applied himself exclusively and diligently to, or strove &c. in, the performance of such a thing]. (A.) And تجرّد فِى السَّيْرِ, and ↓ انجرد , (tropical:) He strove or laboured, exerted himself or his power or efforts or endeavours or ability, in pace, or going; he hastened therein; like شَمَّرَ فِى سَيْرِهِ. (L, TA.) ― - تجرّد بِالحَجِّ: see 2. Accord. to Ahmad, as related by Is-hák Ibn-Mansoor, (TA,) (assumed tropical:) He affected to be like, or he imitated, the pilgrim of Mekkeh, or the man performing the pilgrimage of Mekkeh. (K, TA.) 7 انجرد انجرد : see 5, first sentence. [Hence,] انجردتِ الإِبِلُ مِنْ أَوْبَارِهَا (assumed tropical:) The camels cast, or let fall, their fur, or soft hair. (L.) ― - See also 1. ― - (assumed tropical:) It (a garment, or piece of cloth,) became threadbare, or napless, (S, L, K,) and smooth; (S, L;) as also ↓ جَرِدَ . (L.) ― - Said of a horse in a race: see 5. ― - انجرد فِى السَّيْرِ: see 5. ― - انجرد بِنَا السَّيْرُ, (S, A, L,) in the K, erroneously, انجرد بِهِ السَّيْلُ, (TA,) (tropical:) The journey, or march, (S, A, L,) became extended, (S, A, L, K,) and of long duration, [with us,] (S, L, K,) without our pausing or waiting for anything. (A.) 8 اجتراد اجتراد (assumed tropical:) The attacking one another with [drawn] swords. (KL.) [You say, اجتردوا (assumed tropical:) They so attacked one another; like as you say, اضطربوا.] جَرْدٌ جرد (tropical:) A garment old and worn out, (L, K, TA,) of which the nap has fallen off: or one between that which is new and that which is old and worn out: pl. جُرُودٌ. (L, TA.) You say بُرْدَةٌ جَرْدٌ, (A,) and ↓ جَرْدَةٌ [alone], (S, L, TA,) (tropical:) A [garment of the kind called] بردة worn so that it has become smooth. (S, A, L, TA. *) And [the pl.] جُرُودٌ, (K, TA, in the CK جَرُود,) as a subst., (TA,) (assumed tropical:) Old and worn-out garments. (K.) It is said in a trad. of Aboo-Bekr, لَيْسَ عِنْدَنَا مِنْ مَالِ المُسْلِمِينَ إِلَّا جَرْدُ هٰذِهِ القَطِيفَةِ, meaning (assumed tropical:) There is not in our possession, of the property of the Muslims, save this threadbare and worn-out قطيفة. (TA.) = (assumed tropical:) The pudendum, or pudenda; [app. because usually shaven, or depilated;] syn. فَرْجٌ, (K,) i. e. عَوْرَةٌ. (TA.) ― - And (assumed tropical:) The penis. (K.) = (assumed tropical:) A shield. (K.) = (assumed tropical:) A remnant of property, or of cattle. (K.) = See also جَرِيدَةٌ. جُرْدٌ جرد : see جَرِيدَةٌ. جَرَدٌ جرد (assumed tropical:) A wide, or spacious, tract of land in which is no herbage: (S, A, K:) an inf. n. used as an appellative subst. (A.) ― - رُمِىَ عَلَى جَرَدِهِ and ↓ أَجْرَدِهِ (assumed tropical:) He (a man, TA) was shot, or struck with a missile, on his back. (K.) = See also what next follows. جَرِدٌ جرد , (K,) fem. with ة; (S, K;) and ↓ أَجْرَدُ , (S, A, K,) fem. جَرْدَآءُ; (A, K;) and ↓ جَرَدٌ , (TA, as from the K,) which last is an inf. n. used as an epithet; (TA;) (tropical:) A place (A, K) destitute of herbage: (S, A, K:) you say أَرْضٌ جَرِدَةٌ (S, K) and ↓ جَرْدَآءُ (A, K) and ↓ جَرَدِيَّةٌ , (TA,) and فَضَآءٌ ↓ أَجْرَدُ : of which last the pl. is [جُرْدٌ and] أَجَارِدُ. (S.) ― - Also, the first, (assumed tropical:) A man affected with the cutaneous eruption termed شَرًى, from having eaten locusts. (TA.) جَرْدَةٌ جرد جرده جردة : see جَرْدٌ. ― - . Also (assumed tropical:) An old worn piece of rag: dim. ↓ جُرَيْدَةٌ . (TA from a trad.) جُرْدَةٌ جرد جرده جردة [The denuded, or unclad, part, or parts, of the body]. You say اِمْرَأَةٌ بَضَّةُ الجُرْدَةِ (A, * K) and ↓ المُجَرَّدِ (A, K) and ↓ المُتَجَرَّدِ , (T, A, K,) [A woman thin-skinned, or fine-skinned, and plump, in respect of the denuded, or unclad, part, or parts of the body: or] when divested of clothing: (T, A, * K:) the last of these words is here an inf. n.: if you say ↓ المُتَجَرِّدِ , with kesr, you mean, [in] the [denuded] body: (K:) [and so when you say الجُرْدَةِ, and المُجَرَّدِ; or this last may be regarded as an inf. n.:] المتجرَّد is more common than المتجرِّد. (TA.) [In like manner,] you say, فُلَانٌ حَسَنُ الجُرْدَةِ and ↓ المُجَرَّدِ and ↓ المُتَجَرَّد ; like as you say, حَسَنُ العُرْيَةِ and المُعَرَّى, which signify the same. (S.) It is said of Mohammad, ↓ كَانَ أَنْوَرَ المُتَجَرَّدِ , i. e. He was bright in respect of what was unclad of his body, or person. (TA.) ― - Also (assumed tropical:) Plain, or level, and bare, land. (S.) الجُرْدَانُ الجردان (S, K) and ↓ المُجَرَّدُ and ↓ الأَجْرَدُ (K) (assumed tropical:) The yard of a horse &c.: (S:) or of a solidhoofed animal: or it is of general application: (K:) or originally of a man; and metaphorically of any other animal: (TA:) pl. (of the first, TA) جَرَادِينُ. (K.) جَرَدِيَّةٌ جرديه جردية : see جَرِدٌ. جَرَادٌ جراد [a coll. gen. n., (tropical:) Locusts; the locust; a kind of insect] well known: (S, Msb, K:) so called from stripping the ground, (A, Msb,) i. e., eating what is upon it: (Msb:) n. un. with جراد: (S, Msb:) applied alike to the male and the female: (S, Msb, K:) جرادة is not the masc. of بَقَرٌ, but is a [coll.] gen. n.; these two words being like بَقَرٌ and بَقَرَةٌ, andتَمْرٌ and تَمْرَةٌ, and حَمَامٌ and حَمَامَةٌ, &c.: it is therefore necessary that the masc. should be [in my copies of the S, “should not be,” but this is corrected in the margin of one of those copies,] of the same form as the fem., lest it should be confounded with the pl. [or rather the collective form]: (S:) but some say that جراد is the masc.; and جرادة, the fem.; and the saying رَأَيَتُ جَرَادًا عَلَى جَرَادَةٍ [as meaning I saw a male locust upon a female locust], like رَأَيْتُ نَعَامًا عَلَى نَعَامَةٍ, is cited: (TA:) it is first called سِرْوَةٌ; then, دَبًى; then, غَوْغَآءُ; then, خَيْفَانٌ; then, كُِتْفَانٌ; and then, جراد: (A 'Obeyd, TA:) As says that when the males become yellow and the females become black, they cease to have any name but جراد. (AHn, TA.) [Hence,] اِبْنُ الجَرَادِ, (T in art. بنى) or ابن الجَرَادَةِ (TA in that art.,) (assumed tropical:) The egg of the locust. (T and TA ubi suprà.) ― - مَا أَدْرِى أَىُّ جَرَادٍ عَارَهُ, (S, K,) or أَىُّ الجَرَادِ, (A, L,) (tropical:) I know not what man, (S, K,) or what thing, (A,) took him, or it, away. (S, A, K.) جَرِيدٌ جريد [a coll. gen. n.], n. un. ↓ جَرِيدَةٌ : (S, Msb:) the latter is of the measure فَعِلَيةٌ in the sense of the measure مَفْعُولَةٌ; (Msb;) signifying (tropical:) A palm-branch stripped of its leaves; (S, A, Msb, K;) as long as it has the leaves on it, it is not called thus, but is called سَعَفَةٌ: (S:) or a palm-branch in whatever state it be; in the dial. of El-Hijáz: (TA:) or a dry palm-branch: (AAF, K:) or a long fresh palm-branch: (K:) pl. جَرَائِدُ. (TA.) ― - [Also, ↓ جَرِيدَةٌ , (assumed tropical:) A tally, by which to keep accounts; because a palm-stick is used for this purpose; notches being cut in it. ― - And hence, حِسَابٍ ↓ جَرِيدَةُ (assumed tropical:) An accountbook: and الخَرَاجِ ↓ جَرِيدَةُ (assumed tropical:) The register of the taxes, or of the land-tax.] = إِبِلٌ جَرِيدَةٌ (tropical:) Choice, or excellent, (A, L,) and strong, (L,) camels. (A, L.) ― - See also أَجْرَدُ, in two places. جُرَادَةٌ جراد جراده جرادة (assumed tropical:) Anything that is peeled off, or pared, from another thing. (S.) جَرِيدَةٌ جريد جريده جريدة n. un. of جَرِيدٌ as a coll. gen. n.: see the latter in four places. ― - Also fem. of the latter as an epithet. ― - Also (tropical:) A detachment of horsemen; a company of horsemen detached (جُرِّدَتْ, S, A) from the rest of the force, (S,) or from the main body of the horsemen, (A,) in some direction, or for same object: (S, A:) or a company of horsemen among whom are no footsoldiers, nor any of the baser sort, or of those of whom no account is made: (A:) or horsemen among whom are no foot-soldiers; (K;) as also ↓ جُرْدٌ [as though pl. of أَجْرَدٌ], (K, TA,) with damm, (TA,) or ↓ جَرْدٌ . (So in the CK.) [See an ex. under the word بَيْتٌ, last sentence.] جُرَيْدَةٌ جريد جريده جريدة dim. of جَرْدَةٌ, q. v. جُرَيْدَآءُ جريدآء dim. of جَرْدَآءُ [fem. of أَجْرَدُ]: so in the phrase جُرَيْدَآءُ المَتْنِ (assumed tropical:) The middle of the back of the neck, which is free from flesh. (L.) جَرَّادٌ جراد (assumed tropical:) One who polishes brazen vessels. (K.) جَارُودٌ جارود (tropical:) An unlucky man; (S, K;) one who strips off prosperity by his ill luck; (A;) or as though he stripped off prosperity by his ill luck. (TA.) ― - Also, and ↓ جَارُودَةٌ , (A,) or سَنَةٌ جَارُودٌ, (S, K,) (tropical:) A year of drought: (A, K:) or a year of severe drought and dryness of the earth; (S;) as though it destroyed men. (TA.) جَارُودَةٌ جاروده جارودة : see what next precedes. الجَارُودِيَّةٌ الجاروديه الجارودية A sect of the Zeydeeyeh, (of the Shee'ah, TA,) so called in relation to Abu-lJárood Ziyád the son of Aboo-Ziyád: (S, K:) Abu-l-Járood being he who was named by the Imám El-Bákir “Surhoob,” explained by him as a devil inhabiting the sea: they held that Mo- hammad appointed 'Alee and his descendants to the office of Imám, describing them, though not naming them; and that the Companions were guilty of infidelity in not following the example of 'Alee, after the Prophet: also that the appointment to the office of Imám, after El-Hasan and El-Hoseyn, was to be determined by a council of their descendants; and that he among them who proved himself learned and courageous [above others] was Imám. (MF.) أَجْرَدُ (tropical:) A man having no hair upon him; (S, A, L, K;) i. e., upon his body; or except in certain parts, as the line along the middle of the bosom and downwards to the belly, and the arms from the elbows downwards, and the legs from the knees downwards; contr. of أَشْعَرُ, which signifies “having hair upon the whole of the body:” (IAth, L:) [fem. جَرْدَآءُ: and] pl. جُرْدٌ. (A, TA.) The people of Paradise are said (in a trad., TA) to be جُرْدٌ مُرْدٌ (tropical:) [Having no hair upon their bodies, and beardless]. (A, TA.) ― - Also applied to a horse, (S, A, K,) and any similar beast, (TA,) meaning (tropical:) Having short hair: (TA:) or having short and fine hair. (S, K.) This is approved, (S,) and is one of the signs of an excellent and a generous origin. (TA.) Pl. as above. (A.) In like manner, أَجْرَدُ القَوَائِمِ means (tropical:) Having short, or short and fine, hair upon the legs. (TA.) ― - Also (tropical:) A check upon which no hair has grown. (TA.) And (assumed tropical:) A sandal upon which is no hair. (L from a trad.) ― - Applied also to a place; and the fem., جَرْدَآءُ, to land: see جَرِدٌ, in three places. ― - Also (tropical:) Milk free from froth. (A.) And the fem., (assumed tropical:) Wine that is clear, (AHn, K,) free from dregs. (AHn, TA.) And (assumed tropical:) A sky free from clouds. (L.) ― - (assumed tropical:) Smooth. (Ham p. 413.) ― - (assumed tropical:) A heart free from concealed hatred, and from deceit, dishonesty, or dissimulation. (L.) ― - (tropical:) Complete; (A, K;) free from deficiency; (A, TA;) as also ↓ جَرِيدٌ ; (S, A, K;) applied to a year (عَامٌ), (S, A,) and to a month, (Th, TA,) and to a day: (K:) fem. as above, applied to a year (سَنَةٌ). (A.) Accord. to Ks, (S,) you say, مَا رَأَيْتُهُ مُذْ أَجْرَدَانِ and ↓ مذ جَرِيدَانِ , meaning (tropical:) [I have not seen him, or it, for, or during,] two days, (S, A, K,) or two months, (S, K,) [or two years,] complete. (A, TA.) ― - (tropical:) A horse wont to outstrip others; (K;) that outstrips others, and becomes separate from them by his swiftness. (IJ, TA.) ― - And the fem., (tropical:) A voracious she-camel. (A.) = It is also used as a subst.: see جَرَدٌ: ― - and see الجُرْدَانُ. ― - Also (assumed tropical:) The sea. (AAF, M in art. جرب.) ― - And the fem., (assumed tropical:) A smooth rock. (S, TA.) إِجْرِدٌّ أجرد اجرد جرد , and sometimes without teshdeed, إِجْرِدٌ, A certain plant which indicates the places where truffles (كَمْأَة) are to be found: a certain herb, or leguminous plant, said to have grains like pepper. (En-Nadr, TA.) مُجْرَدٌ مجرد (assumed tropical:) A man ejected from his property. (IAar, TA.) مُجَرَّدٌ مجرد : see جُرْدَةٌ, in two places. ― - (tropical:) A bare, or naked, [or drawn,] sword. (A.) ― - [ (assumed tropical:) Divested of every accessory, adjunct, appendage, or adventitious thing; rendered bare, shere, or mere; abstract. ― - In philosophy, Bodiless; incorporeal; as though divested of body.] = See also الجُرْدَانُ. مَجْرُودٌ مجرود (assumed tropical:) Peeled, or pared; divested of its peel, bark, coat, covering, or the like. (S, L.) ― - أَرْضٌ مَجْرُودَةٌ (assumed tropical:) Land of which the herbage has been eaten by locusts: (S:) or land smitten by locusts: (Msb:) or land abounding with locusts; (A'Obeyd, ISd, K;) a phrase similar to أَرْضٌ مَوْحُوشَةٌ; the epithet having the form of a pass. part. n. without a verb unless it be one that is imaginary. (ISd, TA.) ― - رَجُلٌ مَجْرُودٌ (assumed tropical:) A man having a complaint of his belly from having eaten locusts. (S.) مُتَجَرَّدٌ متجرد and مُتَجَرِّدٌ: see جُرْدَةٌ, in four places: ― - and see what follows. مُنْجَرِدٌ منجرد (assumed tropical:) A horse having short, and little, hair: (EM pp. 39 and 40:) or sharp, or vigorous, in pace, [and] having little hair. (Har p. 455.) ― - مَا أَنْتَ بِمْنْجَرِدِ السِّلْكِ, (AZ, A, TA,) or ↓ بِمْتَجّرِّدِ السِّلْكِ, (so in a copy of the A,) said to one who is shy, or bashful, [meaning (assumed tropical:) Thou art] not free from shyness in appearing [before others]: (AZ, TA:) or (tropical:) thou art not celebrated, or well-known. (A, TA.) جردب Q. 1 جَرْدَبَ جردب [from جَرْدَبَانُ] He put his hand upon the food (K, TA) that was before him on the table, (TA,) in order that no other person might take it: (K, TA:) or he ate with his right hand, and prevented [others from eating] with his left hand: (IAar, K:) also, (K,) or جردب عَلَى الطَّعَامِ, (TA,) he ate greedily, gluttonously, or voraciously: (K, TA:) or جردب فِى الطَّعَامِ he put his left hand upon food that was before him on the table, in order that no other person might take it; as also جَرْدَمَ: (Yaakoob, S:) or جردب مَا فِى الإِنَآءِ he ate, and made an end of, devoured, or consumed, what was in the vessel; as also جردم [q. v.]. (Sh, TA.) جَرْدَبِىٌّ جردبى جردبي : see what next follows, in two places. جَرْدَبَانٌ جردبان , an arabicized word, (S, K,) from the Persian, (S,) originally گِرْدَهْ بَانْ “guardian of the cake of bread,” (S, K,) and جُرْدُبَانٌ and ↓ جَرْدَبِىٌّ and ↓ مُجَرْدِبٌ , (K,) One who puts his hand, (K,) or who puts his left hand, (S,) upon food, (K,) or upon a thing that is before him on the table, (S,) in order that no other person may take it: (S, K:) or who eats with his right hand, and prevents [others from eating] with his left hand: and one who eats greedily, gluttonously, or voraciously: or the first and ↓ third signify, (K, TA,) or signify also, (tropical:) a spunger; (K, TA;) because of his greediness, gluttony, or voraciousness, and his boldness. (TA.) A poet says, (namely, ElGhanawee, TA voce جَرْدَبِيلٌ,) “ إِذَا مَا كُنْتَ فِى قَوْمٍ شَهَاوَى فَلَا تَجْعَلْ شِمَالَكَ جَرْدَبَانَا [When thou art among a greedy company of men, put not thy left hand upon the food as a جردبان]: (Fr, S:) or the last word is جَرْدَبِيلَا, meaning, (accord. to Sh, as also جَرْدَبَان, TA voce جردبيل,) one that takes a fragment [of food] with his left hand, and eats with his right hand, and, when what the party have is consumed, eats what is in his left hand. (TA.) مُجَرْدِبٌ مجردب : see جَرْدَبَانٌ. جردبيل جَرْدَبِيلٌ جردبيل : i. q. جَرْدَبَانٌ, explained in art. جردب. جردق and جرذق جَرْدَقٌ جردق and جَرْذَقٌ, (T, JK, TA,) or جَرْدَقَةٌ (S, K) and جَرْذَقَةٌ, (IAar, K,) the last asserted by IAar to have been heard by him from a man of chaste speech, (TA,) A cake of bread: (JK, S, K:) arabicized words, (T, JK, S, K,) from گِرْدَهْ, (K, TA,) which is Persian, meaning “ round: ” (TA:) pl. جَرَادِقُ and جَرَاذِقُ. (JK.) جردم Q. 1 جَرْدَمَةٌ جردمه جردمة , [inf. n. of جَرْدَمَ,] (S, K,) in relation to food, (S,) i. q. جَرْدَبَةٌ; (S, K;) i. e., The covering the food that is before one with the left hand, [while eating with the right hand,] in order that no other person may take it: accord. to Yaakoob, the م is a substitute for the ب. (TA.) And جَرْدَمَ signifies He ate, made an end of, devoured, or consumed, what was in the bowl or vessel: (IAar, Sh, K, TA:) and he ate entirely the bread. (K.) ― - Also جردم, He talked much. (S, K.) ― - And He hastened, made haste, sped, or was quick; (Kr, K;) as also جرذم. (K.) ― - جردم السِّتِّينَ He passed the [age of] sixty. (IAar, K.) جَرْدَمٌ جردم [probably Voracious: see above: and hence, ― - ] Black locusts, having green heads. (K.) ― - Loquacious; or a great talker. (K.) جرذ 1 جَرَذَ , inf. n. جَرْذٌ, (tropical:) He (a horse [or similar beast]) became affected with the kind of swelling termed جَرَذٌ [q. v. infrà]. (A.) ― - جَرَذَت القَرْحَةُ (assumed tropical:) The wound, or ulcer, formed itself into a knot, or lump, (تَعَقَّدَت,) like what is termed جَرَذٌ, or جُرَذٌ. (K, accord. to different copies. [The former reading is app. the right.]) 2 جرّذ (tropical:) He trimmed a tree, as though by removing its جَرَذ, meaning its faulty parts, or knots, which are likened to جِرْذَان [pl. of جُرَذٌ]: whence ↓ رَجُلٌ مُجَرَّذٌ . (A.) ― - [And hence,] جرّذهُ الدَّهْرُ (tropical:) Time, or fortune, tried and strengthened him by means of experience in affairs. (T, L, TA.) جَرَذٌ (tropical:) Any swelling, (A'Obeyd, S, Mgh, L, K,) and inflation of the sinews, (A'Obeyd, S, Mgh, L,) in the hock (A'Obeyd, S, Mgh, L, K) of a horse (A'Obeyd, Mgh, L) or similar beast; (S, K;) and in the side of the hock-joint, externally and internally; (A'Obeyd, Mgh, L;) derived from جُرَذٌ, because resembling in form the rat (فأر) thus called: (Mgh:) or an inflation of the sinews of a horse's legs, occasioning swellings which are likened to [the rats called] جِرْذَان: (A:) or a swelling in the side of a horse's hoof, and in his stifle-joint (ثَفِنَة), or in the hinder part of his hock, which grows so large as to prevent his walking and working; also written جَرَدٌ; (ISh, L in arts. جرذ and جرد;) and likewise affecting the camel: (ISh, L in art. جرذ:) the original word is with ذ. (TA.) ― - Also (tropical:) The faulty parts, or knots, of a tree, which are pared off; likened to جِرْذَان. (A.) أَرْضٌ جَرِذَةٌ Land containing, (S, L,) or abounding with, (K,) [the large field-rats called] جِرْذَان; (S, L, K;) like ارض فَئِرَةٌ. (A.) ― - دَابَّةٌ جَرِذٌ, (M, L,) or فَرَسٌ جَرِذٌ, (Mgh,) (tropical:) A beast, or horse, affected with the kind of swelling termed جَرَذٌ. (M, Mgh, L.) And رَجُلٌ جَرِذُ الرِّجْلَيْنِ (tropical:) [A man whose legs are affected with similar swellings]. (M, L, TA.) جُرَذٌ [The large field-rat; so in the present day;] a species of فَأْر [or rat]: (S, A, Mgh, L, K:) or the male فأر: (T, M, IAmb, L, Msb:) or the large male فأر; said to be larger than the jerboa, of a dusky colour, with a blackness in his tail: (L:) or the large فأر that is in the deserts, or uncultivated plains, and that does not frequent, or keep to, houses: (Msb:) pl. جِرْذَانٌ, (S, A, Mgh, L, Msb, K,) or جُرْذَانٌ. (TA.) أكْثَرَ اللّٰهُ جِرْذَانَ بَيْتِكَ [lit. May God multiply the large rats of thy house, or tent,] means (tropical:) may God fill thy house, or tent, with wheat, or food. (A.) And تَفَرَّقَتْ جِرذَانُ بَيْتِهِ [lit. The large rats of his house, or tent, became dispersed,] has a contr. meaning. (Har p. 274.) ― - أُمُّ جِرْذَانٍ A sort of dates, (L, Msb, K,) of a large size: before the fruit is cut [from the tree], rats collect beneath: so called when fresh and ripe: when dry, كَبِيسٌ: called in El-Koofeh مُوشَانٌ: (L:) and a sort of palm-tree, the last in the time of the ripening of its fruit in El-Hijáz: (As, AHn, L:) or [simply] the palm-tree. (T in art. ام.) Hence the saying, إِذَا طَلَعَتِ الخَرَاتَانْ أُكِلَتْ أُمُّ جِرْذَانْ [When ElKharátán (the Eleventh Mansion of the Moon) rises aurorally (see مَنَازِلُ القَمَرِ in art. نزل), the dates called امّ جرذان are eaten]: for El-Khará- tán rises [aurorally] in the last part of the hot season, after the [auroral] rising of سُهَيْل [or Canopus], and before the season called الصَّفَرِىً. (AHn, L.) جِرْذَانَةٌ (in the CK جَرْذَانَةٌ) A sort of date: pl. جَرَاذِينُ. (K.) مُجَرَّدٌ مجرد (tropical:) A man freed from his faults by experience in affairs: see 2: (A:) or an intelligent, or a sagacious, man: (M, L:) one who has been tried and strengthened by experience in affairs. (T, S, M, L, K.) جرذق جَرْذَقٌ and جَرْذَقَةٌ: see جردق. جرذم Q. 1 جَرْذَمَ , (K,) inf. n. جَرْذَمَةٌ, (L,) He hastened, made haste, sped, or was quick, (L, K,) in walking, or going, and in work; (L;) like جردم. (K.) جرز 1 جَرَزَهُ جرز جرزه جرزة , (S, K, * TA,) aor. جَرُزَ , inf. n. جَرْزٌ, (S, Mgh, TA,) He cut it; or cut it off. (S, K, Mgh, TA.) You say also, جُرِزَتِ الأَرْضُ, meaning, The land had its herbage cut, or cut off: (A:) or became without herbage; its herbage having been consumed by the locusts or the sheep or goats or the camels or the like: (Fr, TA:) and جَرِزَتِ الأَرْضُ, aor. جَرَزَ , signifies [the same, or] the land became what is termed جُرُز; as also ↓ أَجْرَزَت . (TA.) ― - It (time, or fortune, الزَّمَانُ,) destroyed, exterminated, or extirpated, him or it. (A, TA.) ― - Also, (K,) aor. and inf. n. as above, (TA,) He slew him. (K, * TA.) = Also جَرَزَ (K,) aor. and inf. n. as above, (TA,) He ate quickly. (K, * TA.) ― - And جَرُزَ, (K,) inf. n. جَرَازَةٌ, (TA,) He ate much; was a great eater; (K, TA;) not leaving anything upon the table: (TA:) or (K and TA, but in the CK “ and ”) he ate quickly; was a quick eater. (K, TA.) 4 اجرزت الأَرْضُ : see 1. ― - اجرز القَوْمُ, from أَرْضٌ جُرُزٌ, (S,) is a phrase similar to جُرُز, (S, TA,) and signifies The people journeyed in a land such as is termed جُرُز: (TA in art. يبس:) also (TA) they were, or became, afflicted with dearth, scarcity, drought, sterility, or barrenness. (K, TA.) ― - [And hence, app.,] اجرزت النَّاقَةُ The she-camel became lean, or emaciated. (K.) جَرْزٌ جرز جرزة : see جُرُزٌ; the former, in two places. جُرْزٌ جرز جرزة : see جُرُزٌ; the former, in two places. جَرَزٌ جرز جرزة : see جُرُزٌ. ― - Also سَنَةٌ جَرَزٌ A year of dearth, scarcity, drought, or sterility: (S, * K, * TA:) pl. أَجْرَازٌ. (S, TA.) أَرْضٌ جُرُزٌ , (S, Mgh, Msb, K,) and ↓ جُرْزٌ , and ↓ جَرَزٌ , and ↓ جَرْزٌ , (S, K,) and ↓ مَجْرُوزَةٌ , (K,) Land in which is no herbage; (Fr, S, Mgh;) as though the herbage or the rain were cut off from it: (S:) or from which the water is cut off, so that it is dried up and without herbage: (Msb, in explanation of the first:) or dried up, producing no herbage: (Jel in xviii. 7, in explanation of the first:) or of which the herbage has been cut: (Bd ibid., in explanation of the first; and A in explanation of the last:) or that produces no herbage: (K:) or of which the herbage has been eaten: (K: or this is the signification of the last [only] according to the S:) or not rained upon: (K:) or, accord. to some of the expositions of the Kur, by the first is meant the land of El-Yemen: and by the second, accord. to El-'Otbee, [land] that takes, or receives, much water, and does not dry it up: and as to ↓ جَرْزٌ , it may be an inf. n. used as an epithet, as though meaning ذَاتُ جَرْزٍ, i. e., of which the herbage has been eaten: also ↓ أَرْضٌ مَجْرُوزَةٌ is explained as signifying land of which the herbage has been consumed by the locusts or the sheep or goats or the camels or the like: (TA:) and ↓ مَفَازَةٌ مِجْرَازٌ a barren desert: (A, * K:) [see also جَارِزٌ:] the pl. of جُرْزٌ is جِرَزَةٌ, like as جِحَرَةٌ is pl. of جُحْرٌ; and that of جَرَزٌ is أَجْرَازٌ, like as أَسْبَابٌ is pl. of سَبَبٌ: (S:) and one says also أَرْضٌ أَجْرَازٌ, (K, TA,) as well as أَرَضُونَ أَجْرَازٌ. (TA.) جَرْزَةٌ جرز جرزه جرزة , (S, A,) or ↓ جَرَزَةٌ , with fet-h to the ر, (K, TA,) Extirpation: (S, A:) or destruction. (K, TA.) Hence the saying, لَنْ تَرْضَى شَانِئَةٌ إِلَّا بِجَرْزَةٍ A female that hates, by reason of the vehemence of her hatred, will not be content save with extirpation [of the object of her hatred]: (S:) or لَمْ يَرْضَ شَانِئُهُ إِلَّا بِجَرْزَةٍ, (A,) or ↓ بَجَرَزَةٍ , (TA,) His hater was not content save with extirpation of him whom he hated. (A, TA.) You say also, ↓ رَمَاهُ اللّٰهُ بِشَرَزَةٍ وجَرَزَةٍ , [or بِشَرْزَةٍ وَجَرْزَةٍ, thus, only, the former word is written in the K and TA in art. شرز, and I think that the latter is correctly written in like manner, as in the S and A,] God smote him with destruction [and extirpation]. (TA.) جُرْزَةٌ جرز جرزه جرزة A bundle of [the kind of trefoil called] قَتّ (A, Mgh, Msb, K) or the like: (Mgh, Msb, K:) or a handful thereof: (Mgh, Msb:) pl. جُرَزٌ. (A, * Mgh, Msb.) جَرَزَةٌ جرز جرزه جرزة : see جَرْزَةٌ, in three places. جُرَازٌ جراز , applied to a sword, (S, K,) Cutting, or sharp: (K:) or cutting much, or very sharp: (S:) or penetrating: or that cuts off utterly, or entirely. (TA.) ― - Hence you say of a she-camel, likening her to such a sword, إِنَّهَا لَجُرَازٌ لِلشَّجَرِ (assumed tropical:) Verily she is one that eats and breaks the trees. (TA.) See also جَرُوزٌ. جَرُوزٌ جروز (tropical:) That eats much; (A, K;) [when applied to a man,] that leaves nothing upon the table when he eats: (S, A:) or that eats quickly: (K:) applied to a man, and to a camel; (TA;) and to a woman; and to a she-camel, as also ↓ جُرَازٌ ; (S;) or [any] female: (TA:) or, applied to a she-camel, that eats everything. (As, TA.) جَارِزٌ جارز , applied [to land, and hence,] to (tropical:) a woman, Barren: (S, A, K:) the woman is likened to land that produces no herbage. (TA.) [See also جُرُزٌ.] ― - أَرْضٌ جَارِزَةٌ Dry and rugged land encompassed by sands or by a [level tract such as is called] قَاع: (S, K:) pl. جَوَارِزُ: (S, TA:) mostly applied to islands of the sea. (TA.) مُجْرِزَةٌ مجرزه مجرزة , applied to a she-camel, Lean, or emaciated. (K.) مِجْرَازٌ مجراز : see جُرُزٌ; the latter, in two places. مَجْرُوزَةٌ مجروزه مجروزة : see جُرُزٌ; the latter, in two places. جرس 1 جَرَسَ جرس , [aor., app., جَرُسَ and جَرِسَ , as seems to be implied in the K, inf. n. جَرْسٌ, which see below,] He, or it, made a sound; (TA;) as also ↓ اجرس : (Mgh, TA:) [or both signify he, or it, made a low, gentle, slight, or soft, sound; as appears from what follows.] You say, جَرَسَ بِالكَلَامِ, (A,) or جَرَسَ الكَلَامَ, (Msb,) He spoke in a low, gentle, or soft, voice or tone; or with modulation, or melody; syn. نَغَمَ فِيهِ, (A,) or نَغَمَ بِهِ. (Msb.) And جَرَسَ, (S,) inf. n. جَرْسٌ; (K;) and ↓ تجرٍّ ; (S, K;) He spoke: (K:) or he said a thing, and spoke in a low, gentle, or soft, voice or tone, or with modulation or melody; expl. by تَكَلَّمَ بِشَىْءٍ وَتَنَغَّمَ. (Lth, S.) And ↓ اجرس is also used in the senses here following. It (a bird) caused the sound of its passing to be heard: (S, A, * K:) and in like manner it is said of a man. (K, accord. to the TA; but not found by me in any copy of the K.) ↓ And (tropical:) It (an ornament, حَلْىٌ,) made a sound (S, A, * K) like that of a جَرَس [or bell]; (TA;) as also ↓ انجرس . (A, TA.) ↓ And It (a tribe, حَىٌّ,) made its sound (جَرْس) to be heard: or, accord. to the T, made the sound of the جَرْس of a thing to be heard. (TA.) ↓ And He (a man) raised his voice. (TA.) ↓ And He (a camel-driver) sang to camels for the purpose of urging or exciting: (S, K:) or raised his voice in doing so. (A.) ― - [Hence, app.,] جَرَسَ, aor. جَرُسَ (Lth, AO, S, K,) and جَرِسَ , (K,) inf. n. جَرْسٌ, (Lth, AO, K,) He ate [a thing: because a slight sound is made in doing so]: (AO, TA:) or he licked [a thing] with his tongue. (K.) You say, جَرَسَت النَّحْلُ العُرْفُطَ The bees ate the [trees called] عرفط: (S) and جَرَسَتِ النَّوْرَ, (Lth, A,) and العَسَلَ [put tropically for النَّوْرَ because honey is made from flowers or blossoms], (Lth, TA,) the bees ate the flowers, or blossoms, making a sound in so doing: (A:) or licked the flowers, or blossoms, and thence made honey. (Lth, TA.) And جَرَسَتِ المَاشِيَةُ الشَّجَرَ, and العُشْبَ, The beasts licked the trees, and the herbage. (TA.) And جَرَسَتِ البَقَرَةُ وَلَدَهَا The cow licked her young one. (TA.) 2 جرّس بِالقَوْمِ جرس بالقوم , inf. n. تَجْرِيسٌ, He rendered the persons notorious, or infamous; [as, for instance, by parading them, and making public proclamation before them; accord. to the usage of the verb in the present day;] syn. سَمَّعَ بِهِمْ, (K,) and نَدَّدَ, (Ibn-'Abbád, TA,) and صَوَّتَ. (A.) = جَرَّسَتْهُ الأُمُورُ, (S,) and الدُّهُورُ, (TA,) inf. n. as above, (K,) (tropical:) [Events, and misfortunes,] rendered him experienced, or expert, and sound, or firm, in judgment &c. (S, K, * TA) 4 اجرس أجرس اجرس جرس : see 1, in six places. ― - اجرس بِالحَلْىِ (tropical:) [He made a sound with the ornament]: said of the owner [or wearer] of the ornament. (A.) ― - اجرس الجَرَسَ He struck [or sounded] the bell. (TA.) ― - أَجْرَسَنِى السَّبُعُ The animal of prey heard my sound (جَرْسِى): (ISk, S, A, K:) or heard it from afar. (TA.) 5 تَجَرَّسَ see 1. 7 إِنْجَرَسَ see 1. جَرْسٌ جرس (S, A, Msb, K) and ↓ جِرْسٌ (S, A, K) and ↓ جَرَسٌ (Kr, ISd) A sound: (ISk, A, K:) or a low, faint, gentle, slight, or soft, sound: (IDrd, S A, K:) such, for instance, as the sound of the beaks of birds, (S, A, Msb,) pecking, (A,) upon a thing which they are eating: (S:) and that of bees eating flowers or blossoms: (A:) and of a tribe [or crowd of men, more particularly as heard from some distance; i. e., a hum]: (TA:) and of a camel-driver singing to his beasts to urge or excite them: (A:) and the slight sound of a letter of the alphabet: (TA:) and low, gentle, or soft, speech: (Msb:) or when the word is used alone, [i. e., not coupled with another noun as it is in the second of the two examples here following,] it is with fet-h: thus one says, مَا سَمِعْتُ لَهُ جَرْسًا; (A, K;) i. e., I heard not any sound of him, or it: (TA:) but you say, ↓ مَا سَمِعْتُ لَهُ حِسًّا وَلَا جِرْسًا , with kesr; (A, K;) i. e., I heard not any motion, nor any sound, of him, or it: (TA in art. حس:) pl. [app. of the third] أَجْرَاسٌ. (Ham p. 200.) [See also جَرْشٌ.] جِرْسٌ جرس : see what next precedes, in two places. جَرَسٌ جرس [A bell;] a thing well known; (Msb;) the thing that is hung to the neck of the camel (S, Mgh, K) &c., and that makes a sound: (Mgh:) or, accord. to some, the [little round bell called] جُلْجُل: (TA:) and also that which is struck [to make it sound]: (Lth, S, K:) the thing that is struck by the Christians at the times of prayers: (Har p. 616:) pl. أجْرَاسٌ. (Mgh, Msb.) It is said in a trad., لَا تَصْحَبُ المَلَائِكَةُ رُفْقَةً فِيهَا جَرَسٌ [The angels will not accompany an assemblage of persons journeying together among whom is a bell]: (S, TA:) the reason is said to be, because it guides others to them; for Mo- hammad liked not to let the enemy know of his approach until he came upon them suddenly. (TA.) = See also جَرْسٌ. جُرْسَةٌ جرس جرسه جرسة The act of rendering [a person or persons] notorious, or infamous. (TA.) [See 2.] جَارُوسٌ جاروس Voracious. (IAar, K.) جَوَارِسُ جوارس [as though pl. of جَارِسَةٌ] Bees: (S:) or bees eating flowers, or blossoms, and making a sound in doing so: (A:) or جَوَارِسُ النَّحْلِ signifies the males of bees. (TA.) جَاوَرْسٌ جاورس [A species of millet;] a kind of grain, (Msb, K,) well known, (K,) resembling ذُرَة, but smaller: (Msb:) or, accord. to some, a species of دُخْن: (Msb:) or i. q. دُخْنٌ: (S in art. دخن, and TA in art. دخل:) or a well-known grain, which is eaten, like دُخْن, of which there are three species, the best whereof is the yellow [الصفر, or the word may be الاصغر, the smallest,] and weighty: it is likened to rice in its power, or virtue, is more astringent than دُخْن, promotes the flow of urine, and constringes: the word is arabicized, from [the Persian] گَاوِرْسْ. (TA.) مُجَرَّسٌ مجرس (S) and مُجَرِّسٌ (TA) (tropical:) A man (TA) experienced, or expert, in affairs, (S, TA,) and rendered sound, or firm, in judgment &c. (TA.) And with ة, (tropical:) A she-camel tried and proved by use, or practice, in pace and riding. (TA.) مَجْرُوسٌ مجروس [Uttered with a sound: or with a low, gentle, slight, or soft, sound]. Every letter of the alphabet is مَجْرُوسَة, except the soft letters, (A, TA,) namely, وا, and ى. (TA.) جرش 1 جَرَشَهُ , (S, A, K,) aor. جَرُشَ (MS, K) and جَرِشَ , (K,) inf. n. جَرْشٌ, (A, TA,) He bruised, brayed, or pounded, it, (S, A, K,) and he ground it, namely, salt, and grain, (A,) coarsely, not finely. (S, A, K.) ― - He stripped off, scraped off, rubbed off, abraded, or otherwise removed, its superficial part; syn. قَشَرَهُ. (K.) ― - He scratched, scraped, rubbed, grated, chafed, or fretted, it; syn. حَكَّهُ; (K, TA;) like as the viper does its fangs; when its folds rub, or grate, together, causing a sound to be head. (TA.) ― - He scratched it (حَكَّهُ, namely, his head,) with a comb, (S, A, K,) so as to raise its scurf; (S, K;) as also ↓ جَرَّشَهُ . (TA.) ― - He rubbed and pressed it (namely, the skin,) with the hand, in order that it might become smooth (K, TA) and soft. (TA.) 2 جَرَّشَ see 1, last signification but one. جَرْشٌ The sound of a viper's coming forth form the skin [or slough] when the former rubs, or grates, one part against another. (K.) ― - And The sound of a viper's fangs, when they rub, or grate [together]. (TA.) ― - And The sound arising from eating a rough thing: or this is with س. (TA.) جَرِيشٌ A thing, (S, K,) such as salt, (A,) bruised, brayed, or pounded, (S, A, K,) and ground, (A,) coarsely, not finely: (S, A, K:) or, applied to salt, it signifies مَالَمْ يُطَيَّبْ [app. meaning such as has not been purified], (S, K, TA,) that crumbles; as though one part thereof were rubbed against another. (TA.) ― - Also Coarse flour, such as is fit for [making the kind of food called] خَبِيص مُرَمَّل. (TA.) جُرَاشَةُ شَىْءٍ What falls, of, or from, a thing coarsely bruised or brayed or pounded, when what is bruised &c. thereof is taken. (S.) ― - جُرَاشَةٌ also signifies What falls from the head when it is combed: (A, TA:) and what falls and becomes scattered from wood: (A:) or cuttings, chips, parings, and the like. (TA.) جَوَارِشٌ [from the Persian گُوَارِشْ, A digestive stomachic;] a thing that causes food to digest; as also هَاضُومٌ. (S in art. هضم.) مَجْرُوشٌ A thing having its superficial part stripped off, scraped off, rubbed off, abraded, or otherwise removed. (TA.) ― - Skin rubbed and pressed with the hand in order that it may become smooth and soft. (TA.) جرض 1 جَرِضَ بِرِيقِهِ جرض بريقه جرض بريقة , aor. جَرَضَ , (IDrd, A, K,) inf. n. جَرَضٌ; (IDrd, K;) or جَرَضَ بِرِيقِهِ, aor. جَرِضَ ; (S;) but IKtt says that the former is the right; (IB;) His throat, or fauces, became choked by his spittle; he was choked with his spittle: (IDrd, A:) or, accord. to some, he suffered the chokings (غُصَص) of death: (TA:) or the verb is sometimes used in a general manner, in the former of the senses explained above, and in the place of غَصَّ and in that of شَرِقَ and in that of شَجِىَ: (MF in art. غص, q.v.:) and the above-mentioned phrase also signifies (A) he swallowed his spittle with difficulty, or trouble, or labour, contending against anxiety, or grief. (S, A, K.) You say also, هُوَ يَجْرِضُ بِنَفْسِهِ, (S,) or يَجْرَضُ بنفسه, (A, * TA,) inf. n. as above, (TA,) He is near to dying; accord. to As: (S, TA:) or his soul reaches his fauces: (TA:) or he is at the point of death, his soul having reached his fauces. (A.) And يَجْرَضُ عَلَى نَفْسِهِ He dies. (TA.) And جَرِضَتِ النَّاقَةُ بِجِرَّتِهَا [app. meaning The she-camel was choked with her cud: or swallowed her cud with difficulty]. (TA.) And جَرَضَ رِيقَهُ He swallowed his spittle. (A, TA.) And فُلَانٌ يَجْرِضُ عَلَيْكَ رِيقَهُ [app. meaning Such a one swallows his choler against thee]. (A.) ― - جَرَضَهُ He strangled him. (K.) You say, أَفْلَتَ مِنْهُمْ وَقَدْ جَرَضُوهُ He escaped from them when they had strangled him [so as almost to kill him]. (TA.) 4 اجرضهُ بِرِيقِهِ اجرضه بريقه اجرضه بريقة He caused his throat, or fauces, to be choked by his spittle. (S, K.) جَرَضٌ جرض Spittle: (A, K:) or spittle by which one is choked. (S.) ― - [The choking, or strangulation, or rattles, immediately preceding death. See 1: and see also جَرِيضٌ.] ― - Difficulty, trouble, or labour; syn. جَهْدٌ. (TA.) جَرِيضٌ جريض [A man having his throat, or fauces, choked by his spittle. ― - And hence,] Having his soul reaching his fauces: or near to dying: (TA:) or at the point of death, his soul having reached his fauces, so that he is choked by it: (A, TA:) or dying: (TA:) or made, or suffered, to escape, after evil: (Lth:) or oppressed by grief or sorrow; (S, K;) as also ↓ جِرْيَاضٌ and ↓ جِرْآضٌ : (ADk, K:) or affected by intense anxiety or grief: (TA:) [see also جَرَّاضٌ:] pl. جَرْضَى; (A, K;) like as مَرْضَى is pl. of مَرِيضٌ. (A, TA.) You say, أَفْلَتَ فُلَانٌ جَرِيضًا, or أُفْلِتَ, Such a one escaped, or was made to escape, being near to death; (TA;) or being at the point of death, his soul having reached his fauces, so that he was choked by it. (A, TA.) And مَاتَ فُلَانٌ جَرِيضًا Such a one died oppressed by grief or sorrow. (S.) = In the following prov., حَالَ الجَرِيضُ دُونَ القَرِيضِ [The جريض interposed as an obstacle in the way of the قريض], الجريض signifies the thing choking the throat or fauces; (S, A;) and القريض signifies the cud: the meaning being, the thing choking the throat or fauces hindered from chewing the cud: (A:) or the former signifies the choking, or having the throat, or fauces, obstructed; and the latter, the poetry: (TA:) or the former, the swallowing of spittle in dying; and the latter, the sound, or voice, of a man in dying: (Er-Riyáshee:) or the former, spittle swallowed: (Har p. 150, q. v.:) and also, the chokings (غُصَص) of death: [see also جَرَضٌ:] and the moving to and fro of the two jaws at death: (TA:) the prov. relates to an affair which is hindered by some obstacle: (A, O, K:) or it is said on the occasion of any affair which was possible and which has been hindered by the intervention of some obstacle: and the first who said it was 'Obeyd Ibn-El-Abras, when El-Mundhir [on one of the days when it was his custom to slay whomsoever he met] desired him to recite some of his verses: (Zeyd Ibn-Kuthweh:) or the first who said it was Jowshan [in some copies of the K, Showshan, which, as is said in the TA, is a mistake,] El-Kilábee, when his father, having forbidden him to poetize, and seeing him sick of grief thereat, and at the point of death, gave him permission to do so: (K, TA:) whereupon, after saying these words, he recited some verses, and died. (TA.) جَرَّاضٌ جراض A strangler. (TA.) = Suffering intense, or violent, grief. (TA.) [See also جَرِيضٌ.] جِرْآضٌ جرآض : see جَرِيضٌ. جِرْيَاضٌ جرياض : see جَرِيضٌ. جرع 1 جَرِعَ المَآءَ جرع المآء , aor. جَرَعَ , (S, Msb, K,) inf. n. جَرْعٌ, (S, K, *) or حَرَعٌ; (Msb;) and جَرَعَهُ, aor. جَرَعَ , inf. n. جَرْعٌ; (S, Msb, K;) but the latter is disallowed by As; (S;) He swallowed the water; (Msb, K;) as also ↓ اجترعهُ : (Msb:) or the latter signifies he swallowed it at once. (Sgh, K.) ― - See also 5. 2 جَرَّعَ [جرّعهُ المَآءَ He made him to swallow the water.] تَجْرِيعٌ is The pouring beverage into the throat against one's will: but sometimes it is used of that which is not against one's will. (Har p. 115.) And جرّعهُ signifies He gave him to drink gulp after gulp, or sup after sup, or sip after sip. (Har p. 350.) ― - [And hence,] جرّعهُ الغُصَصَ, (K,) or جرّعهُ غُصَصَ الغَيْظِ, (S,) inf. n. تَجْرِيعٌ, (K,) (tropical:) He made him to repress, or restrain, choking wrath, or rage. (S, TA.) 4 اجرعهُ أجرعه اجرعه اجرعة جرع He made it (a rope or a bow-string) to have one or more of its strands thick [or rather thicker than the others]. (TA.) 5 تجرّع جرع تجرع He swallowed in consecutive portions, one time after another, like him who acts against his own will: or, as IAth says, he drank in haste: or, accord. to some, he drank by little and little. (TA.) ― - [And hence,] تجرّع (S, Msb, K *) (tropical:) He repressed, or restrained, choking wrath, or rage; (S;) as though he swallowed it: (Msb:) and [in like manner] you say also, ↓ جَرِعَ الغَيْظَ (tropical:) he repressed, or restrained, wrath, or rage. (TA.) 8 إِجْتَرَعَ see 1. جَرَعٌ جرع A twisting in one of the strands of a rope, (S, K,) or of a bow-string, (K,) so that it appears above the other strands. (S, K.) [It is app. an inf. n., of which the verb, if it have one, is جَرِعَ.] = See also جَرَعَةٌ. جَرِعٌ جرع A rope, (K,) or a bow-string, (TA,) having the twisting termed جَرَعٌ in one of its strands; as also ↓ مُجَرَّعٌ : (K:) or, accord. to IAar, a bow-string that is even, except that there is a prominence in one part of it, wherefore it is rubbed and pulled with a piece of a كِسَآء [q. v.] until that prominence disappears: and ↓ the latter, accord. to ISh, a bow-string not uniformly nor well twisted, having in it prominences, so that one of its strands appears above the others, or some appear above others. (TA.) جَرْعَةٌ جرع جرعه جرعة : see what next follows, in three places: = and see جَرَعَةٌ, in two places. جُرْعَةٌ جرع جرعه جرعة A gulp, or as much as is swallowed at once, of water; a جُرْعَة of water being like a لُقْمَة of food: (Msb:) or a sup, or sip; or as much as is supped, or sipped, at once; or a mouthful of what is supped, or sipped; (syn. حُسْوَةٌ;) of water; (S, K;) as also ↓ جَرْعَةٌ and ↓ جِرْعَةٌ : or جُرْعَةٌ and ↓ جَرْعَةٌ are substs. [signifying the act of swallowing water] from جَرِعَ المَآءَ “ he swallowed the water: ” (K:) or ↓ جَرْعَةٌ signifies a single act of swallowing water: (IAth, L:) and جُرْعَةٌ, what one swallows: (L, K:) or a mouthful which one swallows: (TA:) or a small draught: (IAth:) and its pl. is جُرَعٌ. (Msb, TA.) The dim. is ↓ جُرَيْعَةٌ . (S, K.) And hence the prov., أَفْلَتَ فُلَانٌ جُرَيْعَةَ الذَّقَنِ, (Sgh, K,) the verb being intrans., and جريعة being in the accus. case as a denotative of state, as though the speaker said, أَفْلَتَ قَاذِفًا جُرَيْعَةَ الذَّقَنِ; (Sgh;) or بِجُرَيْعَةِ الذَّقَنِ; (S, K;) or ↓ بِجُرَيْعَآئِهَا ; (K;) Such a one escaped [from destruction] when his spirit, or the remains thereof, had become in his mouth; (L, K;) or near thereto, (K,) as a sup [or little sup] of water to the chin [of a person drinking]; (TA;) or when death was as near to him as a little sup of water to the chin; (L;) or when at his last gasp: (Fr, S:) applied to one who has been at the point of destruction, and then escaped: (S:) or, accord. to AZ, it is thus; أَفْلَتَنِى جُرَيْعَةَ الذَّقَنِ, which may mean he made me to escape &c., or he escaped from me &c.; in the latter case, افلتنى being for أَفْلَتَ مِنِّى; and [it is said that] جريعة is prefixed to الذقن because the motion of the chin indicates the nearness of the departure of the soul: or the meaning of the words related by AZ may be, he made me, i. e. the remains of my soul, to escape; the last two words being a substitute for the pronoun affixed to the verb. (Sgh.) One says also, أَفْلَتَنَىِ جُرَيْعَةَ الرِّيقِ, meaning He outwent me, [or escaped me,] and I swallowed my spittle in wrath, or rage, against him. (TA.) And مَا مِنْ جُرْعَةٍ أَحْمَدُ عُقْبَانًا مِنْ جُرْعَةِ غَيْظٍ نَكْظِمُهَا (tropical:) [There is nothing that is swallowed more praiseworthy in its result than what is swallowed of wrath, or rage, which we repress, or restrain]. (TA.) جِرْعَةٌ جرع جرعه جرعة : see جُرْعَةٌ. جَرَعَةٌ جرع جرعه جرعة (S, K) and ↓ جَرْعَةٌ (K) and ↓ جَرْعَآءُ (S, K) and ↓ أَجْرَعُ (K) An even piece, (S,) or a round piece, or hill, or hillock, (K,) of sand, that produces no plants, or herbage; (S, K;) and, as some add, that retains no water: (TA:) or a piece, or tract, of sand, good for producing plants, or herbage, in which is no softness, or looseness: (Sgh, L, K:) or land in which is ruggedness, resembling sand: (L, K:) or a hill of which one side consists of sand, and one side of stones: (K:) or what is termed ↓ جرعاء and ↓ اجرع is larger than what is termed جَرَعَةٌ: ↓ جرعاء is also explained as signifying sand of which the middle is elevated, and of which the sides are thin: and, accord. to IAth, ↓ اجرع signifies a wide place, in which is ruggedness: (TA:) or this last, a plain, or soft, place, intermixed with sand: (Ham p. 574:) جَرَعَةٌ is sing., or n. un., of ↓ جَرَعٌ : (S, K: *) or, accord. to some, this last word is a sing., like اجرع; and its pl. [of pauc.] is أَجْرَاعٌ and [of mult.] جِرَاعٌ: the pl. of جَرَعَةٌ is جِرْعَانٌ: and the pl. of ↓ جَرْعَةٌ is جِرَاعٌ: and the pl. of ↓ جِرِعاء is جَرْعَاوَاتٌ: and the pl. of ↓ اجرع is أَجَارِعُ. (TA.) جَرْعَآءُ جرعآء : see جَرَعَةٌ, in four places. جُرَيْعَةٌ جريعه جريعة dim. of جُرْعَةٌ, q. v. جُرَيْعَآءُ جريعآء : see جُرْعَةٌ. أَجْرَعُ : see جَرَعَةٌ, in four places. مُجْرِعٌ مجرع A she-camel in which is not as much [milk] as will satisfy thirst, but only some sups: (K:) pl. مَجَارِيعُ (L, K) and مَجَارِعُ: (L:) J explains the former pl. as signifying she-camels having little milk; as though there were not in their udders more than some sups; and the sing. he does not mention. (TA.) مُجَرَّعٌ مجرع : see جَرِعٌ, in two places. جرف 1 جَرَفَهُ جرف جرفه جرفة , (S, Msb, K,) aor. جَرُفَ , (S, Msb,) inf. n. جَرْفٌ (S, Msb, K) and جَرْفَةٌ, (Lh, K,) He took away, carried away, or removed, the whole of it, (S, Msb, K,) or the greater part of it, (S,) or much of it: (S, K:) and [in like manner ↓ جرّفهُ ; for its inf. n.] تَجْرِيفٌ signifies the act of carrying away wholly: (KL:) and ↓ اجترفهُ he took the whole of it. (TA in art. جفت.) ― - Also, (inf. n. جَرْفٌ, TA,) He swept it away, namely, mud, (S, K,) from the surface of the earth; (TA;) and so ↓ جرّفهُ , (K,) inf. n. تَجْرِيفٌ; (TA;) and ↓ تجرّفهُ : (K:) or ↓ تَجْرِيفٌ signifies the act of clearing away mud or the like well; in Persian, نيك رنديدن: (KL: [Golius, app. misled by a mistranscription, has explained the verb, جرّف, as on the authority of the KL, by “ bene effudit: ”]) and الشَّىْءَ ↓ اجترف he swept away the thing (جَرَفَهُ) from the surface of the earth. (TA.) You say also, جَرَفَتْهُ السُّيُولُ, (Msb,) or ↓ جرّفتهُ , inf. n. تَجْرِيفٌ; (S;) and ↓ تجرّفتهُ ; (S, K;) The torrents swept it away; (TA;) [or swept it partially away; or wore it away;] namely, a portion of land. (S, Msb, K. See جُرُفٌ.) And, of a death commonly prevailing, جَرَفَ النَّاسَ كَجَرْفِ السَّيْلِ (tropical:) [It swept away, or destroyed, men, like the sweeping away of the torrent]: (TA:) and ↓ يَجْتَرِفُ مَالَ القَوْمِ [It sweeps away, or destroys, the cattle of the people]. (S, TA.) ― - [He shovelled it, or scooped it, away, or up, or out.] You say, جَرَفَهُ بِكِلْتَا يَدَيْهِ [He scooped it up, or out, with both his hands]; i. e. something dry, as flour, and sand, and the like. (S in art. حفن.) ― - جُرِفَ It (herbage) was eaten up utterly. (TA.) 2 جرّفهُ جرف جرفه جرفة , inf. n. تَجْرِيفٌ: see 1, in four places. ― - جرّفهُ الدَّهْرُ (assumed tropical:) Time, or fortune, or misfortune, destroyed, or exterminated, his property, or cattle, and reduced him to poverty. (TA.) A poet (of the Benoo-Teiyi, TA) says فَإِنْ تَكُنِ الحَوَادِثُ جَرَّفَتْنِى فَلَمْ أَرَ هَالِكًا كَابْنَىْ زِيَادِ ” (assumed tropical:) [And if misfortunes have destroyed my property, or cattle, and reduced me to poverty, I have not seen any one in a state of perdition like the two sons of Ziyád]. (S, TA.) 4 اجرف أجرف اجرف جرف It (a place) was invaded by a torrent such as is termed جُرَاف. (K.) 5 تَجَرَّفَ see 1, in two places; and see جُرُفٌ. 8 إِجْتَرَفَ see 1, in three places. جُرْفٌ جرف : see جُرُفٌ. ― - Also A smooth side of a mountain. (A boo-Kheyreh, K.) جِرْفٌ جرف : see the next paragraph. جُرُفٌ جرف and ↓ جُرْفٌ , (S, Msb, K, &c.,) the latter a contraction of the former, (Msb,) [An abrupt, water-worn, bank or ridge;] a bank (جَانِبٌ Ksh and Jel in ix. 110) of a valley, the lower part of which is excavated by the water, and hollowed out by the torrents, so that it remains uncompact, unsound, or weak; (Ksh ib.;) a bank, or an acclivity, of a water-course of a valley and the like, when the water has carried away from its lower part, and undermined it, so that it has become like what is termed a دَحْل, with its upper part overhanging; (L;) a portion of land (or sand, S in art. تهر) which the torrents have partially swept away, or worn away, (↓ تَجَرَّفَتْهُ , S, K, or ↓ جَرَفَتْهُ , Msb,) and eaten; (S, Msb, K;) a portion of the lower part of the side of a valley, and of a river, eaten by the torrent; (M, TA;) the side of the bank of a river, that has been eaten by the water, so that some part of it every little while falls: (Har p. 47:) and the latter, [or each,] a place which the torrent does not take away; as also ↓ جِرْفٌ ; (K;) [i. e. a bank, or ridge, that remains rising abruptly by the bed of a torrent or stream:] pl. [of pauc.] (of جُرُفٌ, TA) أَجْرَافٌ, (K,) like أَطْنَابٌ pl. of طُنُبٌ, (TA,) and [of mult.] (of جُرْفٌ, though it is implied in the K that it is of جُرُفٌ, TA) جِرَفَةٌ, like جِحَرَةٌ (S, K) pl. of جُحْرٌ, (S,) and جُرُوفٌ. (ISd, TA.) جُرَافٌ جراف A torrent that carries away everything; (S, Msb;) i. q. جُحَافٌ applied to a torrent; as also ↓ جَوْرَفٌ ; (K;) and ↓ جَارُوفٌ a torrent that sweeps away that by which it passes, by reason of its copiousness, carrying away everything, and so ↓ جَارِفٌ applied to rain. (TA.) ― - (tropical:) A very voracious man: (K, TA:) a man who devours all the food: (S:) one who eats vehemently, leaving nothing remaining. (M, TA.) ― - (tropical:) A man who marries much, or often, and is brisk, lively, sprightly, or active; as also ↓ جَارُوفٌ . (K, TA.) ― - (tropical:) A sword that sweeps away everything. (TA.) ― - (assumed tropical:) A sort of measure of capacity; as also ↓ جِرَافٌ : (S, K:) a certain large measure of capacity. (ISk, TA.) جِرَافٌ جراف : see what next precedes. نَيْطَلٌ جَرُوفٌ نيطل جروف [A capacious bucket: see 3 in art. نهز]. (S in art. نهز.) جُرَّافَةٌ جرافه جرافة : see مِجْرَفَةٌ. جَارِفٌ جارف : see جُرَافٌ. ― - Also (tropical:) A death commonly, or generally, prevailing, (S, K, TA,) that sweeps away, or destroys, (يَجْتَرِفُ,) the cattle of the people. (S, TA.) And (assumed tropical:) Plague, or pestilence. (K.) الجَارِفُ means (assumed tropical:) A plague, or pestilence, that happened in the time of Ibn-Ez-Zubeyr; (S;) or, as Lth says, الطَّاعُونُ الجَارِفُ means the plague, or pestilence, that befel the people of El- 'Irák [in the year of the Flight 69], spreading wide, and sweeping away the people like the sweeping away of the torrent. (TA.) And (tropical:) Evil fortune, or an affliction, that sweeps away, or destroys, (Lth, K, TA,) a people, (K,) or the cattle of a people. (Lth, TA.) جَوْرَفٌ جورف : see جُرَافٌ. ― - Hence, as being likened to the torrent thus termed, (TA,) (tropical:) A quick, or swift, بِرْذَون [or hack, &c.]. (K.) And (tropical:) An ass; [app. meaning a wild ass, because of his swiftness.] (Sgh, K.) And, accord. to some, A male ostrich: (as in the K:) but this is a mistranscription for جَوْرَقٌ, with ق. (Abu-l-' Abbás, T, Sgh, L, TA.) جَارُوفٌ جاروف : see جُرَافٌ, in two places. ― - Also (tropical:) Greedy; having an inordinate desire, or appetite, for food. (K, TA.) ― - And An (tropical:) unfortunate man. (K, * TA.) مِجْرَفٌ مجرف : see مِجْرَفَةٌ. ― - [Hence,] بَنَانٌ مِجْرَفٌ [Fingers, or fingers' ends,] that take much food. (IAar, TA.) مِجْرَفَةٌ مجرف مجرفه مجرفة A broom, or besom; (K;) a thing with which mud is swept away from the surface of the ground: (S, * TA:) [applied in the present day to a shovel: and a hoe: and a rake:] as also ↓ مِجْرَفٌ : vulgarly, ↓ جُرَّافَةٌ ; [now applied by many to a drag for dragging rivers &c.;] of which the pl. is جَرَارِيفُ. (TA.) مُجَرَّفٌ مجرف (tropical:) A man who has had his property, or or cattle, destroyed, or exterminated, and who has been reduced to poverty, by time, or fortune, or misfortune. (TA.) مُجَرِّفٌ مجرف (tropical:) Lean, or emaciated. (M, TA.) [See what next follows.] مُتَجَرِّفٌ متجرف (tropical:) A ram whose general fatness has gone; (Ibn-'Abbád, K;) and so a camel. (TA.) ― - Lean, or emaciated; as also مُتَجَلِّفٌ. (TA in art. جلف.) You say, جَآءَ مُتَجَرِّفًا (tropical:) He (a man, Ibn-'Abbád, TA) came in a lean and lax state (هَزِيلًا مُضْطَرِبًا). (Ibn-'Abbád, K.) جرل جِرْيَالٌ جريال A certain red dye. (As, S, K.) ― - The redness of gold. (S, K.) ― - Pure; applied to red and other colours. (K.) ― - Also, (S, K,) and ↓ جِرْيَالَةٌ , (K,) Wine; (S, K;) inferior in goodness to such as is termed سُلَافٌ: (S:) or the colour of wine. (S, K.) The phrase سَلَبْتُهَا جِرْيَالَهَا, used by El-Aashà, [lit. I deprived it, namely, wine, of its colour,] means I drank it red, and discharged it in urine white. (S.) جِرْيَالَةٌ جرياله جريالة : see above. جرم 1 جَرَمَهُ جرم جرمه جرمة , aor. جَرِمَ , (K,) inf. n. جَرْمٌ, (S,) [like جَزَمَهُ,] He cut it, or cut it off. (S, K.) ― - جَرَمَ الشَّاةَ, (K,) or جَرَمَ صُوفَ الشَّاةِ, (S,) inf. n. as above, (TA,) He shore, or sheared, or cut off the wool of, the sheep. (S, K, * TA.) And جَرَمْتُ مِنْهُ I took [or clipped somewhat] from it; [namely, the wool;] like جَلَمْتُ. (S.) ― - جَرَمَ النَّخْلَ, (S, Msb, K,) aor. as above, (TA,) inf. n. جَرْمٌ (K) and جَرَامٌ and جِرَامٌ, (S, * K,) He cut the palmtrees; (Msb;) [meaning] he cut off the fruit of the palm-trees; (S, K;) as also ↓ اجترمهُ : (S:) and in like manner, جَرَمَ التَّمْرَ he cut off the dates. (TA.) You say, هٰذَا زَمَنُ الجَرَامِ and الجِرَامِ, (S,) i. e. [This is] the time of the cutting off of the fruit of the palm-trees. (TA.) ― - And جَرَمَ النَّخْلَ, inf. n. جَرْمٌ, He computed by conjecture the quantity of fruit upon the palm-trees; (K;) and so ↓ اجترمهُ : (Lh, K:) [like جَزَمَهُ and اجتزمهُ.] = جَرَمَ, (S, K,) aor. جَرِمَ , (S,) inf. n. جَرْمٌ, (TK,) also signifies He gained, acquired, or earned, [wealth, &c.,] (S, K,) لِأَهْلِهِ for his family; and so ↓ اجترم . (K.) And you say, خَرَجَ يَجْرِمُ لِأَهْلِهِ and يَجْرِمُ أَهْلَهُ, meaning He went forth seeking [sustenance], and practising skill, or artifice, for his family. (TA.) ― - وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ, in the Kur [v. 3 and 11], is explained by some as meaning And let not a people's hatred by any means occasion you. or cause you: or it means let not a people's hatred by any means induce you, or incite you. (S, TA.) Some read ↓ لا يُجْرِمَنَّكُمْ , with damm to the ى; and Zj says that جَرَمْتُ and أَجْرَمْتُ signify the same: but some say that the meaning is, let it not by any means lead you into crime, or sin; أَجْرَمْتُهُ being like آثَمْتُهُ, I led him into sin, &c. (TA.) ― - Fr says that the asserting جَرَمْتُ to mean حَقَقْتُ [or rather حُقِقْتُ, for this is evidently, I think, the right reading, though I find حَقَقْتُ in the TA as well as in a copy of the S, in another copy of which I find جَرَمَتْ and حَقَّقَتْ, suggesting that the right reading may perhaps be جَرَمَتْ and حُقَّتْ,] is nought: they who so explain it having been confused in their judgment by the saying of the poet Aboo-Asmà, (S, TA,) or, as some say, El-Howfazán, (TA,) or, accord. to some, 'Ateeyeh Ibn-'Ofeyf, (IB, TA,) “ وَلَقَدْ طَعَنْتُ أَبَا عُيَيْنَةَ طَعْنَةً جَرَمَتْ فَزَارَةَ بَعْدَهَا أَنْ يَغْضَبُوا ” in which they made فزارة to be in the nom. case, as though the meaning were حُقَّ لَهَا الغَضَبُ [it was right, or fit, or proper, for it, (the tribe of Fezárah,) to be angry; nearly agreeing with an explanation of جَرَمَ given by Golius as on the authority of Ibn-Maaroof, namely meritus, dignus fuit ”]: but, he says, فزارة is in the accus. case; the meaning being, جَرَمَتْهُمُ الطَّعْنَةُ أَنْ يَغْضَبُوا [which will be found explained, on the authority of IB, in what follows]: AO says that the meaning is, أَحَقَّتْ عَلَيْهِمُ الغَضَبَ, i. e., أَحَقَّتِ الطَّعْنَةُ فَزَارَةَ أَنْ يَغْضَبُوا, and حَقَّت also, [both having the same signification, i. e., the thrust required Fezá- rah to be angry,] from لَا جَرَمَ لَأَفْعَلَنَّ كَذَا meaning حَقًّا [Verily I will do thus]: (S, TA:) accord. to Fr, the meaning is, كَسَبَتْ فَزَارَةَ الغَضَبَ عَلَيْكَ, the right reading being, وَلَقَدْ طَعَنْتَ, with fet-h to the ت; [so that the verse means And verily thou didst thrust Aboo-'Oyeyneh with a thrust of thy spear that occasioned, or caused, Fezárah, after it, to be angry against thee:] for he is addressing Kurz El-'Okeylee, bewailing his death; and Kurz had thrust Aboo-'Oyeyneh, who was Hisn Ibn-Hudheyfeh Ibn-Bedr El-Fezáree. (IB, TA.) ― - And جَرَمَ, (S, Msb, K,) aor. جَرِمَ , inf. n. جَرْمٌ, (Msb,) He committed a sin, a crime, a fault, an offence, or an act of disobedience; (S, Msb, K;) syn. أَذْنَبَ, (Msb, K,) and اِكْتَسَبَ الإِثْمَ; (Msb;) [perhaps because he who does so brings upon himself the consequence thereof; as though originally جَرَمَ نَفْسَهُ اولِنَفْسِهِ أَثَرَ جُرْمٍ he drew upon himself the effect of a sin, &c.; (compare كَسَبَ and اِكْتَسَبَ;)] as also ↓ اجرم , (S, Msb, K,) inf. n. إِجْرَامٌ; (Msb;) and ↓ اجترم ; (S, K;) and ↓ تجرّم . (El-'Okberee, Har p. 207.) You say, جَرَمَ عَلَيْهِمْ جَرِيمَةً, and إِلَيْهِمْ, (K,) and بِهِمْ, used by a poet for عليهم or اليهم, (IAar, TA,) He committed against them a crime, or an offence for which he should be punished; as also ↓ اجزم . (K.) They said also, الذَّنْبَ ↓ اجرم [He committed the sin, or crime, amp;c.]; making the verb trans. (TA.) And a poet says وَتَرَى اللَّبِيبَ مُحَسَّدًا لَمْ يَجْتَرِمْ عِرْضَ الرِّجَالِ وَعِرْضُهُ مَشْتُومٌ [And thou seest the intelligent envied, or much envied: he has not injured the honour of men, while his honour is reviled]. (Th, TA.) = جَرِمَ, aor. جَرَمَ , (K,) inf. n. جَرَمٌ, (TK,) He (a man, TA) betook himself to eating the جُرَامَة [in the CK, erroneously, جَرامَة,] of the palm-trees, (AA, K,) [i. e., the dates which had fallen in the cutting, and] which were among the branches. (AA, TA.) = جَرِمَ, said of a man, also signifies عَظُمَ جُرْمُهُ [His sin, or crime, &c., was, or became, great]; and so جَرُمَ, like كَرُم: [both are thus explained, in different places in this art, by the author of the TA; and the explanation in the latter case is followed by اى اذنب, i. e., he committed a six, &c.; probably added by him to show that the reading found by him was جُرْمُهُ, not جِرْمُهُ: but [think that the right reading is عَظُمَ جِرْمُهُ his body became great; and this is confirmed by what here follows:] ↓ اجرم explained in the copies of the K by عَظُمَ [in the TK عظم يعنى جرمه وجسده] should be جَرِمَ, a triliteral; and the meaning is عَظُمَ جُرْمُهُ: and in like manner, the three significations here following, assigned in the K to ↓ اجرم , belong to جَرِمَ. (TA.) = It (his colour) was, or became, clear. (K, * TA.) ― - He (a man, TA) was, or became, clear in his voice. (K, * TA.) = جَرِمَ بِهِ It (blood) stuck to him, or it: (K, * TA, and so in a marginal note in a copy of the S:) and in like manner, tar to a camel. (The same marginal note.) 2 جَرَّمَ [جرّم He cut off vehemently, or much. (Golius, on the authority of a gloss in the KL.)] ― - جَرَّمْنَا هُمْ, inf. n. تَجْرِيمٌ, We went forth from them. (Lth, K.) ― - جَرَّمْنَا الشِّتَآءَ We completed the winter. (TA.) [See also 5.] 4 اجرم التَّمْرُ اجرم التمر The dates attained to the time for their being cut off. (TA.) = See also 1, in six places. 5 تجرّم أجرم جرم تجرم [It became cut off. ― - And hence,] (tropical:) It (a year, حَوْلٌ) became completed; (Az, K, TA;) as though it became cut off from the preceding year: (Az, TA:) it ended; (S;) and so the winter: (TA:) and it (a night) passed away, (S, K,) and became completed; (K;) it ended. (TA.) = تجرّم ثَمَانِيًا, a phrase used by Sá'ideh Ibn-Ju-eiyeh, means He passed eight nights. (TA.) [See also 2] = تجرّم عَلَيْهِ He accused him of a sin, a crime, a fault, an offence, or an act of disobedience, (Abu-l-'Abbás, S, K,) which he had not committed, (Abu-l-'Abbás, S,) or though he had not committed any (K.) ― - And تجرّم He guarded against the commission of sin, or crime, &c; like تأثّم. (Har p. 207.) ― - See also 1. = Also He called, cried out, shouted, or vociferated; from جِرْمٌ meaning صَوْتٌ. (Har p. 207. [But see جِرْمٌ.]) 8 إِجْتَرَمَ see 1, in five places. جَرْمٌ جرم Hot; syn. حَرٌّ, (S,) or [rather] حَارٌّ; (K;) contr. of صَرْدٌ; (Lth, TA;) a Persian word, (S,) arabicized; (S, K;) originally گَرْم. (TA.) You say أَرْضٌ جَرْمٌ A warm land: (AHn, TA:) or a hot land: (IDrd, TA:) or a vehemently hot land: (K:) pl. جُرُومٌ, (AHn, TA,) which, applied to countries, or regions, means the contr. of صُرُودٌ. (S.) = A boat (زَوْرَقٌ) of El-Yemen; (K;) also called نَقِيرَةٌ: (TA:) pl. as above. (K.) [In the dial. of Egypt, The largest kind of Egyptian boat used on the Nile for the conveyance of grain and merchandise in general, but used only when the river is high, and also in the coastingtrade, and generally carrying from 5,000 to 15,000 bushels of grain.] جُرْمٌ جرم A sin, a crime, a fault, an offence, or an act of disobedience, syn. ذَنْبٌ, (S, Msb, * K,) whether intentional or committed through inadvertence; (Kull voce إِثْمٌ;) as also ↓ جَرِيمَةٌ ; (S, Msb, K;) and ↓ جَرِمَةٌ : (K:) transgression: (TA:) pl. [of pauc.] أَجْرَامٌ and [of mult.] جُرُومٌ, (K,) both of جُرْمٌ: the pl. of جَرِيَمةٌ is جَرَائِمُ. (TA.) = See also جَرَامٌ. = لَا جُرْمَ: see لَا جَرَمَ. جِرْمٌ جرم The body; syn. جَسَدٌ; (S, Msb, K;) or بَدَنٌ; (Th, TA;) as also ↓ جِرْمَانٌ : (K:) or the أَلْوَاحِ [pl. of لَوْح q. v.] and جُثْمَان [q. v.] of the جَسَد: (T, TA:) pl. (of pauc., TA) أجْرَامٌ, (Msb, K,) which is also used as a sing., (TA,) and (of mult., TA) جُرُومٌ and جُرُمٌ. (K.) أَلْقَى عَلَيْهِ أَجْرَامَهُ is a phrase mentioned, but not explained, by Lh: ISd thinks that it means He threw upon him the weight of his body; as though the term جِرْمٌ applied to each separate part of his body. (TA.) ― - [Hence,] الأَجْرَامُ الفَلَكِيَّةُ The [heavenly] bodies that are above the عَنَاصِر, of the orbs and stars. (KT.) = The throat, or fauces; syn. حَلْقٌ. (K.) The phrase يَضِيقُ بِهِ الجِرْمُ, used by the poet Maan Ibn-'Ows, means (assumed tropical:) It is a great, or formidable, thing, or matter: [properly,] the throat (الحَلْقُ) will not easily swallow it. (TA.) ― - The voice; (S, K;) mentioned by ISk and others; (S;) and so explained as used in the phrase إِنَّ فُلَانًا لَحَسَنُ الجِرْمِ [Verily such a one is good in respect of voice]: (TA:) or highness, or loudness, of the voice: (K, TA:) you say, مَا عَرَفْتُهُ إِلَّا بِجِرْمِهِ [I knew him not save by his voice, or his highness, or loudness, of voice]: but some disapprove this: (TA:) AHát says that the vulgar are addicted to saying, فُلَانٌ صَافِى الجِرْمِ Such a one is clear in voice, or in throat: but it is a mistake. (S, TA.) = Colour. (IAar, S, Msb, K.) One may say, of نَجَاسَة [or filth], لَا جِرْمَ لَهَا, meaning It has no colour. (Msb.) = الأَجْرَامُ (app. as pl. of جِرْمٌ, TA) The utensils, or apparatus, of the pastor. (K.) لَا جَرَمَ لا جرم (S, Msb, K, &c.) and لَا ذَا جَرَمَ, (IAar, K,) ذا being here a redundant connective as in several other instances, (IAar, TA,) and لَا أَنْ ذَا جَرَمَ and لَا عَنْ ذَا جَرَمَ (K) and لَا جَرَ, (Ks, K, [in the CK لا جَرْمَ,]) in which the م is elided in consequence of frequency of usage, as the ى is in حَاشَ لِلّهِ for حَاشَى لِلّٰهِ, and the ى and ' in أَيْشَ for أَىُّ شَىْءٍ, (Ks, TA,) and لَا ذَا جَرَ (IAar, TA) and ↓ لَا جَرُمَ and ↓ لَا جُرْمَ , (K,) originally i. q. لَا بُدَّ and لَامَحَالَةٌ [There is no avoiding it; it is absolutely necessary; &c.]: then, by reason of frequency of usage, employed in the manner of an oath, as meaning حَقًّا [verily, or truly]; wherefore, as in the case of an oath, ل is prefixed to its complement, (Fr, S, Msb, K, *) so that they say, لَا جَرَمَ لَآتِيَنّكَ [Verily I will come to thee], (Fr, S, K,) and لَا جَرَمَ لَأَفْعَلَنَّ كَذَا [Verily I will do thus], (S, Msb, *) and لَا جَرَمَ لَقَدْ كَانَ كَذَا and لَا ذَا جَرَمَ and لَا ذَا جَرَ [Verily it was thus, or verily such a thing happened]: (IAar, TA:) ISd says, Kh asserts that جَرَمَ [or لَا جَرَمَ] is only a reply to something said before it; as when a man says They did such a thing, ” and you say, لَا جَرَمَ أَنَّهُمْ سَيَنْدَمُونَ, or أَنَّهُ سَيَكُونُ كَذَا وَكَذَا; and Az says that لا in لَا جَرَمَ is said to be a [mere] connective; and the meaning [of the former of the last two phrases] is كَسَبَ لَهُمْ عَمَلُهُمُ النَّدَمَ [It (their deed) will earn for them, or occasion them, repentance; and that of the latter, it will occasion that such and such things shall happen]: and some say that جَرَمَ means وَجَبَ, and حَقَّ, and that لا is a contradiction to the words preceding it, and that a new proposition then begins; as in the Kur [xvi. 64] where it is said, لَا جَرَمَ أَنَّ لَهُمُ النَّارَ, i. e., [Nay, or] the case is not as they have said: the fire [of Hell] is their due. (TA.) لَا جَرُمَ لا جرم : see the paragraph next preceding. جِرْمَةٌ جرم جرمه جرمة People cutting off the fruit of palmtrees. (S, K, TA.) [In this sense it is app. a pl. of pauc., or a quasi-pl. n., of جَارِمٌ, q. v.] ― - Also Ripening dates cut off from the trees: and this sense, not the former as is implied in the S, is meant by Imra-el-Keys, where he says عَلَوْنَ بِأَنْطَاكِيَّةٍ فَوْقَ عِقْمَةٍ كَجِرْمَةٍ نَخْلٍ أَوْ كَجَنَّةِ يَثْرِبَ [They mounted, at Antioch, upon a variegated cloth, like the ripening dates cut off from palmtrees, or like the garden of Yethrib]: he likens the variegated cloth and wool upon the هَوْدَج to red and yellow ripening dates, or to the garden of Yethrib because it abounded with palm-trees. (TA.) جَرِمَةٌ جرم جرمه جرمة : see جُرْمٌ. جِرْمَانٌ جرم جرمان : see جِرْمٌ. جَرَامٌ جرام (erroneously said in the K to be [جُرَامٌ] like غُرَابٌ, TA) and ↓ جَرِيمٌ Dry dates: (AA, S, M, K:) mentioned by ISk among [syn.] words of the measures فَعَالٌ and فَعِيلٌ, like شَحَاحٌ and شَحِيحٌ, and بَجَالٌ and بَجِيلٌ, &c. (S.) ― - Also, both these words, (AA, S, K, *) but the former not heard in this sense by ISd, (TA,) Datestones; (AA, S, K;) and so ↓ جُرْمٌ : (mentioned in one copy of the S, but not in the TA, [probably an interpolation in the copy of the S above mentioned:]) and ↓ جَرِيمَةٌ a date-stone; as in the saying of 'Ows Ibn-Háritheh, لَا وَالَّذِى أَخْرَجَ العَذْقَ مِنَ الجَرِيمَةِ وَالنَّارَ مِنَ الوَثِيمَةِ [No, by Him who has produced the palm-tree with its fruit from the date-stone, and fire from broken stones]. (TA.) جَرِيمٌ جريم Dates (تَمْرٌ) cut off from the tree; (S, TA;) as also ↓ مَجْرُومٌ . (TA.) And شَجَرَةٌ جَرِيمَةٌ A cut tree. (TA.) ― - See also جَرَامٌ, with which it is syn. in two senses: in the latter sense having جَرِيمَةٌ for its n un. ― - Also A thing with which date-stones are brayed, or crushed. (TA.) = See also مُجْرِمٌ. = Also Large-bodied; (S, * K;) and so ↓ مَجْرُومٌ : (K:) pl. (of the former, S) جِرَامٌ. (S, K.) The fem. of the former is with ة: (K:) [but] one says also جِلَّةٌ جَرِيمٌ, meaning Largebodied camels advanced in age. (S.) = In El- Hijáz, The [measure commonly termed] مُدّ is thus called; accord. to Z, the مُدّ of the Prophet. (TA.) جُرَامَةٌ جرام جرامه جرامة i. q. جُذَامَةٌ; (K;) i. e., (TA,) The dates that have fallen when they are cut off from the tree: (S, TA:) so says As: (TA:) [but see the latter word as explained on the authority of the S in art. جذم:] and, (K,) or as some say, (TA,) dates cut off from the tree: or what are gotten (يُجْرَمُ) thereof, after their being cut off, being picked up from the lower ends of the branches. (K, TA. [See جَرِمَ.]) And The قَصَل of wheat and barley; i. e., the extremities thereof, which are bruised, and then cleared, or picked: (K, TA:) but the term more known is جُذَامَةٌ, with ذال. (TA.) جَرِيمَةٌ جريمه جريمة The last of one's offspring: (K:) as though there were a cutting off after it. (TA.) = See also جَارِمٌ: = and see جُرْمٌ: = and جَرَامٌ. جَارِمٌ جارم Cutting off, or one who cuts off, the fruit of the palm-tree: pl. جُرَّمٌ and جُرَّامٌ. (S.) [See also جِرْمَةٌ.] = جَارِمُ أَهْلِهِ (TA) and أَهْلِهِ ↓ جَرِيمَةُ (S, K *) The gainer, acquirer, or earner, [of the sustenance] of his family. (S, K, TA.) = See also مُجْرِمٌ, in two places. مُجْرِمٌ مجرم A sinner; a criminal; committing, or a committer of, a sin, a crime, a fault, an offence, or an act of disobedience; as also ↓ جَرِيمٌ (K) and ↓ جَارِمٌ : (TA:) and المُجْرِمُونَ particularly signifies the unbelievers: (Zj, K:) so in the Kur vii. 38. (Zj, TA.) You say, عَلَى نَفْسِهِ ↓ هُوَ جَارِمٌ وَقَوْمِهِ, [as also مُجْرِمٌ,] He is committing a crime, or an offence for which he should be punished, against himself and his people or party. (TA.) مُجَرَّمٌ مجرم , (fem. with ة, S,) A complete year (S, K) and month; (Ibn-Háni, TA;) a year past, completed. (AZ, TA.) مَجْرُومٌ مجروم : see جَرِيمٌ, in two places. جرموق جُرْمُوقٌ جرموق [A kind of galoche;] a thing that is worn over the [kind of boot called] خُفّ; (S, Mgh, Msb, K;) called in Persian خَرْكَشْ: (Mgh:) or a small خُفّ (JK, TA) which is worn over the [ordinary] خُفّ: (TA:) an arabicized word; (S;) [probably from the Persian چَرْم “ leather, ” and مُوق, which is said by some to be arabicized, but by ISd to be a genuine Arabic word, meaning “ a kind of خُفّ: ” or it may be from سَرْمُوزَهْ, given as its Persian equivalent in the PS:] pl. جَرَامِيقُ. (Msb.) جرن 1 جَرَنَ جار جرن , (S, K,) aor. جَرُنَ , (S,) inf. n. جُرُونٌ, (S, K,) said of a man, and of a beast, (ISk, S,) He became accustomed, habituated, or inured, to a thing, or an affair. (ISk, S, K.) And جَرَنَتْ يَدَاهُ عَلَى العَمَلِ, inf. n. as above, His hands became accustomed, or inured, to the work. (M, TA.) ― - Also, said of a garment, or piece of cloth, (S, K,) and of a coat of mail, (K,) and of a skin for water or milk, (S,) It became threadbare, or worn, and soft, or smooth: (S, K:) or, said of a skin, and of a book, or writing, it became old and worn out. (M, TA.) = جَرَنَ, (K,) inf. n. جَرْنٌ, (TA,) He ground grain (K, TA) vehemently: (TA:) of the dial. of Hudheyl. (TA.) 4 اجرن أجار أجر أجرن اجرن آجر آجرن He collected dates in the جَرِين. (ISd, K.) 8 اجترن اجترن He made, or prepared, a جَرِين. (K.) جُرْنٌ جار جرن A hollowed stone, [or stone basin,] from which the [ablution termed] وُضُوْء is performed; (K;) water being poured into it; called by the people of El-Medeeneh مهرس [app. مِهْرَس, perhaps a dial. var. of مِهْرَاسٌ, or a mistranscription for this]: so in the M: in the Jm, the مِهْرَاس with which the وضوء is performed. (TA.) ― - See also جُبٌّ. ― - [In the present day, applied also to A stone mortar in which things are pounded.] ― - See also جَرِينٌ, in two places. جِرْنٌ جار جرن The body, with the limbs or members; syn. جِسْمٌ; said to be a dial. var. of جِرْمٌ; or the ن may be a substitute for the جرم of أَجْرَانٌ; but the former is the more probable, as the word has a pl., namely, أَلْقَى عَلَيْهِ أَجْرَانَهُ, and this is scarcely ever the case when a word is formed by substitution. (TA.) Hence the saying, أَلْقَى عَلَيْهِ أَجْرَانَهُ, i. q. القى عليه أَجْرَامَهُ and شَرَاشِرَهُ [He threw upon him, or it, the weight of his body]: (Lh, TA: [see also شَرْشَرةٌ, under which other explanations are given:]) or he threw his weights [meaning his whole weight] upon him, or it; and so القى ↓ عليه جِرَانَهُ : or, accord. to the A, he disposed, or subjected, his mind to it; or persuaded himself to do it; namely, an affair. (TA.) جِرَانٌ جران The anterior [or under] part of the neck of a camel, from his مَذْبَح [or the part a little below the under jaw] to the place where he is stabbed: (S, Msb, K:) and in like manner, of a horse; (S, TA;) the inner [or under] part of the neck, from the pit of the uppermost part of the breast to the extremity of the neck at the head: and, metaphorically, of a man: (TA:) pl. [of mult.] جُرُنٌ (S, Msb, K) and [of pauc.] أَجْرِنَةٌ; (Msb, TA;) which last is used by Tarafeh as a sing. (TA, * and EM p. 68.) You say, of a camel, أَلْقَى جِرَانَهُ بِالأَرْضِ [He threw the under part of his neck upon the ground]; meaning that he lay down, and stretched out his neck upon the ground. (Msb, TA.) See another ex. voce جِرْنٌ. [And see a verse cited in the first paragraph of art. حنو.] You say also, ضَرَبَ الحَقُّ بِجِرَانِهِ, meaning (assumed tropical:) The truth, or right, or just claim, became established, or settled. (T, TA.) ― - Also The inner [or under] part of the penis: pl. جُرُنٌ and أَجْرِنَةٌ, as above. (TA.) جَرِينٌ جرى جرين What one has ground [of grain]: (K, TA:) of the dial. of Hudheyl. (TA.) ― - See also جَارِنٌ. ― - Also, and ↓ جُرْنٌ (T, S, M, K) and ↓ مِجْرَنٌ , (K,) or ↓ مَجْرَنٌ , (so in a copy of the S, but in other copies not mentioned,) The place in which dates are dried: (S:) or a بَيْدَر: (K:) or the جَرِين is for grain; and the بيد, for dates: (Towsheeh, TA:) or the place where dates are collected [and dried] when they are cut from the tree: or, accord. to Lth, the place of the بيد in the dial. of the people of El-Yemen, the generality of whom pronounce the word [جِرِين,] with kesr to the ج: (T, TA:) or the مِرْبَد; i. e. the place in which fresh ripe dates are thrown to dry: (Mgh:) or the بيدر in which wheat is trodden out; and also the place in which fruits are dried: (Msb:) the place of wheat; and sometimes [the place] for [drying] dates and grapes: (M, TA:) its pl. [of mult.] is جُرُنٌ, (Mgh, Msb, TA,) not جَرَائِنُ, (Mgh,) and [of pauc.] أَجْرَانٌ and أَجْرِنَةٌ: (TA:) A 'Obeyd says that مِرْبَدٌ and جَرِينٌ are of the dial. of El-Hijáz; and أَنْدَرٌ, of that of Syria; and بَيْدَرٌ, of El-'Irák: (TA in art. ربد:) ↓ جُرْنٌ is of the dial. of the people of Egypt, who use it as meaning the بيدر of seed-produce, which is [sometimes] walled round; and its pl. is أَجْرَانٌ. (TA.) [See also مِرْبَدٌ.] جِرْيَانٌ جريان a dial. var. of جِرْيَالٌ, (S, K, *) meaning A certain red dye. (ISd, TA.) جَارِنٌ جارن , applied to a garment, or piece of cloth, (T, S, K,) and to a skin for water or milk, &c., (T, TA,) Old, and worn out: (T, TA:) or threadbare, or worn, and soft, or smooth: and in like manner applied to a coat of mail: (S, K:) as also ↓ جَرِينٌ : (TA:) or, applied to a coat of mail (دِرْع), in which case it is with ة, that has become smooth from much use: (Ham p. 656:) pl. جَوَارِنُ: (S, TA:) and, applied to a commodity, or utensil, or an article of furniture, used, and worn out: and to a skin for water or milk, dried up, and rough, or coarse, from use: (TA:) and to a road, worn, or effaced. (Abu-l-Jarráh, S, K.) ― - Also The young one of a serpent: (S, K:) or of a viper, (Lth, M, TA,) such as is smooth. (Lth, TA.) مَجْرَنٌ مجرن : see جَرِينٌ. مِجْرَنٌ مجرن : see جَرِينٌ. = Also Very voracious: (K:) of the dial. of Hudheyl. (TA.) مُجَرَّنٌ مجرن A whip of which the thong has become soft, or smooth. (K.) Az says, I have seen them make their whips from the جُرُن [pl. of جِرَانٌ q. v.] of camels such as are termed بُزْل [i. e. in the ninth year, or nine years old], because of the thickness thereof. (TA.) جرو 4 أَجْرَتْ [in its primary sense app. signifies She (a bitch, and any female beast of prey,) whelped; or had a whelp, or whelps: see مُجْرٍ. (Accord. to Golius, as on the authority of J, Cum fœtu abiit vel asportavit eum fera: but I have not found it in any copy of the S, nor in any other lexicon.) ― - And hence,] said of a tree (شَجَرَةٌ), It had upon it [fruits such as are termed] جِرَآء [pl. of جِرْوٌ]; (As, TA;) said [for instance] of a مَوْزَة [or banana-tree]: (AHn, TA in art. موز:) and [in like manner] said of a herb, or leguminous plant, (بَقْلَةٌ,) it had جِرَآء; (K in art. جرى; [in the CK, erroneously, جَراء;]) belonging to the present art., not to art. جرى. (TA.) جِرْوٌ جرو and جُرْوٌ and جَرْوٌ (of which the first is the most chaste, Msb) The whelp, or young one, of the dog, (S, Msb, K,) [and so, app., ↓ جِرْوَةٌ , q. v.,] and of the lion, (K,) and of any beast of prey: (S, Msb:) pl. [of pauc.] أَجْرٍ, (S, K,) originally أَجْرُوٌ, (S,) and أَجْرِيَةٌ (Lh, K) and أَجْرَآءٌ (K) and [of mult.] جِرَآءٌ; (S, K;) أَجْرِيَةٌ, as pl. of جرو, being anomalous; (TA;) or it is pl. of جِرَآءٌ [and therefore not anomalous]. (S, TA.) ― - And the same, (K,) or the first of these, (S, El-Bári', Msb, TA,) only, (TA,) (tropical:) The small of anything, (El-Bári', Msb, K, TA,) as also ↓ جِرْوَةٌ ; (TA;) even, (K,) of the colocynth, (As, S, K,) and of the melon, and the like; (K;) as, for instance, (TA,) of the pomegranate, (S, TA,) and of the poppy, (AHn, TA in art. عتر,) and of the بَاذَنْجَان, (TA,) and of the cucumber, (S, TA,) as also ↓ جِرْوَةٌ , (S, Msb,) likened to the whelps of dogs, because of their softness and smoothness: (Msb:) or what is round of the fruits of trees; as the colocynth and the like: (TA:) pl. [of pauc.] أجْرٍ (Msb, K, TA [in the CK, erroneously, اَجْرُؤٌ]) and [of mult.] جِرَآءٌ. (As, Msb, K.) ― - (assumed tropical:) Fruit when it first grows forth, (AHn, K,) in its fresh, juicy, state. (AHn, TA.) ― - (assumed tropical:) The seeds, (M, TA,) or envelope, or receptacle, of the seeds, (K,) of the كَعَابِير [app. meaning the round and compact pericarps (in some of the copies of the K, erroneously, as is observed in the TA, عكابير,)] that are at the heads of branches. (M, K.) ― - (tropical:) A tumour in a camel's hump; and in the withers; so called by way of comparison [to a whelp]: (TA:) and in the fauces. (K.) ― - See also what next follows, last sentence. جِرْوَةٌ جر جرى جروه جروة : see جِرْوٌ, in three places. A huntsman beat, or disciplined, or trained, his dog for the purpose of the chase (ضَرَبَهُ عَلَى الصَّيْدِ); and thereupon it was said, ضَرَبَ جِرْوَتَهُ [app. meaning He beat, or disciplined, or trained, his whelp]: and hence this phrase became proverbially used, in instances here following. (Z, TA.) ― - I. q. نَفْسٌ [as meaning Self]. (TA.) You say, ضَرَبَ عَلَيْهِ جِرْوَتَهُ, meaning (assumed tropical:) He disposed and subjected himself to it; (S, TA;) namely, a thing, an affair, or a case: and he endured it with patience: and in like manner, ضَرَبَ جِرْوَةَ نَفْسِهِ: (TA:) and أَلْقَى فُلَانٌ جرْوَتَهُ he endured the thing with patience. (S, TA.) Also ضَرَبْتُ جِرْوَتِى عَنْهُ (assumed tropical:) I endured with patience the want, or loss, of it: (TA:) or my mind became at ease [respecting it]. (AA, IB, TA.) = Also (K, TA, [in the CK ↓ جِرْوٌ ,]) (tropical:) A short she-camel. (K, TA.) مُجْرٍ مجر and مُجْرِيَةٌ applied to a bitch, (S, K,) and a female beast of prey, (TA,) Having a whelp, or young one: (K:) or having with her her whelps, or young ones. (S.) El-Aalam says لَحْمِى إِلَى أَجْرٍ حَوَاشِبْ جرى 1 جَرَى جر جرى جري , said of water (S, Mgh, Msb) &c., (S,) or of water and the like, (K,) more properly thus, as in the K, aor. جَرِىَ , (TA,) inf. n. جَرْىٌ (S, Mgh, Msb, K) and جَرَيَانٌ (S, K) and جِرْيَةٌ, (S, * Msb, K,) [which last see below,] It ran, or passed along quickly; originally said of water: (Er-Rághib, TA:) or it flowed;; syn. سَالَ; contr. of وَقَفَ and سَكَنَ. (Msb.) ― - Said also of farina, in the phrase جَرَى الدَّقِيقُ فِى السُّنْبُلِ [The farina pervaded the ears of wheat]. (L in art. قمح.) ― - And of a horse (Mgh, Msb, K) and the like, (Msb, K,) aor. as above, (TA,) inf. n. جَرْىٌ (Msb, K) and جَرَيَانٌ (Msb) and جِرَآءٌ (Lth, K) and مَجْرًى, (S,) [He ran;] from the same verb said of water. (Mgh) ― - And of a ship: you say, جَرَتِ السَّفِينَةٌ, (S, TA,) inf. n. جَرْىٌ (TA) and مَجْرًى, (S, K,) [The ship ran.] ― - And of the sun, and a star: you say, جَرَتِ الشَّمْسُ, aor. جَرِىَ , inf. n. جَرْىٌ, [The sun pursued its course:] and جَرَتِ النُّجُومُ The stars travelled, or passed along, from east to west. (TA.) ― - جَرَى إِلَى كَذَا, (Msb, and Har p. 152,) inf. n. جَرْىٌ and جِرَآءٌ; (Msb;) and إِلَيْهِ ↓ اجرى , inf. n. إِجْرَآءٌ; (Ham p. 224, and Har p. 152;) He betook, or directed, himself to such a thing; made it his object; aimed at it; intended, or purposed, it: (Msb, and Har ubi suprà:) and he hastened to it: (Msb:) but in the latter phrase, an objective complement is understood; and it is used in relation to something disapproved, or disliked; (Ham and Har;) properly, اجرى فِعْلَهُ إِلَيْه, (Ham,) or اجرى فِعْلَهُ بِالقَصْدِ إِلَيْهِ. (Har.) ― - Hence, perhaps, the saying, جَرَى الخِلَافُ فِى كَذَا (tropical:) [frequently used as meaning A controversy ran, or ran on, respecting such a thing between such and such persons]. (Msb.) ― - جَرَى لَهُ الشَّىْءُ, (Sh, TA,) and جَرَى عَلَيْهِ, (TA,) (assumed tropical:) The thing was permanent, or continued, to him. (Sh, TA.) [And, more commonly, (assumed tropical:) The thing happened, or occurred, to him. Whence, ↓ مَاجَرَيَاتٌ , as pl. of مَاجَرَى, used as a single word, by late writers, meaning (assumed tropical:) Events, or occurrences.] ― - هُوَ يَجْرِى مَجْرَاهُ (assumed tropical:) It is like it, or similar to it, in state, condition, case, or predicament. (TA.) [It (a word or phrase) follows the same rule or rules, or occupies the same grammatical place, as it (another word or phrase). And similar to this is the saying,] مُجَارَاةَ المَبِيعِ ↓ الدَّيْنُ وَالرَّهْنُ يَتَجَارَيَانِ والثَّمَنِ (assumed tropical:) [The debt and the pledge are subject to the same laws as the thing sold and the price]. (Mgh.) ― - [Also (assumed tropical:) It acts as, or in a similar manner to, it: and (assumed tropical:) he acts in his stead: see جَرِىٌّ. Hence the phrase, جَرَى مِنْهُ مَجْرَى كَذَا (assumed tropical:) It acted upon him, or affected him, like, or in a similar manner to, such a thing: as in the prov.,] جَرَى مِنْهُ مَجْرَى اللَّدُودِ (assumed tropical:) [It acted upon him, or affected him, like, or similarly to, the medicine, or draught, called لدود: منه here having the meaning of فِيهِ]. (ISk, S in art. لد.) ― - [One says, also, of an inf. n., and of a part. n., that is regularly formed, يَجْرِى عَلَى الفِعْلِ, meaning (assumed tropical:) It is conformable to the verb.] 2 جرّى جر جرى جري He sent a deputy, or commissioned agent; as also ↓ اجِرى . (K.) And جرّى جَرِيًّا He made, or appointed, a deputy, or commissioned agent; (ISk, S, * TA;) as also ↓ استجراهُ . (S, * TA.) Hence the trad., (TA,) ↓ لَا يَسْتَجْرِيَنَّكُمُ الشَّيْطِانُ (S, TA) By no means let the Devil make you his followers and his commissioned agents. (TA.) You say also, فِى حَاجَتِهِ ↓ اجراهُ [He sent him to accomplish his needful affair]. (TA.) 3 جاراهُ جار جاراه جاراة جارى , inf. n. مُجَارَاةٌ (S, Mgh, Msb, K) and جِرَآءٌ, (S, K,) He ran with him. (S, Mgh, Msb, K.) You say, جَارَيْتُهُ حَتَّى فُتُّهُ I ran with him until I passed beyond him, or outwent him. (TA in art. فوت.) ― - [He vied, contended, or competed, with him in running: and hence, (assumed tropical:) in any affair; like سَايَرَهُ.] You say, جاراهُ فِى كَذَا وَفَعَلَ مِثْلَ فِعْلِهِ (assumed tropical:) [He vied, contended, or competed, with him in such an affair, and did like as he did]. (Mgh in art. فوض.) And جاراهُ فِى الحَدِيثِ (assumed tropical:) [He vied, contended, or competed, with him in discourse]. (S.) And جَارَوْا فِى الحَدِيثِ (TA) and ↓ تَجَارَوْا فِيهِ (S, TA) (assumed tropical:) [They vied, contended, or competed, one with another, in discourse]. And it is said in a trad., مَنْ طَلَبَ العِلْمَ لِيُجَارِىَ بِهِ العُلَمَآءَ (assumed tropical:) He who seeks knowledge in order that he may run [i. e. vie] with the learned in discussion and disputation, to show his knowledge to others, to be seen and heard. (TA.) And in another trad., لَا تُجَارِ أَخَاكَ وَلَا تُشَارِهِ وَلَا تُمَارِهِ (assumed tropical:) [Contend not for superiority with thy brother, (so explained in the TA, voce جَارَّ, in art. جر,) nor dispute with him, nor wrangle with him]: (El-Jámi'-es- Sagheer:) or, as some relate it, لَا تُجَارِّ أَخَاكَ وَلَا تُشَارِّهِ. (TA in art. جر, q. v.) 4 اجراهُ أجر أجراه أجرى اجراه اجراة آجر آجراه He made it to run; (S, K, * TA;) said of water &c., (S,) or of water and the like. (K, * TA.) [Hence, اجرى دَمْعًا, or دُمُوعًا, He shed tears.] ― - Also He made him to run; namely, a horse (Mgh, Msb, K *) and the like: (Msb, K: *) in which sense مُجْرًى [as well as إِجْرَآءٌ] is used as an inf. n. (S.) ― - اجرى السَّفِينَةَ [He made the ship to run]: (S:) in this sense, also, مُجْرًى [as well as إِجْرَآءٌ] is used as an inf. n. (S, K.) ― - اجرى as syn. with جرّى; and اجراهُ فِى حَاجَتِهِ: see 2. ― - اجرى إِلَيْهِ: see 1. ― - أَجْرَيْتُ عَلَيْهِ [and لَهُ] (assumed tropical:) I made a thing permanent, or continual, to him. (IAar, TA.) [And hence, both of these phrases, in the present day, (assumed tropical:) I made him, or appointed him, a permanent, or regular, allowance of bread &c.; I provided for him, or maintained him.] ― - [اجراهُ مُجْرَى كَذَا (assumed tropical:) He made it to be like, or similar to, such a thing in state, condition, case, or predicament. (assumed tropical:) He made it (a word or phrase) to follow the same rule or rules, or to occupy the same grammatical place, as such another. (assumed tropical:) He made it to act as, or in a similar manner to, such a thing.] ― - [Hence,] اِسْمٌ لَا يَجْرَى i. q. لَا يَنْصَرِفُ (assumed tropical:) [A noun that is imperfectly declinable]. (TA in art. صمت, &c.) = أَجْرَتْ said of a herb, or leguminous plant, (بَقْلَةٌ,) mentioned in this art. in the K: see art. جرو. 6 تَجَارَوْا فِى الحَدِيثِ تجاروا في الحديث : see 3. Hence, in a trad., تَتَجَارَى بِهِمُ الأَهْوَآءُ (assumed tropical:) [Natural desires, or blamable inclinations, or erroneous opinions, contend with them for the mastery: or] they vie, or compete, one with another, in natural desires, &c. (TA.) = See also 1. 10 استجراهُ استجراه استجراة He demanded, or desired, that he should run. (TA.) ― - See also 2, in two places. لَا جَرَ لا جر and لَا ذَا جَرَ, for لَا جَرَمَ and لَا ذَا جَرَمَ: see art. جرم. جُرَةٌ جر جره جرة and ↓ جَرَايَةٌ : see 1 in art. جرإِ. جَرًى جر جرى جري : see جَرَأءٌ = فَعَلْتُهُ مِنْ جَرَاكَ, and من ↓ جَرَائِكَ , I did it because of thee, or of thine act; on thine account; or for thy sake; i. q. من أَجْلِكَ; like من جَرَّاكَ [which see in art. جر]. (S, K.) جِرْيَةٌ جري جريه جرية i. q. جَرْىٌ as inf. n. of جَرَى said of water (Msb, K) and the like: (K:) and also A mode, or manner, of running [thereof]. (TA.) You say, مَا أَشَدَّ جِرْيَةَ هٰذَا المَآءِ [How vehement is the running, or manner of running, of this water!]. (S.) جَرَآءٌ جرآء and ↓ جِرَآءٌ (S, K) and ↓ جَرًى (K) and ↓ جَرَايَةٌ (S, K) and ↓ جَرَائِيَةٌ (IAar, K, TA, [in the CK جِرَايَةٌ]) Girlhood; the state of a جَارِيَة. (S, K.) One says, كَانَ ذٰلِكَ فِى أَيَّامِ جَرَائِهَا That was in the days of her girlhood. (S.) = فَعَلْتُهُ مِنْ جَرَائِكَ: see جَرَى. جِرَآءٌ جرآء : see the next preceding paragraph. جَرِىٌّ جر جرى جري A commissioned agent; a factor; a deputy: (S, Mgh, K:) because he runs in the affairs of him who appoints him, (Mgh,) or acts in his stead (يَجْرِى مَجْرَاهُ): (S, Mgh:) [in this and other senses following] used alike as sing. and pl., and also as [masc. and] fem.: (K:) but sometimes, though rarely, جَرِيَّةٌ is used for the fem., accord. to AHát; and accord. to J [in the S, and Mtr in the Mgh], it has أَجْرِيَآءُ for its pl. (TA.) And A messenger, or person sent, (S, K,) that runs in an affair. (TA.) But accord. to Er-Rághib, it is weaker [in signification, or in point of chasteness,] than رَسُولٌ and وَكِيلٌ [which are given as its syns. in the S and K]. (TA.) ― - A servant. (TA.) ― - A hired man; a hireling. (Kr, K.) ― - A surety; a guarantee; one who is responsible, accountable, or answerable, for another. (IAar, K.) = The word signifying “ bold, ” or “ daring, ” is جَرِىْءٌ, with '. (S.) جَرَايَةٌ جرايه جراية : see جِرَايَةٌ: = and جَرَآءٌ: = and جُرَةٌ. جِرَايَةٌ جرايه جراية The office of a جَرِىّ, i. e. a commissioned agent, factor, or deputy; (S, K;) and of a messenger: (S:) as also ↓ جَرَايَةٌ . (TA.) = A running [or permanent] daily allowance of food or the like. (S, TA.) [Hence, in the present day, خُبْزُ جِرَايَةٍ Bread made of inferior flour, for servants and other dependants.] جَرَائِيَةٌ : see جَرَآءٌ جِرِيَّآءُ جريآء : see إِجْرِيَّا جِرِّىٌّ جر جرى جري [The eel;] a certain fish, well known. (K: mentioned also in art. جر, q. v.) جِرِّيَّةٌ جري جريه جرية , like قِرِّيَّةٌ, (S,) The stomach, or triple stomach, or the crop, or craw, of a bird; syn. حَوْصَلَةٌ: (S, K: mentioned also in art. جر, q. v.:) so called because the food at the last runs into it, or because it is the channel through which the food runs: (Er-Rághib, TA:) thus pronounced by Fr, and by Th on the authority of Ibn-Nejdeh, without ': by Ibn-Háni, [جِرِّيْئَةٌ,] with ', on the authority of AZ. (TA.) جَارٍ جار جاري applied to water [and the like], [Running, or flowing, or] pressing forward, in a downward and in a level course. (Msb.) ― - Also, [as meaning Running,] applied to a horse and the like. (Msb.) ― - صَدَقَةٌ جَارِيَةٌ (assumed tropical:) A permanent, continuous, charitable donation; such as the unalienable legacies provided for various benevolent purposes. (TA.) جَارِيَةٌ جار جاري جاريه جارية A ship; (S, Msb, K;) because of its running upon the sea: (Msb:) an epithet in which the quality of a subst. predominates: pl. جَوَارٍ (TA.) ― - The sun; (K;) because of its running from region to region: (TA:) or the sun's disk in the sky. (T, TA.) And الجَوَارِى الكُنَّسُ The stars. (TA. [But see art. كنس.]) ― - The wind: pl. as above. (TA.) ― - A girl, or young woman; (S, * Mgh, Msb, * K;) a female of which the male is termed غُلَامٌ; so called because of her activity and running; opposed to عَجُوزٌ: (Mgh:) and (tropical:) a female slave; (Mgh voce غُلَامٌ;) [in this sense] applied even to one who is an old woman, unable to work, or to employ herself actively; alluding to what she was: (Msb:) pl. as above. (Msb, K.) ― - (assumed tropical:) The eye of any animal. (TA.) ― - (assumed tropical:) A benefit, favour, boon, or blessing, bestowed by God (K, TA) upon his servants. (TA.) إِجْرِىٌّ أجر أجرى أجرة أجري أجريي اجرى اجري جرى A kind of running: pl. أَجَارِىُّ. (TA.) You say فَرَسٌ ذُوأَجَارِىَّ A horse that has several kinds of running. (TA.) ― - See also إِجْرِيَّا. إِجْرِيَّةٌ أجر أجرى أجري أجريه أجرية اجريه اجرية جرى : see what next follows. إِجْرِيَاهُ أجرى أجري أجرياه اجرياه اجرياة : see what next follows. إِجْرِيَّا أجرى أجري أجريا اجريا The act of running: (S, and so in some copies of the K: [in this sense, erroneously said in the TA to be بتخفيف:]) or ↓ إِجْرِىٌّ . (So in this sense in some copies of the K.) ― - Also, (S, K,) and ↓ إِجْرِيَّآءُ , (K,) (assumed tropical:) A custom, or habit, (S,) or manner, (K,) that one adopts (S, K) and follows; (K;) [like هِجْرِيَّا &c.;] and so ↓ إِجْرِيَآءُ without teshdeed: (TA:) and (assumed tropical:) nature, constitution, or natural disposition; [in the CK, الخَلْقُ is erroneously put for الخُلُقُ;] as also ↓ جِرِيَّآءُ and ↓ إِجْرِيَّةٌ . (K.) One says, الكَرَمُ مِنْ إِجرِيَّاهُ and ↓ من إِجْرِيَّائِهِ (assumed tropical:) Generosity is [a quality] of his nature, &c. (Lh, TA.) إِجْرِيَّآءُ اجريآء : see what next precedes, in two places. مَجْرًى مجر مجرى مجري مجريي [A place, and a time, of running, &c.]. The channel of a river [and of a torrent &c.: a conduit; a duct; any passage through which a fluid runs: pl. مَجَارٍ]. (TA.) ― - Also an inf. n. of 1 [q. v.]. (S, K, &c.) مُجْرٍ مجر [Making to run]. It is said in a prov., كُلُّ مُجْرٍ فِى الخَلَآءِ يُسَرُّ [Every one who makes his horse to run in the solitary place rejoices, because no one can contradict his account of his horse's fleetness]. (Mgh.) [See Freytag's Arab. Prov., ii. 315 and 316, where two other readings are added: كلّ مجر بِخَلَآءٍ مُجِيدٌ, i. e., is possessor of a fleet horse; and كلّ مجر بِخَلَآءٍ سَابِقٌ, i. e., is one who outstrips.] مَاجَرَيَاتٌ ماجريات : see 1. جز 1 جَزَّ جز , (S, A, Msb, K,) aor. جَزُ3َ , (S, Msb,) inf. n. جَزٌّ, (S, Mgh, Msb, K,) and ↓ جَزَّةٌ , (K,) [but the latter seems to be an inf. n. of un.,] He cut (Mgh, Msb, K) wool, (IDrd, S, Mgh, Msb,) [see حَلَقَ,] and, as some say, other things, (Msb,) or a dense thing, (Mgh,) or hair, (A, K,) and dry herbage, (K,) and seed-produce, (A,) and wheat, (S,) and palm-trees, (S, ISd, A, Mgh,) meaning their fruit; (Mgh;) as also ↓ اجتزّ . (K.) You say, الشِّيحَ وَغَيْرَهُ ↓ اِجْتَزَزْتُ , and ↓ اِجْدَزَزْتُهُ , in the sense of جَزَزْتُهُ [I cut the sheeh, a species of wormwood, &c.]. (S.) You say also, جَزَزْتُ الكَبْشَ والنَّعْجَةَ, [I shore, or sheared, the ram and the ewe]; but of the she-goat and he-goat you say, حَلَقْتُهُمَا. (TA.) And جَزَّ النَّخْلَةَ, (Lh, A, Mgh,) aor. جَزُ3َ , inf. n. جَزٌّ and جَزَازٌ and جِزَازٌ, (Lh, TA,) [like جَذَّ and جَدَّ,] He cut off the fruit of the palm-tree. (Mgh, TA.) = See also 4, in four places. 2 جزّر جزر جزيرة , inf.n. تَجْزِيزٌ, He dried dates. (Msb.) 4 اجزّ 8 It attained to the proper time for being cut; (S, Msb, TA;) said [app. of wool, and] of hair, and of herbage, (A,) and wheat, (AZ, S, Msb,) and barley; (AZ, Msb;) as also ↓ استجزّ , (S, Msb, K,) said of wool, (Msb,) and of wheat; (S, K;) and ↓ جَزَّ , [aor., app., جَزِ3َ , as below,] said of wheat. (TA.) ― - اجزّ الِشّيحُ The sheeh [a species of wormwood] attained to the proper time for being cut: (L, TA:) or اجزّ الشَّيْخُ (assumed tropical:) The old man attained to the proper time for dying. (K.) [SM says,] الشَّيْخُ seems to be a mistranscription, for الشِّيحُ: if not, it is a tropical expression. (TA.) [But see 4 in art. جزر, and 8 in art. خضر.] ― - اجزّ الغَنَمُ The sheep attained to the proper time for being shorn; (S, TA;) as also ↓ جَزَّ . (TA.) ― - اجزّ النَّخْلُ The palm-trees attained to the proper time for having their fruit cut off; (S, K, TA;) as also ↓ جَزَّ . (K.) ― - [Hence, app.,] اجزّ التَّمْرُ The dates dried; (S, K;) as also ↓ جَزَّ , aor. جَزِ3َ , (S, Msb, K,) inf. n. جُزُوزٌ, (S, K,) or جَزٌّ: (Msb:) you say تَمْرٌ فِيهِ جُزُوزٌ Dates in which is dryness. (S, TA.) ― - اجزّ القَوْمُ The people attained to the proper time for the shearing of their sheep: (K:) or had their sheep shorn: or had their seed-produce cut. (S, L.) = اجزّ الرَّجُلَ He assigned to the man the جِزَّة [or wool, &c.,] of a sheep. (K.) 8 اجتزّ and اجذزّ : see 1, in three places. 10 إِسْتَجْزَ3َ see 4. جُزٌّ أجاز أجز أجزى اجز جاز جز جزى وجز i. q. جُزْءٌ. (Bd in xv. 44.) جَزَّةٌ جز جزه جزة [A single cutting, or shearing, or the like.]. (K.) See 1. جِزَّةٌ جز جزه جزة [A mode, or manner, of cutting, or shearing, or the like]. You say, جَزَّهُ جزَّةً حَسَنَةً [He cut it, or sheared it, &c., in a good manner]. (K, TA.) [in the CK, وَجِزَّةً is omitted after وَجَزَّةً; so that the reading there is جَزَّةً حَسَنَةً.] = Also, (S, K,) and ↓ جَزَزٌ and ↓ جُزَازٌ and ↓ جُزَازَةٌ , (K,) What is cut, of dates: (K:) or [a fleece; i. e.,] the wool of a sheep [shorn] in one year: (S, K:) [and the hair of a goat, and of a camel, (see تِمَّةٌ,) when shorn; a shorn crop of wool, and of goat's hair, and of camel's hair:] or the wool of a ewe, (K, TA,) or of a ram, (TA,) when shorn, and not mixed with any other: (K, TA:) so accord. to AHát: (TA:) or wool not used after being shorn; (K;) in which last sense you say also ↓ صُوفٌ جَزَزٌ : (TA:) pl. جِزَزٌ and جَزَائِزُ: (Lh, K:) the latter like ضَرَائِرُ as pl. of أَقْرِضْنِى جِزَّةً, without regard to the difference of the vowels [in the sing.]. (TA.) One says to another, أَوْ جِزَّتَيْنِ كَأَنَّهُ عَاضٌّ عَلَى جِزَّةٍ [Lend thou me the wool of a sheep, or of two sheep]; and the latter gives him the wool of a sheep, or of two sheep. (S.) And one says of a man with a large beard, عَلَى جَزَّةٍ [As though he were biting] the wool of a shorn sheep. (K, TA: in the CK, جَزَزٌ.) جَزَزٌ جزة جزز : see جِزَّةٌ, in two places. جَزَازٌ جزاز and ↓ جِزَازٌ The act of cutting, or shearing, wool, (Mgh, * Msb,) and hair; (Mgh;) and of reaping; (Fr, S, K;) and of cutting seed-produce (Mgh, K) before it has attained to maturity; (K;) and of cutting off the fruit of palm-trees: (Fr, S, Mgh:) and the time, or season, of shearing sheep [and the like]. (TA.) You say, هٰذَا زَمَنُ الجَزَازِ, and الجِزَازِ, This is the time of cutting, or shearing, wool: (Msb:) and of reaping: and of cutting off the fruit of palm-trees. (S.) جُزَازٌ جزاز What one cuts, or cuts off, of anything; (K;) the cuttings of wool or any other thing: n. un. with ة: (TA:) [as, for instance,] what is redundant of a skin or hide when it is cut: (K:) or ↓ جُزَازَةٌ signifies what falls from a skin or hide (S, A) or other thing (S) when it is cut. (S, A.) See also جِزَّةٌ. جِزَازٌ جزاز : see جَزَازٌ جَزُوزٌ جزوز What is cut, or shorn; a masc. n.; and, as also ↓ جَزُوزَةٌ , fem.: (K:) or the latter signifies sheep of which the wool is shorn; (S, A;) and is similar to رَكُوَبةٌ, and حَلُوبَةٌ and عَلُوفَةٌ: (S:) Th says that a subst. of this class is only with ة, like the three words just mentioned: Lh says that it may be with ة and without ة; and that the pl. in both cases is of the measures فُعُلٌ and فَعَائِلُ: [in this instance, جُزُزٌ and جَزَائِزُ:] but ISd says, I hold that فُعُلٌ is the measure of the pl. of a subst. of this class without ة, such as رَكُوبٌ, of which the pl. is رُكُبٌ; and فَعَائِلُ, of that which is with رَكَائِبُ, such as رَكُوبَةٌ, of which the pl. is رَكَائِبُ. (TA.) جَزِيزٌ جزيز and ↓ مَجْزُوزٌ Cut, or shorn. (K.) = See also جَزِيزَةٌ. جُزَازَةٌ جزاز جزازه جزازة : see جِزَّةٌ: ― - and جُزَازٌ. جَزُوزَةٌ جزوزه جزوزة : see جَزُوزٌ. جَزِيزَةٌ جزيزه جزيزة A flock, or tuft, of wool; as also ↓ جِزْجِزَةٌ ; (S, K;) which [latter] is a tuft of wool, or of wool dyed of various colours, (عِهْنَةٌ,) that is hung upon a woman's camel-vehicle (هَوْدَج): (S:) or the latter signifies a tuft of wool tied with threads or strings, with which the woman's camel-vehicle (هودج) is ornamented: and جَزَائِزُ [pl. of the former] and جَزَاجِزُ [pl. of the latter] signify tufts of dyed wool which are hung upon the camel-vehicles (هَوَادِج) of women on the day of going forth on a journey; also called ثُكَنٌ: or جَزَائِزُ, (TA,) or ↓ جَزِيزٌ , (L,) signifies a kind of beads (خَرَز) with which the girls, or slave-girls, (جَوَارٍ,) of the Arabs of the desert are adorned, resembling جَزْع: or tufts of wool, or of wool dyed of various colours, (عِهْنٌ,) which were used in the place of anklets. (TA.) جِزْجِزَةٌ جزجزه جزجزة : see جَزِيزَةٌ. مِجَزٌّ مجز An instrument for cutting or shearing. (S.) مَجْزُوزٌ مجزوز : see جَزِيزٌ. جزأ 1 جَزَأَهُ , (S, Msb, K,) aor. جَزَاَ , (Msb, K,) inf. n. جَزْءٌ, (S,) He divided it (a thing, S) into parts, or portions; (S, K;) made it to consist of parts, or portions; (S, Msb;) as also ↓ جزّأهُ , (S, * Msb, K,) inf. n. تَجْزِئَةٌ, (S,) or تَجْزِىْءٌ: (Msb:) when that which is divided is property, as, for instance, slaves, only this latter form of the verb, with teshdeed, is used. (TA.) ― - Also, aor. and inf.n. as above, He took a part, or portion, of it; namely, a thing. (Ham p. 117.) And جَزَأَ الشِّعْرَ, inf. n. as above; and ↓ جزّأهُ ; He curtailed the poetry of two feet in each verse: or he made the poetry to consist of two feet in each verse. (TA. [See مَجْزُوْءٌ.]) = Also He made it firm, fast, or strong; or he bound it firmly, fast, or strongly; (شَدَّهُ;) namely, a thing. (K.) = جَزَأَ بِهِ, (S, K,) aor. جَزَاَ , (TA,) inf. n. جَزْءٌ, (S,) [and app. جُزْءٌ also,] He was, or became, satisfied, or content, with it; namely, a thing; (S, K;) as also جَزِىءَ, a dial. var. mentioned by IAar; (TA;) and به ↓ اجتزأ , (S, Msb, K,) and به ↓ تجزّأ . (S, K.) A poet says وَإِنَّ المَرْءَ يَجْزَأُ بِالكُرَاعِ [And verily the man is satisfied, or content, with the shank of the sheep or goat &c.]. (TA.) And you say طَعَامٌ لَا جَزْءَ لَهُ Food whereof one is not satisfied with a little. (TA.) And لَهُ فِى هٰذَا غَنَآءٌ وَجُزْءٌ [He has, in this, competence and] sufficiency. (Mgh.) And جَزَأَتِ الإِبِلُ بِالرُّطْبِ عَنِ المَآءِ, (S, Mgh, K,) or [simply] جَزَأَتِ الإِبِلُ, (Har p. 475,) inf. n. جُزْءٌ, with damm, (S, TA,) and جُزُوْءٌ; (TA;) and جَزِئَت, (IAar, K,) and ↓ اجتزأت ; (Mgh, and Har ubi suprà;) The camels were satisfied, or content, with green, or fresh, pasture or herbage [so as to be in no need of water]. (S, Mgh, K, TA.) And عَنِ امْرَأَتِهِ ↓ اجتزأ [He was content to abstain from, or be without, conjugal intercourse with his wife]. (M in art. ابل.) 2 جَزَّاَ see 1, in two places: = and see also 4. 4 اجزأهُ It (a thing) satisfied, sufficed, or contented, him. (S, Mgh, K.) [Hence,] اجزأ مُجْزَى غَيْرِهِ [or مُجْزَأَ غَيْرِهِ] It (a thing) satisfied, sufficed, or contented, in lieu of another thing or other things; stood, or served, in stead thereof. (Msb.) And أَجْزَأْتُ عَنْكَ مُجْزَأَ فُلَانٍ (S, Mgh, K) and مَجْزَأَ فلان and مُجْزَأَةَ فلان and مَجْزَأَةَ فلان, (S, K,) as also مُجْزَى فلان and مُجْزَاةَ فلان without ' and with damm, and مَجْزَى فلان and مَجْزَاةَ فلان, (K in art. جزى,) I satisfied, sufficed, or con tented, thee as such a one; I stood thee, or served thee, in stead of such a one. (S, Mgh, K.) And اجزأ الإِبِلَ بِالرُّطْبِ عَنِ المَآءِ, (S, K,) inf. n. إِجْزَآءٌ; (TA;) and ↓ جزّأها , (S, K,) inf. n. تَجْزِئَةٌ, (S,) or تَجْزِىْءٌ; (TA;) He satisfied, or contented, the camels with green, or fresh, pasture or hesrbage [so that they were in no need of water]. (S, K.) ― - اجزأ is also syn. with جَزَى; the former being of the dial. of Temeem, and the latter of the dial. of El-Hijáz; (Akh, Msb;) and one may suppress the ', and say أَجْزَى: (Mgh, Msb:) this last is used by some of the lawyers in the sense of [جَزَى, i. e.] قَضَى. (Az, Mgh, Msb.) One says, أَجْزَأَتٌ عَنْكَ شَاةٌ A sheep, or goat, made satisfaction for thee (S, Msb, * K, TA) as a sacrifice; (TA;) syn. قَضَتْ; (S, Msb, K;) the verb being here a dial. var. of جَزَتْ. (S, K.) And البَدَنَةُ تَجْزِئُ عَنْ سَبْعَةٍ The camel, or cow, makes satisfaction for seven: or serves in stead of seven. (Mgh.) And هٰذَا يُجْزِئ ُعَنْ هٰذَا [This will make satisfaction, for this: or this will serve in stead of this]: and, accord. to 'Alee Ibn-'Eesà, يُجْزِى also, suppressing the ' (Mgh.) ― - Also, said of pasture, or herbage, (K, TA,) and of a meadow, (TA,) (tropical:) It was, or became, luxuriant: (K, TA:) because satisfying the beasts that feed upon it. (TA.) ― - And, said of a company of men, They had their camels satisfied with green, or fresh, pasture or herbage [so that they were in no need of water]. (TA.) = أَجْزَأَتْ She (a woman) brought forth females. (K. [But see جُزْءٌ, from which it is derived.]) = اجزأ He furnished an awl (مِخْصَف, S, K, or إِشْفَى, S), (S, K,) or a knife, (Msb,) with a جُزْأَة, i. e. handle; (S, Msb, K;) as also اجزى. (Msb.) ― - اجزأ الخَاتَمَ فِىإِصْبَعِهِ He put the ring upon his finger. (K.) 5 تجزّأ It became divided into parts, or portions. (Msb, KL.) = See also 1. 8 إِجْتَزَاَ see 1, in three places. جَزْءٌ جزء : see جُزْءٌ. = It is said by El-Khattábee to be a name for رُطب [app. meaning رُطْبٌ, i. e. Green, or fresh, pasture or herbage, (see 1 and 4,)], with the people of El-Medeeneh; and occurs in a trad.; but the reading commonly known is جرو. (TA.) جُزْءٌ جزء A part, or portion, (Msb, K, TA,) or division, (TA,) of a thing; (Msb, TA;) properly and conventionally; (TA;) as also ↓ جَزْءٌ ; (K;) a constituent part of a thing, as of a ship, and of a house or tent, and of a sum in reckoning; (B, TA;) [an ingredient of any compound or mixture;] a share, or lot: (TA:) pl. أَجْزَآءٌ: (S, Msb, K, &c. :) it has no other pl. (Sb, TA.) ― - [A volume of a book.] ― - A foot of a verse. (TA.) ― - In the Kur [xliii. 14], where it is said, وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا, (K, TA,) or, as some read, جُزُءًا, (Bd,) it means Females; (K, TA;;) i. e., they asserted the angels to be the daughters of God: so says Th: and Aboo-Is-hák says that it means, they asserted God's share of offspring to be the females; but that he had not found this in old poetry, nor had persons worthy of confidence related it on the authority of the Arabs [of the classical times]: Z disallows it, asserting it to be a lie against the Arabs; and Bd follows him: El-Khafájee says that the word may be used figuratively; for, as Eve was created of a part (جُزْء) of Adam, the word جزء may be applied to denote the female. (MF, TA.) جُزْأَةٌ The handle of the [kind of awl called] مِخْصَف, (S, K,) and of the إِشْفِى: (S:) AZ says that it is not [the handle, or hilt,] of the sword, nor of the dagger; but is the handle of the مِئْثَرَة with which camels' feet are branded. (TA.) [See also ضَبَّةٌ.] ― - A vine-prop; (K, TA;) a piece of wood with which a vine is raised from the ground. (TA.) ― - In the dial. of the tribe of Sheybán, The hinder, or hindermost, شُقَّة [or oblong piece of cloth] of a tent. (TA.) [ جُزْئِىٌّ Relating to a part or portion or division; partial; particular; contr. of كُلِّىٌّ. ― - And, as a subst., A particular: pl. جُزْئِيَّاتٌ.] [ جُزْئِيَّةٌ The quality of relating to a part or portion or division; relation to a part &c.; particularity.] جَزِىْءٌ جزىء جزيء جزئ Satisfying food; as also ↓ مُجْزِئٌ ; (Fr, K;) like شَبِيعٌ and مُشْبِعٌ. (Fr, TA.) جَازِئٌ [act. part. n. of 1]. ― - هٰذَا رَجُلٌ جَازِئُكَ مِنْ رَجُلٍ This is a man sufficing thee as a man. (K, * TA.) ― - ظَبْيَةٌ جَازِئَةٌ A doe-gazelle that is satisfied with green, or fresh, pasture or herbage [so as to be in no need of water]: pl. جَوَازِئُ. (S.) The pl. is explained by IKt as meaning Gazelles: (TA:) [or] it signifies [or signifies also] Wild bulls or cows; (K, TA;) because they are satisfied with green, or fresh, pasture or herbage so as to be in no need of water. (TA.) Also, the pl., Palm-trees; as not needing irrigation. (TA.) أَجْزَأُ More [and most] satisfying or sufficing or satisfactory: hence, الفَارِسُ أَجْزَأُ مِنَ الرَّاجِلِ [The horseman is more satisfactory than the footman]. (Mgh.) مَجْزَأٌ and مُجْزَأٌ are used as inf. ns. of 4 [q. v.]. (TA.) مُجْزِئٌ : see جَزِىْءٌ. ― - Also A strong, fat, camel; because sufficing for the wants of the rider and carrier. (TA.) = Also, and مُجْزِئَةٌ, A woman who brings forth females. (TA. [But see جُزْءٌ, from which the verb is derived.]) مَجْزَأَةٌ and مُجْزَأَةٌ are used as inf. ns. of 4 [q. v.]. (TA.) مَجْزُوْءٌ مجز مجزوء Divided into parts, or portions. (TA.) ― - [Having a part, or portion, taken from it: see 1.] ― - A verse curtailed of two [of the original] feet: [like the هَزَج and مُضَارِع &c., which were originally of six feet each, but of which every known example is of four only:] or a verse consisting of two feet only: [as a kind of the رَجَز, and two kinds of the مُنْسَرِح: to each of which, or, accord. to some, to the former of which only, when thus consisting of only two feet, the term مَنْهُوكٌ is also applied:] the former is said to be عَلَى السَّلْبِ; and the latter, عَلَى الوُجُوبِ. (TA.) جزر 1 جَزَرَ جزر جزيرة , aor. جَزِرَ and sometimes جَزُرَ , (K,) inf. n. جَزْرٌ, (Mgh, K,) He cut, or cut off, (Mgh, K,) a thing. (TA.) ― - جَزَرَ, (S, Mgh, Msb,) aor. جَزُرَ , (S, Msb,) [inf. n. as above,] He slaughtered a camel (S, Mgh, Msb) or other animal, (Msb,) and skinned it; (S;) as also ↓ اجتزر . (S, TA.) You say also, جَزَرَ لَهُمْ, meaning He slaughtered for them a camel. (A.) And القَوْمَ جَزُورًا ↓ اجتزر He slaughtered and skinned for the people a camel. (TA.) ― - جَزَرَ النَّخْلَ, aor. جَزِرَ (S, K) and جَزُرَ , (K,) inf. n. جَزْرٌ (S, K) and جَزَارٌ and جِزَارٌ, (Lh, K,) He cut off the fruit of the palm-trees: (Lh, S, K:) or, as some say, he spoiled the palm-trees in fecundating them. (TA.) ― - And جَزَرَ, (TA,) inf. n. جَزْرٌ, (K,) He gathered honey from the hive. (K, TA.) = جَزَرَ, aor. جَزِرَ and جَزُرَ , inf. n. جَزْرٌ, (S, Msb, K, &c.,) (tropical:) It (water) sank, and disappeared; became low; or became remote; (S, K;) decreased; went away; (TA;) flowed away, or retired, (A, Mgh, * Msb,) from the earth, or land: (A, Mgh:) it (the sea, and a river, Lth, ISd) ebbed; contr. of مَدَّ; (S, ISd, K; [but in this last sense, only جَزِرَ is authorized by the K, and app. by ISd also, as the aor.; ]) i. e., retreated, or went back; (S. Msb; *) as also ↓ انجزر ; (ISd, TA;) or ceased to increase. (Lth, Mgh.) 4 اجزرهُ أجزره اجزره اجزرة جزر , (K,) or اجزر القَوْمَ, (ISk, S,) He gave to him, or to the people, a sheep or a goat, for him, or for them, to slaughter; (ISk, S, K;) meaning a ewe or a ram or a she-goat; (ISk, S;) or a sheep, or goat, fit for slaughter: (TA:) and أَجْزَرْتُهُ شَاةً I gave to him a ewe or a ram or a she-goat, and he slaughtered it: (ISk, TA:) and أَجْزَرْتُكَ بَعِيرًا, or شَاةً, I gave to thee a camel, or a sheep or goat, that thou mightest slaughter it: (A:) [but] accord. to ISk, one does not say أَجْزَرْتُهُمْ نَاقَةً, because a she-camel is fit for other purposes than that of slaughter: (S:) and accord. to some, one should not say اجزرهُ جَزُورًا, but اجزرهُ جَزَرَةً. (TA.) = اجزر He (a camel) attained to the fit time for his being slaughtered. (S, K.) ― - اجزر النَّخْلُ The palm-trees attained to the fit time for the cutting off of the fruit. (S, K.) ― - [And hence,] اجزر الشَيْخُ (tropical:) The old man attained to the fit time for his dying; (K, TA;) being aged, and near to his perishing; like as the palm-tree attains to the fit time for having its fruit cut off. (TA.) Youths used to say to an old man أَجْزَرْتَ يَا شَيْخُ, meaning, Thou hast attained to the fit time for thy dying, O old man: and he would say, أَىْ بَنِىَّ وَتُحْتَضَرُونَ, i. e. [O my sons, and] ye shall die youths: ” but accord. to one way of relation, it is أَجْزَزْتَ; from أَجَزَّ البُرُّ “ the wheat attained to the proper time for being out. ” (S.) ― - اجزر القَوْمُ The people attained to the fit time for the cutting off of the fruit of the palm-trees. (Yz, TA.) 5 تَجَزَّرَ see 8. 6 تَجَازَرَا تجازرا (assumed tropical:) They reviled each other (K, TA) vehemently, or excessively. (TA.) 7 إِنْجَزَرَ see 1. 8 اجتزر اجتزر : see 1, in two places. ― - اجتزروا فِى القِتَالِ and ↓ تجزّروا (K, TA) They fought one another [app. so that they cut one another in pieces]. (TA.) [In the K, this is immediately followed, as though for the purpose of explanation, by the words تَرَكُوهُمْ جَزَرًا لِلسِّبَاعِ أَىْ قِطَعًا: but there is evidently an omission in this place, at least of the conjunction وَ.] ― - And اجتزروا They had a camel slaughtered for them. (A.) جَزْرٌ جزر جزيرة inf. n. of 1. (S, K, &c.) = And also (assumed tropical:) The sea (K, TA) itself. (TA.) جَزَرٌ جزر جزيرة , (not ↓ جِزَرٌ , Fr, S, [but see what follows,]) [a coll. gen. n.,] Fat sheep or goats: (S, K, TA:) n. un. جَزَرَةٌ: (S, K:) or sheep, or goats, that are slaughtered; (M;) as also ↓ جَزُورٌ : (K:) n. un. as above: (M: in the K جَزْرَةٌ:) or جَزَرَةٌ signifies a sheep, or goat, fit for slaughter: or a sheep, or goat, to which the owners betake themselves and which they slaughter: and anything that is lawful to be slaughtered; n. un. of جَزَرٌ, which is sometimes [written ↓ جِزَرٌ ,] with fet-h to the ز. (TA.) ― - جَزَرُ السِّبَاعِ The flesh which beasts or birds of prey eat. (S, Mgh.) One says, تَرَكُوهُمْ جَزَرًا (S, K) They slew them: (S:) or they left them cut in pieces لِلسِّبَاعِ [for the beasts or birds of prey]. (K.) And صَارُوا جَزَرًا لِلْعَدُوِّ [They became a prey to the enemy, cut in pieces]. (Mgh.) = See also جَزِيرَةٌ. = Also, and ↓ جِزّرٌ , (Fr, S, Msb, K,) the latter with kesr to the ج, (Msb, K,) arabicized, (K,) from the Persian [گَزَرْ], (AHn,) [coll. gen. ns., meaning Carrots, or the carrot;] a certain root, (أَرُومَة,) which is eaten, (S, K,) well known: (TA:) n. un. with ة; (K;) or جَزَرَةٌ: (As, S, Msb:) the best kind is the red and sweet, which grows in winter: it is hot in the extreme of the second degree; moist in the first degree; (TA;) diuretic; (K, TA;) lenitive; emollient; (TA;) strengthening to the venereal faculty; emmenagogue: the putting of its pounded leaves upon festering ulcers is advantageous: (K, TA:) it is difficult of digestion; and engenders bad blood; but is made wholesome with vinegar and mustard. (TA.) ― - [See also حِنْزَابٌ, in art. حزب.] جِزَرٌ جزر جزيرة : see جَزَرٌ, in three places. جِزَارٌ جزار The time of the cutting off of the fruit of palm-trees. (Yz, TA.) [See also 1.] جَزُورٌ جزور A camel [that is slaughtered, or to be slaughtered]; (K;) applied to the male and the female: (S, Msb:) or (as some say, Sgh, Msb) properly a she-camel that is slaughtered: (Sgh, Msb, K:) but the former is the correct assertion; (TA;) though the word is fem., (IAmb, S, Msb, TA,) on the authority of hearsay; (TA;) therefore you say, رَعَتِ الجَزُورء [the camel for slaughter pastured]: (IAmb, Msb:) or when used alone, it is fem., because what are slaughtered are mostly she-camels: (TA:) and when used as a common term, it implies the like of predominance [of the fem. gender]: (Háshiyeh of Esh-Shiháb, TA:) [the shares into which the جزور is divided in the game called المَيْسِر are described voce بَدْءٌ:] pl. جُزُرٌ (S, Msb, K) and جَزَائِرُ and جُزُرَاتٌ, (Msb, K,) the last of which is pl. of جُزُرٌ, like as طُرُقَاتٌ is of طُرُقٌ. (TA.) ― - See also جَزَرٌ. جُزَارَةٌ جزار جزاره جزارة , of a camel, The extremities; (S, A;) namely, (S,) the fore and kind legs, (اليَدَانِ وَالرِّجْلَانِ, S, K,) and the head, (S,) or neck: (A, K:) because the slaughterer receives them; (S;) they being his hire, (S, K,) or right, (A,) not being included among the shares in the game called المَيْسِر. (TA.) But when a horse is said to be عَبْلُ الجُزَارَةِ, (S,) or ضَخْمُ الجُزَارَةِ, (M,) what is meant is thickness of the fore and hind legs, and abundance of sinews; and the head is not included, because largeness of the head, in a horse, is a fault. (S, M.) جِزَارَةٌ جزار جزاره جزارة The trade of him who slaughters camels (Mgh, Msb, K, * TA) and other animals. (Msb.) جَزِيرَةٌ جزيره جزيرة (tropical:) An island; land in the sea [or in a river], from which the water has flowed away, so that it appears; (Az, Mgh;) and in like manner, land which a torrent does not overflow, but which it surrounds; (Az, TA;) land from which the tide retires; as also ↓ جَزَرٌ : (K:) so called because cut off from the main land: (S:) or because of the retiring of the water from it: (Msb:) pl. جَزَائِرُ: (S, Mgh:) [also, a peninsula:] and a piece of ground or land. (Kr, TA.) جَزَّارٌ جزار (S, A, Mgh, Msb, K) and ↓ جِزِّيرٌ (K) and ↓ جَازِرٌ (A) One who slaughters camels (A, Mgh, Msb, K) and other animals. (Msb.) جِزِّيرٌ جزير : see what next precedes. جَازِرٌ جازر : see what next precedes. مَجْزَرٌ مجزر , (Msb, K,) or مَجْزِرٌ, with kesr to the ز, (S, Ibn-Málik,) contr to rule, as the aor. of the verb is with damm, (Ibn-Málik, TA,) and sometimes ↓ مَجْزَرَةٌ [or مَجْزِرَةٌ], (Msb,) A place where camels are slaughtered, (S, Msb, K,) and other animals, (Msb,) namely, bulls and cows and sheep and goats, and where their flesh is sold: pl. مَجَازِرُ. (TA.) In a trad. of 'Omar, persons are enjoined to avoid مَجَازِر, (S, TA,) meaning as above; because of their uncleanness; (TA;) or because the witnessing of the slaughter of animals hardens the heart and dispels mercy: (IAth, TA:) or the meaning is, places of assembly; because a camel is slaughtered only where people are collected together: (S, TA:) the ↓ مَجْزَرَة is one of the places in which it is forbidden to perform the usual prayers. (Mgh.) مَجْزَرَةٌ مجزر مجزره مجزرة or مَجْزِرَةٌ: see مَجْزَرٌ, in two places. جزع 1 جَزْعٌ جزع [inf. n. of جَزَعَ] signifies The act of cutting; or cutting off. (TA.) [See also 8.] ― - [Hence,] جزَعَ لَهُ جِزْعَةً مِنَ المَالِ He cut off for him a portion of the property. (S.) ― - And جَزَعَ الوَادِى, (S, Msb, K,) aor. جَزَعَ , (Msb, K,) inf. n. جَزْعٌ, (S, Msb, K,) He passed the valley to the other side: (Msb:) or he passed the valley [in any manner]: (K:) or he passed across it; i. e., crossed it: (S, K:) and in like manner, الأَرْضَ the land: (K:) and المَفَازَةَ the desert: and المَوْضِعَ the place. (TA.) = جَزِعَ, (S, Msb, K,) aor. جَزَعَ , (Msb, K,) inf. n. جَزَعٌ (S, Msb, K) and جُزوعٌ, (K,) He was, or became, impatient, (S, K,) مِنَ الشَّىْءِ [of the thing]; (S;) and عَلَى فُلَانٍ [on account of such a one]; (S and K in art. اله, &c.;) جَزَعٌ being the contr. of صَبْرٌ: (S, K:) or he had not sufficient strength to bear what befell him, (O, Msb,) and found not patience: (Msb:) or he manifested grief and agitation: (TK:) or he was, or became, affected with grief: or he was, or became, affected with most violent grief, such as prevented him and turned him from that to which he was directing himself, or from his object, and cut him off therefrom: this meaning of cutting off being said by 'Abd-el-Kádir El-Baghdádee to be the primary signification. (TA.) 2 جزّع جزع , inf. n. تَجْزِيعٌ, It (a full-grown unripe date) became ripe to the extent of two thirds of it: (S:) or to the extent of half of it; (K, TA;) from the bottom: (TA:) or became partly ripe: and in like manner one says of a grape. (TA.) ― - It (a watering-trough, or tank,) had but little remaining in it. (K, * TA.) ― - He put a little water into a skin. (TA.) = جزّع فُلَانًا, (K,) inf. n. as above, (TA,) He caused the impatience (جَزَع) of such a one to cease: (K:) he said to him that which comforted him, or consoled him, and which caused his grief and fear to cease. (IAth.) 4 اجزع جِزْعَةً اجزع جزعه اجزع جزعة , and جُزْعَةً, He left, or caused to remain, a remainder: (O, K:) or less than half. (TA.) = اجزعهُ He caused him to be impatient: (S, K:) or he caused him to want sufficient strength to bear what befell him, and to be impatient. (Msb.) 5 تَجَزَّعَ see 7, in two places. = تجزّعوا الغَنِيمَةَ They divided among themselves the spoil. (TA.) 7 انجزع انجزع It (a rope) broke, (K, TA,) in any manner: (TA:) or broke in halves; (K, TA;) but if it have broken at its extremity, one does not say انجزع. (TA.) And انجزعت العَصَا, and ↓ تجزّعت , The staff, or stick, broke (K, TA) in halves. (TA.) ↓ تجزّع is also said of a spear, and of an arrow, &c., meaning It broke in pieces. (TA.) 8 اجتزعهُ اجتزعه اجتزعة He broke it, and cut it off: (K:) or he broke it off, and cut it off, for himself; namely, a branch, rod, or piece of wood, from a tree. (S.) جَزْعٌ جزع (S, Msb, K) and ↓ جِزْعٌ , (Kr, K,) but IDrd ascribes the latter to the vulgar, (TA,) [The onyx; so called in the present day;] certain beads, or gems, (خَرَزٌ,) (Msb,) the beads, or gems, (خَرَز, [here rendered by Golius “ Murœna seu concha Veneris, ” though he also gives what I regard as the only correct signification, namely “ onyx, ”]) of El-Yemen (S, K) [and] of China, (K) in which are whiteness and blackness, (S, Msb, K,) and to which eyes are likened, (S, K,) and in particular, by Imra-el-Keys, the eyes of wild animals, because their eyes, while they are alive, are black, but when they die, their whiteness appears; (TA;) a kind of stone having many colours, brought from El-Yemen and China; (Kzw;) so called because interrupted by various colours; its blackness being interrupted by its whiteness and its yellowness: (IB:) 'Áïsheh's necklace [which she lost on the occasion that subjected her to the accusation of adultery] was of جَزْع of Dhafári: (TA:) the wearing it in a signet induces anxiety, or disquietude of mind, and grief, and terrifying dreams, and altercation with men; and if the hair of one who experiences difficulty in bringing forth be wound upon it, she brings forth at once: (K: [and Kzw says the like, and more of a similar kind:]) n. un. جَزْعَةٌ (Msb, K, * TA) and جِزْعَةٌ. (K, * TA.) = See also what next follows. جِزْعٌ جزع , (S, O, L, Msb, K,) but AO says that it should be with fet-h, [↓ جَزْعٌ ,] (K) The place of bending, or turning, (مُنْعَطَف, S, Msb, K, or مُنْحَنًى, As, K,) of a valley: (As, S, Msb, K:) or the middle thereof: or the place where it ends: (IDrd, K:) or its side: (Msb:) or the place of passing, or crossing, of a valley: or a widening part, of the narrow places, thereof, whether it produce plants &c. or do not produce them: (TA:) or it is not so called unless [it be a part] having width, and producing trees &c.: (Msb, K:) or it may be without plants, or herbage, or the like: (TA:) or a place, in a valley, in which are no trees: (IAar, K:) or a place, of a valley, taking a round and wide form: (TA:) pl. أَجْزَاعٌ. (Msb, K.) ― - A place of alighting, or abiding, of a people. (K.) ― - Elevated land, or ground, by the side of which is a low, or depressed, part. (K.) = A bee-hive: pl. as above. (Ibn- 'Abbád, K.) = See also جَزْعٌ. جَزُعٌ جزع : see what next follows. جَزِعٌ جزع (Msb, K) and ↓ جَازِعٌ and ↓ جَزُعٌ (K) and ↓ جَزُوعٌ (Msb, K) and ↓ جُزَاعٌ (K) part. ns. of جَزِعَ; [Impatient; &c.;] (Msb, K;) but the last two have an intensive signification [very impatient, or having much impatience; &c.]. (IAar.) جُزْعَةٌ جزع جزعه جزعة : see what next follows, in two places. جِزْعَةٌ جزع جزعه جزعة A little, or small quantity, of property, or wealth; and of water, (S, K,) remaining in a skin, (Lh, IDrd,) and in a leathern bottle, or other vessel, (IDrd,) and in a pool left by a torrent, but not in a well, (TA,) as also ↓ جُزْعَةٌ (IDrd, K) and [the dim.] ↓ جُزَيْعَةٌ , (IDrd,) and of milk, in a skin; (Lh;) or a third part, or nearly that quantity, of water, in a trough, or tank; (ISh;) or a quantity of water, and of milk, less than the half of the skin or other vessel, and of the trough; (TA;) and, as also ↓ جُزْعَةٌ , somewhat remaining; (O, K;) or the latter, particularly, of milk; (IAar;) or both, accord. to some, [a remainder consisting of] less than half; (TA;) and the former, a portion [not defined] of property, or wealth; (S;) and particularly a portion of a flock of sheep or goats; (Aboo-Leylà, K;) as also ↓ جُزَيْعَةٌ ; (S;) thus in the handwriting of Aboo-Sahl El-Harawee; but in the Mj of IF, ↓ جَزِيعَةٌ , of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: (TA:) the pl. of جِزْعَةٌ is جِزَعٌ. (ISh.) ― - And [hence,] (tropical:) A part, or portion, of the night, (S, O, K,) past or to come, (TA,) less than half, (O, K,) of the former part thereof or of the latter part. (K.) = A place in which is a collection of trees (K, TA) among which the camels or other beasts are made to rest at night from the cold, and are confined when they are hungry, or returning from water, or under rain. (TA.) = Also n. un. of جِزْعٌ as syn. with جَزْعٌ. (TA.) جُزَاعٌ جزاع : see جَزِعٌ. جَزُوعٌ جزع جزوع : see جَزِعٌ. جَزِيعَةٌ جزيعه جزيعة and جُزَيْعَةٌ: see جِزْعَةٌ, in three places. جَازِعٌ جازع : see جَزِعٌ. = Also The piece of wood which is placed in the trellis of a grape-vine, crosswise, upon which are laid the branches of the vine; (S, K) not known to Aboo-Sa'eed; (S;) it is thus placed for the purpose of raising the branches from the ground; and this piece of wood is also called خَشَبَةٌ جَازِعَةٌ; the latter word being thus used as an epithet. (TA.) Also Any piece of wood that is put crosswise between two things for a thing to be borne upon it (K, TA) is called its جازع. (TA.) مُجَزَّعٌ مجزع Interrupted by various colours [like the جَزْع or onyx]: (IB:) or anything in which are blackness and whiteness; as also ↓ مُجَزِّعٌ : (K:) and flesh-meat in which are whiteness and redness. (TA.) [Hence,] نُوًى مُجَزَّعٌ and ↓ مُجَزِّعٌ Datestones of which some, or some parts, have been scraped, or abraded, so as to have become white, the rest being left of their [original] colour: (K:) likened to the جَزْع. (TA.) And ↓ بُسْرٌ مَجَزِّعٌ (S, K) and مُجَزَّعٌ; (K;) the former, says Sh, accord. to El-Ma'arree, but he adds that he himself held the latter to be the right; Az says that he heard the former from the people of Hejer, and it has the authority of A' Obeyd; (TA;) Full-grown dates that have ripened to the half; (K, TA;) from the bottom: (TA:) or to the extent of two thirds: (S:) or that have become partly ripe: (TA:) fem. with ة: (S, K:) and in like manner you say ↓ تَمْرٌ مُتَجَزِّعٌ dates that have ripened to the half. (TA.) مُجَزِّعٌ مجزع : see مُجَزَّعٌ, in three places. ― - حَوْضٌ مُجَزِّعٌ A watering-trough, or tank, having but little water remaining in it. (K.) مُتَجَزِّعٌ متجزع : see مُجَزِّعٌ. جزف 1 جَزْفٌ جزف [inf. n. of جَزَفَ] signifies The taking a thing [in the manner termed] مَجَازَفَةً and جِزَافًا [i. e. by conjecture, not knowing the measure nor the weight]: (S, TA:) or the taking largely, or copiously: (IF, Msb, TA:) and it is [from] a Persian word. (Msb. [See جُزَافٌ, below.]) And you say, جَزَفَ فِى الكَيْلِ, inf. n. جَزْفٌ, He gave large measure: (IKtt, Msb:) and جَزَفَ لَهُ فِى الكَيْلِ He gave him large measure. (Jm, TA.) 3 جازف جازف , (Msb, TA,) inf. n. مُجَازَفَةٌ (S, Msb, K, TA) and جِزَافٌ, (S, TA,) He sold, or bought, a thing not knowing its measure nor its weight: (Msb:) or he conjectured in selling and buying. (K.) ― - He acted in an easy, or a facile, manner, (Msb, TA,) in selling or buying. (Msb.) ― - And hence, جازف بِنَفْسِهِ (tropical:) He perilled, endangered, jeoparded, hazarded, or risked, himself; as though he acted in an easy manner with himself. (TA.) 5 تجزّف فِيهِ تجزف فيه تجزف فية He picked out, or selected, the good in it; syn. تَنَقَّدَ [in the CK, erroneously, تَنَفَّذَ]. (Sgh, K.) 8 اجترف أجترف اجترف ٱجترف He bought a thing by conjecture, not knowing the measure nor the weight. (AA, K.) جَزْفٌ جزف Of unknown quantity, whether measured or weighed. (Nh, TA.) جِزْفَةٌ جزفه جزفة A portion of a number of cattle: (K:) and of hair. (TA) جَزَافٌ جزاف : see what next follows, in two places. جُزَافٌ جزاف , accord. to the 'Eyn, in selling and buying, is [The selling, and buying,] by conjecture, without measuring and without weighing; and by rule should be ↓ جِزَافٌ , with kesr; i. e., if formed in accordance to the verb [which is جَازَفَ]: (Mgh:) or the selling or buying a thing not knowing its measure nor its weight: (Msb:) or conjecture in selling and buying; as also ↓ جِزَافٌ and ↓ جَزَافٌ and ↓ جُزَافَةٌ and ↓ جِزَافَةٌ and ↓ جَزَافَةٌ : (K, TA:) arabicized, from گُزَافْ, (Msb, K, TA,) which is Persian: (Msb, TA:) they say لَافْ وگَزَافْ, meaning “ excess in speech, by conjecture: ” accord. to the Jm, its primary signification is muchness, or copiousness: (TA:) some say that the most chaste form of جزاف is ↓ جِزَافٌ , with kesr; [because this is a regular inf. n. of جَازَفَ;] (MF, TA;) and some, that the triple vocalization of the ج in جزاف is a kind of جزاف [i. e. conjecture], since all assert it to be a Persian word arabicized, and it cannot be so and be also an inf. n., conformable to the verb and to rule: it seems that, when they arabicized it, its original was gradually forgotten, so they formed from it a verb, and derived from it, and made it analogous. (TA.) ― - بَيْعٌ جُزَافٌ and ↓ جِزَافٌ and ↓ جَزَافٌ and ↓ جَزِيفٌ (K) and ↓ مُجْتَزَفٌ (TA) A thing sold, or bought, of unknown quantity, whether measured or weighed. (TA.) [See also جَزْفٌ.] جِزَافٌ جزاف : see جُزَافٌ, in four places. جَزُوفٌ جزوف A pregnant female exceeding the term of her bringing forth. (K.) جَزِيفٌ جزيف : see جُزَافٌ. جَزَافَةٌ جزافه جزافة and جُزَافَةٌ and جِزَافَةٌ: see جُزَافٌ. جَزَّافٌ جزاف A fisherman. (El-'Azeezee, K.) جَازِفٌ فِى كَلَامِهِ جازف في كلامه جازف في كلامة (assumed tropical:) One who pours forth his speech without rule. (Msb.) مِجْزَفَةٌ مجزفه مجزفة A fishing-net. (El-' Azeezee, K.) بَيْعٌ مُجْتَزَفٌ بيع مجتزف : see جُزَافٌ. جزل 1 جَزَلَهُ جزل جزله جزلة , (K,) or جَزَلُوا نَاقَةً, (S,) aor. جَزِلَ , (K,) inf. n. جَزْلٌ, (S,) He cut it (a thing, S) in two pieces, (S, K,) with a sword. (K.) ― - جَزَلُوا نَاقَةً They cut the base of the neck of a she-camel, that was slaughtered and dead, in the part between the two shoulder-joints, in order that the neck might become relaxed; not cutting the whole of it; previously to skinning. (Ham p. 689.) ― - جَزَلَهُ القَتَبُ, (K, * TA,) aor. and inf. n. as above; and ↓ اجزلهُ ; The saddle cut it; namely, the withers of a camel. (K, * TA.) = جَزِلَ, aor. جَزَلَ , (K.) inf. n. جَزَلٌ, (S, K,) He (a camel) had a gall, or sore, in the withers, in consequence of which a bone came forth from it, and the place thereof became depressed: (S, K:) or he had his withers cut by the saddle: (K:) or he had a gall, or sore, in the withers, penetrating into the interior, and killing him. (TA.) The epithet applied to a camel in this case is ↓ أَجْزلُ ; (S, K;) fem. جَزْلَآءُ: pl. جُزْلٌ (K.) See also أَخْزَلُ = جَزُلَ, aor. جَزُلَ , (Msb, K,) inf. n. جَزَالَةٌ, (Msb,) said of firewood, (Msb, TA,) &c., (TA,) It was thick and large. (Msb, K.) ― - Also, (K,) inf. n. as above, (S,) (tropical:) He possessed good, (S, * K, TA,) strong, firm, (TA,) judgment, (S * K, TA,) [and natural disposition, and intelligence; for] جَزَالَةٌ is used in relation to judgment and natural disposition and intelligence: (Ham p. 770:) and جَزَالَةُ الرَّأْى signifies (assumed tropical:) firmness of judgment: (TA:) and الجَزَالَةُ فِى المَنْطِقِ, (assumed tropical:) chasteness, or clearness, or eloquence, and firmness, in speech. (Har p. 8.) 4 أَجْزَلَ see 1. = اجزل عَطِيَّتُهُ (tropical:) He made his gift large. (TA.) And اجزل لَهُ مِنَ العَطَآءَ, (S,) or فِى العَطَآءِ, (Msb, TA,) (tropical:) He gave to him largely. (S, Msb, TA.) 10 استجزل رَأْيَهُ فِى هٰذَا (assumed tropical:) He esteemed his judgment, or opinion, good [and strong and firm (see جَزُلَ）] in this [matter]; syn. اِسْتَجْوَدَهُ (TA.) جَزْلٌ جزل Large and dry firewood: (S:) or dry firewood: (K:) or thick, large firewood. (Msb, K.) ― - (tropical:) Much of a thing; as also ↓ جَزِيلٌ : (K:) or the latter, great, or large; [and so the former:] you say عَطَآءٌ جَزْلٌ and ↓جَزِيلٌ (tropical:) [a great, or large, gift]: (S, TA:*) and ↓ثَوَابٌ جَزِيلٌ (tropical:) [a great, or large, recompense]: (TA:) pl. جِزَالٌ; (S, K;) either of the former or of the latter. (TA.) And [the fem.] جَزْلَةٌ (tropical:) [A woman] large in the posteriors. (K, TA.) ― - (tropical:) Generous; munificent. (K, TA.) ― - (tropical:) Intelligent; firm, or sound, in judgment. (K, TA.) You say, فُلَانٌ جَزْلُ الرَّأْىِ (tropical:) [Such a one is firm, or sound, in judgment]. (S, Msb.) And when this is said to you, and you desire to deny it, say, الرَّأْىِ ↓ بَلْ جَزِلُ (tropical:) Nay, unsound in judgment; from جَزَلٌ, [inf. n. of جَزِلَ,] relating to a gall, or sore, in the withers [of a camel]. (A, TA.) You say also اِمْرَأَةٌ جَزْلَةٌ (assumed tropical:) A woman possessing judgment: (S:) or intelligent; firm, or sound, in judgment; as also ↓جَزْلَآءُ: (K:) [but] IDrd says that جزالآء, [app. a mistranscription for جَزْلَآءُ,] as syn. with جَزْلَةٌ, is not of established authority. (TA.) ― - Applied to a word, or an expression, (S, K, &c.,) (tropical:) Strong, (PS,) sound, correct; (PS, TK;) contr. of رَكِيكٌ (S, K.) And applied to language, (assumed tropical:) Chaste, clear, or eloquent, and comprehensive. (TA.) جِزْلٌ جزل : see جِزْلَةٌ جَزِلُ الرَّأْىِ : see جَزْل جِزْلَةٌ جزل جزله جزلة A piece, or portion cut off. (S, K.*) ― - A large portion of dates; (S, K;) as also ↓جِزْلٌ (K) زَمَنٌ الجِزَالُ زمن الجزال (S, K) and الجَزَالِ (K) The time of the cutting off of the fruit of the palm-trees. (S, K.) جَزِيلٌ جزل جزيل : see جَزْلٌ, in three places. أَجْزَلُ ; fem. جَزْلَآءُ; pl. جُزْلٌ: see جَزِلَ: = and for the fem., see also جَزْلٌ. جزم 1 جَزَمَهُ جزم جزمه جزمة , (S, Msb, K,) aor جَزِمَ (Msb, K,) inf. n. جَزْمٌ, (Msb,) He cut it, or cut it off; (S, Msb, K) namely, a thing: (Msb:) [like جَرَمَهُ &c.] ― - جَزَمَ النَّخْلَ He cut off the fruit of the palmtrees: (Msb:) [like جَرَمَ النخل: but see another explanation, below.] And جَزَمَ مِنَ النَّخْلَةِ جِزْمًا [He cut off a portion of the fruit from the palmtree]. (TA.) ― - جَزَمَ الحَرْفَ, (S, ISd, Msb, K,) aor. as above, (TA,) and so the inf. n., (S,) He made the letter quiescent; (S, ISd, Msb, K;) i.e., the final letter of a declinable word; (S, ISd, Msb;) he cut it off from motion: (Msb:) or as though he cut off from it declinability: (Mbr, TA:) from جَزَمَ in the first of the senses explained above: جَزْمٌ in a declinable word being like سُكُونٌ in an indeclinable word. (S.) It is said in a trad. of En-Nakha'ee, التَّكْبِيرُ جَزْمٌ والتَّسْلِيمُ جَزْمٌ, meaning that neither should be prolonged in utterance, and that the last letter in each should be without a case-ending, i.e., be quiescent; so that one should not say [in prayer] اَللّٰهُ أَكْبَرُ [nor السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ, but أَكْبَرْ in the former instance, and اللّٰهْ in the latter]: or, accord. to Z, that one should not exceed the due bounds in the pronunciation of the hemzeh and the medd: (TA:) or that one should abstain from giving fulness and depth to the sound of the vowel, and should elide it entirely in the places of pausing, and avoid excess in the pronunciation of the hemzeh and the medd. (Mgh.) ― - جَزَمَ عَلَى فُلَانٍ كَذَا وَكَذَا, He made such and such things to be binding, or obligatory, on such a one. (K.) And جَزَمَ اليَمِينَ, (K,) inf.n. as above, (TA,) i. q. أَمْضَاهَا; (K) i. e., He made the oath to be unconditional, without exception, absolutely or decidedly or irreversibly binding; (TK;) أَمْضَاهَا البَتَّةَ. (TA.) One says also, حَلَفَ يَمِينًا حَتْمًا جَزْمًا [He swore an oath in an absolute, a decided, or an irreversible, manner]. (TA.) And جَزَمَ الأَمْرَ, (K,) inf. n. as above, (TA,) He decided the affair irreversibly. (K.) And جَزَمْتُ مَا بَيْنِى وَبَيْنَهُ I decided the matter between me and him. (TA.) And أَفْعَلُ ذٰلِكَ جَزْمًا I will do that decidedly; without any indulgence therein. (Msb.) And جَزَمَ بِهِ [He asserted it decisively]. (TA passim.) And جَزَمَ عَلَى الأَمْرِ He decided, or determined, upon, or upon doing, the thing, or affair. (TA.) ― - Also, this last phrase, He was silent respecting the affair; and so ↓جزّم. (K,* TA.) ― - And جَزَمَ عَنْهُ He held back, or refrained, from it through cowardice; and was unable to do it; and so ↓جزّم: (K:) or القَوْمُ ↓جزّم the people lacked power or ability. (S) ― - جَزَمَ البَعِيرُ فَمَا يَبْرَحُ [app., The camel stopped, and would not quit his place]. (TA: but the verb جزم is there without any syll. sign.) = جَزَمَ النَّخْلَ, (A'Obeyd, S, K,) inf. n. as above; (TA;) and ↓اجتزمهُ; (K; and the act. part. n. of the latter is also mentioned in the S;) like جَرَمَهُ (S) [and اجترمهُ]; He computed by conjecture the quantity of fruit upon the palm-trees. (A'Obeyd, S, K.) ― - And جَزْمٌ also signifies The selling, or buying, fruit [by conjecture, while yet in a rudimental state,] in its calyxes, for money. (IAar, TA.) = Also جَزَمَ (S, K,) inf. n. as above, (TA,) He filled a skin; (S, K;) and so ↓جزّم, (S, *K,) inf. n. تَجْزِيمٌ (S.) ― - جَزَمَتِ الإِبِلُ, (Fr, K,) inf. n. as above, (Fr, TA,) The camels satisfied their thirst [as though they filled themselves] with water. (Fr, K.)― - And جَزَمَ, (IAar, K,) aor. and inf. n. as above, (IAar, TA,) He ate one meal and was filled thereby: (IAar, K) or he ate one meal in every day and night. (Th, K.) = جَزَمَ القِرَآءَةَ, (Lth, K,) inf. n. as above, (Lth, TA,) He performed the reading, or recitation, so as to put the letters in their proper places, in a distinct, or perspicuous, and leisurely, manner. (Lth, K.) ― - And جَزْمٌ in writing means The making the letters even. (K.) = جَزَمَ بِسَلْحِهِ He voided part of his excrement, part thereof remaining: or he cast forth his excrement. (K.) 2 جَزَّمَ see 1, in four places. 4 اجزم نَخْلَهُ اجزم نخله اجزم نخلة He sold his palm-trees. (TA.) 5 تجزّمتِ العَصَا تجزمت العصا The staff became split or cracked. (K.) 7 انجزم انجزم [It became cut, or cut off. ― - And hence,] It (the final letter of a declinable word) became, or was made, quiescent. (S, TA.) ― - It (a bone) broke, or became broken. (K.) 8 إِجْتَزَمَ see 1. ― - اجتزم جِزْمَةً مِنَ المَالِ He took a portion of the cattle, or property, and left a portion. (K.) ― - اجتزم حَظِيرَتَهُ He bought his حظيرة [or enclosure for camels &c.]: (AHn, K:) of the dial. of El-Yemámeh. (AHn, TA.) ― - اجتزم النَّخْلَةَ He bought the fruit, only, of the palm-tree: and اجتزم نَخْلَ فُلَانٍ he bought the palm-trees of such a one. (TA.) جَزْمٌ جزم [an inf.n. (see 1) used as an epithet]. You say حُكْمٌ جَزْمٌ An indissoluble and irreversible decree or ordinance, or sentence; like قَضَآءٌ حَتْمٌ. (Msb.) ― - A reed-pen (قَلَمٌ) having the nib evenly, not obliquely, cut. (S,* K, TA.) ― - The modern Arabic character, (S, K,) composed of the letters of the alphabet: (K:) accord. to AHát, (TA,) so called because it was cut off from the character of Himyer, (K, TA,) i.e., the مُسْنَد, which they have still in El-Yemen. (TA.) = A thing that is stuffed into a she-camel's vulva, (El-Umawee, S, K,) that she may think it to be her young one, [when it is taken forth,] and incline to it, [and therefore yield her milk;] like the دُرْجَة [q. v.]. (El-Umawee, S.) = A thing, or an event, that comes before its time, or season: (K:) that which comes in its time, or season, is termed وَزْمٌ. (TA.) جِزْمٌ جزم A portion, share, or lot, (K,) of palmtrees (TA) [and app. of the fruit of a palm-tree, &c.: see 1, third sentence]. جَزْمَةٌ جزم جزمه جزمة [The sign that is written over the final letter of a declinable word when it is quiescent]. = A single act of eating. (S.) جِزْمَةٌ جزم جزمه جزمة A hundred [head] of cattle, and upwards: or from ten to forty: (K:) or it is peculiarly of camels; like صِرْمَةٌ: (TA:) or such a portion as is termed صِرْمَة of camels; and such as is termed فِرْقَة of sheep. (S, K.) [See also 8.] جَازِمٌ جازم A full water-skin or milk-skin; as also ↓مِجْزَمٌ: (K,* TA:) and [the pl.] جَوَازِمُ filled milk-skins. (K.) ― - Also, applied to a camel, and جَوَازِمُ applied to camels, Satisfied with water. (K.) مِجْزَمٌ مجزم : see جَازِمٌ مَجْزُومٌ مجزوم [Cut, or cut off. ― - And hence,] applied to the final letter of a declinable word, Made quiescent. (TA.) جزى 1 جَزَى جزى جزي جزية , aor جَزِىَ (Msb, K,) inf. n. جَزَآءٌ, (Msb,) It (a thing) paid; gave, or rendered, as a satisfaction; or made, gave, or rendered, satisfaction: (Msb:) or satisfied; sufficed; or contented. (K.) And جَزَيْتُ الدَّيْنَ I paid the debt. (Msb.) And جَزَيْتُ فُلَانًا حَقَّهُ I paid such a one his right, or due. (TA.) And مَا يَجْزِينِى هٰذَا الثَّوْبُ This garment does not suffice me. (TA.)― - And hence, (TA,) جَزَى عَنْهُ, (S, Mgh, Msb, K,) [aor. and] inf. n. as above, (Mgh,) It (a thing) paid for him; gave, or rendered, [a thing] as a satisfaction for him; made, gave, or rendered, satisfaction for him; (S, Mgh, Msb,* K;) and some of the lawyers use ↓اجزى in this sense, like اجزأ: (Az, Mgh, Msb:) جَزَى is of the dial. of El-Hijáz, and اجزأ of the dial. of Temeem. (Akh, Msb.) Hence, in the Kur [ii. 45], لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا [A soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or a soul shall not make satisfaction for a soul at all; accord. to the latter rendering, شيئا being put in the accus. case after the manner of an inf. n.]. (S, Msb.) You say also, جَزَتْ عَنْكَ شَاةٌ A sheep, or goat, made satisfaction for thee [as a sacrifice]; (S, TA;) as also ↓أَجْزَتْ: (TA:) Benoo-Temeem say أَجْزَأَتْ, with ': (S, TA:) this last, thus explained, is a dial, var. mentioned by IKtt (Msb.) And كَذَا عَنْ كَذَا ↓اجزى Such a thing stood, or served, in lieu, in the place, or in stead, of such a thing, without sufficing. (Zj, K.) And قَلِيلٌ مِنْ كَثِيرٍ↓يُجْزِى; and هٰذَامِنْ هٰذَا; A little stands, or serves, in lieu of much; and this, of this. (IAar, TA.) And عَنْهُ مُجْزَى ↓ اجزى فُلَانٍ and مُجْزَاةَ فُلَانٍ and (as though the augmentative letter [ا in اجزى] were imagined to be rejected, TA) مَجْزَى فلان and مَجْزَاةَ فلان He satisfied, sufficed, or contented, him as such a one; he stood, or served, him in stead of such a one; a dial. var. of اجزأ. (K.) And ↓ اجزى مُجْزَى غَيْرِهِ It (a thing) satisfied, sufficed, or contented, as another thing; it stood, or served, in stead of another thing. (Msb.) And ↓اجزاكَ, with the [second] objective complement suppressed, It was sufficient for thee. (Mgh.) ― - جَزَاهَ كَذَا (Msb,* TA,) and جَزَاهُ بِهِ (K,) or بِمَا صَنَعَ, (S,) and عَلَيْهِ, (K,) [aor. and] inf. n. as above, (S, K,) He repaid, requited, compensated, or recompensed, him (Msb, K TA) [for such a thing, for it, or for what he had done]; as also ↓جازاهُ, (S, K,) inf. n. مُجَازَاةٌ and جِزَآءٌ: (K:) or, accord. to Fr, [contr. to many instances in the Kur,] the former verb relates only to good; and the latter, to good and to evil: but accord. to others, the former may relate to good and to evil; and the latter, to evil. (TA.) [See also جَزَآءٌ, below.] One says, in praying for another, جَزَاهُ اللّٰهُ خَيْرًا May God repay him good: and requite, or recompense, him for good [that he has done]. (Msb.) And بِذَنْبِهِ ↓ جَازَيْتُهُ I punished him for his crime, or sin, or act of disobedience. (Msb.) And جَزَى عَنْهُ فُلَانًا He requited, compensated, or recompensed, for him, such a one. (TA.)― - جَازَيْتُهُ فَجَزَيْتُهُ: see 3. 3 جَاْزَىَ see 1, latter part, in two places. ― - [جازاهُ خَيْرًا He prayed for a reward for him from God: or said to him, May God reward thee. (Golius, on the authority of Z.) ― - جازى بِحَرْفٍ and بِظَرْفٍ, He employed a particle, and an adverbial noun, as conditional; to denote that, with what follows, it expresses a condition with its complement. For instance, in the S, voce حَيْثُ, it is said,حَيْثُ مِنَ الظُّرُوفِ الَّتِى لَا يُجَازَى بِهَا إِلَّا مَعَ مَا, i. e. حيث is one of the adverbial nouns that are not employed conditionally, or to denote that, with what follows, they express a condition with its complement, unless with ما affixed thereto. See جَزَآءٌ, below.] ― - ↓ جَازَيْتُهُ فَجَزَيْتُهُ [I vied, or contended, with him in repaying, requiting, compensating, or recompensing, and] I overcame him [therein]. (S.) 4 اجزى أجزى أجزي اجزى اجزي جزى : see 1, in seven places. = Also He furnished a knife with a handle; a dial. var. of اجزأ: (Msb, K:) but ISd doubts its being so. (TA.) 6 تجازى دَيْنَهُ تجازي دينه تجازي دينة , and بِدَيْنِهِ, He demanded payment of his debt. (K.) You say, تَجَازَيْتُ دَيْنِى عَلَى فُلَانٍ I demanded payment of my debt [owed by such a one]. (S.) ― - تَجَازَيا [They two repaid, requited, compensated, or recompensed, each other]. (TA in art. قرض.) 8 اجتزاهُ اجتزاه اجتزاة ٱجتز ٱجتزاه He sought, or demanded, of him repayment, requital, compensation, or recompense. (K.) جِزْىٌ جزى جزي جزية [a coll. gen. n., of which the n. un. is with ة]: see what next follows. جِزْيَةٌ جزيه جزية The tax that is taken from the free nonMuslim subjects of a Muslim government; (S, IAth, Mgh,* Msb, K;) whereby they ratify the compact that ensures them protection: (IAth:) [from جَزَى;] as though it were a compensation for their not being slain: (IAth, Mgh:) [or from the Persian گِزْيَهْ:] and also, (metaphorically, Mgh,) (tropical:) a land-tax; (Mgh, K;) a tax that is paid by the owner of land: (TA:) pl. جِزًى (S,) or ↓جِزْىٌ, (Msb,) or both, (K,) [but the latter is, properly speaking, a coll. gen. n.,] and جِزَآءٌ, (K, [in the CK, erroneously, جَزاءٌ,]) like كِتَابٌ. (TA.) جَزَآءٌ جزآء Repayment, requital, compensation, or recompense, for a thing; as also ↓; جَازِيَةٌ(K;) a satisfaction, good for good, and evil for evil; (Er-Rághib, TA;) sometimes a reward, and sometimes a punishment: (AHeyth, TA:) [the former word is an inf. n.; see 1;] the latter, a quasi-inf. n.: جَوَازٍ is pl. of the latter, or of the former, or of ↓جَازٍ, accord. to different writers explaining the saying of El-Hoteí-ah مَنْ يَفْعَلِ الخَيْرَ لَا يَعْدَمْ جَوَازِيَهُ [Whoso doth good, he will not want his rewards, or his rewarders]. (TA.) ― - [Hence,] جَزَآءَ العُطَاسِ In the time between the complimentary prayer addressed to a sneezer (called التَّشْمِيت) and the sneeze; [or as soon as one can compliment a sneezer by repeating the usual prayer of يَرْحَمُكَ اللّٰهُ (God have mercy on thee).] (TA voce مُعَاقِبٌ) ― - [And جَزَآءُ شَرْطٍ An apodosis; the complement, or correlative, of a condition; also called جَوَابُ شَرْطٍ, q.v. in art. جوب ― - And حَرْفُ جَزَآءٍ A particle denoting compensation, or the complement of a condition. And A conditional particle; as إِنْ; also termed حَرْفٌ لِلْجَزَآءِ, and جَزَآءٌ alone, and حَرْفُ شَرْطٍ.]― - هُوَ ذُو جَزَآءٍ He is possessed of sufficiency, or competence, or wealth. (TA.) جَازٍ جاز [act. part. n. of 1, q. v.]: see جَزَآءٌ ― - هٰذَا رَجُلٌ جَازِيكَ مِنْ رَجُلٍ This is a man sufficient for thee as a man. (S.) جَازِيَةٌ جازيه جازية : see جَزَآءٌ. = Also Wild bulls, or cows. (TA.) [See جَازِئٌ.] مَجْزًى مجز مجزى مجزي and مُجْزًى are used as inf. ns. of 4. [See 1.] (K.) مُجْزٍ مجز [act. part. n. of 4. It is said in the TA that مجزى, applied to a camel, signifies Sufficing for a load or burden; and its pl. is مجازى. And that مجزى لِأَمْرِهِ, applied to a man, signifies Sufficing for his affair. But مجزى in these instances is evidently a mistranscription, for مُجْزٍ; and مجازى, for مَجَازٍ, Mistranscriptions of this Kind are of frequent occurrence in Lexicons.] مَجْزَاةٌ مجزاه مجزاة and مُجْزَاةٌ are used as inf. ns. of 4. [See 1.] (K.) جس 1 جَسَّهُ جس جسه جسة , (A, Mgh, K,*) or جَسَّهُ بِيَدِهِ, (S Msb,) aor جَسُ3َ , (Mgh, Msb,) inf.n. جَسٌّ, (A, Mgh, Msb, K,) He felt it with his hand (S, A, Mgh, K) for the purpose of testing it, that he might form a judgment of it; (Mgh, Msb;) as also ↓اجتسّهُ. (S, Msb, K.) You say, جَسَّهُ الطَّبِيبُ, (Mgh,) and جَسَّ يَدَهُ, (A,) The physician felt him, (Mgh,) and felt his arm, or hand, (A,) to know if he were hot or cold. (Mgh.) And جَسَّ الشَّاةَ He felt the sheep, or goat, to know if it were fat or lean. (A, Mgh.) ― - جَسٌّ is also, sometimes, with the eye. (IDrd, S, Msb. *) You say, جَسَّهُ بِعَيْنِهِ (IDrd, S, A, K) (tropical:) He looked sharply, or intently, or attentively, at him, or it, for the purpose of investigation and clear perception. (K, TA.) IDrd cites as an ex. a verse (of 'Obeyd, or 'Abeed, [for I find it written without any syll. signs,] the son of Eiyoob El-'Amberee, TA,) in which occurs the expression جَسُّوهُ بِأَعْيُنِهِمْ: (S:) but Sgh says that the right reading is حَسُّوهُ. (TA.) ― - جَسَّ الأَرْضَ (assumed tropical:) He traversed the land. (Aboo-Sa'eed El-Yeshkuree, TA.) ― - جَسَّ الأَخْبَارَ, (S, Msb, K,) and ↓ تَجَسَّسَهَا , (S, A, Msb, K,) (tropical:) He searched, or sought, for, or after, news or tidings; inquired, or sought for information, respecting news or tidings; searched or inquired or spied into, investigated, scrutinized, or examined, news or tidings: (S, K:) he searched, or sought, repeatedly, or leisurely and by degrees, for news or tidings. (Msb.) You say also, فُلَانًا ↓ تجسّس , and مِنْ فُلَانٍ (tropical:) He inquired, or sought for information, respecting such a one; as also تحسّس, which latter verb occurs in an extr. reading of verse 87 of ch. xii. of the Kur: or the former signifies he sought after him for another; and the latter, "he sought after him for himself:" or ↓تجسّس signifies [he acted as a spy;] he inquired respecting, or searched or inquired or spied into, things which others veiled or concealed by reason of disdainful pride or of shame or pudency; and تحسّس, "he listened:" (TA:) in the last of the senses here assigned to it, the former verb is used in the Kur, xlix. 12, where it is said, ↓وَلَا تَجَسَّسُوا, for تَتَجَسَّسُوا; (Mujáhid, Bd, K;) ↓ or the meaning here is, and do not ye inquire respecting, or search or inquire or spy into, private circumstances: or take ye what appeareth, and leave ye what God hath concealed. (Mujáhid, K.) You also say, لَهُمْ أَمْرِ القَوْمِ ↓ اجتسّ He examined or spied into, and sought out, for them, the circumstances of the people. (Mgh.) 5 تَجَسَّ3َ see 1, in five places. 8 إِجْتَسَ3َ see 1, first and last sentences. ― - اجتّست الإِبِلُ البَارِضُ, (A,) or الكَلَأَ, (K,) (tropical:) The camels sought out the first sprouts of the herbage with their mouths: (A:) or cropped the herbage with their مَجَاسّ, (K,) i. e., their mouths. (TA.) جَسِيسٌ جسيس : see جَاسُوسٌ جَسَّاسٌ جساس : see جَاسُوسٌ ― - (tropical:) The lion that marks his prey with his claws: (K, TA:) or one that traverses a land. (Aboo-Sa'eed El-Yeshkuree, TA.) ― - الجَسَّاسَةٌ A certain beast, that will be in the islands, that will search after news, or tidings, and bring them to Ed-Dejjál [or Antichrist]. (Lth, L, K.) جَاسَّةٌ جاس جاسه جاسة a dial. var. of حَاسَّةٌ, (Msb,) and sing. of جَوَاسٌّ, (Msb, TA,) which is syn. with حَوَاسٌّ, (Kh, S, A, K,) signifying The five senses. (TA.) See حَاسَّةٌ. جَاسُوسٌ جاسوس (tropical:) A spy, who searches for, and brings, information, news, or tidings: (S, * Msb, * TA:) or one who is acquainted with private affairs of an evil nature: as also ↓ جَسِيسٌ (K) [and ↓ جَسَّاسٌ :] and نَامُوسٌ signifies one who is acquainted with private affairs of a good nature: (TA:) pl. جَوَاسِيسُ. (A.) مَجَسٌّ مجس (A, TA) and ↓مَجَسَّةٌ (S, A, Mgh, Msb, K) The place which one feels with his hand, (A,* Mgh, K, TA,) for the purpose of testing it, that he may form a judgment of it: (Mgh:) and ↓ the latter, the place which the physician feels [to know if a patient be hot or cold]: (S, Msb:) pl. مَجَاسُّ. (S, A, Msb, K.) You say, ↓مَجَسَّتُهُ حَارَّةٌ [The place in which one feels him is hot]. (A, TA.) And كَيْفَ تَرَى مَجَسَّهَا [How dost thou find the place in which one feels her?]; referring to a sheep or goat; to which one answers, "Indicative of fatness." (A.) ― - [Hence, (assumed tropical:) Anything external which indicates the internal condition.] It is said in a prov., (S, A, Msb, K,) relating to camels, (Msb,) أَفْوَاهُهَا مَجَاسُّهَا, (S, A, K,) or مَجَاسُّهَا أَفْوَاهُهَا, (Msb,) or أَحْنَاكُهَا مَجَاسُّهَا, (A, K,) (assumed tropical:) [Their mouths, or their palates, are the things which indicate their internal condition:] for if they eat well, he who looks at them sufficiently knows their fatness, (S, Msb, K,) without feeling them: (S, K:) if one see them eat well, it is as though he felt them: (A, TA:) or, accord. to AZ, they feel the herbage, to test it, with their heads [or mouths] and their palates: so that, accord. to his explanation, the term مجاسّ is tropically applied to these parts. (TA.) The prov. relates to external evidences of things explaining their internal qualities. (K) [And hence,] رَعَتِ الإِبِلُ الكَلَأَ بِمَجَاسِّهَا, (K) (tropical:) The camels cropped the herbage with their mouths. (TA.)― - You say also, فُلَانٌ وَاسِعُ المَجَسِّ, like as you say رَحْبُ الذِّرَاعِ (tropical:) [app. meaning Such a one is liberal, munificent, or generous]: and in the contrary case, ضَيِّقُ المَجَسِّ, (A,) or ↓ المَجَسَّةِ , (K,) or both, (TA,) signifying غَيْرُ رَحْبِ الصَّدْرِ (tropical:) [app., not liberal]; (K, TA;) and not وَاسِعُ السَّرْبِ [which is explained as meaning of ample bosom, and judgment, and love; and of ample way, or course of proceeding: but I rather incline to think that the right reading is وَاسِعُ السِّرْبِ, and the meaning, of ample, or large, mind, or heart]. (TA.) You also say, لَضِيقًا ↓ إِنَّ فِى مَجَسَّتِكَ (A) or مَجَسِّكَ (TA) (tropical:) [app,. Verily in thy bosom, or mind, or heart, is narrowness; or in thee is illiberality.] مَجَسَّهُ مجس مجسه مجسة : see, مَجَسٌّ, throughout. ― - It may also be used as an inf. n. of جَسَّهُ in the first of the senses assigned to it above. (Mgh.) جسأ 1 جَسَأَ , aor جَسَاَ inf. n. جُسُوْءٌ and جُسْأَةٌ, (K,) thus in the corrected copies of the K, but in some copies the latter inf. n. is written جُسَآءَةٌ, (TA,) It (a thing, TA) was, or became, hard, tough, rigid, or stiff; (K, TA;) as also جَسَا, aor جَسُاَ (Msb and K in art. جسو.) ― - جَسَأَتْ يَدُهُ, aor جَسَاَ inf. n. جَسْءٌ, His hand became hard, tough, callous, (S, TA,) coarse, or rough, (TA,) from work. (S, TA.)― - جَسَأَتْ مَفَاصِلُهُ His joints became rigid, or stiff. (TA.) = جُسِئَتِ الأَرْضُ The ground became hard, or hard and level, and rough: from جَسْءٌ, explained below. (Ks, K.) حَسْءٌ حسء Hard, or hard and level, and rough, ground, (جَلَدٌ خَشِنٌ, Ks, K, TA,) resembling small pebbles. (TA.) [Accord. to some copies of the K, Rough skin (جِلْدٌ خَشِنٌ).] ― - Frozen water, (K, TA,) resembling hail [strewed on the ground], (TA.) جُسْأَةٌ Hardness, toughness, callousness, [coarseness, or roughness,] of the hand, from work. (S.) ― - Rigidity, or stiffness, of the neck, (S, K, TA,) in a horse or the like. (S, TA.) يَدٌ جَسْآءٌ يد جسآء A hard, tough, callous, coarse, or rough, hand. (K, TA.) جَاسِئٌ [Hard, tough, rigid, or stiff: see 1]. You say جَبَلٌ جَاسِئٌ [A hard, or hard and rugged, mountain]. (TA.) And صخُورٌ جَاسِئَةٌ [Hard, or hard and rugged, rocks]. (TA.) And نَبْتٌ جَاسِئٌ A rigid, or tough, plant. (TA.) And أَرْضٌ جَاسِئَةٌ Hard, or hard and level, and rough, ground; (TA;) as also ↓مَجْسُوْءَةٌ. (Ks, K.) And مَكَانٌ جَاسِئٌ A rugged place; as also شَاسِئٌ. (TA.) And دَابَّةٌ جَاسِئَةٌ القَوَائِمِ A beast, or horse or the like, having rigid, or stiff, legs, that will hardly bend. (TA.) جَاسِئَآءُ [in the CKجا سِياء] Hardness, toughness, rigidness, or stiffness; and ruggedness, or roughness. (K,* TA.) مَجْسُوْءَةٌ مجسه مجسة مجسوءه مجسوءة : see جَاسِئٌ جسد 1 جَسِدَ جسد , aor جَسَدَ (S, K,) inf.n. جَسَدٌ. (S, KL,) It (blood) stuck, or adhere, (S K, KL,) بِهِ [to him, or it]: (S, K:) and it (blood) became dry. (KL.) 4 أُجْسِدَ It (a garment) was made to stick, or adhere, to the جَسَد [or body]. (Fr, S.) ― - Also, inf. n. إِجْسَادٌ, It (a garment) was dyed so that it stood up by reason of [the thickness of ] the dye. (ISK, S.) [See مُجْسَدٌ.] 5 تجسّد جسد تجسد from الجَسَدُ is like تجسّم from الجِسْمُ: (S:) [apparently signifying He became, or assumed, a جَسَد, or body; or became corporeal, or incarnate; and thus it is used by late writers, and in the present day: but تجسّم generally signifies he became corpulent: accord. to the TA, تجسّد, said of a man, is like تجسّم: accord, to the KL, the former signifies he became possessed of a body: accord. to the PS, he became corporeal, or corpulent.] جَسَدٌ جسد The body, with the limbs or members, [or whole person,] of a human being, and of a jinnee (or genie), and of an angel: (El-Bári', L, Msb, K:) it is thus applied only to the body of a rational animal; (El-Bári', Msb;) to no body that is nourished with food except that of a human being; but to the body of every rational creature that neither eats nor drinks, such as the genii and the angels: (L:) [the genii, however, are commonly believed to eat and drink:] or, accord. to ISd, it seems to be applied to a body other than that of a human being tropically: (TA:) the [golden] calf of the Children of Israel cried, but did not eat nor drink; [wherefore it is termed جسد;] and in the Kur [vii. 146 and xx. 90], جَسَدًا is a substitute for عِجْلًا, or it may be meant for ذَا جَسَدٍ: (L:) [but see another explanation of جسدا, as there used, below:] or جَسَدٌ is syn. with بَدَنٌ [which is generally held to signify the body without the head and arms and legs]: (S, A:) the pl. is أَجْسَادٌ. (Lh, Msb, TA.) Lh mentions the saying, إِنَّهَا لَحَسَنَةُ الأَجْسَادِ [Verily she is beautiful in respect of body]; as though the sing. of which the pl. is thus used were applied to every separate part. (TA.) = Saffron; (S, Msb, K) as also ↓ جِسَادٌ : (Lth, IAar, ISk, S, A, Msb, K:) or a similar dye: (S:) and ↓ the latter signifies also a similar dye; (Lth, Msb,) red, or intensely yellow: (Lth, TA:) or bastard saffron; syn. عُصْفُرٌ; (Msb;) and so the former word. (L.) ― - Also, (S, L, Msb, K,) and ↓جَسِدٌ (L, K) and ↓ جَاسِدٌ (L, Msb, K) and ↓ جَسِيدٌ (L, K) and ↓ جِسَادٌ , (R,) (assumed tropical:) Blood; (S;) as also ↓ مُجْسَدٌ , as being likened to saffron: (Ham p. 215:) or dry blood: (R, L, Msb, K:) pl. of the first as above. (Ham p. 127.) ― - Some say that عِجْلًا جَسَدًا, in the Kur, [in two verses referred to above,] means A red golden calf. (S.) جَسِدٌ جسد : see جَسَدٌ: = and see also جَاسِدٌ. جِسَادٌ جساد : see جَسَدٌ, in three places. جَسِيدٌ جسيد : see جَسَدٌ. جَاسِدٌ جاسد Blood sticking to (بِ) a person; as also ↓. (S.) = See also جَسَدٌ. جَلْسَدٌ جلسد (L, K in art. جلسد) and الجَلْسَدُ (S, L, K, TA, in the CK الجَلَّسَدُ) the name of A certain idol, (S, L, K,) which was worshipped in the time of paganism: (L:) the ل is an augmentative letter accord. to J and most of the leading lexicologists; but F disapproves of the mention of the word in this art. (TA.) مُجْسَدٌ مجسد Red. (S.) ― - Also, (S, Msb, K,) and sometimes ↓ مِجْسَدٌ , (IF, Msb,) and ↓ مُجَسَّدٌ , (K,) A garment dyed with saffron: (K:) or with bastard saffron: (IAth, TA:) dyed with جِسَاد: (IF, Msb:) or saturated with dye: (S:) or one says, عَلَى فُلَانٍ ثَوْبٌ مُشْبَعٌ مِنَ الصِبْغِ [Upon such a one is a garment saturated with dye]; and عَلَيْهِ ثَوْبٌ مُفْدَمٌ [Upon him is a garment saturated with red dye]; and when it is standing up by reason of [the thickness of] the dye, it is termed مُجْسَدٌ: (ISK, S:) the pl. of this word is مَجَاسِدُ. (S.) ― - See also what next follows: ― - and see جَسَدٌ. مِجْسَدٌ مجسد , (S, A, K,) or ↓ مُجْسَدٌ , (A,) the latter is the original form, because it is from أُجْسِدَ, meaning, "it was made to stick, or adhere, to the body,” (Fr, S,) like مِطْرَفٌ and مُطْرَفٌ, and مِصْحَفٌ and مُصْحَفٌ, (Fr, TA,) A garment worn next the body (IAar, S, A, K) by a woman, so that she sweats in it: (TA:) and a garment worn next the body dyed with saffron: (A:) pl. مَجَاسِدُ. (IAar, A.) [Hence,] لَا يَخْرُجَنَّ إِلَى المَسَاجِدِ فِى المَجَاسِدِ (IAar, A) They (women) shall by no means go forth to the mosques in the shirts that are next the body. (IAar.) ― - See also مُجْسَدٌ. مُجَسَّدٌ مجسد : see مُجْسَدٌ. جسر 1 جَسَرَ جسر , (K,) aor. جَسُرَ , (TA,) inf. n. جَسَارَةٌ (A, K, KL) and جُسُورٌ, said of a man, (K,) He was daring, courageous, or bold: (A, KL:) he acted with penetrating energy, or sharpness, vigorousness, and effectiveness; syn. مَضَى and نَفَذَ. (K.) You say, جَسَرَ عَلَى كَذَا, aor. جَسُرَ , inf. n. جَسَارَةٌ, He ventured upon such a thing daringly, courageously, or boldly; (S, A;) as also ↓ تجاسر : (S:) and عَلَيْهِ ↓ تجاسر he emboldened himself against it, or him. (A, K.) And جَسَرَ عَلَى عَدُوِّهِ, (A, Msb,) aor. جَسُرَ , inf. n. جُسُورٌ and جَسَارَةٌ, (Msb,) He acted daringly, conrageously, or boldly, against his enemy. (A.) And لَا يَجْسُرُ أَنْ يَفْعَلَ كَذَا He dares not to do such a thing. (A.) = جَسَرَ, (K,) inf. n. جَسْرٌ, (TA,) He (a man) arched, or vaulted, a جِسْر [or bridge]. (K.) ― - It is said of [the giant] 'Ooj (عُوج), in a trad., وَقَعَ عَلَى نِيلِ مِصْرَ فَجَسَرَهُمْ سَنَةً, i. e., (tropical:) [He fell down upon the Nile of Egypt, and] became a bridge to them [for the space of a year]. (A.) ― - And one says, جَسَرَتِ الرِّكَابُ المَفَازَةَ, and ↓ اِجْتَسَرَتْهَا , (tropical:) The travellingcamels crossed, or passed over, the desert, (A, K,) as by a bridge: (A:) and السَّفِينَةُ البَحْرَ ↓ اجتسرتِ (tropical:) The ship crossed, or passed over, the sea: (A:) or rode upon, and passed through, the sea. (K.) 2 جسّرهُ جسر جسره جسرة , (A, K,) inf. n. تَجْسِيرٌ; (K;) [and ↓ اجسرهُ ; (see أَغَرَّهُ;)] He encouraged him; emboldened him. (A, K.) 4 أَجْسَرَ see 2. 6 تجاسر تجاسر : see 1, in two places. ― - Also He stretched himself up, and raised his head. (K.) ― - تجاسر لَهُ بِالعَصَا He put himself in motion to him (En-Nawádir, K) with the staff, or stick. (K.) ― - تجاسروا They acted with mutual daring or courage or boldness. (KL.) ― - They journeyed [app. with boldness, or emulating one another in boldness]. (TA.) ― - الخَيْلُ تَجَاسَرُ بِالكُمَاةِ [for تَتَجَاسَرُ] (tropical:) The horses convey the brave armed men away, or along, or across. (A.) 8 إِجْتَسَرَ see 1, last sentence, in two places. جَسْرٌ جسر : see جَسُورٌ, in two places. ― - Also, applied to a he-camel, Sharp, spirited, or vigorous; syn. مَاضٍ [as contr. of بَلِيدٌ]; as also جَسْرَةٌ and ↓ مُتَجَاسِرَةٌ applied to a she-camel: or (so in the K accord. to the TA; but in the CK and ”) tall: (K:) or tall and bulky: and with ة, applied to a she-camel, it has this last signification; (TA;) or signifies strong, and bold to endure travel: (A, TA:) the masc. epithet applied to a he-camel is rare. (Lth, TA.) ― - Also Large, or bulky; applied to a camel, (S, K,) &c., (S,) or to anything, (K,) or to any limb, or member: (TA:) fem. with ة. (S, K.) ― - جَسْرَةُ السَّوَاعِدِ, and المُخَدَّمِ, Full or plump [in the fore arms, and in the place of the anklet]; applied to a girl, or young woman. (A, TA.) = See also what next follows. جِسْرٌ جسر and ↓ جَسْرٌ [A bridge; and a dyke, or causeway:] that on which one crosses over a river or the like; (S, Mgh, Msb, K;) as a قَنْطَرَة and the like; (TA;) whether built or not built: (Mgh, Msb:) and a bridge of boats; boats bound together, and tied to stakes in the bank, being over a river; see قَنْطَرَةٌ: (TA:) pl. (of pauc., TA) أَجْسُرٌ (K) and (of mult., TA) جُسُورٌ. (S, Msb, K.) [Hence,] المَوْتُ جِسْرٌ يُوَصِّلُ الحَبِيبَ إِلَى الحَبِيبِ (tropical:) [Death is a bridge that conveys the friend to the friend]. (TA.) And جَعَلَ طَاعَتَهُ جِسْرًا إِلَى نَجَاتِهِ (tropical:) [He made his obedience a bridge to his safety]. (A, TA.) جَسُورٌ جسر جسور Daring, courageous, or bold: (S, A:) or courageous and tall; as also ↓ جَسْرٌ : (K:) or courageous; and also tall and bulky; applied to a man; and so ↓ جَسْرٌ : (TA:) fem. of the former without, and sometimes with, ة: (Msb:) and of the latter with ة: (TA:) pl. of the former جُسُرٌ and جُسْرٌ. (K, TA.) It is not applied to a hecamel; but with ة is applied to a she-camel, meaning Bold to traverse rugged, or difficult, tracts. (Msb.) جَسَّارٌ جسار Very daring or courageous or bold. (TA.) مُتَجَاسِرَةٌ متجاسر متجاسره متجاسرة : see جَسْرٌ. جسم 1 جَسُمَ جسم , (S, Msb, K, &c.,) aor. جَسُمَ , (K,) inf. n. جَسَامَةٌ, (Msb, TA,) He, or it, (a thing, S,) was, or became, great, or large: (S, K:) or so جَسِمَ, aor. جَسَمَ , inf. n. جَسَمٌ: and the former, it (a thing) was, or it, was, or became, great, big, or bulky: (Msb:) or he, or it, was, or became, great, or large, in body: (KL:) or he, or it, was, or became, corpulent; or corporeal, or bodied; as also ↓ تجسّم . (MA, PS.) 2 جسّم جسم , inf. n. تَجْسِيمٌ, He, or it, made, or rendered, corporeal; or great, large, big, or bulky. (KL.) ― - [He made to be solid, or to have length and breadth and thickness.] 5 تَجَسَّمَ see 1. ― - [Hence,] تجسّم فِى عَيْنِى كَذَا (tropical:) Such a thing assumed a form, or shape, [or an embodiment,] in my eye. (TA.) And تجسّم فُلَانٌ مِنَ الكَرَمِ (tropical:) [app. Such a one was, or became, an embodiment of generosity]. (TA.) And كَأَنَّهُ كَرَمٌ قَدْ تَجَسَّمَ (tropical:) [app. As though he were generosity embodied]. (TA.) = تجسّم فُلَانًا (tropical:) He chose such a one (S, K, TA) مِنْ بَيْنِ القَوْمِ [from among the people, or party], (S,) or مِنَ العَشِيرَةِ فَأَرْسَلَهُ [from the kinsfolk, or tribe, &c., and sent him]: (TA:) as though he directed his course, or aim, to, or towards, his جِسْم [or body]; like as you say, تَأَيَّيْتُهُ, meaning “ I directed my course, or aim, to, or towards, his آيَة, and his شَخْص. ” (S.) [See also 5 in art. جشم.] One says also, تَجَسَّمْهَا نَاقَةً مِنَ الإِبِلِ قَانْحَرْهَا [Choose thou her, a she-camel from among the camels, and stick her]. (TA.) ― - تجسّم الأَرْضَ (assumed tropical:) He betook himself towards the land, or country, (S, K,) desiring to go thither. (S.) ― - تجسّم الرَّمْلَ, (S, K,) and الجَبَلَ, (S,) (assumed tropical:) He mounted, or ascended, the greater part of the sand, (S, K,) and of the mountain. (S.) [See also 5 in art. جشم.] ― - تجسّم الأَمْرَ (tropical:) i. q. رَكِبَ مُعْظَمَهُ; (S, K, TA;) i. e., He ventured upon, embarked in, or undertook, the main part, or bulk, of the affair: (TK:) or he constrained himself to do it, or perform it; as also تجشّمهُ: (Aboo-Mihjen, Aboo-Turáb, TA:) or both these verbs signify he took it, or imposed it, upon himself, or he undertook it, in spite of difficulty or trouble or inconvenience. (Aboo-Turáb, TA in art. جشم.) You say also, فُلَانٌ ↓ يَتَجَسَّمَ المَجَاسِمَ and يَتَجَشَّمُ المَجَاشِمَ (tropical:) [app. meaning Such a one undertakes, in spite of difficulty or trouble or inconvenience, those things, or affairs, that are causes of difficulty or trouble or inconvenience; i. e., difficult, or troublesome, or inconvenient things or affairs: supposing the two nouns to be pls. of which the sings. are مَجْسَمَةٌ and مَجْشَمَةٌ, of the measure مَفْعَلَةٌ, like مَبْخَلَةٌ and مَجْبَنَةٌ and مَشَّقَةٌ (originally مَشْقَقَةٌ) &c.]. (TA.) جِسْمٌ جسم The body, with the limbs or members; syn. جَسَدٌ; (AZ, S, Msb;) as also ↓ جُسْمَانٌ and جُثْمَانٌ: (AZ, S, Msb: *) or جِسْمٌ and ↓ جُسْمَانٌ are syn. with جَسَدٌ; (As, S;) or signify the whole body and limbs or members of a man, (K, and T and Msb in explanation of جسم,) and of a beast, a camel, and the like, (T, Msb,) and of any other species, (K,) of large make; (T, Msb, K;) and جُثْمَانٌ is syn. with شَخْصٌ [app. as meaning “ a person ”]; and ↓ جُسْمَانٌ signifies the whole جِسْم of a man: (As, S:) or جِسْمٌ signifies [a body, or material substance; a solid;] a thing having length and breadth and thickness; so that, when it is cut and divided, no portion thereof ceases to be a جِسْم; whereas a شَخْص [meaning “ a person ”] ceases to be a شَخْص by its being divided: (Er-Rághib, TA:) a thing that is capable of being divided in length and breadth and thickness is called جِسْمٌ طَبِيعِىٌّ, and also, because it is a subject of investigation, or inquiry, in instruction in the mathematical studies, جِسْمٌ تَعْلِيمِىٌّ: (KT:) pl. [of pauc.] أَجْسَامٌ and [of mult] جُسُومٌ. (K.) You say, ثَابَ جِسْمُهُ, (M, A, K, in art. ثوب,) and أَثَابَ جِسْمُهُ, (IKt, M, ib.,) and ثَابَ إِلَيْهِ جِسْمُهُ, (T, M, A, ib.,) (tropical:) He became fat, after leanness; (A;) his good state of body returned to him; (M, K; *) his condition of body became good, after extenuation; and health, or soundness, thereof returned to him. (T.) And ↓ إِنَّهُ لَحَنِيفُ الجُسْمَانِ [Verily he is slender, spare, or lean, of body]. (TA.) ― - الأَجْسَامُ المُخْتَلِفَةُ الطَّبَائِعِ [The material substances of different natures; also called الأَجْسَامُ السَّبْعَةُ the seven material substances, and الفِلِذَاتُ; namely,] the عَنَاصِر [which are the four elements, fire, air, earth, and water,] and the three products composed of these, (KT,) which are minerals, vegetables, and animals. (Note in a copy of the KT.) الأَجْسَامُ الطَّبِيعِيَّهُ, as used by those who study to discover occult things, signifies The عَرْش and the كُرْسِىّ: and الأَجْسَامُ العُنْصُرِيَّةُ, everything beside these two, of the heavens and the [elements termed] أُسْطُقُسَات therein. (KT.) [ جِسْمِىٌّ جسم جسمى جسمي جسميي Bodily, or corporeal.] [ جِسْمِيَّةٌ جسم جسمي جسميه جسمية Bodiliness, or corporeity.] جُسْمَانٌ جسم جسمان : see جِسْمٌ, in four places. جُسْمَانِىٌّ جسم جسمان جسمانى جسماني : see جَسِيمٌ. جُسَامٌ جسام جسيم : see what next follows جَسِيمٌ جسيم Great; large; (S, Msb, K;) as also ↓ جُسَامٌ : (S, K:) big; bulky: (Msb:) fem. with ة: (K:) pl. جِسَامٌ (S, Msb) [and جُسُمٌ also, like as جُدُدٌ is pl. of جَدِيدٌ]: and corpulent, large in body, or big-bodied; (K, * TA;) as also ↓ جُسْمَانِىٌّ , applied to a man. (TA.) You say, هُوَ مِنْ جِسَامِ الأُمُورِ [It is one of great affairs or events]: and مِنْ جَسِيمَاتِ الخُطُوبِ [meaning the same, or of great afflictions or calamities]. (TA.) And جُسُمٌ [likewise, or أُمُورٌ جُسُمٌ,] signifies Great affairs or events. (TA.) جَسِيمُ الأَمْرِ signifies [also] The bulk, or the greater, main, principal, or chief, part, of the affair; and so الأَمْرِ ↓ أَجْسَمُ . (S.) ― - [The pl.] جُسُمٌ also signifies (assumed tropical:) Intelligent men. (TA.) ― - جَسِيمُ الأَرْضِ Elevated land over which water has risen: (K, * TA:) pl. جِسَامٌ. (K.) أَجْسَمُ Greater, larger, bigger, or bulkier; or greatest, largest, biggest, or bulkiest. (S, K.) See also جَسِيمٌ. مَجَاسِمُ مجاسم : see 5, last sentence. جسو جسو : omitted in some copies of the S. 1 جَسَا جس جسا , (S, M, Msb, K,) aor. جَسُمَ , (M, Msb, K,) inf. n. جَسْوٌ (M, K) and جُسُوٌّ, (M, TA,) He, or it, (a man, M, TA, or a thing, Msb,) was, or became, hard, tough, rigid, or stiff: (M, Msb, K:) [see also جَسَأَ: or, said of a man,] he was, or became, hard, rough, harsh, or ungentle; contr. of لَطُفَ. (S.) And جَسَتِ اليَدُ, inf. n. جُسُوٌّ and جَسًا, The hand, or arm, was, or became, dry, or tough, or hard, (S, TA,) in the bones, with little flesh; (TA;) and in the same sense the verb is said of other things. (S.) ― - It (water) congealed, or froze. (S, TA.) ― - Also, inf. n. جُسُوٌّ, He (an old man) attained the utmost age [so that his limbs became rigid]. (S, TA.) 3 جاساهُ جاس جاساه جاساة , (K,) inf. n. مُجَاسَاةٌ, (TA.) He treated him, or regarded him, with enmity, or hostility. (K, TA.) يَدٌ جَاسِيَةٌ يد جاسيه يد جاسية A hand, or an arm, dry, or tough, or hard, in the bones, with little flesh. (TA.) And دَابَّةٌ جَاسِيَةٌ القَوَائِمِ A beast having tough, or hard, legs. (TA.) And رِمَاحٌ جَاسِيَةٌ Stiff, rigid, or tough, and hard, spears. (TA.) [See also جَاسِئٌ, in art. جسأ.] جش 1 جَشَّهُ , (S, A, K,) aor. جَشُ3َ , inf. n. جَشٌّ, (S,) He ground it (namely wheat, S, or grain, A) coarsely; (S, A;) as also ↓ أَجَشَّهُ . (S.) ― - He bruised, brayed, or pounded, it: and he broke it: (S, K:) as also ↓ أَجَشَّهُ . (K) ― - He beat him, or struck him, with a staff or stick. (S, K.) 4 أَجْشَ3َ see 1, in two places. جُشَّةٌ (A, K, TA) and ↓ جَشَشٌ (TA) Loudness, or vehemence, of voice or sound: (A, K, TA:) and a rough sound coming forth from the خَيَاشِيم [or air-passages in the nose], in which is a hoarseness. (K, TA.) You say, ↓ فِى صَهِيلِ الفَرَسِ جَشَشٌ In the neighing of the horse is a rough sound: (TA:) which is one of the qualities approved in horses. (IDrd.) And فِى صَوْتِ القَوْسِ جُشَّةٌ عِنْدَ الرَّمْىِ In the sound of the bow is a roughness of twanging on the occasion of shooting. (AHn TA.) جَشَشٌ : see جُشَّةٌ, in two places. جَشِيشٌ Wheat coarsely ground; as also ↓ مَجْشُوشٌ . (S.) ― - And, [as an epithet in which the quality of a subst. predominates,] (TA,) as also ↓ جَشِيشَةٌ , (S, K, TA,) What is coarsely ground, (S, K, TA,) of wheat &c., (S,) or of wheat and the like: (K, TA:) or the former, grain when bruised, brayed, or pounded, before it is cooked: and ↓ the latter, such as is cooked: but ISd says that this distinction is not of valid authority. (TA.) ― - Also, the former, i. q. سَوِيقٌ [Meal of parched barley or wheat, coarsely ground, which is made into a kind of gruel]; (El-Fárisee, S, K;) and so ↓ the latter: (A:) or ↓ the latter is the n. un. (El-Fárisee.) You say, اِسْقِنِى ↓ جَشِيشَةٌ Give thou me to drink [some] سويق. (A.) Or سويق is not called ↓ جشيشة , but is called جَذِيذَةٌ, q. v. (TA.) ― - And the former, (Sh, K,) or ↓ جَشِيشَةٌ , (TA in art. دش,) Wheat coarsely ground, and put into a cooking-pot, into which some flesh-meat is thrown, or some dates, and then cooked: (Sh, K:) also called دَشِيشَةٌ: (TA:) or a soup made of coarsely bruised wheat. (TA in art. دش.) جَشِيشَةٌ : see جَشِيشٌ, in seven places. أَجَشُّ Having a rough, (S, K,) or loud, or vehement, (A,) voice, or sound: (S, A, K:) applied to a man, and a horse, and thunder, (A, K,) &c. (K.) You say, رَجُلٌ أَجَشُّ الصَّوْتِ A man having a [rough, or] loud, or vehement, voice. (A.) And فَرَسٌ أَجَشُّ, (A,) or أَجَّشُ الصَوْتِ, (S, TA,) A horse in whose neighing is a roughness. (TA.) And سَحَابٌ أَجَشُّ, (As,) or أَجَشُّ الرَّعْدِ, (S,) Clouds that thunder vehemently. (As.) And قَوْسٌ جَشَّآءُ, [جشّآء being the fem. of اجشّ,] A bow having a rough twanging, (AHn, K,) when one shoots with it. (AHn.) ― - الأَجَشُّ is also the name of One of the sounds of which musical modulations are formed, (Kh, K,) which are three in number; [app. meaning the treble, tenor, and bass, clefs; the last being that to which this term is applied;] the sound thus called being from the head, (Kh,) issuing from the خَيَاشِيم [or air-passages in the nose], having in it a roughness and hoarseness, (Kh, K,) and followed by a gradual fall (تَحَدُّر) [of the voice] modulated in accordance to that same sound, and then followed by a sound [in my original بِوَشْىٍ, but I think it probable that this is a mistranscription for بِوَحْىٍ, or بِوَحًى, or the like, for, though وَشْىٌ might perhaps, by straining a metaphor, be applied to denote a varied sound, its being understood in this sense seems to be forbidden by its being here added] like the first. (Kh, TA.) [This explanation is perhaps illustrated by the fact that the bass in the music of the Arabs is often formed of one prolonged note, falling and rising.] ― - Also جَشَّآءُ, [أَرْضٌ being understood,] A pebbly plain, fit for palm-trees. (K, TA.) مِجَشٌّ , (S,) or ↓ مِجَشَّةٌ , (A,) or both, (K,) A mill (S, K) with which جَشِيش is ground: (S:) or a small mill with which one grinds coarsely. (A.) مِجَشَّةٌ : see what next precedes. مَجْشُوشٌ : see جَشِيشٌ. جشأ 1 جَشَأَتْ نَفْسُهُ , (S, K,) aor. جَشَاَ , (K,) inf. n. جُشُوْءٌ, (S, K, KL,) like قُعُودٌ, (TA,) and جَشَآءٌ, (KL, [or جَشَأٌ, so Golius on the authority of the KL,]) [like جَأَشَتْ نَفْسُهُ, and جَاشَتْ,] His soul [or stomach] heaved, by reason of grief or fright: (S, K; and so in the O; but in one copy of the K, by reason of grief or joy: TA:) or [simply] heaved, or rose: (T in art. ثور:) and heaved, or became agitated by a tendency to vomit; (K;) i. q. خَبُثَتْ and لَقِسَتْ: (Sh, TA:) and جَشَأَتْ إِلَىَّ نَفْسِى My soul [or stomach] heaved, or became agitated by a tendency to vomit, or became heavy, (خَبْثَتْ,) in consequence of pain from something that it disliked. (ISh, TA.) ― - جَشَأَ عَنِ الطَّعَامِ He nauseated food, in consequence of indigestion. (TA.) ― - جَشَأَتِ الغَنَمُ The sheep emitted a sound from their throats. (Lth, K.) ― - جَشَأَتِ الأَرْضُ (tropical:) The earth put forth all its plants, or herbage: like as they say, قَآءَتِ الأَرْضُ أُكْلَهَا [lit. “ the earth vomited her victuals ”]. (TA.) ― - جَشَأَتِ الرِّيَاضُ بِرُبَّاهَا (tropical:) [The meadows, or gardens,] put forth [their good things]. (TA.) ― - جَشَأَتِ البِلَادُ بِأَهْلِهَا (tropical:) [The countries, or towns, &c.,] cast forth [their inhabitants]. (TA.) ― - جَشَأَتِ البِحَارُ بِأَمْوَاجِهَا (tropical:) [The seas] cast forth [their waves]. (TA.) ― - Also جَشَأَ said of the sea, (tropical:) It rushed on, (TA,) grew dark, (K, TA,) and was tumultuous with its waves; (TA;) and [in the CK “ or ”] impended over one. (K, TA.) And in like manner said of the night, (tropical:) It came on suddenly, (TA,) grew dark; (K, TA;) and [in the CK “ or ”] impended over one. (K, TA.) ― - جَشَأَتِ الوَحْشُ (assumed tropical:) The wild animals made a single leap, or spring. (TA.) ― - جَشَأَ القَوْمُ (assumed tropical:) The people, or company of men, went forth from one country, or town, to another. (S, K, TA.) It is said in a trad., جَشَأَتِ الرُّومَ عَلَى عَهْدِ عُمَرَ (assumed tropical:) The Greeks rose, and advanced from their country [in the time of 'Omar]. (TA.) 2 جَشَّاَ see 5. 5 تجشّأ , (S,) inf. n. تَجَشُّؤٌ; (S, Mgh, K; [in the CK, التَّجَشُّ is erroneously put for التَّجَشُّؤُ;]) or تَجَشَّى, inf. n. تَجَشٍّ; (Msb;) and ↓ جشّأ , (S,) inf. n. تَجْشِئَةٌ; (S, K;) both signify alike; (S;) He eructed, or belched; i. e., emitted a sound accompanied with wind, from his mouth, on an occasion of satiation of the stomach, (Mgh, Msb,) intentionally: (Mgh:) or it (the stomach) emitted wind (K, TA) on an occasion of its impletion with food or drink. (TA.) 8 اجتشأ البِلَادَ , and اِجْتَشَأَ البِلَادُ (assumed tropical:) [He found the country to disagree with him, and] the country disagreed with him. (S, K.) جَشْءٌ A light bow: (S, K:) or a bow that makes a ringing sound: (Lth, TA:) or a light rod of the tree called نَبْع: (As, S:) pl. أَجْشَآءُ, (K,) anomalous, and asserted by IHsh to be rare, (TA,) and جَشَآتٌ. (K: in the CK, جَشْآتٌ.) ― - سَهْمٌ جَشْءٌ A light arrow. (Yaakoob, TA.) = A large number (IAar, K, TA) of men, and of cattle. (IAar, TA.) جُشْأَةٌ : see جُشَآءٌ. ― - Also (tropical:) Daybreak: [or,] accord. to 'Alee Ibn-Hamzeh, the blowing of the wind at daybreak. (TA.) جُشَأَةٌ : see جُشَآءٌ, in two places. قَوْسٌ جَشْأَى A ringing bow. (TA. [See also جَشَّآءُ, voce أَجَشُّ, in art. جش.]) جُشَآءٌ A belch; i. e., a sound accompanied with wind, from the mouth, on an occasion of satiation of the stomach; (Mgh, Msb;) a subst. from 5; (As, S, Msb, K;) as also ↓ جُشَأَةٌ (S, K) and ↓ جُشْأَةٌ : (K: but the first and last of these three words are omitted in some copies of the K:) or ↓ the second of these three words, accord. to some, is a superlative epithet, signifying a great, or frequent, belcher. (MF.) ― - Also (assumed tropical:) An invasion of the night, and of the sea. (K, TA.) The torrent and the night (السَّيْلُ وَاللَّيْلُ) are called الأَعْمَيَانِ [the two blind things] because their invasion is vehement. (TA.) جشب 1 جَشَبَ , aor. جَشُبَ ; and جَشِبَ, aor. جَشَبَ ; (K;) and جَشُبَ, aor. جَشُبَ , inf. n. جَشَابَةٌ; (TA;) said of wheat, or food, (طَعَام,) It was gross, or coarse: (K, TA:) it was badly and coarsely ground: (TA:) or it was without seasoning, or condiment, or anything to render it savoury. (K.) ― - And the first, It (a thing) was thick, gross, big, coarse, or rough. (TA.) ― - And جَشُبَ, aor. جَشُبَ , inf. n. جُشُوبَةٌ, He (a man, TA) was a foul, or bad, eater. (K, TA.) = جَشَبَهُ He ground it coarsely; namely, wheat. (K, TA.) ― - جَشَبَ اللّٰهُ شَبَابَهُ God caused his youth, or youthful vigour, to pass away: or rendered him vile and despicable (رَدَّأَهُ وَأَقْمَأَهُ): or may God cause &c. (K.) 12 اِجْشَوْشِبُو accord. to some, or اِخْشَوْشِبُوا accord. to others, occurs in a trad. of 'Omar; (TA in art. خشب;) [and J says, and so Az accord. to the TA,] the former, if used like the latter, is not improbably correct; but I have not heard it. (S.) [See art. خشب.] جَشْبٌ : see جَشِبٌ جُشْبٌ The rinds of pomegranates: (K:) of the dial. of El-Yemen. (TA.) جَشِبٌ (S, K) and ↓ جَشْبٌ and ↓ جَشِيبٌ and ↓ مِجْشَابٌ (K) and ↓ مَجْشُوبٌ (S, K,) applied to wheat, or food, Gross, or coarse: (S, K, TA:) badly and coarsely ground: (TA:) or without seasoning, or condiment, or anything to render it savoury: (K, TA:) جشب [probably جَشِبٌ] signifies also anything disagreeable in taste, and choking: (TA:) and gross, or coarse, and dry, or tough: (IAth, TA:) and what is dry, or tough, of herbage. (TA.) ― - Also, the first, A bulky and strong camel: (ISk, TA:) a thickboned horse. (Ham p. 207.) جَشُوبٌ A rough, or coarse, (or, as some say, TA,) short woman. (K, TA.) جَشِيبٌ : see جَشِبُ. ― - Also Anything rough, gross or coarse, disagreeable to the taste, and choking. (K.) ― - A thick, rough, or coarse, garment, or piece of cloth. (S.) ― - A rough, or coarse, and old, worn-out, skin for water or milk. (TA.) ― - Rude, uncivil, unkind, rough, speech or language. (TA.) ― - And (applied to a man, TA) A foul, or bad, eater. (K, TA.) مِجْشَبٌ Big, or bulky, and courageous, brave, or bold. (IAar, K.) = [Also, accord. to Golius, as on the authority of Ibn-Maaroof, but in this case probably a mistranscription for مِشْجَبٌ, A wooden thing upon which clothes are put.] مُجَشَّبٌ A man (Sh) coarse in his means of subsistence. (Sh, K.) مِجْشَابٌ : see جَشِبٌ ― - Thick, gross, big, coarse, or rough, (S, and Ham p. 207,) and short. (Ham ib.) ― - مِجْشَابُ البَدَنِ Thick, gross, or big, in body. (T, TA.) مَجْشُوبٌ : see جَشِبٌ. جشر 1 جَشَرَ , aor. جَشُرَ , (As, A, Mgh,) inf. n. جَشْرٌ; (As, S, K;) and ↓ جشّر , (A,) inf. n. تَجْشِيرٌ; (K;) He took, or sent, forth his beasts to pasture, (As, S, Mgh, K,) not to return in the evening: (As, S Mgh:) [or] he pastured his beast near to the tents or houses: (A:) [or] جَشْرٌ signifies also one's pasturing his horse before his tent or house, after their covering: (K:) or a people's taking forth their horses and pasturing them before their tents or houses. (L.) ― - And جَشْرٌ and ↓ تَجْشِيرٌ also signify The leaving or neglecting [a thing]:(K, TA:) and dismissing [it]. (TA.) جَشَرَ القُرْآنَ, meaning He estranged himself from the Kur-aacute;n, is said of him who has neglected the reading or reciting of it for two months. (L from a trad.) = جَشَرَ المَالُ عَنْ أَهْلِهِ The cattle went forth to the places of pasturage from their owners. (A.) ― - جَشَرَ الرَّجُلُ عَنْ أَهْلِهِ (tropical:) The man journeyed away from his family, or wife. (A.) ― - جَشَرَ الصُّبْحُ (aor. جَشُرَ , S,) inf. n. جُشُورٌ, (S, A, K,) (tropical:) The dawn broke, (S,) or rose, (K,) or came forth. (A.) 2 جَشَّرَ see 1, in two places. جَشْرٌ : see جَشَرٌ, in three places. جَشَرٌ Camels or sheep or goats pasturing in their place, not returning to their owners (As, S, K) at night: (K:) or [simply] not returning to their owners. (As, TA.) [See also مُجَشَّرٌ.] ― - (assumed tropical:) A people who pass the night with the camels, (As, S, K,) in their place, not returning to their tents or houses: (As, S:) who go forth with their beasts to the place of pasturage, and remain in their place, not returning to the tents or houses: the doing this is not considered as travelling, and therefore is not a legal reason for shortening the ordinary prayers: (A 'Obeyd, TA:) and ↓ جَشْرٌ signifies the same. (TA, as on the authority of A 'Obeyed. [But perhaps this latter is a mistranscription for جُشَّرٌ: see what follows.]) (tropical:) A man who is away (عَزَبٌ, K, TA) from his family, or wife, with his camels; (TA;) as also ↓ جَشِيرٌ : (K, TA:) and in like manner the former is applied to a company of men; and so جُشَّرٌ [a pl. of ↓ جَاشِرٌ , q. v.] : you say قَوْمٌ جَشَرٌ and جُشَّرٌ. (L, TA.) = The herbs, or leguminous plants, of [the season, or rain, called] the رَبِيع; (L, K;) as also ↓ جَشْرٌ . (L.) And جشر [app. جَشَرٌ or ↓ جَشْرٌ ] also signifies A pasture-land in which horses feed. (TA.) جَشِيرٌ : see جَشَرٌ = Also A [quiver of the kind called] وَفْضَة; (S, K;) i. e., a كِنَانَة; and so جَفِيرٌ; accord. to ISd, a [quiver of the kind called] جَعْبَة, of skins, slit in the side in order that the wind may enter it and the feathers may therefore not be eaten: (TA:) or, accord. to Z, i. q. جِرَابٌ (IAth, TA.) ― - And A large جُوَالِق [or sack]: (S, K:) pl. [of pauc.] أَجْشِرَةٌ and [of mult.] جُشُرٌ. (TA.) جَشَّارٌ The owner (صَاحِب) of a pasture-land in which horses feed. (K.) You say, "He is the جَشَّار of our camels." (A, TA. [But it seems to be implied in the A that it signifies the same as جَاشِرٌ as explained below.]) جَاشِرٌ One who takes forth horses and camels to the pasture-land, and remains there: [see also جَشَّارٌ:] pl.جُشَّارٌ: (TA:) [and جُشَّرٌ is another pl. of the same:] see جَشَرٌ ― - Also [the pl.] جُشَّرٌ Camels, and asses, going whithersoever they will. (TA.) جَاشِرِيَّةٌ (tropical:) A drink that is taken at daybreak: (S, A, K:) you say, اِصْطَبَحْنَا الجَاشِرِيَّةَ We drank the morning-draught that is taken at daybreak: (S, A:) and it has no verb: (S:) or it is only of camels' milk: (K:) or it is correctly of general application: or is properly of wine; for this is what is most frequently mentioned: and it is also used as an epithet: thus you say شَرْبَةٌ جَاشِرِيَّةٌ (TA.) ― - (assumed tropical:) A certain kind of food: (K, TA:) or a kind of food eaten at daybreak. (TA.) ― - (assumed tropical:) The [last part of the night, called the] سَحَر: (K:) because near to daybreak. (TA.) ― - (assumed tropical:) Midday: (K:) because of the appearance and spreading of its light. (TA.) مُجَشَّرٌ [A beast] made to pass the night in the pasture, away from its owner, not brought back in the evening: (K, * TA: [see also جَشَرٌ:]) or not pastured near the water: (IAar, TA:) or that is pastured near to the water. (El-Mundhiree, TA.) And خَيْلٌ مُجَشَّرَةٌ Horses pastured (S, K) بِالحِمَى [in the place of pasturage that is prohibited to the public]. (S.) جشع 1 جَشِعَ , aor. جَشَعَ , inf. n. جَشَعٌ, He was, or became, affected with the most vehement desire, eagerness, avidity, cupidity, or hankering, (S, O, K,) and, (O, K,) as explained by an Arab of the desert to As, (IDrd,) with the worst kind thereof, (IDrd, O, K,) for eating &c.: (TA:) or, as ex plained by another Arab of the desert to As, (IDrd,) he took his own share, and coveted the share of another: (IDrd, K:) and ↓ تجشّع sig nifies the like; (S;) or i. q. تَحَرَّصَ, q. v. (K.) ― - جَشَعٌ also signifies The being impatient on account of separation from an associate. (TA.) ― - And The being frightened, terrified, or afraid. (TA.) 5 تَجَشَّعَ see 1. 6 تَجَاشَعَا المَآءَ They straitened each other in pressing to the water, and [so I render تَعَاطَشَا] vied, each with the other, in endeavouring to satisfy their thirst; (K;) on the authority of an Arab of the desert. (TA.) جَشِعٌ part. n. of جَشِعَ, Affected with the most vehement desire, &c.: pl. جَشِعُونَ, (S, K,) and جَشَاعَى and جُشَعَآءَ and جِشَاعٌ are also pls. [of the same]. (TA.) ― - الجَشِعُ The lion. (TA.) ― - رَجُلٌ جَشِعٌ بَشِعٌ, A man in whom are combined impatience and fright and a heavy, or a heaving, state of the soul. (TA.) جَشِيعٌ One who assumes a false disposition, and that which is not in him. (TA.) أَجْشَعُ [comparative and superlative of جَشِعٌ; More, and most, affected with most vehement desire, &c.]. (TA.) جشم 1 جَشِمَ الأَمْرَ aor. جَشَمَ , inf. n. جَشْمٌ (S, Msb, K) and جَشَامَةٌ, (Msb, K,) He took, or imposed, upon himself the affair, or he undertook it, as a task, or in spite of difficulty or trouble or inconvenience; (S, Msb, K;) as also ↓ تجشّمهُ , (S, Msb, * K,) and تجسّمهُ: (Aboo-Turáb, TA:) or ↓ the second and third signify he constrained himself to do it, or perform it: (Aboo-Mihjen, Aboo-Turáb, TA in art. جسم:) and كَذَا وَكَذَا darr; تجشّمHe did such and such things against his will, and in spite of difficulty or trouble or inconvenience. (TA.) [See also an ex. of ↓ تجشّم in art . جسم ;conj. 5, last sentence.] جَشِمْتُ إِلَيْكَ عَرَقَ القِرْبَةِ is said to mean [I have imposed upon myself difficulty or trouble or inconvenience, in coming to thee,] so that I have journeyed, and become in want of the water of the water-skin in the journey: or the meaning is, I have suffered, and imposed upon myself, difficulty or trouble or inconvenience, so that I have sweated like the water-skin: or by the عَرَق of the قِرْبَة is meant its عَلَق, i. e., its مِعْلَاق, by which it is carried; and the phrase means إِلَيْكَ ↓ تَجَشَّمْتُ حَمْلَ القِربَةِ [I have impose upon myself, in spite of difficulty &c., in coming to thee, the carrying of the water-skin]; alluding to journeying and its difficulties: (Har p. 511:) [and in like manner,] one says, لَكَ عَرَقَ القِرْبَةَ ↓ تَجَشَّمْتُ (S in art. عرق.) The sportsman, when he has not taken any game, and has returned disappointed, says, مَا جَشِمْتُ إِلَيْكَ ظِلْفًا [app. meaning I have not had the trouble of bringing to thee so much as a hoof of a gazelle or the like]. (AZ, TA.) And مَا جَشِمْتُ اليَوْمَ طَعَامًا i. e., I have not eaten, to-day, food, is said on the occasion of the disappointment of any one seeking a thing. (AZ, TA.) 2 جشّمهُ الأَمْرَ (S, Msb, K,) inf. n. تَجْشِيمٌ; (S;) and ↓ اجشمهُ ; (S, Msb, K;) He imposed upon him, or made him to undertake, the affair, as a task, or in spite of difficulty or trouble or inconvenience; or he ordered, required, or constrained, him to do the thing, it being difficult or troublesome or inconvenient. (S, Msb, K.) Hence, (S, TA,) in a trad. of Zeyd Ibn-'Amr Ibn-Nufeyl, (TA,) “ ↓ مَهْمَا تُجَشِّمْنِى فَإِنِّى جَاشِمُ [Whatever thou impose upon me, in spite of difficulty &c., I undertake it, in spite of difficulty &c.]. (S, TA.) 4 أَجْشَمَ see 2. 5 تَجَشَّمَ see 1, in six places. ― - تَجَشَّمْتُ الرَّمْلَ I mounted, or ascended, the greater part of the sand: some say thus; and some say تَجَسَّمْتُ (TA.) ― - تَجَشَّمْتُ فُلَانًا مِنْ بَيْنِ القَوْمِ I directed my course, or aim, towards such a one, [and chose him, (like تَجَسَّمْتُهُ q. v.,)] from among the people, or party. (Abu-n-Nadr, TA.) جَشْمٌ A state of destruction, perdition, or death. (AA, TA.) ― - See also جُشَمٌ. جُشْمٌ : see جُشَمٌ = Also Bad money: pl. جُشُومٌ (IKh, TA.) جَشَمٌ : see جُشَمٌ, in two places. = Also Fatness. (AA, K.) جَشِمٌ : see جَشِيمٌ جُشَمٌ Weight, or heaviness; (S, K;) as also ↓ جَشَمٌ (K,) and ↓ جَشْمٌ accord. to the K, but correctly ↓ جُشْمٌ , as in the A and L: (TA:) [and and unpleasing, and a difficult or troublesome or an inconvenient, affair:] a subst. from تَجَشَّمَ كَذَا وَكَذَا. explained above: see 1. (TA.) You say, أَلْقَى فُلَانٌ عَلَىَّ جُشَمَهُ, (S,) or ↓ جَشَمَهُ , (TA,) Such a one threw upon me his weight, or heavi ness: (S, TA:) to which Z adds, or his difficult, or troublesome, or inconvenient, affair, that he had imposed upon himself, or that was imposed upon him. (TA.) = Also The جَوْف [i. e., the belly; or the chest; &c.]: or the breast, with the ribs that contain it: (K:) or the breast of a camel: (S, TA:) and the part [of the skin] of the camel's breast, and of the rest of the body thereof, with which the [kind of quiver called] قرن [i. e. قَرَنٌ] is covered. (TA.) You say, غَتَّهُ بِجُشَمِهِ meaning He threw his breast upon him. (TA.) جُشُمٌ [app. pl. of ↓ جَشِيمٌ , like as جُدُدٌ is pl. of جَدِيدٌ] Fat men: (IAar, K:*) and tall, crafty or cunning, and wicked or malignant, men. (IAar, TA.) جَشُومٌ A man who takes, or imposes, upon him self, or who undertakes, affairs, with energy or vigour, or in an extraordinary degree, in spite of difficulty or trouble or inconvenience. (Msb.) جَشِيمٌ (K.) or, as in the book of Kr. ↓ جَشِمٌ , (TA,) Thick, gross, coarse, rough, rugged, rude, big, or bulky. (K.) See also جُشُمٌ جَاشِمٌ A man taking, or imposing, upon himself, or undertaking, an affair, in spite of difficulty or trouble or inconvenience. (Msb.) See 2. المُجْشِمُ The lion. (K.) مَجَاشِمُ : see 5 in art. جسم جشن جَوْشَنٌ and جَوْشَنِىٌّ: see art. جوشن جص 2 جصّص جصص He plastered a building with جِصّ [or gypsum]: (Mgh, K:) or he made a house therewith: (Msb:) i. q. قَصَّصَ, (S, TA,) which is of the dial. of El-Hijáz. (TA.) جِصٌّ جص (S, Mgh, Msb, K) and جَصٌّ (S, Mgh, K,) but the former is the more chaste: (TA, from an Expos. of the Fs:) the latter is disapproved by IDrd, and disallowed by ISk; (TA;) and it is said in the Bári', on the authority of AHát, that the latter is the form used by the vulgar, and the former is that which is correct: (Msb:) [Gypsum; a certain substance] with which one builds, (S,) or plasters; (Mgh;) well known: (Msb, K:) arabicized; (S, Mgh, Msb, K;) because ج and ص do not occur in any Arabic word; (Msb;) or, accord. to AZ, there are some [Arabic] words in which they both occur, as has been mentioned in art. اجص: from كَجْ (Mgh, K, [in the CK كَچْ]) or, as some say, گَچْ; which are Persian: (TA:) in the dial. of the people of El-Hijáz, قصّ [i. e.قِصٌّ or قَصٌّ]. (Lth, TA.) [The n. un. is with ة: see art. قص.] جَصَّاصٌ جصاص A preparer of جِصّ [or gypsum]. (S, K.) جَصَّاصَاتٌ جصاص جصاصات [pl. of جَصَّاصَةٌ] Places in which جِصّ [or gypsum] is made. (K.) جظ 1 جَظَّ جظ , [aor., accord. to rule, جَظِ3َ , and inf. n., probably, جَظٌّ,] He was short and fat. (IAar, K.) 4 اجظّ اجظ He was, or became, proud; or excessively proud, corrupt, unbelieving, or disobedient. (Sgh, K.) جَظٌّ جظ [probably an inf. n. used as an epithet,] applied to a man, (S,) Large; big; bulky; or large in body, corpulent, and fleshy: (S, K, TA:) or tall, large in body, a great eater and drinker, who exults, and behaves insolently and ungratefully to God: (Fr, TA:) occurring in a trad. describing the people of Hell. (S.) جعب 1 جَعَبَهُ جعب جعبه جعبة (S, K,) aor. جَعَبَ , (K,) inf. n. جَعْبٌ, (TA,) He prostrated him; he threw him down upon the ground; (S, K, TA;) like جَعَفَهُ; (S;) as also ↓ جعّبهُ , (K,) ing. n. تَعْجِيبٌ; (TA;) and ↓جَعْمَاهُ (S, K, [in the CK erroneously written جَعْبَأَه,]) like سَلْقَاهُ from سَلَقَهُ, (S,) inf. n. جِعْبَآءٌ. (S, TA [in the latter, in one place, probably by a mistake of a copyist, written جعباة].) ― - He in verted it, or him; he turned it, or him, upside down, or over, or inside out; syn. قَلَبَهُ. (K.) ― - He collected it; (K;) mostly used in relation to that which is small in quantity, paltry, or inconsiderable. (TA.) = جَعَبَ, (A, K,) and جَعَبَ جَعْبَةٌ, (A,) He made a quiver of the kind called جعبة. (A, K.) 2 جَعَّبَ see 1. 5 تَجَعَّبَ see 7. 7 انجعب انجعب and ↓ تجعّب (K) and ↓ تَجَعْبَى (S, K) He became prostrated, or thrown down upon the ground. (S, K.) Q. Q. 1 جَعْبَاهُ جعب جعباه جعباة : see 1. Q. Q. 2 تَجَعْبَى جعب تجعبى تجعبي : see 7. جَعْبَةٌ جعب جعبه جعبة A كِنَانَة [or quiver] (A, K) for arrows (S, A, Mgh, Msb, K) of the kind called نُشَّاب (S, A, Msb, K) and for those that are called نَبْل also: (Ham p. 154:) but some make a distinction between جَعْبَةٌ and كِنَانَةٌ: the former, they say, is for نشّاب; and the latter, for نبل: (Mz, MF:) accord. to IDrd, the كنانة is only for نبل, and is of leather: that which is of wood is called جَفِير: and that which is of two pieces [of wood] joined together is called قرن [i. e. قَرَنٌ]: (Ham ubi suprà:) accord. to ISh, the جعبة is round and wide, with a cover on the top, over its mouth: the وَفْضَة is smaller, and its upper and lower parts are of equal size; whereas the جعبة is wide in its upper part, and contracted in its lower part; wide in its upper part that the feathers of the arrows [having ample room] may not become detached; for the arrows are put in the quiver with the points downwards: each of these two kinds is made of two corresponding pieces of wood: (TA:) the pl. is جِعَابٌ (S, A, Msb, K) and جَعَبَاتٌ. (Msb.) You say, نَكَبُوا الجِعَابَ وَسَكَبُوا النُّشَّابَ [They inverted, or inclined, the quivers, and poured forth the arrows]. (A, TA.) And مَعَهُ جَعْبَةٌ فِيهَا بَنَاتُ المَوْتِ [With him is a quiver in which are the daughters of death; i. e., deadly arrows]. (A, TA.) ― - Also The largest of drinking-vessels. (MF, TA.) جُعْبُوبٌ جعبوب A man (S) short, and ugly, or contemptible; or ugly, and small in body: (S, K:) or weak, and destitute of good: or vile, or mean, and despicable: (K:) or a low, mean, or sordid, and weak man: pl. جَعَابِيبُ. (TA.) جِعَابَةٌ جعابه جعابة جعبة The art of making quivers of the kind called جِعَاب, pl. of جَعْبَةٌ. (A, K.) جِعَابِىٌّ جعابى جعابي جعبة : see what next follows. جَعَّابٌ جعاب جعبة [and app. ↓ جِعَابِىٌّ also, as seems to be indicated in the K, where it is mentioned as a surname, but in the CK written جَعّابىّ,] A maker of quivers of the kind called جِعَاب. (A, K.) مِجْعَبٌ مجعب One who often prostrates, or throws down, others, (صِرِّيعٌ, [in some copies of the K, erroneously, صَرِيع,]) but is not himself prostrated, or thrown down. (K, TA.) مُنْجَعِبٌ منجعب or مُتَجَعِّبٌ (accord. to different copies of the K) Dead, or dying; syn. مَيِّتٌ. (K.) جعد 1 جَعُدَ جعد , aor. جَعُدَ , inf. n. جُعُودَةٌ (S, A, Msb, K) and جَعَادَةٌ, (K,) said of hair, (S, A, Msb, K,) It was, or became, crisp, or curly, or twisted, and contracted; (Msb;) was, or became, the contr. of سَبْط, (K,) or of مُسْتَرْسِل: (Msb:) or was, or became, short: (Kr, K:) and جَعِدَ, [aor. جَعَدَ ,] (Msb, TA,) inf. n. جَعَدٌ, (TA,) signifies the same; (Msb, TA;) as also ↓ تجعّد . (K.) ― - (assumed tropical:) It became contracted, and compacted in lumps; (L;) as also ↓ تجعّد ; (L, K; *) said of earth, (K,) or of moist earth. (L.) [The inf. n.] جُعُودَةٌ is also sometimes used in describing the state of the froth, or foam, of a camel's mouth, when it is accumulated. (S.[See جَعْدٌ.]) ― - Also, said of a cheek, inf. n. جُعُودَةٌ, (assumed tropical:) It was rough, or coarse, and short; contr. of أَسُلَ. (L.) 2 جعّدهُ جعد جعده جعدة , (S, A, Msb, K,) inf. n. تَجْعِيدٌ, (S, A, Msb,) He crisped, or curled, or twisted, and contracted, it; (Msb;) made it the contr. of سَبْط, (K,) or of مُسْتَرْسِل; (Msb:) or made it short: (K:) namely, hair. (S, A, Msb, K.) 5 تَجَعَّدَ see 1, in two places. جَعْدٌ جعد , applied to hair, (S, A, Msb, K,) Crisp, or curly, or twisted, and contracted; (Msb;) contr. of سَبْطٌ (K,) or of مُسْتَرْسِلٌ: (Msb:) or short. (Kr, K.) ― - Applied to a man, (S,) Having hair such as is termed جَعْد: (S, Msb, K:) [or] so جَعْدُ الشَّعَرِ: (A, TA:) fem. with ة: (S, Msb, K:) pl. جِعَادٌ. (A, Msb.) ― - As an epithet of praise, it has two meanings; namely, (assumed tropical:) Compact in limbs, and strong in make; not flabby, nor of slack, or incongruous, make; (L;) or big, or bulky, and compact; (Ham p. 238;) or, as some say, light, or active: (TA:) and having crisp, or curly, not lank, hair; because lankness is the prevalent characteristic of the hair of the Greeks and Persians; and crispness, or curliness, is the prevalent characteristic of the hair of the Arabs: but very crisp, or frizzled, or woolly, hair, like that of the Zenj and the Nubians, is disapproved. (L.) ― - [Hence,] (tropical:) Generous; bountiful; munificent; (T, S, A, K;) alluding to a man's being an Arab of generous disposition, because the Arabs are characterized by crisp, or curly, hair. (A.) As did not know جعد in this sense; but it occurs in many verses of the Ansár. (T, TA.) ― - As an epithet of dispraise, it has also two meanings; namely, (assumed tropical:) Short, and incongruous in make: (L:) [contr. of سَبْطٌ:] ― - and (tropical:) Niggardly; (As, T, S, L, K;) as also جَعْدُ اليَدَيْنِ, (S, K,) and جَعْدُ الأَنَامِلُ, (S,) and جَعْدُ الأَصَابِعُ, (A,) or this signifies (assumed tropical:) having short fingers, (K,) and جَعْدُ البَنَانِ, and جَعْدُ الكَفِّ, (Har p. 96,) and جَعْدُ الجَنَانِ; (A;) contr. of [سَبْطُ اليَدَيْنِ, and] سبطُ اليَدِ and سبطُ البَنَانِ [&c.]: (Har ubi suprà:) and mean; ungenerous; base: (L:) and جَعْدُ القَفَا (tropical:) mean, or ignoble, in respect of rank, quality, reputation, or the like. (A, K.) ― - A camel having much fur: (K:) or having crisp, or curly, and abundant, fur. (S.) [Hence,] أَبُو الجَعْدِ a surname of The camel. (L.) ― - (assumed tropical:) Soft moist earth; as also ثَعْدٌ: (S:) or moist earth. (K.) ― - (assumed tropical:) A mess of the kind called حَيْس that is thick, (L, K,) not flowing; (L;) as also ↓ مُجَعَّدٌ . (L, K.) IAar cites the following words of a poet, accusing a woman of foul conduct: “ ↓ وَتَخْلِطُ بِالمَأْقُوطِ حَيْسًا مُجَعَّدًا [And she mixes thick حيس with the food prepared with أَقِط]; meaning, she confounds men together, and does not select him who is to have intercourse with her. (L.) ― - (assumed tropical:) Froth, or foam, accumulated upon the fore part of the mouth of a camel. (S, * L.) And جَعْدُ اللُّغَامِ (assumed tropical:) A camel having froth, or foam, accumulated upon the fore part of his mouth. (S, * L, K. *) ― - (assumed tropical:) A cheek rough, or coarse, and short; not أَسِيل. (L, K.) And (assumed tropical:) A round face, with little مِلْح [or beauty], (K, TA,) or, as in some copies of the K, لَحْم [or flesh]. (TA.) And قَدَمٌ جَعْدَةٌ (tropical:) A short foot; (A, TA;) characteristic of low origin. (TA.) ― - It is also applied, in the manner of an intensive epithet, to the plant called صِلِّيَان; and in like manner, with ة, to the plant called بُهْمَى. (TA.) ― - نَاقَةٌ جَعْدَةٌ (assumed tropical:) A she-camel compact in make, and strong. (TA.) مُجَعَّدٌ مجعد : see جَعْدٌ, in two places. مُتَجَعِّدٌ متجعد Moist earth contracted, and compacted in lumps. (L in art. عقد.) جعر 1 جَعَرَ جعر , aor. جَعَرَ , (S, Msb, K,) inf. n. جَعْرٌ; (Msb;) and ↓ انجعر ; (K;) said of a beast or bird of prey (S, Msb, K *) having claws, or talons, (S, K, *) or a hyena, and a dog, and a cat, (TA,) and metaphorically of a rat or mouse, (Msb,) He voided his dung. (S, Msb, K.) 5 تجعّر جعر تجعر , (S, K,) or تجعّر بِجِعَارٍ, (TA,) He bound upon his (i. e. his own) waist a rope of the kind called جِعَار. (S, K, TA.) 7 إِنْجَعَرَ see 1. جَعْرٌ جعر , originally an inf. n., (Msb,) The dung of a beast or bird of prey (S, Msb, K) having claws, or talons; (S, K;) as also ↓ جَاعِرَةٌ ; (K;) which is like رَوْثٌ in relation to a horse: (TA:) or the dung of the hyena: (A:) [and of the dog, and cat: see 1:] or dry dung upon the مَجْعَر, q. v.: (K:) or dung that comes forth dry: (IAth, TA:) and (tropical:) that of the rat or mouse: (Msb:) pl. جُعُورٌ. (K.) ― - See also جُعْرُورٌ. = Also Costiveness. (TA.) جُعْرَةٌ جعر جعره جعرة A mark left by the rope called جِعَار (Th, K) upon the waist of a man. (Th, TA.) جَعْرَآءُ جعرآء : see مَجْعَرٌ. أَبُو جِعْرَانَ [in which the latter word is imperfectly decl. because it is a proper name ending with the augment ان] The [black beetle called] جُعَل, (Kr, K, TA,) in a general sense: or, as some say, a certain species thereof. (TA.) ― - And أُمُّ جِعْرَانَ, (K, TA,) or أُمُّ جِعْرَانَةَ, (so in a copy of the K,) The رَخَمَة [or female of the vultur percnopterus]. (Kr, K.) جُعْرُورٌ جعرور A bad kind of dates; (Msb, K;) also metaphorically called الفَأْرَةِ ↓ جَعْرُ [the rat's, or mouse's, dung], because of the bad smell, and the diminutiveness, thereof: (Msb:) and you also say جُعْرُورٌ: (TA:) or a species of the دَقَل, which is the worst kind of dates: (S:) or a species of the [kind of palm-tree called] دَقَل that bears small things [or dates] in which is no good. (As, TA.) [See عَذْقُ الجُبَيْقِ, in art. حبق.] جِعِرَّى جعرى جعري : see مَجْعَرٌ. جَعارِ جعار , (S, A, K,) like قَطَامِ, (K,) indecl., with kesr for its termination, because it deviates from its original form, which is جَاعِرَةٌ, and is of the fem. gender, and has the quality of an epithet in which that of a subst. is predominant, so that the thing to which it applies is known by it like as it is known by its proper name; and as it is prevented from being perfectly decl. by two causes, it must be indecl. by reason of three; as we also say with respect to حَلَاقِ, a proper name of death; (S;) The she-hyena; (S, A, K;) a name of that animal (S) because of the abundance of its dung; (S, A;) as also أُمُّ جَعَارِ, and ↓ جَيْعَرٌ , and ↓ أُمُّ جَعْوَرٍ . (K.) Hence, أَعْيَثُ مِنْ جَعَارِ [More mischievous than the she-hyena]: a prov. (A, TA.) And تِيسِى جَعَارِ (K) Be thou like the he-goat in stupidity, O she-hyena; a prov. applied to a stupid man: (A and TA in art. تيس, q. v.:) or عِيثِى جَعَارِ [Do mischief, O she-hyena]; a prov. used in declaring a thing to be vain, or false. (K.) And “ رُوعِى جَعَارِ وَانْظُرِى أَيْنَ المَفْرِ [for المَفِرُّ, Be afraid, O she-hyena, and look where is a place to which to flee]: (K, * TA:) or رُوغِى [i. e. turn aside, this way and that]: (S and TA in art. روغ:) a prov. applied to him who seeks to escape, and cannot: (TA:) or with reference to a coward, and his submissiveness. (K.) And قُومِى جَعَارِ [Rise, O she-hyena]: said to a woman, in reviling her; likening her to a she-hyena. (ISk, TA.) جِعَارٌ جعار A certain mark made with a hot iron upon [the part called] the جَاعَرَتَانِ: (K:) accord. to the Tedhkireh of Aboo-'Alee, one of the marks, so made, of camels. (Ibn-Habeeb, TA.) = A rope which a man who waters ties to a stake, and then binds upon his waist, when he descends into a well, lest he should fall into it: (S:) or a rope which a drawer of water binds upon his waist, (K, TA,) when he descends into a well, (TA,) lest he should fall into the well; (K, TA;) the end being in the hand of another man, who, if he falls, pulls him up with it. (TA.) أُمُّ جَعْوَرٌ : see جَعَارِ. جَيْعَرٌ جيعر : see جَعَارِ. جَاعِرَةٌ جاعره جاعرة : see مَجْعَرٌ. ― - الجَاعِرَتَانِ The place of the [two marks made by cauterization which are called the] رَقْمَتَانِ, in the buttocks (اِسْت) of an ass: (S, K:) or the places of cauterization in the hinder part, upon the [two portions of the thighs called the] كَاذَتَانِ, of an ass: (TA:) and the part, (S, K,) or two parts, (A,) which the tail strikes, (S, A, K,) upon the two thighs of a horse, (S, K,) or of a beast, where he is cauterized: (A:) or the two edges of the haunches projecting over the thighs [behind]; (As, S, K;) i. e., the two places which the farrier marks, making lines upon them [with a hot iron] (يَرْقُهُمَُا): or the heads of the upper parts of the two thighs: or the depressed part of the haunch and thigh, in the place of the joint. (TA.) = See also جَعْرٌ. مَجْعَرٌ مجعر The rump, or podex; or the anus; [in the present day, the latter;] syn. دُبُرٌ; (S, K;) and ↓ جَعْرَآءُ and ↓ جِعِرَّى and ↓ جَاعِرَةٌ the same; syn. اِسْتٌ; (K;) or the last (جاعرة), as some say, i. q. حَلْقَةُ الدُّبُرِ. (S, K.) مِجْعَارٌ مجعار A man very, or often, costive; (K;) as also مِجْعَارُ البَطْنِ. (TA.) جعس Q. Q. 1 جَعْمَسَ جعمس He (a man, TA) deposited his ordure, or excrement, at once: (K, TA:) or in a dry, or tough, state. (TA.) The م is augmentative. (Sgh, TA.) جعْسٌ جعس , (S, K,) and ↓ جِعْسٌ , (TA,) and ↓ جُعْمُوسٌ ; (AZ, S, and K in art. جعمس,) the first of which is post-classical; (S, K;) and the last, the term used by the Arabs [of the classical ages]; (S;) Human ordure, or excrement; (AZ, TA in art. جعمس;) syn. رَجِيعٌ: (S, K:) or the first signifies the place in which the جُعْمُوس falls: (IDrd, K:) the م in the last word is augmentative; and its pl. is جَعَامِيسُ. (S.) You say, ↓ رَمَى بِجَعَامِيسِ بَطْنِهِ [He cast forth the excrements of his belly]. (S.) جِعْسٌ جعس : see the next preceding paragraph. جُعْمُوسٌ جعموس ; pl. جَعَامِيسُ: see جَعْسٌ. جُعَامِسٌ جعامس A man (TA) who deposits his ordure, or excrement, at once: (K:) or in a dry, or tough, state: as also ↓ مُجَعْمِسٌ . (TA.) مُجَعْمِسٌ مجعمس : see what next precedes. جعف 1 جَعَفَهُ جعفه جعفة , (S, K,) aor. جَعَفَ , (K,) inf. n. جَعْفٌ, (TA,) He prostrated him; threw him down upon the ground; (S, K;) cast him upon the gronnd; like جَعَبَهُ; (TA;) namely, a man; (S;) as also ↓ اجعفهُ . (Ibn-'Abbád, K.) ― - He pulled it, or plucked it, out, or up; (S, K;) namely, a thing, (S,) or a tree; (K, TA;) and turned it over, or upside down; (TA;) as also ↓ اجتعفهُ . (K, TA.) 4 أَجْعَفَ see 1. 7 انجعف انجعف [He became prostrated, thrown down upon the ground, or cast upon the ground: see its part. n., below]. ― - It (a thing, S, or a tree, K) became pulled, or pluckt, out, or up. (S, K.) 8 إِجْتَعَفَ see 1. جُعَافٌ جعاف : see what next follows. جَاعِفٌ جاعف , applied to a torrent, i. q. جُحَافٌ [That carries away everything]; as also ↓ جُعَافٌ : (K:) and that overturns everything upon which it comes. (TA.) مَجْعَفٌ مجعف A place where one is prostrated, or thrown down upon the ground. (TA.) مَجْعُوفٌ مجعوف Prostrated, or thrown down upon the ground; as also ↓ مُنْجَعِفٌ . (TA.) مُنْجَعِفٌ منجعف : see what next precedes. جعفد Q. 1 جَعْفَدَةٌ جعفده جعفدة [inf. n. of جَعْفَدَ] a compound word from the phrase جَعَلَنِى اللّٰهُ فِدَاكَ [May God make me thy ransom]. (Ibn-Dihyeh, TA.) [You say, جَعْفَدَهُ, meaning He said to him جعلنى اللّٰه فداك.] جعفر جَعْفَرٌ جعفر A small river; a rivulet, streamlet, or brook; (IAar, S, K;) or one that is larger than a جَدْوَلٌ: (K:) or, as in the Nawádir, a small river, larger than a جدول: (TA:) or a river, IDrd, IJ, TA,) absolutely: (TA:) if small, it is a فَلَج: (IDrd, TA:) or (TA, but in the K “ and ”) a large, wide river: (Ibn-El-Ajdábee, K:) [if so,] bearing two contr. significations: (K:) or (in some copies of the K “ and ”) a full river. (K.) ― - Also (from the last of these significations, TA) (tropical:) A she-camel abounding with milk. (K, TA.) جعل 1 جَعَلَ جعل , aor. جَعَلَ , inf. n. جَعْلٌ (S, Msb, K) and جُعْلٌ and جَعَالَةٌ and جِعَالَةٌ (K) and مَجْعَلٌ, (S, TA,) He made a thing; syn. صَنَعَ; (Msb, K;) but having a more general signification than فَعَلَ and صَنَعَ and their equivalents [as will be shown by what follows]; (Er-Rághib, TA;) and so ↓ اجتعل : (K:) both these verbs signify the same. (S.) ― - He made a thing of, or from, a thing; as in the saying [in the Kur xvi. 74 and xlii. 9], جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا [He hath made for you, of, or from, yourselves, wives]; and [in the Kur xvi. 83] وَجَعَلَ لَكُمْ مِنَ الجِبَالِ أَكْنَانًا [And He hath made for you, of the mountains, places of retreat; as caves, and excavated houses or chambers: so explained by Bd]. (TA.) ― - He created; (K, TA;) brought into being, or existence; (TA;) as in the saying [in the Kur vi. 1], وَچَعَلَ الظُّلُمَاتِ وَالنُّورِ [And hath created, or brought into being, the darknesses and the light]; (K, TA;) and [in the Kur xxi. 31] وَجَعَلْنَا مِنَ المَآءِ كُلَّ شَىْءٍ حَىٍّ [And We have created of water, or the seminal fluid, everything living]; and [in the Kur xvi. 80, &c.,] وَجَعَلَ لَكُمُ السَّمْعَ وَ الأَبْصَارَ وَالأَفْئِدَةَ [And He created for you the ears and the eyes and the hearts]. (TA.) ― - He made, or prepared; as in the saying [in the Kur lxv. 2], يَجْعَلُ لَهُ مَخْرَجًا [He will make, or prepare, for him a way of escape, or safety]; and [in the Kur lxv. 4] يَجْعَلُ لَهُ مِنْ أَمْرِهِ يُسْرًا [He will make, or prepare, for him an easy state of his circumstances; i. e., will make his circumstances, or case, easy to him]. (TA.) ― - He made; meaning he made to be, or become; he constituted; he appointed; [in which sense it is doubly trans.;] (S, K;) as in the saying in the Kur [xix. 31], وَجَعَلْنِى نَبِيًّا [And He hath made me a prophet]; (S;) [and in the elliptical phrase, جَعَلَهُ عَلَيْهِ He made him to be superintendant, or the like, over it; set him, or appointed him, over it:] and in the phrase, جَعَلَ القَبِيحَ حَسَنًا [He made that which was bad to be, or become, good]. (K.) ― - He made a thing to be in a particular state or condition; as in the saying [in the Kur ii. 20], الَّذِ جَعَلَ لَكُمُ الأَرْضَ فِرَاشًا [Who hath made for you the earth to be as a bed]; and [in the Kur lxxi. 15] وَجَعَلَ القَمَرَ فِيهِنَّ نُورًا [And hath made the moon, in them (the heavens), to be as a light]; and so, as some say, in the saying [in the Kur xliii. 2], إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا [Verily we have made it an Arabic Kuran]. (TA.) ― - [He made a thing to be in an altered, or changed, state or condition; i. e.,] the verb signifies also the changing a thing from its state or condition; as in the saying [in the Kur xi. 84 and xv. 74], جَعَلْنَا عَالِيَهَا سَافِلَهَا [We made their upper part to be their lower part]; (K;) and in the words of the Kur [lvi. 81], وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ [And do ye make the thanks that ye should render for your sustenance to be that ye charge with falsehood the Giver thereof by attributing it to the stars called أَنْوَآء as expl. by Bd and Jel]. (TA.) ― - He pronounced (Er-Rághib, K) a thing by a true judgment or decision, (Er-Rághib,) or as a legal ordinance; (K;) as in the saying (of the Legislator, TA), جَعَلَ اللّٰهُ الصَّلَوَاتِ المَفْرُوضَاتِ خَمْسًا [God hath pronounced the prayers that are made obligatory to be five] (K.) And He pronounce (Er-Rághib, K *) a thing by a false judgment or decision, (Er-Rághib,) or according to his own judgment, heretically; (K;) as in the saying [in the Kur xv. 91], الَّذِينَ جَعَلُوا القُرْآنَ عِضِينَ [Who pronounced the Kuran to be lies, or enchantment, &c.]. (Er-Rághib, K.) ― - He called, or named, (S, Msb, K,) a thing; (Msb;) as in the saying [in the Kur xliii. 18], وَجَعَلُوا المَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمٰنِ إِنَاثًا [And they have called the angels, who are the servants of the Compassionate, females]: (S, K:) or, as some say, the meaning is, have described them as, and pronounced them to be, females; like as one says, جَعَلَ فُلَانٌ زَيْدًا أَعْلَمَ النَّاسِ [Such a one described Zeyd as, and pronounced him to be, the most learned of men]: or have held, or believed, them to be females; like as the verb signifies in the saying in the Kur [xvi. 59], وَيَجْعَلُونَ لِلّٰهِ البَنَاتِ [And they hold, or believe, God to have daughters: or this may be rendered and they attribute to God daughters]. (TA.) You say also, جَعَلْتُ زَيْدًا أَخَاكَ, meaning I asserted Zeyd to be related to thee [as a brother; or I called Zeyd thy brother]. (K.) ― - He thought; as in the saying, جَعَلَ البَصْرَةَ بَغْدَادَ [He thought El-Basrah to be Baghdád]; (K;) and so in the saying, جَعَلْتُهُ عَبْدًا فَشَتَمْتُهُ [I thought him to be a slave, and consequently I reviled him]. (Ham p. 31.) ― - He made known, or plain, or perspicuous; as in the saying [in the Kur xliii. 2, of which one explanation has been given above], إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا [Verily we have made it known, &c., as an Arabic Kuran]: (K:) or the meaning is, we have revealed it [as such]. (TA.) ― - He exalted, or ennobled; as in the saying [in the Kur ii. 137], جَعَلْنَاكُمْ أُمَّةً وَسَطًا [We have exalted you, or ennobled you, as a nation conforming to the just mean; or just, or equitable, or good]: (K:) [or it may be rendered, we have made you a nation &c.:] or, as some say, the meaning is, we have called you, or named you, a nation &c. (TA.) ― - Also, inf. n. جَعْلٌ, He put, or laid, a thing; or put it, or laid it, down. (K.) And جَعَلَ بَعْضَهُ فُوْقَ بَعْضٍ He put, or threw, one part of it upon another. (K.) ― - He inserted a thing into a thing; as in the Kur [ii. 18], يَجْعَلُونَ أَصَابِعَهُمْ فِى آذَانِهِمْ [They insert, or put, their fingers into their ears]. (TA.) ― - He put into the heart, or mind; as in the Kur [lvii. 27], وَجَلْنَا فِى قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً [And we put into the hearts of those who followed him pity and com- passion]. (TA.) ― - [He appointed, or assigned, or stipulated to give, or gave, wages, pay, or a stipend, &c.]. You say, جَعَلْتُ لَهُ جُعْلًا [I appointed him, &c., wages, pay, or a stipend]. (Msb.) And جَعَلَ لَهُ كَذَا عَلَى كَذَا He stipulated with him to give him such a thing for [doing] such a thing. (K.) And جَعَلَ [alone] He gave wages, pay, or a stipend, to another to serve for him in war, i. e., in his stead. (Mgh.) And لَهُ ↓ أَجْعَلْتُ I gave to him wages, pay, or a stipend. (S, * Mgh.) And جُعْلًا ↓ أَجْعَلَهُ and لَهُ ↓ أَجْعَلَهُ , He gave to him wages, pay, or a stipend. (K, TA.) And it is said in a trad., جَعَلَ لِقَوْمِهِ مِائَةً مِنَ الإِبِلِ عَلَى أَنْ يُسَلِّمُوا [He gave, or stipulated to give, to his people, or party, a hundred camels on the condition that they should surrender]. (Mgh.) = جَعَلَ يَفْعَلُ كَذَا He set about, began, commenced, took to, or betook himself to, doing such a thing; (K, * TA;) he became occupied in doing such a thing. (TA.) ― - جَعَلَ is also, sometimes, an intrans. verb included among the verbs of appropinquation (أَفْعَالُ المُقَارَبَةِ); as in the saying وَقَدْ جَعَلْتُ إِذَا مَا قُمْتُ يُثْقِلُنِى ثَوْبِى فَأَنْهَضُ نَهْضَ الشَّارِبِ الثَّّمِلِ [And I was beginning to be, or at the point of being, in such a state that, when I rose, my garment heavily burdened me, so that I stood up as stands up the intoxicated drinker]. (K.) = جَعِلَ, (S, K,) aor. جَعَلَ , (K,) inf. n. جَعَلٌ; (S;) and ↓ اجعل ; (K;) It (water) had in it many جِعْلَان, pl. of جُعَلٌ: (S, K:) or had in it dead جِعْلَان. (K.) ― - And جَعِلَ, (TK,) inf. n. جَعَلٌ, (IAar, K, TK,) He (a boy, TK) was, or became, short and fat. (IAar, K. [In the explanation of الجَعَلُ in the CK, القَصِيرُ is erroneously put for القِصَرُ.]) ― - And He (a man, TK) persisted; or persisted obstinately; or persisted in contention, or litigation; or contended, or litigated; جَعَلٌ being syn. with لَجَاجٌ. (IAar, K.) 3 جاعلهُ جاعل جاعله جاعلة , (A, K,) inf. n. مُجَاعَلَةٌ and جِعَالٌ, (TA,) He endeavoured to conciliate him by means of a bribe. (A, K. * [In the CK, رَشّاهُ is erroneously put for رَاشَاهُ.]) 4 أَجْعَلَ see جَعَلَ, above, in three places: = and see جَعِلَ, above. = اجعل القِدْرَ He put down the cooking-pot (S, K) from the fire (S) with the piece of rag called جِعَال. (S, K,) = أَجْعَلَتْ and ↓ استجعلت said of a bitch, (S, K,) and of other animals, (K,) of any beasts of prey, (S,) She desired, (S, K, Er-Rághib,) or loved, (K,) copulation: (S, K, Er-Rághib:) metonymically used in this sense. (Er-Rághib, TA.) 6 تجاعلوا الشَّىْءَ They stipulated among themselves to give the thing as wages, pay, or stipend: (K:) from جُعْلٌ. (TA.) You say also, تجاعل النَّاسُ بَيْنَهُمْ عِنْدَ البَعْثِ [The people stipulated among themselves to give wages, or pay, to such of them as should serve as substitutes, on the occasion of being ordered forth to war]. (TA.) 8 اجتعل اجتعل : see 1, first sentence. ― - Also He took, or received, wages, pay, or a stipend. (Mgh, TA.) 10 إِسْتَجْعَلَ see 4. جَعْلٌ جعل Short palm-trees: (S, K:) or shoots, or offsets, of palm-trees, cut off from the mothertrees, or plucked forth from the ground, and planted: or bad palm-trees: or palm-trees that rise beyond the reach of the hand: (K:) n. un. with ة: (S: [in the K, not so correctly, pl. of جَعْلَةٌ:]) and palm-trees such as are called بَعْلٌ [q. v.]. (K.) جُعْلٌ جعل Wages; pay; a stipend; or a thing that is appointed, or stipulated, to be given to a man for work, or service; (S, Mgh, Msb, * K;) of more general import than أُجْرَةٌ and ثَوَابٌ; (TA;) as also ↓ جِعَالَةٌ (S, Mgh, Msb, K) and (as some say, Msb) ↓ جَعَالَةٌ (As, Mgh, Msb, K) and ↓ جُعَالَةٌ (Mgh, Msb, K) and ↓ جَعِيلَةٌ (S, Mgh, Msb, K) and ↓ جِعَالٌ (K) and ↓ جَعَلٌ : (Har p. 134:) pl. جُعُلٌ (TA) and (of جعيلة or جعالة, Mgh) جَعَائِلُ. (Mgh, TA.) Afterwards, (Mgh,) or ↓ جَعَالَةٌ and ↓ جِعَالَةٌ and ↓ جُعَالَةٌ , (K, TA,) Wages, or pay, or the like, which one gives to a man who goes to war (Mgh, K, TA) as a substitute for the giver, (K, TA,) that he may aid himself thereby to serve in the war: (Mgh:) pl. of the last three words جَعَائِلُ (TA.) And جُعْلٌ, (TA in art. رشو,) or ↓ جَعَالَةٌ , (K,) A bribe. (K, TA.) And ↓ جَعِيلَةٌ الغَرَقِ What is given, or stipulated to be given, to him who dives for goods or for a man drowned. (TA.) جِعْلٌ جعل and ↓ جَعِلٌ and ↓ مُجْعِلٌ Water having in it many جِعْلَان, pl. of جُعَلٌ: or having in it dead جِعْلَان. (K.) And ↓ أَرْضٌ مُجْعِلَةٌ A land abounding with جِعْلَان. (K.) جَعَلٌ جعل : see جُعْلٌ. جَعِلٌ جعل : see جِعْلٌ. جُعَلٌ جعل [The species of black beetle called cantharus;] a certain insect (دُوَيْبَّة); (S, K;) a certain black insect, found in moist places, (TA,) that rolls along a little ball [of dung] called دُحْرُوجَة [in which it deposits its eggs]: (S and K in art. دحرج:) [see also خُنْفَسَآءُ: it is strangely explained in the Msb as the حِرْبَآء, which is the male of the أُمُّ حُبَيْن:] pl. جِعْلَانٌ. (S, Msb, K.) ― - Hence, as being likened thereto, (TA,) A black and ugly and small man: or one who is wont to persist, or to persist obstinately, or to persist in contention or litigation, or to contend or litigate: and (as some say, TA) i. q. رَقِيبٌ [a watcher, an observer, &c.]. (K, TA.) جِعَالٌ جعال A piece of rag with which a cooking-pot is put down (S, K) from the fire; (S;) as also ↓ جِعَالَةٌ and ↓ جُعَالَةٌ : (K:) pl. جُعُلٌ (S, TA) and جَعَائِلُ. (TA.) = See also جُعْلٌ. جَعْوَلٌ جعول The young of the ostrich. (IDrd, K.) جَعَالَةٌ جعال جعاله جعالة : see جُعْلٌ, in three places. جُعَالَةٌ جعال جعاله جعالة : see جُعْلٌ, for each in two places: = جِعَالَةٌ جعال جعاله جعالة : and جِعَالٌ. جَعِيلَةٌ جعيله جعيلة : see جُعْلٌ, in two places. جَاعِلٌ جاعل [act. part. n. of جَعَلَ] Giving [wages, pay, or a stipend: &c.]. (K.) مُجْعِلٌ مجعل applied to a bitch, (S, K,) and to any animal (S, K) or beast of prey, (S,) Desiring, (S,) or loving, (K,) copulation. (S, K. [See 4]) = Also, fem. with ة: see جِعْلٌ, in two places. مُجْتَعِلٌ مجتعل Taking, or receiving, [wages, pay, or a stipend.] (K.) جعمس Q. accord. to the K, but Q. Q. accord. to Sgh, جَعْمَسَ: see art. جعس. جُعْمُوسٌ جعموس : see art. جعس. جُعَامِسٌ جعامس : see art. جعس. مُجَعْمِسٌ مجعمس : see art. جعس. جف 1 جَفَّ جف , (S, Mgh, Msb,) sec. pers. جَفَفْتَ, (K,) aor. يَجِفُّ (S, Mgh, Msb, K) and يَجَفُّ, (S, K,) the latter aor. mentioned by AZ, but rejected by Ks; (S;) and sec. pers. جَففْتَ, aor. يَجَفُّ, (Sgh, Msb, K,) of the dial. of Benoo-Asad; (Msb;) inf. n. جَفَافٌ and جُفُوفٌ, (S, Mgh, Msb, K,) which are assigned by J and Sgh to جَفَّ aor. يَجِفٌّ; (TA;) It (a thing, Mgh, or a garment, S, Msb, K, and also said of other things, S) was, or became, dry; it dried, or dried up. (Mgh, Msb.) Hence the saying, مَنِ احْتَلَمَ ثُمَّ أَصْبَحَ عَلَى جَفَافٍ He who experiences an emission of semen in sleep, then rises in the morning with what is on his garment, of the semen, dry. (Mgh.) And جَفَّ النَّهْرُ, an elliptical phrase, for جَفَّ مَآءُ النَّهْرِ [The water of the river dried up]. (Msb.) And فُلَانٌ لَا يَجِفُّ لِبْدُهُ Such a one does not remit, or become remiss, in his work, or labour: (TA:) or does not cease to go to and fro. (Har p. 589.) ― - جَفَّ, inf. n. جُفُوفٌ, said of a man, He was, or became, silent; he did not speak. (Msb.) = جَفَفْتُ الشَّىْءَ إِلَىَّ, aor. أَجُفُّ, inf. n. جَفٌّ, I collected the thing to me. (Nawádir of AZ, TA.) ― - جَفُّوا أَمْوَالَهُمْ They collected together their camels, and took them away. (Sgh, * K, * TA.) 2 جفّفهُ جففه جففة , (S, Msb,) inf. n. تَجْفِيفٌ (S, Msb, K) and تَجْفَافٌ, (K,) He dried it. (Msb, K.) = جفّف الفَرَسَ, (K,) inf. n. تَجْفِيفٌ, (S,) He clad, or attired, the horse with a تِجْفَاف. (S, K.) 5 تَجَفَّ3َ see R. Q. 2. 8 إِجْتَفَ3َ اجتفّ مَا فِى الإِنَآءِ He consumed what was in the vessel; (K;) i. e., drank up all of it; as also اشتفّ. (TA.) R. Q. 2 تَجَفْجَفَ تجفجف It (a garment, or piece of cloth), having been moist, dried so far as to retain some moisture: (S, K:) if it has dried entirely, you say of it, قَدْ قَفَّ: (S:) the verb is originally ↓ تجفّف ; the medial ف being changed into ج: it is like تَبَشْبَشَ, originally تبشّش. (Lth, S.) جَفٌّ جف : see جَفَّةٌ. جُفٌّ جف The spathe of the palm-tree; the envelope of the طَلْع; (AA, A'Obeyd, S, K;) as also جُبٌّ; (AA, TA;) or [in other words] the قِيقَآء of the طلع; (K;) i. e., the envelope that is with the وَلِيع: (Lth, K:) or, as some say, the envelope of the طلع when it has become dry: (TA:) pl. جُفُوفٌ. (A' Obeyd, TA.) [See جُبٌّ.] ― - A receptacle such as is termed وِعَآء that is not to be tied round at its mouth. (K, TA.) ― - An old, worn-out water-skin or milk-skin, of which half is cut off and made into a bucket: (S, K:) and sometimes it is made of the lower part of a palm-tree hollowed out: (Lth, S, K: *) or a thing that is hollowed out in (فِى [probably a mistranscription for مِن, i. e. of]) the trunks of palm-trees: (A'Obeyd, TA:) or a worn-out milk-skin or butter-skin: (IAar, TA:) or a water-skin, or milk-skin, of which part is cut off at the fore legs, and in which the beverage called نَبِيذ is prepared: (Kt, TA:) or the lower half of a water-skin or milk-skin, made into a bucket: (IDrd, TA:) or a thing of camel's skin, like a vessel, or like a bucket, in which the rainwater is taken, holding half the quantity of a water-skin or the like. (TA.) ― - An old man; (K;) as being likened to an old, worn-out water-skin or milk-skin: mentioned in the L from ElHejeree, and by Sgh from Ibn-'Abbád. (TA.) ― - Anything hollow, such as has something within it, like the nut, and the مَغْدَة [or fruit of the تَنْضُب, &c.: in the CK, the مَعِدَة]. (Ibn-'Abbád, K, TA.) ― - The body, or substance, (شَخْص,) of a thing. (TA.) ― - An obstruction that one sees between him and the kibleh. (Ibn-'Abbád, K.) = هُوَ جُفُّ مَالٍ He is a good manager of cattle, (K,) acquainted with the art of pasturing them, and of collecting them at their proper time in the place of pasture. (TA.) = See also what next follows. جَفَّةٌ جف جفه جفة (S, K) and ↓ جُفَّةٌ , (Sgh, K,) but the latter is rare, (Sgh,) and ↓ جُفٌّ (S, K) and ↓ جَفٌّ , (K,) A company of men or people; a collective body thereof: (Ks, S, K:) or a great number (K) thereof. (TA.) You say, دُعِيتُ فِى جَفَّةِ النَّاسِ [I was summoned, or invited, among the collective body of people]. (S.) And جَاؤُوا جَفّةً وَاحِدَةً (S, K) They came in one collective body. (K.) لَا نَفَلَ فِى غَنِيمَةٍ حَتَّى تُقْسَمَ جَفَّةً, (S, Mgh,) or ↓ جُفَّةً , (K,) means [There shall be no gift of spoil] until it is divided altogether: (S, Mgh, K:) a saying of Ibn-'Abbás: (S, Mgh:) accord. to one reading, ↓ عَلَى جُفَّتِهِ , i. e., [until it is divided] among the collective body of the army first. (K. [Golius (here copied by Freytag) appears to have read, لَا تَقُلْ فِى غَنَمٍ; and hence to have said, of جَفَّةٌ, erroneously, " de pecore non dicitur nisi totus grex sit."]) جُفَّةٌ جف جفه جفة : see what next precedes, in three places. = Also A great دَلْو [or bucket]. (K.) جُفَافٌ جفاف What is dry of a thing that one has dried. (K.) You say, اِعْزِلْ جُفَافَهُ مِنْ رَطْبِهِ [Put thou apart what is dry thereof from what is fresh and moist thereof]. (TA.) جَفِيفٌ جفيف Dry herbs or herbage: (S, K:) or dry leguminous plants or herbs, of the kind that are eaten without being cooked: (TA:) or of this kind and of such as are thick and inclining to bitterness; as also قَفِيفٌ: (TA in art. قف:) or, as some say, ما ضمنت من الريح. (TA in the present art. [But what this means I know not; the verb being evidently mistranscribed.]) جُفَافَةٌ جفاف جفافه جفافة What has become scattered, or strewed, of dry herbage (حَشِيش) and of [the kind of trefoil called] قَتّ, (S, K, TA,) and the like. (TA.) تِجْفَافٌ تجفاف A thing, (S, Mgh, Msb,) i. e. a kind of armour, (IAth, K,) [a cataphract,] with which a horse is clad, (S, IAth, Mgh, Msb, K,) in war, in the manner of a coat of mail, (Mgh, Msb,) to defend him from being wounded; (IAth;) and sometimes worn by a man, to defend him in war: (K:) of the measure تِفْعَالٌ, (Mgh, Msb,) the ت being augmentative, (Aboo-'Alee the Grammarian, S, IJ,) to render the word quasi-coordinate to the class of قِرْطَاسٌ; (IJ;) from جَفَّ, because of its hardness and toughness: (Mgh, Msb:) pl. تَجَافِيفُ (S, Mgh, Msb.) It is said in a trad., أَعِدَّ لِلْفَقْرِ تِجْفَافًا; and one says, اِلْبَسْ لِلْفَقْرِ تِجْفَافًا; [both] meaning, Make thou preparation for poverty. (TA.) مُتَجَفِّفٌ متجفف Having a تِجْفَاف upon his horse. (Mgh.) جفأ جَفَأَ , (S, K,) aor. جَفَاَ , (K,) inf. n. جَفْءٌ, (S,) It (a valley [flowing with water]) cast forth froth, or foam, (S, K,) and particles of rubbish or refuse; (S;) as also ↓ اجفأ ; (K;) but this latter is said in the O to be of weak authority. (TA.) And جَفَأَتِ القِدْرُ, and ↓ اجفأت , The cooking-pot cast forth its froth, or foam, (S, K,) in boiling: (S:) or جفأت بِزَبَدِهَا it cast forth its froth, or foam: (Ham p. 132:) originally جَفَت and اجفت, without '. (Er-Rághib, TA in art. جفو.) = جَفَأَ الوَادِى, (K,) or جَفَأَ الغُثَآءَ عَنِ الوَادِى, (IAar, O,) He (a man, IAar, O) swept off the scum and rubbish of the valley [after it had flowed, or while it was flowing, with water]. (IAar, O, K.) And جَفَأَ القِدْرَ He cleared off the froth, or foam, of the cooking-pot. (K, TA.) ― - Also جَفَأَ القِدْرَ, (S, Z in the Fáïk, TA,) inf. n. as above; (S, TA;) and ↓ أَجْفَأَهَاس ; (Z ubi suprà, TA;) but the former is that which is commonly known; (ISd, TA;) the latter is rare; (IAth, TA:) or the latter should not be said, though it occurs in a trad., (S, TA, *) accord. to one relation; (TA;) He turned the cooking-pot upsidedown, or inclined it, (S, Z ubi suprà, TA,) and poured out what was in it: (S:) or he emptied the cooking-pot, and turned it upside-down: (TA:) and جَفَأَ البُرْمَةَ فِى القَصْعَةِ He turned the cookingpot upside-down upon the bowl. (K.) ― - جَفَأَهُ, (S, K,) [like حَفَأَهُ,] and جَفَأَ بِهِ الأَرْضَ, (TA,) He threw him down, or prostrated him, on the ground: (S, K, TA;) namely, a man: (S:) and بِهِ ↓ اجفأ [signifies the same; or] he threw him, or it, (K, TA,) on the ground. (TA.) ― - See also 8. 4 أَجْفَاَ see 1, in four places. 8 اجتفأ He pulled, or plucked, up, or out, or he uprooted, (S, K,) and threw down, or away, a thing, (S,) or plants, or herbs, such as are termed بَقْل, (K,) and trees; (TA;) [but see احتفى;] as also ↓ جَفَأَ , (K,) aor. and inf. n. as above: (TA:) [or] both signify he cut a plant, or herb. (IAar, Nh.) جُفَآءٌ جفآء What is cast forth [of froth, or foam, and particles of rubbish or refuse, (see 1,)] by a torrent: (ISk, S:) the froth, or foam, cast forth by a valley [flowing with water]; and by a cooking-pot, (K, TA,) in boiling. (TA.) ― - Hence, as being likened to the froth, or foam, of the cooking-pot, of which no use is made, (Fr, TA,) i. q. بَاطِلٌ [meaning A thing that is worthless, useless, or unprofitable]. (Fr, K, TA.) It is said in the Kur [xiii. 18], فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَآءً, meaning بَاطِلًا [i. e. Now as to the froth, or scum, it passeth away as a thing that is worthless, or useless, or unprofitable], (Fr, S, Jel, TA,) and thrown away. (Jel.) You say also, ذَهَبَ الزَّبَدُ جُفَآءً, meaning [The froth, or scum, passed away] driven from its water. (TA.) ― - جُفَآءٌ مِنَ النَّاسِ, occurring in a trad., is explained by IAth as meaning The first, or foremost, of the men or people (سَرَعَانُهُمْ): but Bkh and Muslim read (instead of جفاء) أَخِفَّآءُ, pl. of خَفِيفٌ. (TA.) = Also, [like جُفَايَةٌ,] An empty ship. (O, K.) جفر 1 جَفَرَ جفر جفرة He, or it, became wide: (K:) or became inflated, or swollen. (A.) And جَفَرَ جَنْبَاهُ His (a kid's, S and Msb, or lamb's, Msb) sides became widened, or distended: (S, Msb:) and جَنْبَاهُ ↓ اجفر [and ↓ انجفر (K in art. هضم）] his (a horse's) sides became inflated, or swollen. (A.) ― - He (a lamb, K, and a kid, TA) became what is termed جَفْرٌ; as also ↓ تجفّر and ↓ استجفر : (K:) and ↓ تجفّرت and ↓ استجفرت she (a kid) became a جَفْرَة. (ISh, TA.) And He (a boy) became what is termed جَفْرٌ; as also ↓ تجفّر (TA) and ↓ استجفر : (A:) and this last verb, he became large in the sides. (L.) = جَفَرَ (S, A) عَنِ الضِّرَابِ, (S,) or عَنِ الإِبِلِ, (A,) aor. جَفُرَ , (S,) inf. n. جُفُورٌ; (S, K;) and ↓ اجتفر ; and ↓ اجفر , inf. n. إِجْفَارٌ; and ↓ جفّر , inf. n. تَجْفِيرٌ; (K;) He (a stallioncamel) ceased, (S, K,) or abstained, (A,) from covering, (S, A, K,) and avoided it; having indulged in it so much that he was wearied; (S;) and his seminal fluid became little: (TA:) you say of a ram, رَبَضَ, (S, A,) not جَفَرَ. (S.) And جَفَرَ عَنِ المَرْأَةِ, (IAar, TA,) and عَنْهَا ↓ اجفر , (IAar, K,) and ↓ اجتفر , and ↓ جفّر , (IAar, TA,) He (a man) abstained from the woman; (K;) he abstained from sexual intercourse with her. (IAar, TA.) ― - جَفَرَ مِنَ المَرَضِ He recovered from the disease. (K, TA.) 2 جَفَّرَ see 1, in two places. = جفّرهُ الأَمْرُ عَنْهُ The thing, or affair, cut him off from him, or it. (IAar, L.) 4 أَجْفَرَ see 1, in three places. = اجفر also signifies He cut, abandoned, or forsook, (S, K,) another, (S,) or his companion, or friend, (K,) and left off visiting him. (S, K.) And أَجْفَرْتُ مَا كُنْتُ فِيهِ I left, or relinquished, that in which I was occupied. (S.) = Also It (a thing, TA) was, or became, absent, or hidden, or concealed, (K, TA,) from one. (TA.) 5 تَجَفَّرَ see 1, in three places. 7 إِنْجَفَرَ see 1. 8 إِجْتَفَرَ see 1, in two places. 10 إِسْتَجْفَرَ see 1, in three places. جَفْرٌ جفر جفرة A lamb, or kid, whose sides have become widened, or distended: (Msb:) or a lamb, (IAmb, Msb, K,) and a kid, (K, * TA,) that has become large, and begun to pasture, (K, TA,) and whose sides have become widened, or distended: (TA:) or a lamb, (K,) or a kid, (S, Mgh, Msb, K, * TA,) that is four months old, (S, Mgh, Msb, K,) and whose sides have become widened, and that is weaned, (A'Obeyd, S,) and has taken to pasture: (A'Obeyd, TA:) or this is sometimes four months, and sometimes five months, after the birth: or a young lamb, and a kid, after it has been weaned, when six months old: (IAar, TA:) pl. [of pauc.] أَجْفَارٌ (K) and [of mult.] جِفَارٌ (Msb, K) and جَفَرَةٌ: (K) fem. with ة: (S, A, Mgh, Msb, K:) or جَفْرَةٌ signifies a female kid that has become satiated with leguminous herbs and with shrubs, and is independent of its mother: (ISh, TA:) IAmb applies it to a female lamb and a female kid; and this is correct, though some say that it is applied to the latter only. (TA.) ― - A boy when his belly has become widened, (A,) or when his flesh has become swollen out, (K,) and he has begun to eat: (A, K:) fem. with ة (K.) [See شَادِخٌ; and see also مُطَبِّخٌ.] = A well, (Msb, K,) or a wide well, (S, A,) not cased, or walled round, within; (S, A, Msb, K;) as also ↓ جَفْرَةٌ : (R, TA:) or, of which a portion is cased, or walled round, within, (K, TA,) and a portion is not: (TA:) the former of the masc. gender: pl. جِفَارٌ. (Msb.) ― - [Hence,] فُلَانٌ مُنْهَدِمُ الجَفْرِ (A, K *) [Such a one's well is in a state of demolition; meaning,] such a one has no judgment: (A:) or has no intelligence. (K.) And إِنَّ جَفْرَكَ عَلَىَّ لَهَارٍ [Verily thy well is falling in upon me; meaning] thy mischief is coming quickly upon me. (A, TA.) ― - [The pl.] جَفَارٌ also signifies [simply] Wells. (K.) ― - And hence, (TA,) She-camels abounding with milk. (K, TA.) جَفْرَةٌ جفر جفره جفرة : see جَفْرٌ. جُفْرَةٌ جفر جفره جفرة A round space in the ground: (S, K:) or a round and wide cavity in the ground: (L:) pl. جِفَارٌ. (S.) ― - Hence, (S,) The belly, or interior of the body: (S:) or the cavity of the chest: or what comprises the belly [in the TA the chest] and the two sides: (K:) or the place where the ribs curve; and so in a horse &c.: (TA:) the middle of a horse, (S, Msb, K,) and of a camel: and, as some say, the middle, and main part, of anything: and thus, the main part of the sea: (TA:) pl. جُفَرٌ and جِفَارٌ, accord. to the K; but the latter is pl. of جُفْرَةٌ in the sense of "a round cavity." (TA.) ― - Also [the pl.] جُفَرٌ signifies The holes that are dug in the ground for props. (TA.) جَفِيرٌ جفير A kind of quiver like the كِنَانَة, but wider, (Lth, S, TA,) in which are put many arrows: (Lth, TA:) or a [quiver of the kind called] جَعْبَة [q. v.], of skins, in which is no wood: or of wood, in which are no skins; (K;) or in which is no skin; as in some good lexicons: (TA:) or of skins, and slit in its side, that the wind may enter it, and the feathers in consequence may not be eaten: (TA: [see also جَشِيرٌ:]) or the same as the جعبة and the كنانة: (El-Ahmar, TA:) or a quiver for نَبْل, wide, of wood. (Ham p. 358.) Hence, لَيْسَ فِى جَفِيرِهِ غَيْرُ زَنْدَيْنِ [There is not in his quiver aught save two pieces of wood for producing fire]: a prov. applied to him in whom is no good. (Meyd.) مَجْفَرٌ مجفر : see مَجْفَرَةٌ. مُجْفَرٌ مجفر , applied to a horse, (S, Msb, K,) and with ة applied to a she-camel, (S,) Large in the middle: (S, Msb, K:) and مُجْفَرُ الجَنْبَيْنِ a horse inflated, or swollen, in the sides. (A.) مَجْفَرَةٌ مجفره مجفرة (S, A, K) and ↓ مَجْفَرٌ (Lh, K) An impediment to venery; (Lh, A'Obeyd, S, A, K;) and a cause of diminishing the seminal fluid: (A'Obeyd, TA:) applied to food: (Lh, K:) and such is fasting said to be; (A'Obeyd, S, K;) and the sun, (A, * TA,) i. e., sitting in the sun; and such, also, the sleeping between daybreak and sunrise, or in the first part of the day. (TA.) جفل 1 جَفَلَ جفل , (S, Msb, K,) aor. جَفِلَ and جَفُلَ , inf. n. جَفْلٌ (Msb) and جُفُولٌ, (Msb, K,) He (a camel) took fright, or shied, and fled, or ran away at random; or became refractory, and went away at random; or ran away, or broke loose, and went hither and thither by reason of his sprightliness: and ↓ اجفل he (a bird) took fright, and flew away; or became scared away: (Msb:) or the former, he (an ostrich, K) hastened, or sped, (S, K,) in his pace, (TA,) and went away in the land, or country; as also ↓ اجفل ; (IDrd, K;) both, said of an ostrich, mean he spread his wings, running; (Ham p. 555;) or spread his wings, and ran quickly, or went away at random and swiftly: (TA:) or جَفَلَتِ النَّعَامَةُ means the ostrich fled: (Msb:) and عَنْهُ ↓ اجفل , said of anything, he fled from it: (TA, Ham p. 555:) and جَفَلُوا, aor. جَفُلَ , inf. n. جَفْلٌ; (Msb;) and ↓ اجفلوا (S, Msb) and ↓ انجفلوا and ↓ تجفّلوا ; (Msb;) they (a company of men) fled quickly; (S, Msb;) or the second (K) and third (S, K) signify they became displaced, (S, K, TA,) and quickly defeated, (TA,) and went away; (S, K, TA;) or these two and the fourth, (TA,) or all the four, (Har p. 373,) they hastened in defeat and flight: (TA, and Har ubi suprà:) and جَفَلَتِ الرِّيحُ, (K,) and ↓ اجفلت , (S, K,) the wind was swift (S, K, TA) in blowing. (TA.) ― - جَفَلَ, inf. n. جُفُولٌ, (tropical:) It (hair) became shaggy, or dishevelled, and frouzy, or altered in smell, in consequence of its being seldom dressed; or dusty and matted, by reason of its being seldom anointed; (K, TA;) and became raised and spread. (TA.) = جَفَلَ is also trans., signifying He made a bird to take fright, and fly away; or he scared it away: its quasi-pass. is ↓ اجفل [explained above]; the reverse of the rule commonly obtaining: (Msb:) or the former verb, as in the O; not the latter, as in the K; he made a male ostrich to hasten, or speed, in his pace, and to go away in the land, or country; or made him to spread his wings, and run quickly, or go away at random and swiftly: (TA:) and ↓ جفّل he, or it, made an animal, or animals, to take fright, and flee, or run away at random; or scared away it, or them: (TA:) [and, app., he frightened; تَجْفِيلٌ being also said in the TA to be syn. with تَفْرِيعٌ, which, I think, is evidently a mistranscription for تَفْزِيعٌ.] You say, القَنَّاصُ الوَحْشَ ↓ جفّل [The sportsman scared away the wild animals]. (TA.) And عَنْ مَرَاكِزِهِمْ ↓ أَتَوْهُمْ فَجَفَّلُوهُمْ [They came to them, and scared them, or frightened them, or made them to flee, away from their stations]. (TA.) And جَفَلَتِ الرِّيحُ الظَّلِيمَ The wind put in motion the male ostrich, and drove him away, or along: (K:) and [in like manner] السَّفِينَةَ [(assumed tropical:) the ship]. (TA.) And جَفَلَتِ الرِّيحُ السَّحَابَ (tropical:) The wind smote the clouds, and put them into a state of commotion, (K, TA,) and made them to speed along. (TA.) And الرِّيحُ تَجْفِلُ الجَهَامَ (assumed tropical:) The wind carries away the rainless clouds. (Mgh. [See also 4.]) Whence, app., (Mgh,) جَفَلَ البَحْرُ سَمَكًا (assumed tropical:) The sea cast fish upon the shore; (Lth, Mgh, K;) a verb like ضَرَبَ; occurring in a trad., in which it is erroneously said to be أَجْفَلَ. (Mgh.) ― - Also, (K,) aor. جَفِلَ , inf. n. جَفْلٌ, (TA,) He prostrated a man; threw him down upon the ground. (K.) You say, طَعَنَهُ فَجَفَلَهُ, meaning He thrust him, or pierced him, [with a spear or the like,] and displaced and prostrated him. (Mgh.) ― - He threw goods one upon another. (IDrd, Msb, TA.) ― - He, or it, overturned, or turned upside-down. (TA.) ― - Also, aor. جَفِلَ , (K,) inf. n. جَفْلٌ, (TA,) He peeled, pared, stripped, or scraped off, a thing; (AZ, K, TA;) as, for instance, flesh from the bone, and fat from the skin; (AZ, TA;) and so ↓ جفّل , (K,) inf. n. تَجْفِيلٌ: (TA:) he removed flesh from the bone: (K:) app. formed by transposition from جَلَفَ. (TA.) ― - Also, (Msb, K,) aor. جَفُلَ , (Msb,) or جَفِلَ , (K,) He swept away mud (Msb, K, TA) from the ground; (TA;) and so ↓ جفّل . (K.) [It seems that Golius found, in a copy of the K, التِّبْنَ erroneously put for الطِّينَ; and حَرَقَهُ for جَرَفَهُ; for he has explained the former verb as meaning “ combussit stramen. ”] 2 جَفَّلَ see 1, in five places. 4 أَجْفَلَ see 1, in six places. ― - You say also, أَجْفَلَتِ الرِّيحُ بِالتُّرَابِ (assumed tropical:) The wind carried away the dust; made it to fly away. (S.) And اجفل الغَيْمُ The clouds, or mist, became removed, or cleared off. (TA.) 5 تَجَفَّلَ see 1. ― - You say of a cock, تجفّل, meaning نَفَشَ بُرَائِلَهُ [i. e., (assumed tropical:) He ruffled the feathers around his neck]. (Ibn-' Abbád, K, TA.) 7 إِنْجَفَلَ see 1. ― - انجفل also signifies (tropical:) It went away, or departed; said of the shade, (K, TA,) and of the night. (TA.) ― - He, or it, became overturned, or turned upside-down. (TA.) ― - انجفلتِ الشَّجَرَةُ The tree, blown upon by a violent wind, became uprooted. (TA.) جَفْلٌ جفل : see اجْفِيلٌ. It is an inf. n. used as an epithet; and means A people, or party, fleeing quickly; as also ↓ جَفَالَةٌ . (Msb.) ― - Also A cloud that has poured forth its mater and gone away (S, K) quickly; (S;) because it is then lighter and quicker. (Har p. 373.) ― - A ship; (K;) because the wind drives it along (تَجْفِلُهَا): (TA:) pl. جُفُولٌ. (K.) = Ants: black ants: (K:) large black ants: (TA:) a dial. var. of جَثْلٌ. (K.) وَقَعَتْ فِى النَّاسِ جَفْلَةٌ وقعت في الناس جفله وقعت في الناس جفلة [Fear fell upon the people;] the people feared. (TA.) = جَفْلَةٌ شَجَرَةٌ A leafy tree; a tree having many leaves. (K.) = See also what next follows. جُفْلَةٌ جفل جفله جفلة (S, K) and ↓ جَفْلَةٌ (TA [there said in one place to be بالفتح, but this is most probably a mistranscription for بالضمّ,]) A fleece of wool: (S, K) [a word used in the sense of ] a pass. part. n., like غُرْفَة in the phrase اِغْتَرَفَ غُرْفَةً. (S.) دَعَوْتُهُمُ الجَفَلَى دعوتهم الجفلى دعوتهم الجفلي , (AZ, S, Msb, * K, *) and ↓ الأَجْفَلَى , (AZ, S, K, *) which latter was unknown to As, (S,) I invited them to my feast, or food, (AZ, S, Msb, K, *) in common, (AZ, S, Msb,) without distinction, (Msb,) or with their company and commonalty. (K.) And دُعِىَ فُلَانٌ فِى النَّقَرَى لَا فِى الجَفَلَى, (Akh, S, Msb, *) and ↓ الأَجْفَلَى , Such a one was invited among the distinguished persons, not among the commonalty. (Akh, S.) And دَعْوَةٌ جَفَلَى A general invitation; contr. of دَعْوَةٌ نَقَرَى. (Msb.) And جَآءَ القَوْمُ, ↓ أَجْفَلَةً , and أَزْفَلَةً, (Fr, S, K, *) The people came in a company; (Fr, S;) and ↓ بِأَجْفَلَتِهِمْ , and أَزْفَلَتِهِمْ, with their company. (Fr, S, K.) Accord. to some, (S,) ↓ أَجْفَلَى signifies A collection, or an assemblage, of any things; (S, K;) as also أَزْفَلَى: (S:) and ↓ جُفَّالَةٌ , (S, Sgh, TA,) or ↓ جُفَالَةٌ , (K,) a company, or an assembly, (S, Sgh, K,) of men, (S, TA,) going along quickly. (TA.) جَفْلَانُ جفلان , or جَفْلَانٌ, [whether with or without tenween is not shown,] Fearful; wont, or apt, to take fright and flee, or run away at random. (TA.) [See also جَفَّالٌ.] جَفَالٌ جفال : see what next follows. جُفَالٌ جفال What is cast forth by a torrent, (S, K, TA,) of rubbish and scum, or of rotten leaves mixed with scum; (TA;) as also ↓ جَفَالٌ , like سَحَابٌ; (TA;) and ↓ جُفَالَةٌ . (K, * TA.) ― - The froth of milk. (K.) = Much (K) of anything: (TA:) or of wool; as also ↓ جَفِيلٌ : (K:) or much wool. (S.) The ewe is represented as saying, أُوَلَّدُ رُخَالًا وَأُجَزُّ جُفَالًا وَأُحْلَبُ كُثَبًا ثِقَالًا وَلَمْ تَرَ مِثْلِى مَالًا [I am delivered of lambs, and I am shorn of much wool, and I am milked of heavy bowlfuls, and thou hast not seen cattle the like of me]: by أُجَزُّ جُفَالًا is meant I am shorn [of much wool] at once; for nought of her wool falls to the ground until all of it is shorn. (S.) جفال is applied, by Dhu-r-Rummeh, as an epithet to hair; [meaning Much, or abundant;] and it is not applied as an epithet to anything save what is much, or abundant. (S.) Ed-Dejjál [or Antichrist] is described, in a trad., as جُفَالُ الشَّعَرِ Having much hair: (TA:) and الرَّأْسِ ↓ جَافِلُ [also] has this meaning. (Ham p. 469.) جَفُولٌ جفول A wind (رِيح) that smites the clouds, and puts them into a state of commotion; (K;) or that makes them to speed along: (TA:) a swift wind; (TA;) as also ↓ جَافِلَةٌ and ↓ مُجْفِلٌ : (S, K:) pl. of the first, (i. e., of جفول,) جُفْلٌ. (K.) ― - Great, or large: so in the phrase جُمَّةٌ جَفُولٌ [A great, or large, quantity of hair extending beyond the ears]. (K.) ― - An aged woman; (K, * TA;) as also ↓ إِجْفِيلٌ : (K:) pl. of the former as above. (K.) جَفِيلٌ جفيل : see جُفَالٌ. جَفَالَةٌ جفال جفاله جفالة : see جَفْلٌ. جُفَالَةٌ جفال جفاله جفالة : see الجَفَلَى: ― - and جُفَالٌ. ― - Also الجُفَالَةُ, (K,) or جُفَالَةُ القِدْرِ, (S,) What one takes from the head [of the contents] of the cookingpot with the ladle. (S, K.) جَفَّالٌ جفال an intensive epithet from جَفَلَ in the first of the senses explained above; i.e., A camel that takes fright, or shies, and flees, &c., much, or often. (Msb.) [See also جَفْلَانُ.] جُفَّالَةٌ جفال جفاله جفالة : see الجَفَلَى. جَافِلٌ جافل part. n. of جَفَلَ in the first of the senses explained above: (Msb:) [and in other senses.] ― - Hastening, or speeding. (TA.) See جَفُولٌ. ― - Disquieted, disturbed, agitated, or flurried. (S, K, TA.) ― - See also جُفَالٌ. جَيْفَلٌ جيفل a name of [The month] ذُو القَعْدَةِ, (K, TA,) in the time of paganism. (TA.) أَجْفَلَةٌ : see الجَفَلَى, in two places. أَجْفَلَى : see الجَفَلَى, in three places. إِجْفِيلٌ اجفيل Cowardly, or a coward, (S, K, TA,) that is frightened at everything. (TA.) A heostrich (S, K) that takes fright, (K,) and flees from everything (S, K, TA) that he sees; (TA;) as also ↓ جَفْلٌ . (K.) ― - A bow of which the arrow goes far. (K.) ― - See also جَفُولٌ. مُجْفِلٌ مجفل Turning away, or going back, or retreating; going away. (TA.) ― - See also جَفُولٌ. مِجْفَلٌ مجفل applied to a camel's hump, Heavy: [properly, an instrument of overturning:] applied as an epithet to a camel's hump that is so heavy as to overturn the animal when, after rolling on the ground, he desires to rise. (TA.) جفن 1 جَفَنَ نَاقَةً جفن ناقه جفن ناقة , (K,) inf. n. جَفْنٌ, (TA,) He slaughtered a she-camel, and gave her flesh for food (K, TA) to the people, (TA,) in bowls (جِفَان). (K, TA.) 2 جفّنوا جفنوا They made bowls (جِفَان [probably meaning they prepared bowls of food: accord. to Freytag's Lex., جفّن means “ apposuit scutellam; but he does not name his authority]). (TA.) = جفّن and ↓ تجفّن It (a grape-vine) attained to the state of having an أَصْل [i. e., app., a stock]. (TA.) 5 تَجَفَّنَ see 2. جَفْنٌ جفن The eyelid; both the upper and the lower: (S, Msb, K:) of the mase. gender: (Msb:) pl. [of pauc.] أَجْفَانٌ and أَجْفُنٌ and [of mult.] جُفُونٌ. (K.) ― - The upper surface, and the lower, of a cake of bread: both together being called جَفْنَا الرَّغِيفِ. (Lh, TA.) ― - The scabbard, or sheath, (غِمْد, S, K, or غِلَاف, Msb,) of a sword: (S, Msb, K:) [or] the case, or receptacle, in which is [put] the sword together with its غمد and suspensory belt or cord: (S voce قِرَابٌ:) [but the former signification only is commonly known:] and [it is said that] ↓ جِفْنٌ signifies the same; (K;) but this is doubted by IDrd: (M, TA:) pl. [of pauc.] أَجْفَانٌ and [of mult.] جُفُونٌ. (Msb.) ― - The أَصْل [app. here meaning stock] of a grape-vine: (K:) or a grape-vine itself, in the dial. of El-Yemen; (T, TA;) so called as being imagined to be the receptacle of the grapes: (Er-Rághib, TA:) or a species of grape: (ISd, K:) or the skin of the grape, in which is the juice: (IAar, TA:) or a climbing shoot of a grape-vine: (AHn, TA:) or the shoots of the grape-vine: (T, S, M, K:) n. un. with ة: (T S, M:) or, accord. to IAar, جَفْنَةٌ is syn. with كرعة [app. a mistranscription for كَرْمَةٌ a single grape-vine]: or, accord. to some, as ISd says, the leaves of the grape-vine. (TA.) [Hence,] مَآءُ الجَفْنِ The juice of the vine; (A, TA;) wine: (TA:) [or it may originally mean tears; then, rain; and then, wine: for] wine is also called مَآءُ السَّحَابِ: and جَفْنُ المَآءِ means the clouds. (TA.) ― - A kind of tree, of sweet odour. (AHn, K.) ― - A certain plant, of the kind called أَحْرَار, that grows in a spreading manner, and, when it dries up, contracts; having grains like the حُلْبَة [or fenugreek]. (AHn, TA.) جِفْنٌ جفن : see جَفْنٌ. جَفْنَةٌ جفن جفنه جفنة A [bowl of the kind called] قَصْعَة: (K:) or like a قصعة: (S:) the largest kind of قصعة; (Ks, S in art. صحف, M;) next to which is the قصعة [properly so called], which satisfies the hunger of ten [men]; then, the صَحْفَة, which satisfies five; then, the مِئْكَلَة, which satisfies two men, and three; then, the صُحَيْفَة, which satisfies one man: (Ks, S in art. صحف:) it is peculiarly applied to a receptacle for kinds of food: (Er-Rághib, TA:) pl. [of mult.] جَفَانٌ (S, Msb, K) and جِفَنٌ (Sb, TA) and (of pauc., TA) جَفَنَاتٌ (S, Msb, K.) [Hence,] كُفِئَتْ جَفْنَتُهُ [His bowl was turned upside-down; meaning] (tropical:) he was slain; a phrase similar to هُرِيقَ رِفْدُهُ. (A in art. رفد.) ― - (assumed tropical:) A small well; (K;) as being likened to the جفنة for food. (Er- Rághib, TA.) ― - (tropical:) A generous man: (K:) جَفْنَةٌ غَرَّآءُ is an appellation applied to a generous man who entertains many guests and feeds many: (IAar, TA:) he is called جفنة because people are fed in the جفنة, and the epithet غرّآء is added because of the whiteness of the camel's hump in the جفنة. (TA.) ― - Also i. q. خَمْرَةٌ [meaning Some wine, or a kind of wine: see also مَآءُ الجَفْنِ, voce جَفْنٌ]. (IAar, TA.) جفو 1 جَفَا جف جفا , (K,) aor. جَفُوَ , (TA,) inf. n. جَفَآءٌ; and ↓ تجافى ; It did not keep, or cleave, to its place. (K.) You say, جَفَا جَنْبُهُ عَنِ الفِرَاشِ, (Mgh,) and عَنْهُ ↓ تجافى , (S, Mgh,) His side did not rest, or was restless, or uneasy, upon the bed; or shrank from it; (S, Mgh;) and heaved, or rose, from it: (Mgh:) or the former, his side did not keep, or cleave, to its place upon the bed: and the latter, it became withdrawn, or removed, from it. (TA.) And جَفَا السَّرْجُ عَنْ ظَهْرِ الفَرَسِ, (S Msb, TA,) aor. and inf. n. as above; (Msb;) and ↓ تجافى ; (S, Msb;) The saddle heaved, or rose, from the back of the horse: (S, Msb:) or did not keep, or cleave, to its place upon his back. (TA.) ― - [Hence,] it is said in a trad. of 'Omar, إِنِّى أَجْفُو عَنْ أَشْيَآءَ مِنَ العِلْمِ Verily I recoil, shrink, or am averse, from some matters of knowledge, or science, and ignore them, or neglect them. (Mgh.) ― - Also جَفَا, (Msb, TA,) aor. as above, (Msb,) [and so the inf. n.,] said of a garment, or piece of cloth, It was thick, coarse, or rough: (Msb, TA:) and in like manner said of a reed-pen, it was thick, coarse, or rough, in its nib. (TA.) ― - [And hence, (see جَفَآءٌ, below, and جَافٍ,) He was, or became, thick, gross, coarse, rough, or rude, of make: and, more commonly, coarse, rough, or rude, of nature or disposition, or in his intercourse and dealings with others; unkind, hard, churlish, uncivil, or surly. (See also 10.)] It is said in a trad., مَنْ بَدَا جَفَا, i. e. [He who abides in the desert] becomes coarse, rough, or rude, of nature or disposition; [or unkind, hard, churlish, &c.;] by reason of mixing little with men. (TA.) ― - جَفَا عَلَيْهِ كَذَا Such a thing was, or became, heavy, onerous, burdensome, or oppressive, to him. (K.) = جَفَا جَنْبَهُ عَنِ الفِرَاشِ: and جَفَا السَّرْجَ: see 3. ― - جَفَتِ القِدْرُ زَبَدَهَا The cooking-pot cast forth its froth, or foam; as also ↓ اجفت ; (TA;) [like جَفَأَت and اجفأت;] originally without '. (Er- Rághib, TA.) And جَفَا السَّيْلُ The torrent drove away [things in its course]. (Msb.) ― - جَفَا الرَّجُلَ, aor. as above, He turned away from the man; avoided him; or shunned him: or he drove away the man; from جفا السَّيْلُ, explained above: sometimes meaning, with hatred. (Msb.) And جَفَاهُ He withdrew, or removed, far, or to a distance, from him: whence the saying of Mohammad Ibn-Sookah, لَمَّا قَلَّ مَالِى جَفَانِى إِخْوَانِى [When my property became little, my brethren withdrew far from me]. (TA) ― - And جَفَا مَالَهُ He did not keep, or cleave, or hold fast, to his property. (K.) ― - And جَفَاهُ, (S, K,) aor. جَفُوَ , (S,) inf. n. جَفَآءٌ (S, K) and جَفْوٌ, (K,) He treated him, or behaved towards him, coarsely, roughly, rudely, unkindly, hardly, churlishly, uncivilly, or surlily: (S, K:) you should not say جَفَيْتُ. (S.) The pass. part. n. is ↓ مَجْفُوٌّ and ↓ مَجْفِىٌّ : (S, and K in art. جفى:) the latter formed in accordance with جُفِىَ, in which the و is changed into ى. (Fr, S.) ― - He did to him what displeased, grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (TA.) So in the trad., مَنْ حَجَّ وَلَمْ يَزُرْنِى فَقَدْ جَفَا [He who performs the pilgrimage to Mekkeh and does not visit me, i.e. does not visit my tomb afterwards, either on his homeward journey or by journeying to ElMedeeneh for that special purpose, does what displeases me]. (TA.) ― - جَفَتِ المَرْأُةُ وَلَدَهَا The woman neglected to take care of her child, or to pay frequent attention to it. (TA.) 2 تَجْفِيَةٌ جف جفا تجفيه تجفية [inf. n. of جفّى] signifies, in Persian, جفاء فرمودن [app. as meaning The ordering one to act, or to treat another, coarsely, roughly, rudely, &c.]. (KL. [Accord. to Golius, as on this authority i. q. جَفَا, sign. injuria affecit; duriter et inique tractavit: seu transit. ejus. ”]) 3 جافى جَنْبَهُ عَنِ الفِرَاشِ , and ↓ جَفَاهُ , He caused his side not to rest, or caused it to be restless, or uneasy, upon the bed; or caused it to shrink therefrom: and he heaved it, drew it up, or raised it, [making it to be separated by some space or interval] from the bed. (Mgh.) And hence, (Mgh,) جافى عَضُدَيْهِ (Mgh, TA) عَنْ جَنْبيْهِ (TA) He put, or set, his upper arms apart, or remote, from his sides. (Mgh, TA.) [Thus the Muslim is enjoined to do in prostrating himself in prayer.] And جافى السَّرْجَ عَنْ ظَهْرِ الفَرَسِ, (S, * Msb,) and ↓ اجفاهُ , (S, K,) and ↓ جَفَاهُ , (K, [said in the TA to be a mistake, but a similar usage of this verb has been mentioned above on the authority of the Mgh,]) He raised the saddle from the back of the horse: (S, Msb, K:) and in like manner, القَتَبَ عَنْ ظَهْرِ البَعِيرِ ↓ أَجْفَيْتُ [I raised the saddle from the back of the. camel]. (M, TA.) 4 اجفاهُ أجفاه أجفى اجفاه اجفاة He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof. (TA.) ― - See also 3, in two places. ― - اجفى المَاشِيَةَ He fatigued the cattle, [in some copies of the S, تَبِعَهَا is put for أَتْعَبَهَا,] and did not let them eat, (AZ, S, K, TA,) nor fed them previously, driving them vehemently. (TA.) = أَجْفَتِ القِدْرُ: see 1. ― - أجْفَتِ الأَرْضُ The land became like the جُفَآء, or rubbish and scum cast forth by the torrent of a valley, or by a cooking-pot, in respect of the departure of the good thereof. (Er-Rághib, TA.) 6 تجافى جافى تجافى تجافي : see 1, in three places. [Said of a person prostrating himself, or lying down, it means He drew up his body from that on which he rested. And تجافى عَنْهُ generally signifies He, or it, receded, withdrew, removed, or became remote or aloof or separated by some space or interval, from him, or it: and he drew away, shrank, or flinched, from him, or it.] It is said, of the difference between الذَّبْح and القَتْل, that the former is by cutting the external jugular veins; and the latter, بِإِيقَاعِ الفِعِلِ فِى المَحَلِّ مَعَ التَّجَافِى [By causing the act to take effect upon the place thereof while standing aloof]; meaning that the قَاتِل strikes from a distance, not knowing whether he will hit the place or not. (Mgh.) And [hence] you say, تجافى لَهُ عَنْ حَقِّهِ (assumed tropical:) [He relinquished, i. e.] he gave, to him, his right, or due. (TA in art. خمص.) ― - He inclined, or declined, or turned, from side to side: and from right to wrong. (Har p. 125.) [See 6 in art. دفو.] 8 اجتفاهُ اجتفاه اجتفاة He removed him, or it, from his, or its, place. (K.) 10 استجفاهُ استجفاه استجفاة He esteemed it (namely, a bed, &c., K) جَافٍ (S, K) i. e. thick, coarse, or rough. (TA.) ― - He demanded, or required, of him that he should do what was displeasing, grievous, vexatious, or evil. (TA.) = استجفى He became coarse, rough, rude, unkind, hard, churlish, uncivil, or surly. (KL. [See also 1.]) جَفًا جفا : see جَفَآءٌ. جَفْوَةٌ جف جفو جفوه جفوة A single act of coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, treatment, or behaviour. (TA.) ― - See also جَفَآءٌ, in three places. جِفْوَةٌ جف جفو جفوه جفوة : see جَفَآءٌ. جَفَآءٌ جفآء is in make; [signifying Thickness, grossness, coarseness, roughness, or rudeness:] and in nature, or disposition; (TA;) signifying coarseness, roughness, or rudeness, (Mgh, Msb,) in one's intercourse and dealings with others; (Mgh;) unkindness, hardness, churlishness, incivility, or surliness; a predominant quality of the people of the desert; (Mgh, Msb;) from جَفَا said of a garment, or piece of cloth; (Msb;) contr. of بِرٌّ (S,) or of صِلَةٌ; (K;) as also ↓ جَفًا , (K,) accord. to Lth; but Az says that he knew not any one who allowed this latter: (TA:) so, too, ↓ جِفْوَةٌ and ↓ جَفْوَةٌ , in the sayings فِيهِ جِفْوَةٌ and جَفْوَةٌ [In him is coarseness, roughness, or rudeness, &c.] : (K:) and فُلَانٌ ظَاهِرُ الجِفْوَةِ Such a one is a person in whom coarseness, roughness, or rudeness, &c., is apparent: (S:) but accord. to Lth, جفوة [whether جَفْوَةٌ or جَفْوَةٌ is not shown] denotes a more constant quality than جَفَآءٌ (TA.) You say also, ↓ بِهِ جَفْوَةٌ , meaning He is suffering coarseness, roughness, or rudeness, &c. (K.) And الزَّمَنِ ↓ أَصَابَتْهُ جَفْوَةُ (tropical:) [The roughness, or rudeness, &c., of time, or fortune, smote him]; and جَفَوَاتُهُ [its roughnesses, or rudenesses, &c.]. (TA.) جُفَآءٌ جفآء The rubbish and scum cast forth by the torrent of a valley, and by a cooking-pot. (Er-Rághib, TA.) [See also art. جفأ.] ― - And hence, as being likened to the جُفَآء of the torrent, (tropical:) The first, or foremost, of men, or people. (TA.) [But see art. جفأ.] جَافٍ جاف جافي [act. part. n. of 1:] applied to a garment, or piece of cloth, (Mgh, Msb,) and to a bed, &c., (S, * K, TA,) Thick, coarse, or rough. (Mgh, Msb, TA.) ― - And [hence] applied to a man, (S, TA,) meaning Thick, gross, coarse, rough, or rude, of make; and coarse, rough, or rude, of nature or disposition; coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, in his treatment of, or behaviour towards, his companions: pl. جُفَاةٌ. (TA.) You say also, رَجُلٌ جَافِى الخِلْقَةِ [A man thick, gross, coarse, rough, or rude, of make]: and جَافِىالخُلُقِ niggardly and incompliant; coarse, rough, or rude, (K, TA,) in his intercourse and dealings with others; oppressive when angry and irritated against his companion with whom he sits. (TA.) And جَافٍ عَنِ المَوْعِظَةِ [Obdurate against admonition]. (TA in art. جعظر.) مَجْفُوٌّ مجفو : see 1. مَجْفِىٌّ مجفى مجفي : see 1. جل 1 جَلَّّ جل , aor. يَجِلُّ, (S, Msb, K,) inf. n. جَلَالَةٌ, (S,) or جَلَالٌ, (K, [in the CK, erroneously, جُلالًا is put for جَلَالًا,]) or both, (TA, [but see what follows,]) and جُلَّى, (Ham p. 218, see this word below, under جَلَلٌ,) [in its primary sense, It was, or became, thick, gross, coarse, rough, rugged, rude, big, or bulky: (see جَلِيلٌ:) and then,] it, (a thing, Msb,) or he (a man, S) was, or became, great; (S, Msb, K, TA;) [said of a thing, meaning in size; and] said of a man, meaning in estimation, rank, or dignity: (S, TA:) or جَلَالَةٌ signifies greatness of estimation or rank or dignity: but جَلَالٌ, supreme greatness thereof: (Er-Rághib, TA:) the latter is an attribute of God only; (As in Ham p. 607, Er-Rághib, TA;) except in few instances: (As ubi suprà:) or it means the greatness, or majesty, of God: (S, Msb:) or his absolute independence. (Bd in lv. 27.) [عَزَّ وَ جَلَّ, referring to the name of God expressed or understood, is a phrase of frequent occurrence, meaning, To Him, or to Whom, belong might and majesty, or glory and greatness] ― - يَجِلپُ عَنِ الإِحَاطَةِ بِهِ [He is too great to be comprehended within limits] and يَجِلُّ أَنْ يُدْرَكَ بِالحَوَاسِّ [He is too great to be perceived by the senses] are phrases used in speaking of God. (Er-Rághib, TA.) ― - The saying of El-Ahmar يَا جَلَّ مَا بَعُدَتْ عَلَيْكَ بِلَادُنَا فَابْرُقْ بِأَرْضِكَ مَا بَدَا لَكَ وَارْعُدِ [O, how greatly distant to thee is our country! therefore threaten in thy land as long as it seems fit to thee, and menace], means ما بعدت ↓ مَا أَجَلَّ [&c.]. (S.) ― - Also جَلَّ, (S, K,) aor. جَلِ3َ , inf. n. جَلَالَةٌ and جَلَالٌ, (K,) said of a man, (S,) He became old, or advanced in age, (S, K,) and firm, or sound, in judgment. (K.) And جَلَّتْ said of a she-camel, She was, or became, old, or advanced in age: (Abu-n-Nasr, S:) and so ↓ تجالّت said of a woman. (TA.) = جَلَّتِ الهَاجِنُ عَنِ الَولَدِ [The girl married before she had arrived at puberty, or the beast covered before she was of fit age,] was too young [to bear offspring]: (S:) a prov. (TA.) [Thus the verb bears two contr. significations. See also هَاجِنٌ.] = جَلَّ القَوْمُ, (S, Msb, * K, *) عَنِ البَلَدِ, (S,) or عَنْ مَنَازِلِهِمْ, (K,) aor. جَلِ3َ , (Msb, K,) or جَلُ3َ [contr. to rule], (S, Sgh,) or both, accord. to Ibn-Málik and others, (TA,) inf. n. جُلُولٌ, (S, K,) [and جَلَآءٌ accord. to the K, but this is an inf. n. of جَلَا], The people, or company of men, went forth, or emigrated, (S, Msb, K,) like جَلَا, (S, K,) from a country, or town, (Msb,) [or from their places of abode,] to another country, or town. (S, Msb.) = جَلُّوا الأَقِطَ, (K,) [aor., accord. to rule, جَلُ3َ ,] inf. n. جَلٌّ, (TA,) They took the main part, or portion, of the [preparation of milk termed] اقط. (K.) [See also 5.] ― - جَلَلْتَ هٰذَا عَلَى نَفْسِكَ Thou hast brought this as an injury (جَنَيْتَهُ) upon thyself. (K.) = جَلَّ البَعَرَ, (S, K,) aor. جَلُ3َ , (S,) inf. n. جَلٌّ (S, K) and جَلَّةٌ, (K,) He picked up, (S,) or collected with his hand, (K,) the camels', or similar, dung; (S, K;) and ↓ اجتلّةُ signifies the same, (S,) or he picked it up for fuel. (K.) [See جَلَّةٌ.] = See also 2. 2 جلّل جلى جلل , inf. n. تَجْلِيلٌ, said of a thing, i. q. عَمَّ [as meaning It included persons, or things, &c., in common, or generally, or universally, within the compass of its influence, or effects]. (S, TA.) So in the phrase سَحَابٌ يُجَلِّلُ الأَرْضَ بِالمَطَرِ [Clouds that include the land in common, or generally, or universally, within the compass of their rain; i. e., that rain upon the land throughout its general, or universal, extent]: (S, TA:) or, as in the A, thundering clouds, covering the land with rain. (TA.) And so in the phrase, جَلَّلَ المَطَرُ الأَرْضَ The rain included the general, or universal, extent of the land within the compass of its fall; and covered the land so as not to leave anything uncovered. (IF, Msb.) ― - And hence, [in a general sense,] He covered a thing. (Msb.) It [or he] ascended, rose, mounted, got, was, or became, upon, or over, a thing; (Ham p. 45;) as also ↓ تَجلّل . (S, K.) ― - He clad a horse (S, K) or beast (K) with a جُلّ [or covering for protection from the cold]; (S, K;) as also ↓ جَلَّ . (K.) 4 اجلّهُ أجال أجل أجلى أجله اجله اجلة جال جلا جلى آجل آجله آجلة , (S, K,) inf. n. إِجْلَالٌ, (TA,) [He made it جَلِيل, i. e., thick, &c.: contr. of أَدَقَّهُ: see Ham p. 546. ― - And hence,] He magnified him; honoured him; (K, TA;) as also ↓ تجالّهُ : (TA:) he exalted him (TA) in rank, or station. (S.) It is said in a trad., أَجِلُّوا اللّٰهَ يَغْفِرْ لَكُمْ, meaning [Magnify ye God, and He will forgive you: or] say ye, يَا ذَا الجَلَالِ وَ الإِكْرَامِ [O Thou who art possessed of greatness, or majesty, and bounty], and believe in his greatness, or majesty: it is also recited otherwise, with ح; (TA in the present art.;) i. e. أَحِلُّوا اللّٰهَ, meaning “Resign yourselves to God; ” or “ quit ye the danger and straitness of belief in a plurality of Gods, to avail yourselves of the freedom of El-Islám; ” (TA in art. حل;) but the former recital is confirmed by another trad., namely, أَلِظُّوا بِيَاذَا الجَلَالِ وَ الإِكْرَامِ [see art. لظ]. (TA in the present art.) [Hence,] فَعَلْتُ مِنْ إِجْلَالِكَ, and من أَجْلِ إِجْلَالِكَ: see جَلَلٌ. ― - He gave him much. (S.) You say, مَا أَجَلَّنِي وَلَا أَدَقَّنِى (S, TA) He gave me not much, nor gave he me little: (S:) or (assumed tropical:) he gave me not a camel, nor gave he me a sheep, or goat. (TA.) A poet says, (S,) namely, El-Marrár ElFak'asee, describing his eye, (TA,) “ بَكَتْ فَأَدَقَّتْ فِى البُكَى وَأَجَلَّتِ ” (assumed tropical:) It wept, and shed few tears, and shed many. (S, TA.) You say also, أَجَلَّ فَرَسَهُ فِرْقًا مِنْ ذُرَةٍ He gave his horse a large feed of millet. (TA.) ― - He gave him a جَلِيلَة, i. e., a she-camel that had brought forth once. (S, K.) You say, مَا أَجَلَّنِى وَلَا أَحْشَانِى He gave me not a she-camel that had brought forth once, (S, K, *) nor gave he me a young, or small, camel. (S.) = مَا أَجَلَّ: see 1. [You say, مَا أَجَلَّهُ How great, &c., is he, or it!] = اجلّ He was, or became, strong: ― - and He was, or became, weak: thus bearing two contr. significations. (Ibn-'Abbád, K.) 5 تجللّٰهُ تجللٰه تجللٰة He took the greater, main, principal, or chief, part of it; the main, gross, mass, or bulk, of it; (S, K;) as also ↓ اجتلّهُ (K) and ↓ تجالّهُ . (Ibn-'Abbád, K. [In the CK, in the explanation of the second and third of these verbs, جِلَالَهُ is erroneously put for جُلَالَهُ.]) ― - See also 2. ― - [Hence,] He sat upon him; namely, a horse. (K,) And تجلّل الفَحْلُ النَّاقَةَ (S and K in art. دأم) The stallion-camel mounted the she-camel. (TA in that art.) 6 تجالّ أجال تجال i. q. تَعَاظَمَ (S, K) and تَرَفَّعَ. (S.) You say, فُلَانٌ يَتَجَالُّ عَنْ ذٰلكَ (S, K *) Such a one exalts himself above that; holds himself above it; disdains it; or is disdainful of it; syn. يَتَرَفَّعُ عَنْهُ, (S,) or يَتَعَاظَمُ; (K;) as also يتجالّ عَلَيْهِ. (TA.) ― - See also 1. = تجالّهُ: see 4: ― - and 5. 8 إِجْتَلَ3َ see 5: = and see also 1. R. Q. 1 جَلْجَلَ جلجل [app. It sounded; or made a sound, or sounds; said of a little bell, such as is called جُلْجُل: said also of thunder: and it sounded vehemently; or made a vehement sound, or vehement sounds: and he threatened: (see جَلْجَلَةٌ, which seems to be the inf. n. of the verb in these senses:) and,] said of a horse, he neighed clearly; or had a clear neigh. (K.) = جَلْجَلَهُ, (S,) inf. n. جَلْجَلَةٌ, (K,) He put it (a thing, S) in motion (S, K) with his hand. (S.) And جلجل القِدَاحَ He (a player at the game called المَيْسِر) moved about [or shuffled] the gaming-arrows. (TA.) ― - He mixed it. (K.) ― - He twisted it vehemently, or strongly; namely, the string of a bow or the like. (Ibn-'Abbád, K.) R. Q. 2 تَجَلْجَلَ جلجل تجلجل It was, or became, in a state of motion; or was put in motion. (K.) ― - It was, or became, agitated in the mind. (K, * TA.) ― - He sank into the ground. (S, K.) It sank, or became depressed; syn. تَضَعْضَعَ. (K.) One says, تَجَلْجَلَتْ قَوَاعِدُ البَيْتِ The foundations of the house sank, or became depressed; syn. تَضَعْضَعَتْ. (S.) جَلٌّ جل The sail of a ship: pl. جُلُولٌّ. (S, K.) = See also جُلٌّ, in two places: = and جِلٌّ: = and جَلِيلٌ. ― - Also Contemptible, mean, or paltry: thus bearing two contr. significations. (K.) جُلٌّ جل The greater, main, principal, or chief, part of a thing; the most thereof; the main, gross, mass, or bulk, of it; (S, Msb, K;) as also ↓ جُلَالٌ . (K.) You say, أَخَذَ جُلَّهُ (K, TA) and ↓ جُلَالَهُ (S, Sgh, K) [He took the greater part of it]. = A horse-cloth, or covering (Msb, K,) of a horse or similar beast, (S, Mgh, Msb, K,) for protection (Msb, K) from the cold; (Msb;) as also ↓ جَلٌّ : (K:) [in Persian جَلْ:] pl. [of mult.] جِلَالٌ (S, Mgh, Msb, K) and [of pauc.] أَجْلَالٌ, (Msb, K,) and أَجِلَّةٌ is pl. of جِلَالٌ. (S, TA.) ― - The cover of, or a thing with which one covers, a book, or volume; which latter is hence called ↓ مَجَلَّةٌ . (Er-Rághib in TA; but, in this sense, written without any vowel-sign.) = The place of the pitching and constructing of a tent or house. (K.) = Also, (S, K,) and ↓ جَلٌّ , (K,) The rose, (AHn, S, K,) the white and the red and the yellow; (AHn, K;) plentiful in the countries of the Arabs, both cultivated and wild: (AHn, TA:) a Persian word, arabicized; (AHn, * S, Sgh;) from كُلْ: (Sgh, TA:) and the jasmine: n. un. with ة. (K.) = See also جِلٌّ: = and جَلَلٌ. جِلٌّ جل : see جَلِيلٌ, in six places = Also The stalks of seed-produce [or corn] when it has been reaped; (S, O, Mgh, K;) as also ↓ جُلٌّ and ↓ جَلٌّ : (K:) when it has been removed to the place where the grain is trodden out, and has been trodden, and cut by means of the مِدْوَس, it is called تِبْنٌ. (AHn, Mgh.) And, by amplification, applied to The stalks remaining upon the field after the reaping. (Mgh in the present art. and in art. حصد.) جَلَّةٌ جل جله جلة (S, Mgh, Msb, K) and ↓ جِلَّةٌ and ↓ جُلَّةٌ , (K,) the second whereof is that which is most known [in the present day], and next the first [which seems to be the most chaste], (TA,) Camels', or sheep's, or goats', or similar, dung; syn. بَعَرٌ: (S, K:) or a single lump thereof: (Mgh, Msb, K:) or such as has not been broken. (K.) [Commonly applied in the present day to Such dung kneaded with chopped straw and formed into round flat cakes, which are dried in the sun, for fuel.] You say, إِنَّ بَنِى فُلَانٍ وَ قُودُهُمُ الجَلَّةُ [Verily the sons of such a one, their fuel is the dung of camels or sheep &c.]. (S.) ― - Also (metonymically, Mgh) applied to Human ordure. (Mgh, Msb.) جُلَّةٌ جل جله جلة A large [receptacle made of palm-leaves woven together, such as is called] قُفَّة, for dates; (K;) a receptacle (S, Mgh, Msb, K) for dates, (S, Mgh, Msb,) made of palm-leaves; (K;) [a thing made of palm-leaves woven together, generally used as a receptacle for dates, but also employed for other purposes, as, for instance, to lay upon the mouth of a watering-trough, where the water is poured in, by way of protection; see إِزَآءٌ:] pl. جِلَالٌ (Mgh, Msb, K) and جُلَلٌ. (K.) = See also جَلَّهٌ. جِلَّةٌ جل جله جلة : see جَلَّةٌ: = and جَلِيلٌ; of which it is in most instances a pl. جَلَلٌ جلى جلل A great, momentous, or formidable, thing, affair, matter, case, or event; as also ↓ جُلَّى (S, K, TA) and ↓ جُلَّآءُ : (TA:) or ↓ جُلَى [as also جَلَلٌ and ↓ جُلَّآءُ ] signifies a hard, difficult, severe, or distressing, and a great, momentous, or formidable, thing, or affair, &c.: (Msb:) pl. [of جَلَلٌ,] أَجْلَالٌ; (TA;) and of ↓ جُلَلٌ جُلَّى ; (S, K.) El-Hárith Ibn-Waaleh says قَوْمِى هُمُ قَتَلُوا أُمَيْمَ أَخِى فَإِذَا رَمَيْتُ يُصِيبُنِى سَهْمِى فَلَئِنْ عَفَوْتُ لَأَعْفُوَنْ جَلَلًا وَلَئِنْ سَطوْتُ لَأُوْهِنَنْ عَظْمِى [My people, they have slain, O Umeymeh, (أُمَيْمَ being apocopated, for أُمَيْمَةُ,) my brother; so, if I shoot, my arrow will strike me; and verily, if I forgive, I shall indeed forgive a great thing; but verily, if I assault, I shall indeed weaken my bone: see Ham p. 97]. (S.) And Beshámeh Ibn-Hazn says وَمَكْرُمَةً ↓ وَإِنْ دَعَوْتَ إِلَى جُلَّى يَوْمًا سَرَاةً كِرَامَ النَّاسِ فَادْعِينَا [And if thou invite to a great affair, and a generous act, any day, manly and noble persons, the generous of mankind, invite us]: (TA:) or جُلَّى is here an inf. n. in the place of جَلَالٌ and جَلَالَةٌ, like رُجْعَى, &c. (Ham p. 218.) ― - Also, i. e., جَلَلٌ, A small, (K,) an easy, or a mean, paltry, or contemptible, thing, affair, matter, case, or event: (S, K, TA:) thus bearing two contr. significations. (S, K.) Imra-el-Keys says, on the occasion of his father's having been slain أَلَا كُلُّ شَىْءٍ سِوَاهُ جَلَلْ بِ قَتْلِ بَنِى أَسَدٍ رَبَّهُمٌ ” meaning [By Benoo-Asad's slaying their lord: now surely everything beside it is] a mean, paltry, or small, matter. (S, * TA.) ― - فَعَلْتُ ذٰلِكَ مِنْ جَلَلِكَ I did that on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ; (S, K *) as also ↓ من جُلِّكَ , (K,) and ↓ من جَلَالِكَ , (S, K,) and ↓ من تَجِلَّتِكَ , and ↓ من إِجْلَالِكَ , and من أَجْلِ ↓ إِجْلَالِكَ . (K.) Jemeel says رَسْمُ دَارٍ وَقَفْتُ فِى طَلَلِهْ كِدْتُ أَقْضِى الغِداةَ مِنْ جَلَلِةْ ” meaning [The remains marking the site of a house, I paused at the relic thereof that was still standing: I almost died, in the early morning,] on account of it (مِنْ أَجْلِهِ), or, as some say, because of its greatness in my eye. (S.) = Accord. to Zj, جَلَلْ is a particle syn. with نَعَمْ. (Mughnee.) جَلَالٌ جلال an inf. n. of جَلَّ. (K, TA.) ― - [Hence,] فَعَلْتُ ذٰلِكَ مِنْ جَلَالِكَ: see جَلَلٌ. جُلَالٌ جلال : see جُلٌّ, in two places: ― - also, and its fem., with ة, see جَلِيلٌ, in three places: ― - and see جُلَاجِلٌ. جِلَالٌ جلال The deck, or part resembling a roof, of a ship: a sing. word. (Mgh.) ― - [See جُلٌّ and جُلَّةٌ, of each of which it is a pl.] جَلِيلٌ جليل , in its primary acceptation, signifies Thick, gross, coarse, rough, rugged, rude, big, or bulky; applied to a material substance; (Er-Rághib, TA;) opposed to دَقِيقٌ; (S, Er-Rághib, TA;) as also ↓ جِلٌّ , (S,) opposed to دِقٌّ: (S, K:) [and then,] great; (Msb, K;) as also ↓ جِلٌّ and ↓ جَلٌّ (K) and ↓ جُلَالٌ , (S, K,) which is also explained as signifying large, big, bulky, or large in body, (K,) and ↓ جُلَّالٌ : fem. جَلِيلَةٌ and ↓ جُلَالَةٌ : (K:) [also] great in respect of estimation, rank, or dignity: (S, TA:) pl. [of pauc.] أَجِلَّةٌ and جِلَّةٌ and [of mult.] أَجِلَّآءُ. (TA.) You say, ↓ مَا لَهُ دِقٌّ ئَلَا جِلٌّ , i. e., دَقِيقٌ وَلَا جَلِيلٌ [He has neither slender, or fine, or small, nor thick, or gross, or coarse, &c., or great]. (S.) And ↓ شَجَرٌ جِلٌّ [Large trees; or trees as] opposed to شَجَرٌ دِقٌّ [or shrubs, or bushes]. (Lth, Mgh in art. بقل.) And ↓ حُلَلُ جِلٍّ Thick, or coarse, [garments, or dresses, of the kind called] حُلَل; opposed to حُلَلُ دِقٌّ: (Mgh in art. دق:) or the things termed جِلٌّ, of commodities, are carpets, and [the garments called] أَكْسِيَة [pl. of كِسَآء], and the like; (K;) contr. of دِقٌّ; such as the [cloth called] حِلْس, and the mat, and the like. (TA.) And ↓ جُلَالَةٌ signifies A great she-camel; (S, K;) big-bodied. (TA.) You say also, طَحَتَةُ طَحْنًا جَلِيلًا [He ground it coarsely]. (S in art. جش.) الجَلِيلُ, meaning The great in dignity, is not applied peculiarly to God: when it is applied to Him, it is because of his creating the great things that are indicative of Him, or because He is too great to be comprehended within limits or to be perceived by the senses. (Er-Rághib, TA.) And قَوْمٌ جِلَّةٌ means A great people; lords, chiefs, or people of rank or quality; (K;) a good people; (TA;) a people of eminence, nobility, dignity, or high rank. (K.) ― - Also Old, or advanced in age, and firm, or sound, in judgment: pl. جِلَّةٌ: (K:) which pl., as meaning old, or advanced in age, is applied to camels, (S, Sgh, K,) as well as to men. (K.) Hence, in a trad., فَاعْتَرَضَ لَهُمْ إِبْلِيسُ فِى صُوَرةِ شَيْخٍ جَلِيلٍ [And Iblees presented himself to them in the form of an old man advanced in age]. (TA.) ↓ جِلَّةٌ in the sense last explained above, is also used as a sing., and is applied to the male and the female [of camels]: or signifies such as is termed ثَنِيَّة, [i. e., a she-camel that has entered her sixth year,] until she has become a بَازِل [in her ninth year]: or a male camel that has become a ثَنِىّ: or it is applied to a she-camel, and ↓ جِلٌّ to a he-camel. (K.) And [the fem.] ↓ جَلِيلَةٌ [used as a subst.] signifies A she-camel that has brought forth once: (S, O, K:) and [simply] a she-camel; as in the saying, مَا لَهُ جَلِيلَةٌ وَلَا دَقِيقَةٌ He has neither a she-camel nor a ewe, or she-goat: (S:) or camels. (JK and TA in art. دق [q. v., voce دَقِيقٌ].) Also (i. e. ↓ جليلة ) A great palm-tree having much fruit: pl. جَلِيلٌ; (K;) [or rather this is a coll. gen. n.;] or, accord. to some copies of the K, the pl. is جِلَالٌ. (TA.) = Also i. q. ثُمَامٌ [Panicum, or panic grass]; (S, K;) a weak plant, with which the interstices of houses are stopped up: n. un. with ة: (S:) or ↓ جَلِيلَةٌ signifies a species of ثُمَام: (TA in art. ثم:) pl. جَلَائِلُ. (S, K.) جَلِيلَةٌ جليل جليله جليلة [used as a subst.]: see the latter part of the next preceding paragraph, in three places. جُلَّى جل جلى جلي جليي : see جَلَلٌ, in four places. جُلَّآءُ جلآء : see جَلَلٌ, in two places. جُلِّىٌّ جل جلى جلي جليي a rel. n. from جُل; A seller of جِلَال [pl. of جُلٌّ] for horses or similar beasts. (TA.) جُلَّلٌ جلى جلل : see جَلِيلٌ جَلَّالَةٌ جلال جلاله جلالة (S, Mgh, Msb, K) and ↓ جَالَّةٌ (Mgh, Msb) A cow that repeatedly seeks after filths [to eat them]; (S, K;) the milk of which is forbidden: (S:) a beast that eats جَلَّة, meaning human ordure; (S, Mgh, Msb;) the flesh of which is forbidden: (Mgh:) pl. [of the former] جَلَّالَاتٌ; (Msb) and of the latter جَوَالُّ; (Mgh, Msb;) the latter pl. occurring in a trad., in which some erroneously substitute for it جَوَّالَات. (Mgh.) جُلْجُلٌ جلجل [A little bell, consisting of a hollow ball of copper or brass or other metal, perforated, and containing a loose solid ball;] a small جَرَس [or bell]; (Msb, K;) a thing that is hung to the neck of a horse or similar beast, or to the leg of a hawk: (Mgh:) pl. جَلَاجِلُ. (S, Mgh, Msb.) You say, فُلَانٌ يُعَلِّقُ الجُلْجُلَ فِى عُنُقِهِ [Such a one hangs the little bell upon his neck;] meaning, (tropical:) such a one imperils, or endangers, himself. (TA.) Abu-n-Nejm says إِلَّا امْرَأٌ يَعْقِدُ خَيْطَ الجُلْجُلِ [Except a man who ties the string of the little bell;] meaning, (tropical:) except a bold man, who imperils himself: AA says that it is a prov., meaning, except a man who makes himself notorious, so that no one precedes him except a courageous man who cares not for him, and who is stubborn and notorious. (TA.) ― - See also جُلَاجِلٌ. جَلْجَلَةٌ جلجل جلجله جلجلة [app. inf. n. of جَلْجَلَ, q. v.;] The sound, or sounding, of a جُلْجُل, (S,) or of a جَرَس [or bell]; (TA;) and of thunder: (S, K:) and vehemence of sound: and a threatening (K, TA) from behind a thing covering or concealing. (TA.) جُلْجُلَانٌ جلجل جلجلان What is جَلِيل [app. meaning great in estimation] of a thing. (Ibn-' Abbád, TA.) = Also The fruit of the كُزْبُرَة [or coriander] : (S, Mgh, K:) and, (Mgh,) accord, to Abu-1-Ghowth, (S,) sesame, or sesamum, (S, Z, Mgh, TA,) in its husks, before it is reaped: (S:) or it signifies also the grain of sesame or sesamum. (K.) ― - (tropical:) The heart's core (حَبَّةُ القَلْبِ). (S, Z, K, TA.) You say, أَصَبْتُ جُلْجُلَانَ قَلبِهِ (tropical:) [I hit his heart's core]. (S.) And اِسْتَقَرَّ ذٰلِكَ فِى جُلْجُلَانَ قَلْبِهِ (tropical:) [That rested, or remained, in his heart's core]. (Z, TA.) And كَلَامٌ خَرَجَ مِنْ جُلْجُلَانِ القَلْبِ إِلَى قِمَعِ الأُذُنِ (tropical:) [Speech that came forth from the core of the heart to the meatus of the ear]. (Z, TA.) جَلْجَالٌ جلجال : see مُجَلْجِلٌ جُلَاجِلٌ جلاجل جلجل An ass that brays clearly; (S, K;) as also ↓جُلَالٌ; (El-Moheet, K) which is in like manner applied to a she-camel. (El-Moheet, TA.) ― - A boy light in spirit; brisk, lively, or sprightly, in his work; (K;) as also ↓ جُلْجُلٌ (Ibn-'Abbád, K.) = أَبْثَثْتُهُ جُلَاجِلَ نَفْسِى I revealed to him what was agitated in my mind. (Ibn-' Abbád, K, * TA.) جَالٌّ جال Going forth, or emigrating, from a country, or town, to another country, or town; (Msb;) [as also جَالٍ; (see art. جلو;)] and so جَالَّةٌ, (S, Msb, K,) its pl., (Msb,) applied to a people, or company of men; (S, Msb, K;) originally applied to the Jews who were expelled from El-Hijáz; as also جَالِيَةٌ. (Msb.) ― - Hence, ↓ جَالَّةٌ , as a subst., meaning The poll-tax; (Msb;) as also جَالِيَةٌ, (S and Msb in art جلو.) You say, اُسْتُعْمِلَ ِفُلَانٌ عَلَى الجَالَّة [Such a one was employed as collector of the poll-tax]; like as you say, على الجَالِيَةِ. (S, Msb.) = جَالَّةٌ as a fem. epithet used as a subst.: see جَلَّالَةٌ. جَالَّةٌ جال جاله جالة (as a subst.): see جَالٌّ; of which it is also pl. and fem. أَجَلُّ [Thicker &c., and thickest &c.; see جَلِيلٌ: and] i. q. أَعْظَمُ [more, and most, great &c.]: (S, TA:) fem. جُلَّى. (Ham. p. 45.) With the article, [as a superlative epithet,] it is applied to God; (S, TA;) and so, by poetic license, الأَجْلَلُ. (TA.) تَجِلَّةٌ أجال أجل أجلى جال جلا جلى تجله تجلة a subst. [signifying The act of magnifying, or honouring]; (K, TA;) like تَكْرِمَةٌ. (TA.) ― - [Hence,] فَعَلْتُ ذٰلِكَ مِنْ تَجِلَّتِكَ, like من إِجْلَالِكَ &c.: see جَلَلٌ مَجَلَّةٌ مجله مجلة A صَحِيفَة [or book, volume, writing, or written paper or the like;] in which is science: (S, K:) and any book, or writing, (A' Obeyd, S, K,) is thus called by the Arabs; (A 'Obeyd, S;) as, for instance, that of Lukmán, and one of poetry: (TA:) and so in the phrase used by En-Nábighah (Edh-Dhubyánee, TA) مَجَلَّتُهُمْ ذَاتُ الإِلٰهِ [Their book is that of God]: or, as some recite it, he said مَحَلَّتُهُمْ, with حاء, meaning, their abode is one of pilgrimage and of sacred sites. (S, TA.) See جُلٌّ ― - [Hence,] Science; and the doctrine, or science, of practical law. (AA, TA.) مُجَلَّلٌ مجلل A horse clad with a جُلّ; as also ↓ مَجْلُولٌ ; (TA;) which latter is likewise applied to a camel. (Ibn-Abbád, TA.) سَحَابٌ مُجَلِّلٌ سحاب مجلل Clouds that include the land in common, or generally, or universally, within the compass of their rain; i. e., that rain upon the land throughout its general, or universal extent: (S, TA:) or thundering clouds, covering the land with rain: (A, TA:) or clouds in which are thunder and lightning. (As, TA in art. قصب.) [See also مُجَلْجِلٌ.] مَجْلُولٌ مجلول : see مُجَلَّلٌ. = Also Water into which جَلَّة [q. v.] has fallen. (TA.) مُجَلْجَلٌ مجلجل A man very excellent, or elegant, in mind, manners, address, speech, person, or the like; in whom is no fault, or vice. (K.) ― - A camel that has attained his full strength. (K, TA.) = إِبِلٌ مُجَلْجَلَةٌ Camels having small bells, of the kind called جُلْجُلْ, hung upon them. (K.) مُجَلْجِلٌ مجلجل Clouds (سَحَابٌ) in which is the sound of thunder: (S, K: * [in the CK, in this instance, erroneously written مُجَلْجَلٌ:]) or sounding: (TA:) [see also مُجَلِّلٌ:] and in like manner ↓ جَلْجَالٌ applied to rain. (K, TA.) ― - A strong chief: or [in the CK, "and,"] one whose voice, or fame, (صَوْت,) reaches far: and bold, vehement in repelling or defending, eloquent, or able in speech, (K,) who subjects himself to peril, or danger. (TA.) جلب 1 جَلَبَ جلب , (S, A, Mgh, Msb, K,) aor. جَلِبَ and جَلُبَ , (S, Msb, K,) inf. n. جَلْبٌ (S, Mgh, Msb, K) and جَلَبٌ, (S, K,) He drove, (A, K,) or brought, conveyed, or transported, (Mgh,) a thing, (S, A, * Mgh, Msb, K, *) or things, such as camels, sheep, goats, horses, captives, or slaves, or any merchandise, (TA,) from one place to another, (A, K,) or from one country or town to another, for the purpose of traffic; (Mgh;) as also ↓ اجتلب , (A, K, KL,) and ↓ استجلب . (KL.) And جَلَبْتُ الشَّىْءَ إِلَي نَفْسِى and ↓ اِجْتَلَبْتُهُ signify the same; (S;) i. e. (assumed tropical:) I brought, drew, attracted, or procured, the thing to myself. (PS.) [Hence,] ذَا مِمَّا يَجْلِبُ الإِخْوَانَ (tropical:) [This is of the things that bring, draw, attract, or procure, brothers, or friends]. (A, TA.) And الدَّهْرِ ↓ جَلَبَتُهُ جَوَالِبُ (tropical:) [The calamities of time, or of fortune, or of fate, brought, drew, or attracted, him, or it]. (A, TA.) [Hence also, accord. to some,] لَا جَلَبَ وَ لَا جَنَبَ, a trad., explained as meaning, The owner of cattle shall not be required to drive them, or bring them, to the town, or country, in order that the collector may take from them the portion appointed for the poor-rate, but this shall be taken at the waters; and when the cattle are in the yards, they shall be left therein, and not brought forth to the place of pasture, for the collector to take that portion: or, as some say, ولا جنب means, nor shall one have a horse led by his side, in a race, in order that, when he draws near to the goal, he may tranfser himself to it, and so outstrip his fellow: and other explanations have been given: (Msb:) [accord. to some,] لا جلب here means, they shall not drive, or bring, their cattle to the collector of the portions appointed for the poor-rate in the place where he alights, but he shall himself come to their yards and take those portions: or [جلب here is from the verb جَلَبَ in a sense which will be explained below, and] the trad. relates to horse-racing, and means, one shall not cause his horse to be followed by a man crying out at it and chiding it; nor shall he have a horse without a rider led by his own horse, in order that, when he draws near to the goal, he may transfer himself to it, and outstrip upon it: (Mgh:) or الجَلَبُ, which is forbidden, means the collector's not coming to the people at their waters to take the portions appointed for the poor-rate, but ordering them to drive, or bring, their cattle to him: or it relates to contending for a stake, or wager, and means the mounting a man upon one's horse, and, when he has drawn near to the goal, following his horse and crying out at it, in order that it may outstrip; which is a kind of fraud: (S:) or it is used in both these cases: (A 'Obeyd: [his explanations are virtually the same as those in the S:]) or the meaning of the trad. [so far as the former clause of it is concerned] is, that the contributions to the poor-rate shall not be driven, or brought, to the waters nor to the great towns, but shall be given in their places of pasture: or it means, [or rather الجلب means,] the collector's alighting in a place, and then sending a person, or persons, to drive, or bring, to him the cattle from their places, that he may take the portion thereof appointed for the poor-rate: or it [relates to horse-racing, and] means the sending forth a horse in the racecourse, and a number of persons' congregating, and crying out at it, in order that it may be turned from its course: or a man's following his horse, and spurring on behind it, and chiding it, and crying out at it: (K, TA:) or the shaking a thing behind a horse that is backward in a race, that it may be urged on thereby, and outstrip: or one's riding a horse, and leading behind him another, to urge it on, in contending for a stake, or wager: or the crying out at a horse from behind, and urging it to outstrip. (TA. See also 1 in art. جنب.) ― - جَلَبَ لأَهْلِهِ He gained or earned; sought or sought after or sought to gain [provisions &c.; generally meaning he purveyed]; and exercised art or cunning or skill, in the management of his affairs; for his family; as also ↓ اجلب . (Lh, K.) = جَلَبُوا, aor. جَلِبَ and جَلُبَ , (K,) [inf. n. جَلَبٌ, and perhaps جَلَبَةٌ also;] and ↓ جلّبوا ; (S, K;) and ↓ اجلبوا , (K,) inf. n. إِجْلَابٌ; (Mgh;) [the second of which is the most common;] They raised cries, shouts, noises, a clamour, (S, Mgh, TA,) or confused cries or shouts or noises. (Mgh, K. *) And جَلَبَ عَلَي فَرَسِهِ, (S, Msb, K,) aor. جَلُبَ , (S, Msb,) inf. n. جَلَبٌ, (S,) or جَلْبٌ, (Msb,) He chid, or urged on, his horse; as also ↓ جلّب and ↓ اجلب ; (K;) the first, rare; the second and third, usual: (TA:) he cried out at his horse, (S, K,) from behind him, and urged him to outstrip [in a race], (S,) aor. جَلُبَ and جَلِبَ ; (K; but this explanation is erased in the copy of the K in its author's handwriting, as being a repetition; and rightly, accord. to MF; though this requires consideration; TA;) as also ↓ اجلب : (S:) he urged his horse to run, by striking, or goading, or by crying out, or the like; as also ↓ اجلب : or, as some say, he led behind his horse that he was riding another horse to urge on the former, in contending [in a race] for a stake, or wager; as is shown in an explanation of the tradition cited above, لَا جَلَبَ وَلَا جَنَبَ. (TA.) It is said in the Kur [xvii. 66], عَلَيْهِمْ بِخَيْلِكَ وَرَجْلِكَ ↓ وَأَجْلِبْ And raise thou confused cries against them, (Mgh,) or cry out against them, with thy forces riding and on foot. (Bd. But see another explanation in what follows.) And it is said in a wellknown prov., جَلَبَتْ جَلْبَةً ثُمَّ أَمْسَكَتْ It, i. e. a cloud (سَحَابَة), thundered, then refrained from raining: applied to a coward, who threatens, and then is silent: but accord. to some, it is with ح in the place of ج (MF. See art. حلب.) ― - [Hence,] جَلَبَ, aor. جَلِبَ and جَلُبَ ; and ↓ اجلب ; He threatened with evil; (K, TA;) followed by an accus. (TA) [or, app., by عَلَى before the object]: or (so in the TA, but in some copies of the K “ and, ”) he collected a company, a troop, or an army. (K, TA.) [It is said that] عَلَيْهِمْ ↓ وَأَجْلِبْ , in the Kur [xvii. 66], means And collect thou against them [thy forces], and threaten them with evil. (TA. But see another explanation above.) And عَلَيْهِ ↓ اجلبو signifies also They collected themselves together against him, (S, K, *) and aided one another; like احلبوا. (S.) ― - جَلَبَ عَلَيْهِ, aor. جَلُبَ , inf. n. جَلْبٌ, He committed a crime against him; or an offence for which he should be punished. (K, * TA.) = جَلَبَ, aor. جَلِبَ and جَلُبَ , (S, K,) It (a wound) healed: (K:) or it (an ulcer, As, or a wound, S) became covered with a skin in healing: (As, S:) as also ↓ اجلب . (S, L.) ― - And It (blood) dried; became dry; as also ↓ اجلب . (Lh, K.) = جَلِبَ, aor. جَلَبَ , It [app. a company or troop] assembled, or became collected together. (K.) 2 جَلَّبَ see 1, in two places. = The inf. n. تَجْلِيبٌ also signifies The act of bringing together: or collecting. (KL.) 3 جَاْلَبَ [جالب is explained by Golius, as on the authority of the KL, as meaning He helped, or assisted: but this is a mistake for حالب; for I find مُحَالَبَةٌ explained by يارى كردن in a copy of the KL, and the order of the words there shows that it is not a mistranscriptiou for مجالبة.] 4 اجلب أجلب اجلب جلب : see 1, in eleven places, in the latter half of the paragraph. = Also His camels brought forth males; (S, K;) because the males that they produce are driven, or brought, from one place to another, and sold; opposed to احلب “ his camels brought forth females: ” (S:) and his camel brought forth a male. (TA.) أَجْلَبْتَ وَلَا أَحْلَبْتَ May thy camels bring forth males, and may they not bring forth females, is a form of imprecation against a man, implying a wish that he may lose the milk [that he would have otherwise]. (TA.) = He aided, helped, or assisted, another. (S, K.) [So, too, احلب.] = He put an amulet into a جُلْبَة [which must therefore signify the piece of skin in which an amulet is enclosed, as well as an amulet enclosed in a piece of skin: see مُجْلِبٌ]. (K.) ― - اجلب قَتَبَهُ, (S, K,) inf. n. إِجْلابٌ, (T,) He covered his قتب [or camel's saddle] (S, K) with a جُلْبَة, i. e., (S,) with a piece of fresh, moist skin, which he left upon it until it became dry [and tight]: (S, K: *) or he covered the head of his قتب with a piece of kid's, or lamb's, skin, and left it to dry upon it. (T.) 5 تَجَلَّبَ [تجلّب rendered by Golius Clamorem ac murmur excitavit, as on the authority of the K, I do not find in that lexicon nor in any other.] 7 انجلب أنجلب انجلب ٱنجلب It [a camel, sheep, goat, horse, captive, or slave, or a number of camels &c., or any merchandise, (see 1, first sentence,)] was driven [or brought] from one place to another [or from one country or town to another, for the purpose of traffic]. (K.) 8 اجتلب أجتلب اجتلب ٱجتلب : see 1, first and second sentences. ― - Also (assumed tropical:) He (a poet) took, or borrowed, from the poetry of another. (TA.) ― - And He sought or demanded [a thing]. (Har p. 44.) 10 استجلبهُ أستجلبه استجلبه استجلبة ٱستجلب ٱستجلبه He sought, or demanded, or desired, that it [a camel, sheep, goat, horse, captive, or slave, or a number of camels &c., or any merchandise, (see 1, first sentence,)] should be driven [or brought] from one place to another [in which he was, or from one country or town to another, for sale]. (K.) ― - See also 1, first sentence. R. Q. 1 جَلْبَبَهُ جلببه جلببة , (K,) or جلببهُ جِلْبَابًا, (TA,) inf. n. جَلْبَبَةٌ, the second ب not being incorporated into the first because the word is quasi-coordinate to the class of دَحْرَجَةٌ, (S,) He put on him a garment of the kind called جِلْبَاب. (S, K.) Accord. to Kh, the first ب in جلبب is [augmentative] like the و in جَهْوَرَ and دَهْوَرَ: accord. to Yoo, the second is [augmentative] like the ى in سَلْقَى and جَعْبَى. (IJ, TA.) R. Q. 2 تَجَلْبَبَ تجلبب , (K,) and تَجَلْبَبَتْ, (A, Msb,) He, and she, put on a garment of the kind called جِلْبَاب; or clad himself, and herself, therewith. (A, Msb, K.) And تجلبب بِثَوْبَهَ He covered himself with his garment. (Har p. 162.) جُلْبٌ جلب : see جِلْبٌ ― - Also The blackness of night; (K, TA;) and so ↓ جِلْبَابٌ . (Har p. 480. [The latter evidently tropical in this sense, and perhaps the former also.]) جِلْبٌ جلب (S, K) and ↓ جُلْبٌ (S, L) A camel's saddle of the kind called رَحْل, with what it contains, or comprises: (K:) or its cover: (Th, K:) or its pieces of wood: (S:) or its curved pieces of wood: (TA:) or its wood, without [the thongs called] أَنْسَاع and other apparatus. (K, TA.) = Also, both words, Clouds, (K,) or thin clouds, (S,) in which is no water: (S, K:) or clouds appearing, or extending sideways, (مُعْتَرِضٌ,) [in the horizon,] like a mountain [or mountainrange]: (K, TA:) or a cloud like that which is termed عَارِضٌ [q. v.], but narrower, and more distant, and inclining to blackness: (AZ, TA in art. عرض:) pl. أَجْلَابٌ. (TA.) [See also جُلْبَةٌ.] جَلَبٌ جلب A thing, or things, driven, or brought, (S, A, Mgh, Msb, K,) from one country or town to another, (S, Mgh, Msb,) or from one place to another, (A, K,) for the purpose of traffic; (Mgh;) as horses, &c., (K,) camels, (TA,) sheep or goats, captives or slaves, (Lth, TA,) or any merchandise: (TA:) and so ↓جَلَبَةٌ, thus in the handwriting of the author of the K in his last copy of that work, and mentioned by more than one, (MF, [who adds that it is correct, but SM thinks it a mistake,]) and ↓ جَلِيبَةٌ and ↓ جُلُوبَةٌ : (K:) [see this last, below:] pl. [of the first] أَجْلَابٌ. (K.) Hence the prov., النُّفَاضُ يُقَطِّرُ الجَلَبَ The failure of provisions causes the camels, driven, or brought, from one place to another, to be disposed in files for sale. (TA.) ― - [And, app., Male camels; like جَلُوبَةٌ; because they are driven, or brought, from one place to another, and sold; (see 4;) opposed to حَلَبٌ, q. v.] ― - Also Persons who drive, or bring, camels and sheep or goats [&c.] from one place or country or town to another, for sale; and so [its pl.] أَجْلَابٌ. (S.) [In the present day, ↓ جَلَّابٌ signifies One who brings slaves from foreign countries, particularly from African countries, for sale.] = Also, (S, A, K,) and ↓ جَلَبَةٌ , (S, A, * Mgh, K,) [the former an inf. n., and so, perhaps, the latter, but often used as simple substs., the latter more commonly, meaning] Cries, shouts, noises, or clamour: (S, TA:) or a confusion, or mixture, (A, Mgh, K,) of cries or shouts or noises, (A, Mgh,) or of crying or shouting or noise. (K.) ― - And the former, An assembly of men. (TA.) جُلْبَةٌ جلب جلبه جلبة The small piece of skin, (S,) or the crust, or scab, (A, K,) that forms over a wound (S, A, K) when it heals: (S, K:) pl. جُلَبٌ. (A.) ― - A piece of skin that is put upon the [kind of camel's saddle called] قَتَب. (S, K.) [See 4.] ― - [A piece of skin in which an amulet is enclosed: see 4.] ― - An amulet upon which is sewed a piece of skin: (K:) pl. as above. (TA.) ― - A detached portion of cloud: (K:) [or] a cloud covering the sky. (IAar, TA.) [See also جِلْبٌ.] ― - A piece of land differing from that which adjoins it; a patch of ground; syn. بُقْعَةٌ. (K.) One says, إِنَّهُ لَفِى جُلْبَةِ صِدْقٍ i. e. فى بُقْعَةِ صِدْقٍ [app. meaning (assumed tropical:) Verily he is in a good station or position: see art. بقع]. (TA.) ― - A detached portion of herbage or pasture. (K, * TA.) = Also Severity, or pressure, of time or fortune; (S, K;) like كُلْبَةٌ: (S:) and hunger: (so in some copies of the K:) or vehemence of hunger: (so in other copies of the K:) or severity; adversity; difficulty; trouble: (TA:) and a hard, distressful, or calamitous, year. (K.) جَلَبَةٌ جلب جلبه جلبة : see جَلَبٌ, in two places. جِلِبَّاتٌ جلبات (S, A, Mgh, Msb, K, &c.) and ↓ جِلْبَابٌ ; (K;) the latter mentioned as an ex. of form by Sb, and thought by Seer to be syn. with the former, but not explained by any one except the author of the K; masc. and fem.; (TA;) A [woman's outer wrapping garment called] مِلْحَفَة: (S:) or this is its primary signification; but it is metaphorically applied to other kinds of garments: (El-Khafájee, TA:) or a shirt, (K, TA,) absolutely: or one that envelopes the whole body: (TA:) and a wide garment for a woman, less than the ملحفة: or one with which a woman covers over her other garments, like the ملحفة: or the [kind of head-covering called], خِمَار: (K:) so in the M: (TA:) or a garment wider than the خمار, but less than the رِدَآء (Mgh, L, Msb,) with which a woman covers her head and bosom: (L:) or a garment shorter, but wider, than the خمار; the same as the مِقْنَعَة: (En-Nadr, TA:) or a woman's head-covering: (TA:) or the [kind of wrapper called] إِزَار: (IAar, TA:) or a garment with which the person is entirely enveloped, so that not even a hand is left exposed, (Har p. 162, and TA,) of the kind called مُلَآءَة, worn by a woman: (TA:) or a garment, or other thing, that one uses as a covering: (IF, Msb:) pl. جَلَابِيبُ. (S, Mgh, Msb.) ― - See also جُلْبٌ. ― - (assumed tropical:) Dominion, sovereignty, or rule [with which a person is invested]. (K.) جُلْبَانٌ جلبان and جُلَبَانٌ: see جُلُبَّانٌ, in three places. جِلِبَّابٌ جلباب : see جِلْبَابٌ. جَلَبَّانٌ جلبان : see the next paragraph, last sentence. جُلُبَّانٌ جلبان , (K, TA, in the CK جُلَّبان, and so in the TA in art. خرف,) and without teshdeed, (K,) [i. e.] ↓ جُلْبَانٌ , (S, Msb,) and, accord. to some, ↓ جُلَبَانٌ also, (Msb,) not heard by AHn from the Arabs of the desert but with teshdeed, though many others pronounce it without tesh-deed, and pronounced in the latter manner, he says, it may be a dial. var.; (TA;) [a coll. gen. n.;] A certain plant; (K;) or a certain grain, or seed, of the kind called قَطَانِىّ [i. e. pulse]; (Msb;) the [grain, or seed, called] خُلَّر, which is a thing resembling the مَاش: (S:) or a dust-coloured, dusky hind of grain or seed, which is cooked; of the colour of the ماش, except in its being of a more dusky shade; but larger: (T, TA:) a certain kind of grain or seed, resembling the ماش, of the kind called قَطَانِىّ, well known: (TA:) [a common kind of vetch, or pea, the common lathyrus, or blue chickling vetch, the lathyrus sativus of Linn., is called in Upper Egypt, and by some of the people of Lower Egypt also, جِلْبَان:] n. un. with ة. (TA.) = Also the first, (K,) and ↓ ة , (TA,) and ↓ جُلْبَانٌ , (MF, on the authority of Ibn-ElJowzee,) [like جُرُبَّانٌ and جُرْبَانٌ or جِرْبَانٌ,] A thing like a جِرَاب [or sword-case], of skin, or leather, (K, TA,) in which is put the sword sheathed, and in which the rider puts his whip and implements &c., and which he hangs upon the آخِرَة or the وَاسِط [see these two words] of the camel's saddle; derived from جُلْبَةٌ meaning “ a piece of skin that is put upon a قَتَب: ” (TA:) or the case (قِرَاب) of the sword-sheath, or scabbard: (K:) or جلبّانُ السِّلاحِ, occurring in a trad., signifies the case (قراب) with its contents: or the sword and bow and the like, which require some trouble to draw forth and use in fight; not such a weapon as the lance. (L, TA.) = Also the first, and ↓ جَلَبَّانٌ , (K, TA,) or ↓ جِلِبَّانٌ , (so in the CK,) A clamorous man; or one who makes a confused crying or shouting or noise. (K, TA.) جِلِبَّانٌ جلبان : see the next preceding paragraph, in two places. جُلُبَّانَةٌ جلبان جلبانه جلبانة and جِلِبَّانَةٌ: see جَلَّابَةٌ. جُلُبْنَانَةٌ جلبنانه جلبنانة and جِلِبْنَانَةٌ: see جَلَّابَةٌ. جَلِيبٌ جليب , applied to a male slave, (A, Mgh, K,) One who is brought from one place or country or town to another [for sale]: (S, K:) or one who is brought to the country of the Muslims [for sale]: (Mgh:) pl. جَلْبَى and جُلَبآءُ. (K.) It is also applied [in like manner] to a woman: pl. جَلْبَى and جَلَائِبُ. (Lh, K.) جَلُوبَةٌ جلوبه جلوبة A thing that is driven or brought from one place or country or town to another for sale; (T, S, TA;) such as an aged she-camel, and a he-camel, and a young she-camel such as is called قَلُوص, and any other thing; but not applied to stallion-camels of generous race, that are used for procreation: pl. جَلَائِبُ: or the pl. signifies camels that are brought to a man sojourning at a water, who has not means of carriage; wherefore they put him [and his companions or goods &c.] thereon: (TA:) or جلوبة signifies male camels: [see also جَلَبٌ:] or camels that are laden with the goods or utensils &c. of the people: and it is used alike as pl. and sing. (K.) See جَلَبٌ, with which it is syn. (K.) جَلِيبَةٌ جليب جليبه جليبة : see جَلَبٌ. ― - Also (assumed tropical:) An affected habit or disposition. (Ibn-Abi-l-Hadeed, MF.) جَلَّابٌ جلاب : see جَلَبٌ. جُلَّابٌ جلاب Rose-water: an arabicized word, (K,) from the Persian [گُلْ آبْ]. (TA.) جَلَّابَةٌ جلاب جلابه جلابة and ↓ مُجَلِّبَةٌ and ↓ جِلِبَّانَةٌ (K, TA) and ↓ جُلُبَّانَةٌ (CK) and ↓ جِلِبْنَانَةٌ and ↓ جُلُبْنَانَةٌ , (K, TA,) applied to a woman, Clamorous, noisy, very loquacious or garrulous, and of evil disposition: (K, TA:) or جلبّانة signifies, thus applied, rude and coarse: (TA:) the ل in this word is not a substitute for the ر in جِرِبَّانَةٌ [which has a similar meaning]: for it is from الجَلَبَةُ. (IJ, TA.) جَالَِبٌ جالب (A) and ↓ جَالِبَةٌ (L) and ↓ مَجْلَبَةٌ (Har p. 194 &c.) [all signify] (assumed tropical:) A cause of bringing or drawing or attracting or procuring of a thing: (Har p. 194, in explanation of the last:) thus مَجْلَبَةُ الدَّمْعِ means (assumed tropical:) the cause of drawing tears: (1d p. 15:) pl. of the second, جَوَالِبُ; as in the phrase جَوَالِبُ القَدَرِ (assumed tropical:) [the drawing, or procuring, causes of destiny]: (L, TA:) pl. of the third, مَجَالِبُ. (Har p. 430.) You say, لِكُلِّ قَضَآءٍ جَالِبٌ وَلِكُلِّ دَرٍّ حَالِبٌ (tropical:) [For every decree of fate there is a drawing, or procuring, cause; and for every flow of milk there is a milker]. (A, TA.) And [hence] the pl. جَوَالِبُ signifies (assumed tropical:) Calamities, misfortunes, evil accidents, adversities, or difficulties. (TA.) See an ex. in the first paragraph, near the beginning. ― - قُرُوحٌ جَوَالِبُ and جُلَّبٌ Wounds, or ulcers, healing, or becoming covered with skin in healing. (As, TA.) جَالِبَةٌ جالب جالبه جالبة : see the paragraph next preceding. مُجْلِبٌ مجلب A person who puts an amulet into a case of skin: after which it is sewed upon [the headstall, or some other part of the trappings, of] a horse. (TA.) مَجْلَبَةٌ مجلبه مجلبة : see جَالِبٌ. مُجَلِّبٌ مجلب , applied to thunder, (K,) and to rain, (TA,) Boisterous. (K, TA.) ― - مُجَلِّبَةٌ: see جَلَّابَةٌ. يَنْجَلِبٌ ينجلب ٱنجلب A خَزَرَة [i. e. bead, or gem, or similar stone] (T, K, TA) used by the Arabs of the desert, (T, TA,) [or by the women of the desert, as a charm,] for captivating, or fascinating, men; (K, * TA;) or for bringing back after flight; (T, K;) or for procuring affection after hatred: (T, TA:) Az mentions it as a quadriliteral-radical word. (TA.) The Arab women used to say فَلَا يَرُمْ وَلَا يَغِبْ جلح 1 جَلِحَ أجلح جلح , aor. جَلَحَ , inf. n. جَلَحٌ, He (a man, S, L, &c.) was, or became, bald in the two sides of his head: (S, K:) or in the two sides of the fore part of his head: (Msb:) or in the fore part of his head: or a little more bald than he who is termed أَنْزَعُ. (L.) [See also جَلَحٌ and أَجْلَحُ.] ― - جَلِحَتِ الأَرْضُ, inf. n. as above, The herbage of the land was eaten; as also جُلِحَت. (TA.) And جُلِحَتِ الشَّجَرَةُ The branches of the tree were eaten, and it became reduced to its stem, or root. (AHn, TA.) = جَلَحَ المَالُ الشَّجَرَ, aor. جَلَحَ , (S, K,) inf. n. جَلْحٌ; (S;) and ↓ جلّحهُ , inf. n. تَجْلِيحٌ; (TA;) The cattle ate the trees: or ate the upper parts thereof: (TA:) or fed upon the upper parts thereof, and peeled them. (S, K.) = See also 3. 2 جَلَّحَ see 1. = تَجْلِيحٌ [the inf. n.] signifies also the acting, or advancing, boldly, (K,) or very boldly: (S:) or being bold to do evil or mischief; and showing open enmity or hostility: (A:) and acting with penetrating energy, vigour, or effectiveness, (S, K, TA,) in an affair: (TA:) and going, or journeying, vehemently: (TA:) and the assaulting, or attacking, (AZ, K, TA,) of a man, (AZ, TA,) and of an animal of prey. (K.) See also 3. You say, لَت تُجَلِّحْ عَلَيْنَا يَا فُلَانُ [Be not bold to do evil or mischief, or to show open enmity or hostility, to us, O such a one]. (A.) And فِى وَجْهِهِ تَجْلِيحٌ In his face is [apparent] boldness to do evil or mischief, and a show of open enmity or hostility. (A.) And جلّح عَلَى القَوْمِ He charged, or made an assault or attack, upon the people or party. (AZ, TA.) And جلّح تَجْلِيحَ الذِّئْبِ [He assaulted with the assaulting of the wolf]. (A.) And جلّح عَلَيْنَا He came upon us; or came down upon us and overcame us; or destroyed us; syn. أَتَى عَلَيْنَا. (ISh, TA.) And جلّح فِى الأَمْرِ He went at random, heedlessly, without any certain aim or object, or without consideration, in the affair; or pursued a headlong, or rash, course therein. (TA.) 3 مُجَالَحَةٌ مجالحه مجالحة [the inf. n.] signifies the acting openly with another in an affair: (As, K:) and the showing open enmity or hostility with another. (S, K.) You say, جَالَحْتُ الرَّجُلَ بِالأَمْرِ I acted openly with the man in the affair. (S.) And جَالَحَنِى فُلَانٌ Such a one showed open enmity or hostility with me; as also ↓ جلّح عَلَىَّ . (A.) ― - Also The contending with another for superiority in strength; syn. مُشَادَّةٌ (S) and مُكَالَحَةٌ. (S, K.) You say, ↓ جَالَحَنِى فُلَانٌ وَجَلَحَنِى [app. meaning Such a one contended with me for superiority in strength, and overcame me therein]. (TA.) ― - And i. q. مُكَابَرَةٌ [The contending with another for superiority in greatness; &c.]. (K.) Q. Q. 1 جَلْمَحَ جلمح He shaved his head: (Fr, S, K:) the م is augmentative. (S.) جَلَحٌ أجلح جلح Baldness in the two sides of the head: (S, K:) or in the two sides of the fore part of the head: (Msb:) it is more than نَزَعٌ, and less than صَلَعٌ, (S, Msb,) which is less than جَلَهٌ: (Msb:) or baldness in the fore part of the head: or baldness that is a little more than what is termed نَزَعٌ. (L.) جَلَحَةٌ أجلح جلحه جلحة A part, or place, in which is baldness such as is termed جَلَحٌ. (S, Msb.) أَرْضٌ جِلَحَآءَةٌ Land that produces no herbage. (K.) جُلَاحٌ جلاح A torrent that carries away everything in its course. (S, K.) جِلْوَاحٌ جلواح Wide (K, TA) and bare, or open, (TA,) land. (K, TA.) جُلَّحٌ أجلح جلح : see أَجْلَحُ. جَالِحَةٌ جالحه جالحة (TA) and جَوَالِحُ (S, K [the latter being pl. of the former]) What flies about in successive portions from the heads of reeds and papyrusplants (S, K, TA) and other plants, in the wind, (TA,) resembling cotton; (S, TA;) and spiders' webs so flying about. (TA.) And the latter, Flakes of snow falling quickly and continuously. (TA.) أَجْلَحُ A man bald in the two sides of his head: (S:) or in the two sides of the fore part of his head: (Msb:) or in the fore part of his head: (Mgh, L:) or a little more bald than he who is termed أَنْزَعُ: (L:) it signifies more than انزع, and less than أَجْلَى and أَجْلَهُ: (Mgh:) when a man is bald in the sides of his forehead, he is termed انزع; when the baldness is a little more, اجلح; when it extends to the half, or the like, اجلى; and then, اجله: (A 'Obeyd, TA:) the fem. is جَلْحَآءُ: and the pl. جُلْحٌ (L, Msb) and جُلْحَانٌ. (L.) ― - (tropical:) Having no horn; applied to a bull and a he-goat: (A:) and in this sense the fem. is applied to a ewe (T, M, Msb) or she-goat, (T, M, A, Msb,) and to a cow: (T, M, A:) and in like manner [the pl.] جُلْحٌ is applied to cows or bulls having no horns; (S, TA;) erroneously said in the K to be جُلَّحٌ, like سُكَّرٌ. (TA.) ― - (assumed tropical:) A [woman's camel-vehicle of the kind called] هَوْدَج that has not a high head or top: (Ibn-Kulthoom, IJ, S, K:) or without a top: (T:) or one that is of a square form: (As, IJ:) pl. ↓ أَجْلَاحٌ , (S, IJ,) like as أَعْزَالٌ is pl. of أَعْزَلُ; a very rare form of pl. of a sing. of the measure أَفْعَلُ. (IJ.) ― - (assumed tropical:) A flat roof not surrounded by a wall or anything else to prevent persons' falling from it. (IAth, K.) ― - قَرْيَةٌ جَلْحَآءُ (tropical:) A town having no fortress: (A, TA:) pl. قُرًى جُلْحٌ: the fortresses being likened to horns. (TA.) ― - أَكَمَةٌ جَلْحَآءُ (assumed tropical:) [A hill] not having a pointed summit. (TA.) And هَضْبَةٌ جَلْحَآءُ (assumed tropical:) [A] smooth [hill]. (A.) ― - أَرْضٌ جَلْحَآءُ (assumed tropical:) A land in which are no trees. (TA.) ― - يَوْمٌ أَجْلَحُ (assumed tropical:) A hard, distressing, or calamitous, day; as also أَصْلَعُ. (A, TA.) أَجْلَاحٌ : see أَجْلَحُ. إِجْلِيحٌ اجليح A plant of which the upper parts have been eaten. (TA.) مُجَلَّحٌ مجلح Eaten: (S, K:) eaten until nothing of it is left: (S:) herbage so eaten. (TA.) مُجَلِّحٌ مجلح A man (S) who eats much; a great eater; voracious. (S, K.) ― - See also مِجْلَاحٌ. ― - سَنَةٌ مُجَلِّحَةٌ A year of drought, barrenness, or death. (TA.) = Insolent and audacious. (L.) You say, فُلَانٌ وَقِحٌ مُجَلِّحٌ [Such a one is impudent, insolent, and audacious]. (A, TA.) ― - A bold wolf. (TA.) مِجْلَاحٌ مجلاح A she-camel (S) that bears with hardiness a severe year, preserving her milk; (S, K;) as also ↓ مُجَلِّحَةٌ . (L.) ― - See also مُجَالِحٌ. مَجْلُوحٌ مجلوح A tree having the head, or upper part, eaten. (L.) ― - A plant, or tree, that has been eaten and has grown again. (TA.) مُجَالِحٌ مجالح i. q. مُكَابِرٌ [Contending with another for superiority in greatness; &c.: see its verb, 3]. (S.) ― - The lion. (K.) ― - A she-camel that yields milk abundantly in winter: (S, K:) or that crops the twigs of the dry trees in winter, in a year of drought, and becomes fat upon them, and so preserves her milk: (IAar, TA:) pl. ↓ مَجَالِيحُ : (S, K:) or this is pl. of مُجَالِحٌ and ↓ مِجْلَاحٌ as epithets applied to a palm-tree and a she-camel that cares not for the want of rain. (AHn, TA.) And مُجَالَحَةٌ A she-camel that eats the سَمُر and عُرْفُط, whether they have leaves upon them or not. (TA.) مَجَالِيحُ مجاليح : see مُجَالِحٌ. ― - Also Years of drought that carry off, or destroy, the cattle. (S, K.) جلد 1 جَلَدَهُ جلد جلده جلدة , (S, A, Mgh, &c.,) aor. جَلِدَ , (Msb, K,) inf. n. جَلْدٌ, (S, Mgh, Msb,) He hit, or hurt, his skin; (S, K;) like as you say, رَأَسَهُ, and بَطَنَهُ: (S:) he beat his skin: (Mgh:) he beat him; namely, a criminal: (Msb:) he struck him with a whip, and with a sword: (TA:) he flogged him (A, K) with a whip, (K,) or with whips: (A:) جَلَدْتُ is sometimes written and pronounced جَلَدُّ. (MF on the letter د.) You say, جَلَدَهُ الحَدَّ, inf. n. as above, He inflicted upon him the flogging ordained by the law. (S, L.) ― - جَلَدَتِ الحَيَّةُ The serpent bit: (K:) or, accord. to some, one says of the serpent called أَسْوَدُ, specially, يَجْلِدُ بِذَنَبِهِ [it strikes with its tail]. (TA.) ― - جَلَدَ جَارِيَتَهُ, (K,) aor. and inf. n. as above, (TA,) (tropical:) He lay with his young woman, or female slave. (K, TA.) [Hence,] جَلَدَ عُمَيْرَةَ [(assumed tropical:) i. q. نَكَحَ اليَدَ], a metonymical phrase: جَلْدُ عُمَيْرَةَ meaning الخَضْخَضَةُ, and الاِسْتِمْنَآءُ بِاليَدِ, also termed التَّدْلِيلُ, and الاِعْتِمَارُ: the similar act of a woman is termed الإِلْطَافُ. (Har p. 572.) ― - جَلَدَ بِهِ الأَرْضَ He smote the ground with him; (TA;) he threw him down prostrate on the ground. (A, TA.) And جُلِدَ بِهِ He fell down (K, TA) upon the ground by reason of much sleepiness; as also جُلِدَ بِهِ نُوْمًا. (TA.) كُنْتُ أَتَشَدَّدُ فَيُجْلَدُ بِى, in a trad., means [I used to exert my strength, or energy, but] sleep would overcome me so that I fell down. (L.) ― - جَلَدَهُ عَلَى الأَمْرِ (tropical:) He compelled him against his will to do the thing. (A, K.) ― - يُجْلَدُ بِكُلِّ خَيْرٍ (or, as related by AHát, يجلذ, with ذ, TA) (tropical:) He is imagined to possess every good quality. (A, K.) But the saying of EshSháfi'ee كَانَ مُجَالِدٌ يُجْلَدُ means (assumed tropical:) Mujálid used to be pronounced a liar, (K, TA,) or suspected and accused of lying. (TA.) = جُلِدَتِ الأَرْضُ, (S, L, Msb,) the verb being in the pass. form, (Msb,) or جَلِدَت, (A, K,) a verb of the same form as فَرِحَ; (K;) [or both may be correct, like ضُرِبَت and ضَرِبَت in the same sense;] and ↓ أَجْلَدَت ; (K;) [but this last I believe to be a mistake for أُجْلِدَت, like أُضْرِبَت;] The land was, or became, affected or smitten, by hoar-frost, or rime. (S, A, L, Msb, K.) And جلد البَقْلُ [in the TA جَلِدَ] The herbs, or leguminous plants, were, or became, affected, or smitten, thereby. (L, TA.) And ↓ أُجْلِدُوا They (men) were, or became, affected, or smitten, thereby. (L, K.) = جَلُدَ, aor. جَلُدَ , inf. n. جَلَادَةٌ and جُلُودَةٌ and جَلَدٌ (or this last is a simple subst., L) and مَجْلُودٌ, (an inf. n. like مَحْلُوفٌ and مَعْقُولٌ, (S, or from تَجَلَّدَ, M in art. عسر,) He (a man, S, L) was, or became, hardy, strong, sturdy, (S, * L, K, *) and enduring, or patient. (L.) 2 جلّد جلد , (IAar, T, S, Mgh,) inf. n. تَجْلِيدٌ, (T, S, Mgh, K,) He skinned a camel (IAar, T, S, Mgh, K) that had been slaughtered: (S, K:) one seldom uses سَلَخَ thus [in relation to a camel]. (S.) ― - Also He covered a thing with skin; as, for instance, a pair of socks, or stockings: (Mgh:) and in like manner, [he bound] a book: (A, K: *) and he clad a young camel in the skin of another young camel: (L: [see جَلَدٌ:]) thus the verb bears two contr. significations. (Mgh.) = [He ordered to be flogged. (Freytag's Lex.: but without any indication of an authority.)] = [He, or it, rendered a man hardy, strong, sturdy, and enduring, or patient: so in the present day.] 3 جالدهُ جالد جالده جالدة He contended with him in fight, whether the fight were with swords or not. (A in art. طرد.) You say, جالدهُ بِالسَّيْفِ, (L,) inf. n. مُجَالَدَةٌ (S, A, L) and جِلَادٌ, (A, L,) He contended with him in fight with the sword. (S, * A, L.) And جَالَدُوهُمْ بِالسُّيُوفِ They contended with them in fight with swords. (A.) And جالدوا بِالسُّيُوفِ, (K, TA,) and ↓ تجالدوا (S, A, L, and so in the CK instead of جالدوا) بالسيوف, (S,) and ↓ اجتلدوا , (S, A, L,) They contended, one with another, in fight with swords. (S, A, * L, K.) ― - [See also حَاضَرَهُ.] 4 اجلدهُ إِلَيْهِ اجلده اليه اجلده الية (assumed tropical:) He constrained, compelled, or necessitated, him to have recourse to, or betake himself to, him, or it: (so in some copies of the K:) or he made him to stand in need of, or to want, him, or it. (AA, L, and so in some copies of the K and in the TA.) = أَجْلَدَتِ الأَرْضُ [or أُجْلِدَت]: and أُجْلِدُوا: see 1. 5 تجلّد أجلد جلد تجلد He affected hardiness, strength, sturdiness, and endurance, or patience; constrained himself to behave with hardiness, &c. (S, * A, * L, K. *) So in the phrase تجلّد لِلشَّامِتِينَ [He constrained himself to behave with hardiness, &c., to those who rejoiced at his misfortune]. (A, TA.) In the phrase تجلّد عَنْهُ [He constrained himself to endure with hardiness and patience the loss, or want, of him, or it], the verb is made trans. by means of عن because it implies the meaning of تَصَبَّرَ. (L.) ― - Also He feigned, or made a show of, hardiness, strength, sturdiness, and endurance, or patience. (L.) 6 تَجَاْلَدَ see 3. 8 إِجْتَلَدَ see 3. = اجتلد الإِنَآءَ, (AZ, TA,) or مَافِى الإِنَآءِ, (K,) He drank all that was in the vessel; (AZ, K, TA;) as also احتلد. (AZ, TA.) جَلْدٌ جلد (sometimes pronounced جَضْدٌ, S) and ↓ جَلِيدٌ , (applied to a man, S, A, Mgh,) Hardy, strong, sturdy, (S, * A, * L, K, *) and enduring, or patient: (L:) not بَلِيد [q. v.]: (Mgh:) pl. [of either] جُلْدٌ, (S, L, K,) or جُلُدٌ, (so in some copies of the K,) and جُلَدَآءُ and أَجْلَادٌ [a pl. of pauc.] (S, L, K) and جِلَادٌ. (K.) And [the fem.] جَلْدَةٌ A hardy and strong she-camel; strong to labour and to journey; that heeds not the cold: and also swift: pl. جَلْدَاتٌ: (L:) and a she-camel that yields a copious flow of milk: (Th, TA:) sing. of جِلَادٌ, (S,) which signifies she-camels abounding with milk; as also مَجَالِيدُ, (K,) pl. of ↓ مِجْلَادٌ ; (TA;) or she-camels having neither milk nor young: (K:) [see also جَلَدٌ:] or she-camels that yield the most greasy, or unctuous, sort of milk: and so the sing., جلدة, applied to a ewe or a she-goat. (S.) جِلَادٌ (pl. of جَلْدَةٌ, TA) is also applied to palm-trees, meaning Large, hard, hardy, or strong: (S, K, TA:) or such as are not affected by drought. (TA.) And تَمْرَةٌ جَلْدَةٌ signifies A tough-skinned, excellent, date; as also ↓ جِلْدَةٌ : and a hard, compact, date. (L.) جِلْدٌ جلد , (S, Msb, K, &c.,) the only form of the word mentioned by the generality of the lexicographers; (TA;) occurring at the end of a verse with kesr to the second as well as the first letter, ↓ جِلِدٌ , agreeably with a license allowed to a poet in such a case, to give to a quiescent letter in a rhyme the same vowel as that which the preceding letter has; (S;) and ↓ جَلَدٌ , (IAar, S, K,) like شِبْهٌ and شَبَهٌ, and مِثْلٌ and مَثَلٌ; but this is said by ISk to be unknown; (S;) The skin of any animal; (K;) the integument of the body and limbs of an animal: (Az, Msb:) or the exterior of the بَشَرَةٌ [or upper skin] of an animal: (Msb: [but this is a strange explanation:]) pl. جُلُودٌ (S, Msb, K) and (sometimes, Msb) أَجْلَادٌ [a pl. of pauc.]. (Msb, K.) ― - [The pl.] أَجْلَادٌ signifies also, and ↓ تَجَالِيدُ likewise, The body and limbs (S, A, L) of a man; (S;) the whole person, or body and limbs, of a human being; (L, K;) and his self: (L:) so called because enclosed by the skin: pl. of the former, أَجَالِدُ. (L.) You say, مَا أَشْبَهَ أَجْلَادَهُ بِأَجْلَادِ أَبِيهِ How like are his person and body to the person and body of his father! (L.) And فُلَانٌ عَظِيمُ الأَجْلَادِ and ↓ التَّجَالِيدِ (A, L) Such a one is large and strong (L) in respect of the body and limbs. (A, L.) And رُدُّوا الأَيْمَانَ عَلَى أَجْلَادِهِمْ Repeat ye the oaths to the persons, themselves: occurring in a trad.: said on the occasion of a man's entering among others of whom an oath had been demanded. (L.) ― - الجِلْدُ also signifies (assumed tropical:) The penis. (Fr, L, K: but in the CK, in this sense, it is written الجَلْدُ.) Agreeably with this explanation, its pl. جُلُود is said by Fr to be used in the Kur xli. 20: (L:) or as meaning the pudenda: (L, K:) but ISd holds that this word there means the skins, with which, as in manual operations, acts of disobedience are performed. (L.) جَلَدٌ جلد : see جِلْدٌ. ― - Also The skin of a camel, or other beast, with which another beast is clothed: (L:) the skin of a young camel, which (being stripped off, S) is put over the body of another young camel, in order that the mother of the skinned young one (smelling it, S) may conceive an affection for it [and suckle it]: (S, K:) or the skin of a young camel, which is stuffed with panic grass (ثُمَام), (K, TA,) or some other plant, (TA,) and put before a she-camel, in order that she may be induced thereby to affect that which is not her young one [and so yield her milk], (K, TA,) or, to affect the young one of another. (L, TA.) = A ewe or she-goat whose young one dies at the time of her bringing it forth; as also ↓ جَلَدَةٌ : pl. [of the former] جِلَادٌ and [of the latter] جَلَدَاتٌ. (TA.) ― - Also, [as a coll. gen. n.,] Great she-camels, having neither young ones nor milk; n. un. with ة: (S:) [see also جَلْدٌ:] or great camels, among which are no little ones; (K;) n. un. with ة: (TA:) and (app. as a quasipl. n., TA) sheep or goats, and camels, having neither young ones nor milk; (K;) app. meaning having no little ones to which they give such: (Mohammad Ibn-El-Mukarram, TA:) or she-camels having no young ones with them, so that they endure patiently the heat and cold: (Fr, TA:) or she-camels having no milk, and the young ones of which have gone away from them; including what are called بَنَاتُ اللَّبُونِ, and such as are above these in age; and also such as are called مَخَاصٌ, and عِشَارٌ, and حِيَالٌ; but when they have given birth to their young, they cease to be termed جَلَدٌ, and are called عِشَارٌ, and لِقَاحٌ: the pl. is أَجْلَادٌ and [pl. pl.] أَجَالِيدُ. (Az, TA.) = Hard ground; as also ↓ أَجْلَدُ : (S:) or hard and level ground; as also ↓ جَلَدَةٌ : (K:) or level but rough ground; (L;) as also ↓ أَجْلَدُ : (TA:) pl. (of the former, TA) أَجْلَادٌ and (of the latter, TA) أَجَالِدُ. (S, TA.) You also say أَرْضٌ جَلَدٌ, with fet-h to the ل; (AHn, TA;) and ↓ جَلْدَةٌ , with a quiescent ل; (Lth, AHn, TA;) and ارض ↓ جَلَدَةٌ also; and مَكَانٌ جَلَدٌ. (Lth, TA.) = Also, as a subst. or an inf. n., (L, [see جَلُدَ,]) Hardiness, strength, sturdiness, (S, * A, * L, K, *) and endurance, or patience. (T.) جِلِدٌ جلد : see جِلْدٌ. جَلْدَةٌ جلد جلده جلدة : see جَلَدٌ. جِلْدَةٌ جلد جلده جلدة a more particular term than جِلْدٌ; (S, L;) signifying A piece, or portion, of skin. (L.) ― - One says also جِلْدَةُ العَيْنِ [app. meaning The eyelid]. (TA.) ― - And قَوْمٌ مِنْ جِلْدَتِنَا A people, or company of men, of ourselves, and of our kinsfolk. (TA.) = See also جَلْدٌ. جَلَدَةٌ جلد جلده جلدة : see جَلَدٌ, in three places. جَلِيدٌ جليد A woman flogged with a whip; as also with ة: pl. جَلْدَى and جَلَائِدُ: (Lh, L:) the former pl. thought by ISd to be of the former sing.; and the latter, of the latter. (L.) = Hoarfrost, or rime; i. e. dew that falls (S, A, K) from the sky (S) upon the ground (S, A, K) and congeals; (S, K;) also called ضَرِيبٌ and سَقِيطٌ; (S;) like صَقِيعٌ. (Msb.) ― - Congealed, or frozen, water; ice. (TA.) = See also جَلْدٌ. جُلَيْدَةٌ جليد جليده جليدة [dim. of جِلْدَةٌ] One of the طَبَقَات [coats, or tunics,] of the eye. (TA.) جُلُودِىٌّ جلود جلودى جلودي جلوديي [A dealer in skins;] a rel. n. from جُلُودٌ, pl. of جِلْدٌ. (TA.) جَلَّادٌ جلاد One whose office it is to flog others with a whip. (Mgh.) [In the present day, An executioner, in a general sense.] أَجْلَدُ : see جَلَدٌ, in two places. تَجَالِيدُ تجاليد : see جِلْدٌ, in two places. مِجْلَدٌ مجلد A piece of skin which a wailing woman holds in her hand, and with which she slaps (S, K) her face (S) or her cheek: (K:) pl. مَجَالِيدُ; (Kr, K;) or, as ISd thinks, this is pl. of ↓ مِجْلَادٌ [as syn. with مِجْلَدٌ], for مِفْعَلٌ and مِفْعَالٌ are often interchangeable as measures of words of this kind. (TA.) مُجَلَّدٌ مجلد Covered with skin: thus applied to a pair of socks, or stockings, meaning having skin put upon the upper and lower parts. (Mgh.) [A book, or portion of a book, bound: ― - and hence, A volume: pl. مُجَلَّدَاتٌ.] ― - A bone covered only by the skin; having nothing remaining on it but the skin. (K.) = A horse [rendered hardy and enduring;] that is not frightened by, (K,) or not impatient at, (S, and so in some copies of the K,) being beaten (S, K) with the whip. (TA.) = A certain quantity of a burden, or load, of known measure and weight; (K;) six hundred pounds' weight. (IAar, TA in art. بهر.) مُجَلِّدٌ مجلد One who binds books, or covers them with skin. (K.) مِجْلَادٌ مجلاد : see مِجْلَدٌ: = and see also جَلْدٌ. مَجْلُودٌ مجلود [Having his skin hit, hurt, or beaten: flogged: &c. : see also جَلِيدٌ]. = أَرْضٌ مَجْلُودَةٌ Land affected, or smitten, by hoar-frost, or rime. (S, A, L, Msb, K.) = مَجْلُودٌ is also an inf. n. of جَلُدَ [q. v.]. (S, L, K.) مُجْتَلَدٌ مجتلد A place of contending in fight with swords. (L from a trad.) جلس 1 جَلَسَ جلس , (S, A, Msb, K,) aor. جَلِسَ , (A, K,) inf. n. جُلُوسٌ (S, A, Msb, K) and ↓ مَجْلَسٌ , (S, A, K,) He placed his seat, or posteriors, upon rugged [or rather elevated] ground, such as is termed جَلْسٌ: this is the primary signification: (TA:) [and hence,] He sat; i. q. قَعَدَ [when the latter is used in its largest sense]: (Msb, and so S and L and A and K in art. قعد:) you say, جَلَسَ مُتَرَبِّعًا and قَعَدَ مُتَرَبِّعًا [He sat cross-legged]: (Msb:) accord. to El-Fárábee and others, contr. of قَامَ; and thus it has a more common application than قَعَدَ [when the latter is used in its most proper and restricted sense]: (Msb:) but قَعَدَ also signifies the contr. of قَامَ: ('Orweh Ibn-Zubeyr, L in art. قعد:) properly speaking, جَلَسَ differs from قَعَدَ; the former signifying he sat up; or sat after sleeping, or prostration, (Msb,) or after lying on his side; (B, TA;) and the latter, he sat down; or sat after standing: (Msb, B, TA: and see other authorities to the same effect in art. قعد:) for جُلُوسٌ is a change of place from low to high, and قُعُودٌ is a change of place from high to low: and one says, جَلَسَ مُتَّكِئًا, but not قَعَدَ مُتَّكِئًا, meaning [He sat] leaning, or reclining, upon one side: (Msb:) but both these verbs sometimes signify he was, or became: and thus, [it is said,] جَلَسَ مُتَرَبِّعًا and فَعَدَ مُتَرَبِّعًا signify he was, or became, cross-legged: and جَلَسَ بَيْنَ شُعَبِهَا الأَرْبَعِ in like manner signifies he was, or became, [between her four limbs,] (El-Fárábee, Msb,) because the man, in this case, is resting upon his own four limbs. (Msb.) [جَلَسَ مَعَهُ and جَلَسَ إِلَيْهِ, like خَلَا معه and خلا اليه, signify the same; i. e. He sat with him: or the latter, he sat by him; like “ assedit ei. ”] An instance of the inf. n. مَجْلَسٌ is found in a trad., in which it is said, فَإِذَا أَتَيْتُمْ إِلَى المَجْلِسِ فَأَعْطُوا الطَّرِيقَ حَقَّهُ [But when ye come to sitting, perform ye the duties relating to the road]. (TA.) [The trad. commences thus: إِيَّاكُمْ وَالجُلُوسَ عَلَى الطُّرُقَاتِ Beware ye of sitting on the roads: and then, after the words before cited, (in which, however, in my copy of the Jámi' es-Sagheer, instead of المجلس, I find المَجَالِسِ, which is pl. of المَجْلِسُ,) it is added that the duties thus alluded to are the lowering of the eyes, the putting away or aside what is hurtful or annoying, the returning of salutations, the enjoining of that which is good, and the forbidding of that which is evil.] ― - جَلَسَتِ الرَّخَمَةُ (tropical:) The aquiline vulture lay upon its breast on the ground; syn. جَثَمَت: a saying applied to him who is of the seceders. (A, TA.) [See also قَعَدَ.] ― - جَلَسَ also signifies (assumed tropical:) It (a thing, as, for instance, a plant,) remained, or continued. (AHn, TA.) ― - Also, (aor. جَلِسَ , inf. n. جَلْسٌ, TA,) He came to الجَلْس, (TA,) or [the high country called] Nejd: (T, S, A, TA:) and in like manner said of a cloud; it came to Nejd. (TA.) 3 جالسهُ جالس جالسه جالسة , inf. n. مُجَالَسَةٌ and جِلَاسٌ, [He sat with him.] (TA.) You say, لَا تُجَالِسْ مَنْ لَا تُجَانِسْ [Sit not with him with whom thou wilt not be congenial]. (A, TA.) And كَرِيمُ النِّحَاسِ طَيِّيبُ الجِلَاسِ [Generous in origin, or disposition; pleasant to sit with;] is said of a man. (TA.) 4 اجلسهُ أجلس أجلسه اجلسه اجلسة [He seated him; made him to sit: or he made him to sit up]: (S, K, TA:) he gave him place, or settled him, (مَكَّنَهُ,) in sitting. (TA.) 6 تجاسلوا تجاسلوا [They sat together; one with another;] (S, A, TA;) فِى المَجَالِسِ [in the sittingplaces]. (S.) 10 استجلسهُ استجلسه استجلسة [He asked him, or desired him, to sit: or to sit up.]. You say, رَآنِى قَائِمًا فَاسْتَجْلَسَنِى [He saw me standing, and he asked me, or desired me, to sit]: (A, TA:) but this is at variance with what we have mentioned in the beginning of the art., respecting the distinction [between جَلَسَ and قَعَدَ]. (TA.) جَلْسٌ جلس Rugged ground or land: (S, K:) this is the primary signification. (TA.) ― - [Also, app., Elevated ground or land:] a place elevated and hard: or, as some say, a tract of land extending widely. (Ham p. 688.) ― - [And hence,] الجَلْسُ What is elevated above the غَوْر [or low country]: (TA:) applied especially to the country of Nejd. (T, S, M, K.) = [Persons sitting: or sitting up:] a quasi-pl. n., accord. to Sb, or a pl., accord. to Akh, of ↓ جَالِسٌ : said to be used as sing. and pl. and fem. and masc.; but this assertion is of no account: (ISd, L:) or the people of a مَجْلِس: (Lh, ISd, L, K:) [↓ جُلُوسٌ is also a pl. of ↓ جَالِسٌ ; like as بُكِىٌّ, originally بُكُوىٌ, is of بَاكِ: or it is an inf. n. used as an epithet: see جَاثٍ:)] you say قَوْمٌ جُلُوسٌ [a company of men sitting: or sitting up]. (S.) [See also مَجْلِسٌ.] ― - Also A woman who sits in the فِنَآء [or court of the house], not quitting it: (K:) or she who is of noble rank (K, TA) among her people. (TA.) جِلْسٌ جلس : see جَلِيسٌ, in two places. جَلْسَةٌ جلسه جلسة A single sitting: or sitting up. (Msb.) جِلْسَةٌ جلسه جلسة A mode or manner, (TA,) kind, (Msb,) or state, (S, A, Msb,) of sitting: or of sitting up. (S, * A, * Msb, K. *) You say, هُوَ حَسَنُ الجِلْسَةِ [He has a good mode, &c., of sitting]. (A, Msb, K.) جُلَسَةٌ جلسه جلسة A man (S) who sits much; sedentary. (S, K.) جُلُوسٌ جلوس : see جَلْسٌ. جَلِيسٌ جليس (S, A, Msb, K) and ↓ جِلِّيسٌ (TA, as found in a copy of the K, [but this is an intensive form,]) and ↓ جِلْسٌ (S, A, K) A companion with whom one sits: (A, Msb, K:) fem. of the first with ة: (TA:) and pl. [of the same] جُلَسَآءُ (A, K) and [irreg., being by rule pl. of جَالِسٌ,] جُلَّاسٌ. (K.) You say, ↓ هُوَ جِلْسِى and جَلِيسِى [He is my companion with whom I sit]; like as you say, هُوَ خِدْنِى and خَدِينِى. (S.) جِلِّيسٌ جليس : see جَلِيسٌ. جَالِسٌ جالس : see جَلْسٌ, in two places. ― - Also A man, and a cloud, coming to [the high country called] Nejd. (TA.) You say, رَأَيْتُهُمْ يَعْدُونَ جَالِسِينَ I saw them running, coming to Nejd. (A, TA.) مَجْلَسٌ مجلس : see 1: ― - and see مَجْلِسٌ. مَجْلِسٌ مجلس A sitting-place; (S, Msb, K;) as also ↓ with ة; (Fr, Lh, Sgh, K;) similar to مَكَانٌ and مَكَانَةٌ: (Sgh, TA:) [a place where persons sit together and converse; a sitting-room:] a thing upon which one sits: (MF:) some make a strange distinction between مَجْلِسٌ and ↓ مَجْلَسٌ , asserting the former to be applied to the chamber or house (بَيْت) [in which people sit]; and the latter, to a place of honour upon which it is forbidden to sit without permission; but the former is the only correct form of the two: (MF, TA:) pl. مَجَالِسُ. (S, Msb.) You say, اُرْزُنْ فِى مَجْلِسِكَ and ↓ مَجْلِسَتِكَ [Be thou grave] in thy sitting-place. (Fr, Sgh.) ― - (tropical:) The people of a مَجْلِس; (Msb, TA;) elliptical, for أَهْلُ مَجْلِسٍ: (TA:) an assembly, or a company of men, sitting [together]: (Th, TA:) not well explained as being, with the article ال, syn. with النَّاسُ: (TA:) persons sitting, or sitting up. (A, TA.) [See also جَلْسٌ.] You say, اِنْفَضَّ المَجْلِسُ (assumed tropical:) [The assembly of persons sitting together broke up]. (Msb.) And رَأَيْتُهُمْ مَجْلِسًا I saw them sitting. (A, TA.) ― - (assumed tropical:) An oration or a discourse, or an exhortation, (خُطْبَةٌ أَوْ عِظَةٌ,) delivered in a مَجْلِس; like مَقَامَةٌ. (Mtr, in the Preface to Har.) ― - It is also used in the same manner as حَضْرَة and جَنَاب: you say مَجْلِسُ فُلَانٍ [meaning (assumed tropical:) The object of resort, with whom others sit and converse, such a one]; like حَضْرَةُ فُلَانٍ. (Kull p. 146.) [See arts. حضر and جنب. But this usage I believe to be post-classical.] ― - [Also (assumed tropical:) A stool; meaning, an evacuation. So in medical books.] مَجْلِسَةٌ مجلس مجلسه مجلسة : see مَجْلِسٌ, in two places. جلسد جَلْسَدٌ جلسد and الجَلْسَدُ: see art. جسد جلف 1 جَلَفَهُ جلف جلفه جلفة , (S, Msb, K,) aor. جَلُفَ , inf. n. جَلْفٌ, (S, Msb,) He peeled, pared, stripped, or scraped, it off; (S, Msb, K, TA;) namely, a thing; (TA;) as, for instance, (S, TA,) the mud, or clay, (S, Msb, TA,) from the head of a [jar of the kind called] دَنّ. (S, TA.) You say also, جَلَفَ ظُفْرَهُ عَنْ إِصْبَعِهِ He stripped off his nail from his finger. (Lth, TA.) And accord. to some, جَلْفٌ signifies The scraping off, or stripping off, the skin with somewhat of the flesh: and the act of pulling, or drawing, out, or up, or off; or displacing. (TA.) ― - Also i. q. جَرَفَهُ [He took away, carried away, or removed, the whole of it, or the greater part of it, or much of it; or he swept it away]: (K:) or, as some say, جَلْفٌ signifies a more intensive and more exterminating action than جَرْفٌ. (TA.) ― - And He cut it off; (S;) or pulled it, or plucked it, out, or up; or eradicated, or uprooted, it; (K;) and exterminated it; (S, K;) as also ↓ اجتلفهُ . (K.) ― - جَلَفَهُ بِالسَّيْفِ He struck him with the sword: (K:) or he cut, or cut a piece from, or cut in pieces, his flesh [with the sword]. (A, TA.) ― - جُلِفَ النَّبَاتُ The herbage was eaten to the uttermost. (TA.) ― - جُلِفَ فِى مَالِهِ جَلْفَةً He suffered the loss of somewhat of his property, or cattle. (TA.) = جَلِفَ, aor. جَلَفَ , inf. n. جَلَفٌ and جَلَافَةٌ, (assumed tropical:) He was, or became, rude in disposition, or in make; coarse, or churlish. (K.) 2 جَلَّفَتْهُ السِّنُونَ جلفته السنون The years of drought, or barrenness, or dearth, destroyed his cattle. (S.) And جَلَّفَتْ كَحْلُ, (S,) or كَحْلٌ, (K,) The year of drought, or barrenness, or dearth, exterminated the cattle. (K.) And أَمْوَالَهُمْ ↓ اجتلفتْ [It destroyed their cattle] is also said of a year of great drought, or barrenness, or dearth. (S.) And الدَّهْرُ ↓ اجتلفهُ Time, or fortune, or misfortune, destroyed his property, or cattle. (TA.) 4 اجلف أجلف اجلف جلف He (a man) removed the جُلَاف [or clay] from the head of the [jar called] خُنْبُجَة [i. q. دَنّ]. (IAar, K.) 8 إِجْتَلَفَ see 1; and see also 2, in two places. جِلْفٌ جلف A [jar of the kind called] دَنّ: (M, K:) or an empty دَنّ: (AO, S, Msb, K:) this is said (S, Msb) by AO (S) to be the primary signification of the word: (S, Msb:) or the lower part of a دَنّ when it is broken: (ISd, Sgh, K:) and a [receptacle such as is called] ظَرْف, (AA, S, Hr, Msb, K, [in the CK, erroneously, طَرْف,]) and وِعَآء, (AA, S, Msb, K,) of any kind, (AA, S, Msb,) such as a saddle-bag, or pair of saddlebags, and a sack, in which bread or other food is kept: (Hr, TA:) pl. [of mult.] جُلُوفٌ (S, M, Msb) and [of pauc.] أَجْلَافٌ and أَجْلُفٌ, which last is rare. (Msb.) ― - Also A [skin of the kind called] زِقّ without head and without legs. (IAar, K.) ― - And A skinned animal, (AO, S,) or a skinned sheep or goat, (K,) of which the belly has been taken forth, (AO, S, K,) and the head and legs of which have been cut off; (K;) the body of a skinned sheep or goat, without head and without belly and without legs: or, as some say, a body of any kind without a head upon it: (L:) or a beast without fat, and without back [to bear], and without belly to conceive: (IAth, TA:) or the skin of a sheep or goat, and of a camel: (As, Msb:) pl. أَجْلَافٌ (Sb, L) and sometimes أَجْلُفٌ: (Sb, TA:) and [it is also said that] أَجْلَافُ الشَّاةِ signifies the shinned sheep or goat that is without head and without legs and without belly. (S, Msb.) ― - Hence, i. e., from اجلاف الشاة, (S, Msb,) (tropical:) Rude in disposition or in make; coarse, or churlish; (S, M, Msb, K;) as also ↓ جَلِيفٌ ; (K;) meaning that the person so termed is empty, without intellect: (M, TA:) applied to a DesertArab, (S,) or to an Arab: (so in a copy of the Msb:) or it is so applied as though meaning one with his skin; not having assumed the gentle and soft habits of the people of the towns or villages or cultivated lands; for when one does this, it is as though he pulled off his skin and clad himself with another: (Msb:) or (tropical:) stupid, foolish, or unsound in intellect; likened to a skinned sheep or goat because of the weakness of his intellect. (IAth, TA.) ― - Also Thick, or coarse, dry bread: or bread not rendered savoury by anything eaten therewith: or the edge [of a cake] of bread. (K.) [See also جِلْفَةٌ.] = A male palm-tree, (Lth, K,) with the spadix of which the female palm-tree is fecundated: (Lth, TA:) pl. جُلُوفٌ. (TA.) = A certain well-known bird. (K.) جَلْفَةٌ جلف جلفه جلفة [inf. n. of un. of جُلِفَ, q. v.]. = See also جِلْفَةٌ. جُلْفَةٌ جلف جلفه جلفة A part of a skin that is peeled, pared, stripped, or scraped, off. (L, K.) جِلْفَةٌ جلف جلفه جلفة A broken piece of dry bread, (K, TA,) thick, or coarse, (TA,) and without anything to render it savoury: (K, TA:) pl. جِلَفٌ. (TA.) [See جِلْفٌ, of which it may be regarded as the n. un.] ― - A piece of anything: (Sgh, K:) pl. as above. (TA.) ― - The portion of a reed for writing that is between its مَبْرَى [or place where the paring is commenced] and its point; as also ↓ جَلْفَةٌ . (K.) جُلَافٌ جلاف Clay; such as is put upon the head of the [jar called] خُنْبُجَة. [See 4.] (IAar, K.) جَلِيفٌ جليف Peeled, pared, stripped, or scraped, off; as also ↓ مَجْلُوفٌ . (K.) It is said by some that the last word in the following saying of Keys Ibn-El-Khateem هَزْلَى جَرَادِ أَجْوَافُهُ جُلْفُ كَأَنَّ لَبَّاتِهَا تَبَدَّدَهَا ” is pl. of the former in this sense: but accord. to ISk, [the meaning of the verse is, As though emaciated locusts without heads and without legs occupied the two sides, or the whole, of the part of her breast where the necklace lay; for he says that] the poet likens the ornaments upon her لَبَّة to locusts without heads and without legs. (TA.) رِجْلٌ جَلِيفَةٌ [An excoriated leg]. (TA.) ― - جَلِيفَةٌ [or سَنَةٌ جَلِيفَةٌ] A year that destroys the cattle; (S, * K;) as also ↓ جَالِفَةٌ : (S, K:) any bane, or calamity, that destroys the cattle: pl. جَلَائِفُ and جُلُفٌ and جُلْفٌ. (TA.) You say, أَصَابَتْهُمْ جَلِيفَةٌ عَظِيمَةٌ A great destruction of their cattle befell them. (S, TA.) And سِنُونَ جَلَائِفُ and جُلُفٌ and جُلْفٌ Years that destroy the cattle. (K.) And جَلَائِفُ also signifies Torrents. (TA.) = See also جِلْفٌ. جَالِفٌ جالف [act. part. n. of جَلَفَ]. ― - جَالِفَةٌ [or شَجَّةٌ جَالِفَةٌ] A wound of the head that peels off the skin with the flesh: (S, K:) or that peels off the skin but does not penetrate into the interior. (Msb.) And طَعْنَةٌ جَالِفَةٌ A spear-wound, or the like, that does not penetrate into the interior; (S, K;) opposed to جَائِفَةٌ. (S.) ― - زَمَانٌ جَائِفٌ i. q. جَارِفٌ [A time, or season, that sweeps away, or destroys, the cattle]. (TA.) See also جَلِيفٌ. مُجَلَّفٌ مجلف Having a portion, or portions, taken from its sides. (S, K.) ― - Having somewhat thereof remaining. (S, K.) So explained by Abu-l-Ghowth as occurring in the saying of ElFarezdak وَعَضُّ زَمَانَ يَا ابْنَ مَرْوَانَ لَمْ يَدَعْ مِنَ المَالِ إِلَّا مُسْحَتًا أَوْ مُجَلَّفُ ” i. e., [And a biting of fortune, O Ibn-Marwán, left not, of the cattle, save] such as were destroyed, or they were such as had only a remnant remaining. (S.) ― - A man (S) whose cattle have been destroyed by years of drought, or barrenness, or dearth. (S, K.) And ↓ قَوْمٌ مُجْتَلَفُونَ A people, or party, whose cattle have been destroyed by a year of drought or the like. (S, TA.) مَجْلُوفٌ مجلوف : see جَلِيفٌ. ― - Also A skinned sheep or goat. (L.) ― - خُبْزٌ مَجْلُوفٌ Bread burnt by the oven, (K, TA,) so that its outer parts stick to it. (TA.) قَوْمٌ مُجْتَلَفُونَ قوم مجتلفون : see مُجَلَّفٌ. مُتَجَلِّفٌ متجلف Lean, or emaciated; (K;) as also مُتَجَرِّفٌ. (TA.) جلق جَوَالِقُ جوالق (S, M, MA, Mgh, K) and جُوَالِقٌ (IAar, M, K) and جِوَالِقٌ (K) A sack; in Pers. جُوَالْ; (MA, PS;) [not so well rendered in the KL by خُرْجِينْ, which means a saddle-bag or a pair of saddle-bags, like the Arabic خُرْجٌ;] a certain kind of وِعَآءِ [or receptacle], (S, M, K,) [for corn &c.,] well known: (M, K:) it has a loop, into which is inserted a stick, or piece of wood, called شِظَاظٌ, (S and K in art. شظ,) this being also inserted into the loop of another جوالق, when they are bound upon the camel: (K * and TA in that art.:) or it has two loops, one of which is inserted into the other, (S and K voce قَطَبَ,) [and then the stick is put through,] on the occasion of putting it on a camel: (TA ibid.:) the word is arabicized; (M, TA;) said to be from كواله, (TA,) or كوالك, (KL,) but correctly from چواله, which is Pers.: (TA:) the pl. is جَوَالِقُ (S, MA, Mgh, K) and جَوَالِيقُ, (Sb, S, MA, Mgh, K,) the latter occurring in poetry, (TA,) and جُوَالِقَاتٌ (S, K) was sometimes used, (S,) but this is disallowed by Sb. (S, M.) The saying [of a rájiz], cited by Th أُحِبُّ مَاوِيَّةَ حُبًّا صَادِقَا حُبَّ أَبِى الجُوَالِقِ الجُوَالِقَا [I love Máweeyeh with a true love; with the love of the owner (lit. father) of the sack for the sack;] means that the speaker had a vehement love for the food, or wheat, that was in his جوالق. (M.) Another says يَا حَبَّذَا مَا فِى الجَوَالِيقِ السُّودْ مِنْ خُشْكَنَانِ وَسَوِيقٍ مَقْنُودْ [O, lovely is what is in the black sacks, of biscuit and meal of parched barley sweetened with sugarcandy !]. (S.) جلم 1 جَلَمَهُ جلم جلمه جلمة , (S, Msb, K,) aor. جَلِمَ , (Msb, K,) inf. n. جَلْمٌ, (S, Msb,) He cut it, or cut it off; (S, Msb, K;) [like جَرَمَهُ.] ― - He shore it, or sheared it; namely, wool, (Msb, K,) and hair, with the جَلَمَانِ, (Msb,) or جَلَم. (TA.) And جَلَمْتُ مِنْهُ I took [or clipped somewhat] from it; namely, wool; like جَرَمْتُ. (S in art. جرم.) And جَلَمَ الشَّاةَ He shore, or sheared, the sheep or goat. (Har p. 190.) ― - جَلَمَ الجَزُورَ, (S, K,) inf. n. as above, (S,) He took the flesh that was on the bones of the slaughtered camel; (S, K;) as also ↓ اجتلمهُ . (K.) 8 إِجْتَلَمَ see what precedes. جِلْمٌ جلم The fat of the ثَرْب [or thin integument that covers the stomach and bowels or intestines] of a sheep or goat. (K.) جَلَمٌ جلم The instrument with which one shears (S, K, TA) wool and hair: (TA:) and جَلَمَانِ signifies a pair thereof; a pair of shears: (S:) or جَلَمٌ and جَلَمَانِ signify alike, i. q. مِقْرَاضٌ; like as one says مِقْرَاضٌ and مِقْرَاضَانِ, and قَلَمٌ and قَلَمَانِ: and ↓ جَلَمَانٌ is also allowable, as a sing.; (Msb;) authorized by Ks; (TA;) and in like manner, قَلَمَانٌ. (Msb. [But see مِقْرَاضٌ.]) ― - (assumed tropical:) The moon; (Az, K;) as also ↓ جَيْلَمٌ : (K:) or the [new moon, or moon when it is termed] هِلَال: (K:) likened to the جَلَم [as meaning the blade of a pair of shears]. (TA.) ― - [Hence also, probably,] (assumed tropical:) A certain mark of camels, made with a hot iron. (Ibn-Habeeb, K.) ― - [Hence also,] (assumed tropical:) The tick, or ticks. (K.) ― - And, accord. to some, as being likened to these, because of their smallness, (TA,) (assumed tropical:) The sheep of Mekkeh: (A'Obeyd, TA:) or certain sheep with long and hairless legs, found at Et-Táïf. (K.) And (assumed tropical:) The male of the gazelle, and of the sheep: pl. جِلَامٌ. (K.) And (assumed tropical:) A kid: (Kr, K:) pl. as above. (S, TA.) جَلْمَةٌ جلم جلمه جلمة The whole of a thing; (S, K;) as also ↓ جُلْمَةٌ and ↓ جَلَمَةٌ . (K.) You say, أَخَذْتُ الشَّىْءَ بِجَلْمَتِهِ I took the thing wholly. (S.) جُلْمَةٌ جلم جلمه جلمة : see what next precedes. جَلَمَةٌ جلم جلمه جلمة A skinned sheep or goat (S, K) without the intestines and without the legs, (S,) [or] when the shanks and the redundant parts have gone. (K.) And the whole flesh of a slaughtered camel. (S.) ― - See also جَلْمَةٌ. جَلَمَانٌ جلمان : see جَلَمٌ. جُلَامَةٌ جلامه جلامة Shorn wool. (K.) جُلَّامٌ جلام Shorn he-goats. (K.) جَيْلَمٌ جيلم : see جَلَمٌ. مَجْلُومٌ مجلوم Cut, or cut off. (Msb.) ― - A shorn sheep or goat. (K, * TA.) مُجْتَلَمٌ مجتلم A bone having the flesh cut off with the جَلَم (TA in art. كنت.) Quasi جلمح جَلْمَحَ جلمح : see Q. Q. 1. in art. جلح. جلمد جَلْمَدٌ جلمد and ↓ جُلْمُودٌ Rock: (S, K:) or a rock; or mass, or piece, of rock: (M:) or a round stone: (Mgh, Msb:) or [a stone] smaller than what is termed جَنْدَل, of such a size as that which is thrown with a ballista: (L:) or a great stone: (Har p. 95:) or the latter word, [a stone] like the head of a kid; or less, such as may be carried in the hand by grasping its side but over which the two hands will not meet, with which date-stones &c. are bruised, or brayed: (ISh:) [pl. of the former, جَلَامِدَ; and of the latter, جَلَامِيدُ. Accord. to the Mgh and Msb, the م is an augmentative letter; but most of the lexicographers regard it as radical.] ― - [Hence,] رَشَحَ جَلْمَدُهُ, said of one known to be a niggard, meaning, (assumed tropical:) He gave something. (Har p. 95.) ― - And أَلْقَى عَلَيْهِ جَلَامِيدَهُ (assumed tropical:) He threw his weight (ثِقَلَهُ) upon him. (K. [See القى عليه مَثَاقِيلَهُ, voce مِثْقَالٌ.]) ― - Also جَلْمَدٌ, (L,) or ↓ جِلْمِدٌ , (K,) A mass of rock rising out of shallow water. (IAar, L, K.) ― - And the former, (assumed tropical:) A strong man; and so ↓ جَلْمَدَةٌ : (K:) or a man having a strong voice; and so ↓ جُلْمُدٌ . (L.) = Also, جَلْمَدٌ, Many camels: (S:) or camels composing a large herd: or camels advanced in years; as also ↓ جُلْمُودٌ : (K:) and sheep exceeding in number a hundred: (L, K:) you say ضَأْنٌ جَلْمَدٌ. (L.) ― - And Oxen, or cows: (L:) and the same word, (K,) or ↓ جَلْمَدَةٌ , (AA, L,) a single ox or cow. (AA, L, K.) جُلْمَدٌ جلمد : see above. جِلْمِدٌ جلمد : see above. جَلْمَدَةٌ جلمد جلمده جلمدة applied to land (أَرْضٌ) Stony: (K:) and جَلَامِدُ is [its pl.,] like جَرَاوِلُ. (TA.) ― - See also جَلْمَدٌ, in two places. جُلْمُودٌ جلمود : see جَلْمَدٌ, in two places. جلنار جُلَّنَارٌ جلنار The flower of the pomegranate: an arabicized word, from گُلْنَارْ, (K,) which is Persian, composed of گُلْ “ a flower, ” and نَارْ “ a pomegranate. ” (MF.) It is said that whoever swallows three grains of it, of the smallest that may be, (K,) on the condition of his taking them with his mouth from the tree, before their opening, at sunrise, on a Wednesday, (Tedhkiret Dáwood, TA,) will not have ophthalmia in that year. (K.) جله 1 جَلِهَ جل جله جلة , aor. جَلَهَ , (S, Msb, K,) inf. n. جَلَهٌ, (Sudot;, * Msb, TA,) He was, or became, bald in the fore part of the head: (S, K:) or in the greater part of his head. (Msb.) [The latter seems to be the correct meaning: see جَلَهٌ below.] ― - جَلِهَتْ سَاحَتُهُ His court, or yard, was, or became, vacant, or void. (JK.) = جَلَهَ, (S, K,) aor. جَلَهَ , (K,) inf. n. جَلْهٌ, (TA,) He uncovered a thing; or removed it [from a thing that it covered or concealed]. (K, TA.) ― - He raised the turban, while folding it, from the side of his forehead (عَنْ جَبِينِهِ), (K, TA,) [like اِجْتَلَى,] and from the fore part of his head. (TA.) ― - He removed the pebbles from a place. (S, K.) ― - He turned back a person from a difficult, or hard, thing or affair. (K.) جَلَهٌ جل جله جلة , (JK, S,) or ↓ جَلْهَةٌ , (K,) Baldness in the fore part of the head; (S, K;) which is the beginning of صَلَعٌ; like جَلَحٌ: (S:) or baldness of the greater part of the head; (Msb;) more than جَلَحٌ, (JK,) and more than صَلَعٌ, which is more than جَلَحٌ. (Msb in art. جلح.) جَلْهَةٌ جلهه جلهة : see جَلَهُ. = Also The part that faces one of the brows, or brinks, or edges, of a valley: (S:) or the side of a valley; (K, TA;) the bank, or border, thereof: (TA:) or elevated parts in the interior, or lower part, of a valley, rising above the water-course, so that, when the valley flows with water, the water does not reach them: (ISh, TA:) and, some say, the mouth of a valley: and some, a part of a valley uncovered by the torrents, and so made apparent: (TA:) and [the dual] جَلْهَتَانِ, (JK, M, TA,) or جَلْهَتَا وَادٍ, (S,) the two sides, or borders, of a valley, (S, M, TA,) when there is in them hardness: (JK, M, TA:) occurring in a trad., or, as some relate it, ↓ جَلْهَمَتَانِ , with an augmentative م: (TA:) pl. جِلَاهٌ. (S.) ― - A great round rock. (JK, K.) ― - A large [hill, or the like, such as is called] قَارَةٌ; as also ↓ جَلْهَمَةٌ , with an augmentative م. (TA.) ― - The place of alighting and abiding of a people, or company of men: (JK, K, TA:) and a yard, or wide space, in front, or extending from the sides, of their dwelling. (JK.) ― - And A meadow in which water collects and stagnates: pl. as above. (JK.) = Dates, (K, TA,) of which the stones have been picked out, (TA,) macerated and mashed with milk, (K, * TA,) then given to drink to women; (TA;) having a fattening property; (K, TA;) as also ↓ جَلِيهَةٌ . (K.) جَلْهَمَةٌ جلهمه جلهمة : see جَلْهَةٌ, in two places. جَلَهِيَّةٌ جلهيه جلهية A mode of wearing the turban, in which the جَبِين [or side of the forehead] is uncovered, so that the part where the hair grows is seen. (JK, Sgh.) جَلِيهَةٌ جليهه جليهة A place from which the pebbles have been removed. (JK, S, K.) = See also جَلْهَةٌ, last sentence. أَجْلَهُ Bald in the fore part of the head; (S;) i. q. أَجْلَحُ: (TA:) or [it denotes more than the latter; meaning] bald in the greater part of the head: fem. جَلْهَآءُ: pl. جُلْهٌ. (Msb.) [See جَلَهٌ.] ― - Large in the forehead, having the places of growth of the hair receding. (K.) ― - (assumed tropical:) A bull having no horn; (Ks, JK, S, K;) like أَجْلَحُ. (Ks, S.) مَجْلُوهٌ مجلوه مجلوة مجلي A tent, or house, or chamber, (بَيْتٌ,) in which is neither door nor curtain. (JK, K.) جلهق جُلَاهِقٌ جلاهق Bullets, syn. بُنْدُقٌ, (S, Msb, K,) or rounded things, (En-Nadr, TA,) made of clay, (En-Nadr, Msb, TA,) which one shoots [from a cross-bow]: (K:) n. un. with ة: (En-Nadr, Msb, TA:) a Persian word, arabicized; (Msb;) in Persian جُلَهْ, meaning “ a ball of thread; ” pl. جُلَهَا; applied also to “ a weaver; ” (S K;) i. e., جلها is so applied. (TA.) Hence, قَوْسُ الجُلَاهِقِ [The cross-bow for shooting bullets]. (S, Msb.) Quasi جلهم جَلْهَمَةٌ جلهمه جلهمة : see art. جله. جلو 1 جَلَا جل جلا , (S, Mgh, Msb,) [aor. جَلُوَ ,] inf. n. جَلَآءٌ, (Msb,) It (a thing, and (assumed tropical:) an affair, or a case, Mgh, or (assumed tropical:) information, or tidings, Msb,) was, or became, clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered, (Mgh, Msb,) للِنَّاسِ to men, or the people; (Msb;) as also ↓ تجلّى , said of a thing: (S, Mgh, Msb:) it ((assumed tropical:) information, or tidings, S, Msb, or (assumed tropical:) an affair, or a case, Mgh,) was, or became, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident, (S, Mgh, Msb,) لِى to me, (S,) or لِلنَّاسِ to men, or the people. (Msb.) One says, الشَّمْسُ ↓ تجلّت The sun became unobscured, or exposed to view, and ceased to be eclipsed. (TA from a trad.) Er-Rághib says that ↓ وَالنَّهَارِ إِذَا تَجَلَّى is sometimes by the thing itself; as in the phrase [in the Kur xcii. 2], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [By the day when it becometh clear, &c.]: and sometimes, by the case, and the action; as in the saying [in the Kur vii. 139], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [And when his Lord became manifested to the mountain]: Zj says that the meaning in this instance is, appeared, and so say the Sunnees; El-Hasan says that the meaning is, تجلّى بِالنُّورِ العَرْشِ [became manifested by light, the light of the empyrean]. (TA.) ― - جَلَا, [aor. جَلُوَ ,] inf. n. جَلَآءٌ (S, Mgh, Msb, K) and جَلْوٌ; (K;) and ↓ اجلى ; (S, Mgh, Msb, K;) He, (a man, Msb,) or they, (a company of men, Mgh, Msb,) went forth, or emigrated, (S, Mgh, Msb,) عَنِ البَلَدِ from the country, or town, (S, Msb,) and عَنْ أَوْطَانِهِمْ from their homes: (S, Mgh:) [like جَلَّ:] or they (a company of men) dispersed themselves, or became dispersed, عَنِ المَوْضِعِ, and مِنْهُ, from the place: (K:) or جلا means, in consequence of fear: and ↓ اجلى , in consequence of drought: (AZ, K:) or مَنْزِلَهُمْ ↓ أَجْلَوْا signifies they left their place of abode in consequence of fear; the verb in this case being trans. by itself: but if they have left for some other reason than fear, you say, عَنْ مَنْزِلِهِمْ: (Msb:) accord. to IAar, جَلَا signifies he fled, being driven away, from his home. (TA.) [See also 12.] ― - جَلِىَ, aor. جَلَوَ , inf. n. جَلًا, He had that degree of baldness which is termed ↓ جَلًا ; (K;) i. e. baldness of the fore part of the head; (S, K;) like جَلَهٌ: (S:) or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ. (K.) And جَلا الجَبِينِ, inf. n. جَلًا, signifies the same as جَلِىَ [The part above the temple became bald]. (A'Obeyd, TA.) = جَلَاهُ, [aor. جَلُوَ , inf. n., app., جِلَآءٌ, or perhaps جَلَآءٌ, but the former seems to be indicated by what follows;] (S, Mgh, Msb;) and ↓ جلّاهُ ; (MA;) He made it, or rendered it, clear, or unobscured; exposed it to view, displayed it, laid it open, disclosed it, or uncovered it; (S, Mgh, MA;) namely, a thing: (S, Mgh:) he made it, or rendered it, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident; (S, Mgh, Msb, MA;) namely, (assumed tropical:) an affair, (Mgh,) or (assumed tropical:) information, or tidings. (Msb.) You say, جَلَا العَرُوسَ, inf. n. جِلَآءٌ and جِلْوَةٌ (S, Msb, K) and جَلْوَةٌ (Msb, K) and جُلْوَةٌ; (K;) and ↓ اجتلاها ; (S, Msb, K;) He displayed the bride, عَلَى بَعْلِهَا to her husband: (K:) or he looked at the bride displayed: (S:) and you say also, جُلِيَتْ عَلَى زَوْجِهَا (TA) She mas shown to her husband, and he looked at her displayed: (Har p. 30:) and جَلَاهَا زَوْجُهَا Her husband presented, or gave, to her a female slave (S, K) or some other thing at the time of her being displayed to him; as also ↓ جلّاها : (K:) and جَلَتِ المَاشِطَةُ العَرُوسَ The female hairdresser adorned the bride [to display her to her husband]. (TA.) You also say, جَلَا فُلَانٌ الأَمْرَ (tropical:) Such a one displayed, discovered, disclosed, revealed, or manifested, the affair, or case; as also ↓ جلّاهُ , and جَلَا عَنْهُ: (K, * TA:) or جَلَا فُلَانًا الأَمْرِ he displayed, discovered, &c., to such a one the affair, or case; as also ↓ جلّاه [i. e. جلّاهُ الأَمْرَ], and جَلَا عَنْهُ [i. e. جلا عنه الأَمْرَ or جلا فُلَانًا عَنِ الأَمْرِ]. (So accord. to the CK and my MS. copy of the K. [The reading in the TA is, in my opinion, preferable to the latter.]) And السَّاعَةَ ↓ اَللّٰهُ يُجَلِّى (assumed tropical:) God will make manifest the hour, or time of the resurrection; or will make it to appear. (K in art. جلى: [but it belongs to the present art.:]) so in the Kur vii. 186. (TA.) And عَنْ نَفْسِهِ ↓ هُوَ يُجَلِّى (assumed tropical:) He declares, or explains, his mind. (S.) ― - جَلَوْتُ السَّيْفَ, inf. n. جِلَآءٌ, (S, Msb, K, [in the CK جَلاء, but it is]) with kesr, (S, Msb,) and جَلْوٌ, (K,) I removed, or cleared off, the rust from the sword; (Msb;) I polished, or furbished, the sword; (S, K;) and المِرْآةَ the mirror; (K;) and the like; (TA;) [as, for instance,] الفِضَّةَ the silver; and so جَلَيْتُهَا. (K in art. جلى.) And جَلَوْتُ بَصَرِى بِالكُحْلِ [I cleared my sight with collyrium]: (S:) [whence,] جَلَا He applied collyrium to his eye or eyes. (IAar, TA.) And جَلَوْتُ هَمِّى عَنِّى (tropical:) I removed my anxiety, or caused it to depart, from me: (S, K, * TA: *) and عَنْهُ الهَمَّ ↓ اجلى (assumed tropical:) He removed, or cleared away, from him anxiety. (Lth, TA.) And جَلَا اللّٰهُ عَنْهُ المَرَضَ (assumed tropical:) God removed from him the disease. (TA.) ― - جَلَاهُمْ, and ↓ اجلاهم , (S, Mgh,) or جَلَاهُ, and ↓ اجلاهُ , (Msb, K,) and ↓ اجتلاهُ , (K,) He, (a man, S, Msb, or the Sultán, Mgh,) or it, (drought, K,) caused them, or him, to go forth, or emigrate; or expelled them, or him; or drove them, or him, forth; (S, Mgh, Msb, K;) [from their homes, or from his home.] And جَلَا النَّحْلِ, inf. n. جِلَآءٌ, or جَلَآءٌ, (accord. to different copies of the K,) and جلوة [thus written without any syll. signs]; and ↓ اجتلاها ; (TA;) He smoked [out] the bees, in order to collect the honey; (K;) he drove away the bees by means of smoke. (TA.) 2 جلّى جل جلى جلي جليي : see 1, in six places. = Also, inf. n. تَجْلِيَةٌ and تَجْلِىٌّ, He (a hawk, or falcon,) raised his head, and looked, (K, TA,) seeing the prey: (TA:) or he (a hawk) closed his eyes, and then opened them, in order to see more clearly. (Ibn- Hamzeh, TA.) ― - And [hence,] جلّى بِبَصَرِهِ, inf. n. تَجْلِيَةٌ, He cast his eyes (S, K) like the hawk looking at the prey. (S.) = [جلّى is also mentioned (in Har p. 161), on the authority of Mtr, as signifying He, or it, outstripped; from المُجَلِّى meaning “ the first of the horses in a race; ” but as being not known in this sense on any other authority.] 3 جَالَيْتُهُ بِالأَمْرِ , inf. n. مُجَالَاةٌ, I acted openly with him in the affair; as also جَالَحْتُهُ. (S.) 4 اجلى أجل أجلى أجلي أجليي اجلى اجلي جلا جلى آجل آجلي آجليي as an intrans. v.: see 1, in two places. ― - أَجْلَوْ عَنِ القَتِيلِ They cleared themselves away, or removed, from the slain person. (S, Mgh, Msb, TA.) ― - اجلى يَعْدُو He hastened, running: (K:) or hastened somewhat, running: (TA:) or اجلى signifies he became distant, or remote, and hastened. (So accord. to some copies of the K, where we find وَأَجْلَى بَعُدَ وَ أَسْرَعَ instead of وَ أَجْلَى يَعْدُو أَسْرَعَ.) = As a trans. v.: see 1, in four places. 5 تجلّى أجل أجلى جل جلا جلى تجلى تجلي : see 1, in three places: ― - and see also 7. = تجلّى الشَّىْءَ He looked at the thing, (K in art. جلى,) standing upon a higher position. (TA.) [See also 8.] 6 تَجَالَيْنَا تجالينا Our states, or conditions, became disclosed to each other; the state, or condition, of each of us to the other. (S.) 7 انجلى أنجل أنجلي أنجليي انجلى انجلي ٱنجلى It became removed, or cleared away; said of anxiety, (S, K, * TA,) and of an affair [&c.]; as also ↓ تجلّى . (K, * TA.) You say, انجلى عَنْهُ الهَمُّ Anxiety became removed, or cleared away, from him, (S,) كَمَا تَنْجَلِى الظُّلْمَةُ like as the darkness becomes removed, or cleared away. (TA.) 8 اجتلاهُ اجتلاه اجتلاة ٱجتلاه ٱجتلى He looked at him, or it. (K.) [See also 5.] Hence, اجتلى العَرُوسَ, explained above: see 1. (TA.) ― - See also 1 in two other places, last two sentences. ― - اِجْتَلَيْتُ العِمَامَةَ عَنْ رَأْسِى I raised the turban, while folding it, from the side of my forehead (عَنْ جَبِينِى): (S:) [like جَلَهْتُهَا.] = اجتلى It became polished, or furbished; said of a sword [&c.]. (TA.) 12 اجلولى اجلولى اجلولي He went forth, or emigrated, from one country, or town, to another. (IAar, K.) [See also 1.] اِبْنُ جَلَا ابن جلا (tropical:) A man who is well known, celebrated, or notable; (Mgh;) of whom it is said, جَلَا الأُمُورَ, i. e. he has made affairs clear, unobscured, or manifest; (S, Mgh;) or جَلَا أَمْرُهُ, i. e. his case has become clear, unobscured, or manifest: (Mgh:) or one whose case is clear, apparent, plainly apparent, or manifest; (K, TA;) as also ↓ اِبْنُ أَجْلَى : (K:) applied to a man who is upon an elevated and conspicuous place; and applied by El-Hajjáj to himself, as meaning that he was one whom every one knew: (TA:) and also, (K,) for this reason, (TA,) the name of a certain man, (S, K,) well known, (K,) of the Benoo-Leyth, who was a person of great daring. (TA.) A poet says, (S,) namely, Soheym Ibn-Wetheel Er-Riyáhee, (TA,) “ أَنَا ابْنُ جَلَا وَطَلَّاعُ الثَّنَايَا مَتَى أَضِعَ العِمَامَةَ تَعْرِفُونِى [I am a man well known, celebrated, or notable, &c.; and he who rises to eminences, or who is accustomed to embark in, or surmount, lofty and difficult things: when I put down the turban, ye will know me]. (S, TA.) Sb says, (TA,) جلا in this case is a verb in the pret. tense: 'Eesà Ibn- 'Omar says that when a man is named قَتَلَ or ضَرَبَ or the like, the word is imperfectly decl.; and he adduces, in evidence, this verse: others say that جلا may be here without tenween because it is imitative of a phrase, as though the poet said, أَنَا ابْنُ الَّذِى يُقَالُ لَهُ جَلَا الأُمُورِ: (S, TA:) accord. to IB, it is without tenween because it is a verb with its agent [implied in it]. (TA.) ― - Accord. to some, it signifies (assumed tropical:) The daybreak, or dawn; (Har p. 498;) and so ↓ اِبْنُ أَجْلَى : (TA:) accord. to Hamzeh, (assumed tropical:) the beginning of day: and accord. to some, (assumed tropical:) the moon. (Har ubi suprà) جَلًا جل جلا : see 1, voce جَلِىَ: = and see جِلَآءٌ. جِلًا جل جلا : see جِلَآءٌ. جِلْوَةٌ جلا جلى جلوه جلوة A female slave, (S, K,) or some other thing, (K,) that is presented, or given, by the husband to his bride at the time of her being displayed to him. (S, * K.) One says, مَا جِلْوَتُهَا [What is her bridal present?]; and is answered Such a thing. ” (S.) جَلَآءٌ جلآء A thing, an affair, or a case, that is apparent, manifest, plain, or evident. (S, K, TA.) ― - And Acknowledgment, or confession: so in the saying of Zuheyr: “ فَإِنَّ الحَقَّ مَقْطَعُهُ ثَلَاثٌ يَمِينٌ أَوْ نِفَارٌ أَوْ جَلَآءٌ [For verily the means of deciding the truth are three: an oath, and incongruity of circumstances, and acknowledgment, or confession]: (S:) but Az writes the last word ↓ جِلَآء , with kesr to the ج, as meaning an evidence, or a proof, and witnesses; from مُجَالَاةٌ [inf. n. of 3, q. v.]. (TA.) ― - أَقَمْتُ عِنْدَهُ جَلَآءَيَوْمِى, (K, TA,) or جَلَآءَ يَوْمٍ, (so in some copies of the K,) [I remained with him, or at his abode,] during the whiteness of my, or a, day. (Zj, K, TA.) = See also the next paragraph. جِلَآءٌ جلآء : see the paragraph next preceding. = Also, (S, Mgh, K,) written by El-Muhellebee ↓ جَلَآءٌ , (TA,) and ↓ جَلًا , which is more correct than the first, (Mgh,) or it is allowable, as also ↓ جِلًا , the former of the last two mentioned on the authority of En-Nahhás, (TA,) Collyrium: (S, K:) or a particular kind thereof, (K, TA,) that clears the sight; (TA;) [i. e.] i. q. إِثْمِدٌ [antimony, or an ore of antimony]; (Mgh, TA;) so called because it clears the sight. (Mgh.) = مَاجِلَاؤُهُ What is his honourable name, or surname, (S,) or his good surname, (K,) by which he is addressed? (S, K.) جَلِىٌّ جل جلى جلي جليي Clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered: apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident: (S, Msb, K, TA:) جَالٍ thus used has not been heard. (Er-Rághib, TA.) It is applied as an epithet to information, or tidings, (Msb, TA,) and to analogy, or rule. (TA.) ― - عَيْنٌ جَلِيَّةٌ A seeing eye. (IB, TA.) جَلِيَّةٌ جل جلي جليه جلية Sure information or tidings. (S.) ― - أَخْبَرَنِى عَنْ جَلِيَّةٌ الأَمْرِ He informed me of the true, or real, state of the affair, or case. (TA.) دَوَآءٌ جَلَّآءٌ دوآء جلآء [A medicine that clears the complexion or skin]. (K voce فُوَّةٌ, &c.) جِلِيَّانٌ جلي جليان The act of rendering apparent, open, manifest, plain, or evident: rendering clear, or unobscured; exposing to view, displaying, laying open, disclosing, or uncovering. (TA.) جَالٍ جال Going forth, or emigrating, from his country, or town: [like جَالٌّ:] and so جَالِيَةٌ, applied to a company of people; [as also جَالَّةٌ;] (Msb;) or to people who have gone forth, or emigrated, from their homes; (S;) and particularly to those tributaries, (Mgh, Msb,) namely, certain Jews, (Mgh,) whom 'Omar expelled from the country of the Arabs; (Mgh, Msb;) and afterwards, to such as have the poll-tax imposed upon them, of the people of the Bible, and of the Magians, though not having emigrated from their homes; (Mgh;) [i. e.] the free non-Muslim subjects of a Muslim government; because they were expelled by 'Omar from Arabia; (K;) the word being fem. because denoting a جَمَاعَة; (Mgh;) and its pl. is جَوَالٍ. (Mgh, Msb.) ― - Hence, (Msb,) ↓ جَالِيَةٌ [as a subst.] is applied to The poll-tax that is exacted from the persons last mentioned above; (S, Mgh, Msb;) as also جَالَّةٌ: (S:) first, in this sense, applied to that which was exacted from the people expelled from Arabia by 'Omar. (Msb.) You say, اُسْتُعْمِلَ فُلَانٌ عَلَى الجَالِيَةِ [Such a one was employed as collector of the poll-tax]. (S, Mgh, Msb.) = See also جَائِلٌ, in art. جول. جَالِيَةٌ جاليه جالية (as a subst.): see what next precedes. أَجْلَى Having that degree of baldness which is termed جَلًا; i. e. baldness of the fore part of the head: or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ: (K:) or baldness of half of the head, and the like: (A'Obeyd, TA:) fem. جَلْوَآءٌ. (K.) [See أَجْلَحُ.] ― - Beautiful, or handsome, in face, bald in the sides of the forehead. (K.) ― - جَبْهَةٌ جَلْوَآءُ A wide forehead. (K.) ― - سَمَآءٌ جَلْوَآءٌ (assumed tropical:) A cloudless sky: (Ks, S, K:) and لَيْلَةٌ جَلْوَآءُ (assumed tropical:) a cloudless, bright, night. (TA.) ― - اِبْنُ أَجْلَى: see اِبْنُ جَلَا, in two places. ― - Also (i. e. ابن اجلى) (assumed tropical:) The lion. (TA.) = فَعَلْتُهُ مِنْ أَجْلَاكَ, and ↓ إِجْلَاكَ , I did it on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ. (K.) فَعَلْتُهُ مِنْ إِجْلَاكَ فعلته من اجلاك : see what next precedes. مَجْلًى مجلى مجلي مجليي sing. of مَجَالٍ, which signifies The fore parts of the head, which are the [first] places of baldness: (Fr, S:) or what is seen of the head when one fronts the face. (TA.) مُجْلٍ مجل مجلي [act. part. n. of 4. Hence,] فَإِمَّا حَرْبٌ مُجْلِيَةٌ وَ إِمَّا سِلْمٌ مُخْزِيَةٌ And either war that shall cause you to emigrate, or abasing peace. (TA.) المُجْلِّى المجلى المجلي مجلي The first of the horses in a race. (K in art. جلى.) جلى Some words are mentioned in the K under this head belonging to art. جلو, q. v. جم 1 جَمَّ جم , (S, Mgh, Msb, K,) aor. جَمِ3َ , inf. n. جَمٌّ, (Msb,) said of water, (S,) &c., (S, Msb,) It became much, or abundant; (S, Msb;) as also ↓ استجم ; said of a thing: (TA:) and, said of water, aor. جَمُ3َ (S, K) and جَمِ3َ , (K,) the former of which is of the higher authority, (TA,) inf. n. جُمُومٌ, (S, Mgh, K,) it became much, or abundant, (S, Mgh, K,) in the well, (S,) and collected (S, K) after it had been drawn from; (S;) as also ↓ استجمّ . (K.) And جَمُّوا They became many. (TA.) ― - جَمَّتِ البِئْرُ, (K,) aor. جَمُ3َ and جَمِ3َ , inf. n. جُمُومٌ, (TA,) The water of the well returned by degrees, (K, TA,) and became much, or abundant, and collected; (TA;) and ↓ استجمّت signifies the same. (S.) ― - [Hence, جَمَّتْ مَثَابَةٌ جَهْلِهِ, a tropical phrase, explained in art. ثوب.] ― - جَمَّ الكَيْلُ, inf. n. جُمَامٌ, with damm, The measure became full or filled. (KL. [But only the inf. n. is there mentioned: so that the verb may be جُمَّ, which see below.]) ― - جَمَّ الفَرَسُ, (S, K,) aor. جَمُ3َ and جَمِ3َ , (S, TA,) inf. n. جَمَامٌ (S, K) and جَمٌّ; (S;) and ↓ استجمّ ; (S;) The horse abstained from covering, (S, K,) so that his seminal fluid (مَاؤُهُ) collected. (K.) ― - Also, (aor. of the former verb as above, TA, and inf. n. جَمٌّ and جَمَامٌ, S, K,) The fatigue of the horse went away; (S;) [he recovered his strength after fatigue;] he recovered from his fatigue, being left unridden; (K, TA;) and so ↓ أَجَمَّ [of which see also the pass. form, below]. (M, K.) ― - [And hence,] جَمَّ, [inf. n. جَمَامٌ, q. v. infrà,] He rested; said of a man [as well as of a horse]; (TA;) and so ↓ استجمّ . (Har p. 324.) ― - Also, said of a bone, (K,) inf. n. جَمٌّ, (TA,) It had much flesh; its flesh became much, or abundant. (K.) ― - Also i. q. عَلَا [He, or it, became high, &c.: perhaps said of water in a well]. (T, TA.) ― - Also, inf. n. جُمُومٌ, He rose (اِرْتَفَعَ) in his pace, or going. (TA.) ― - Also, (S, K,) inf. n. جَمٌّ (TA) and جُمُومٌ, (S, TA,) said of an event, (K,) of the arrival of a person, (S,) It drew near; (S, K;) it came to pass: (S:) and ↓ اجمّ signifies the same, (S, Msb, K,) said of an event, of separation from another, (S, TA,) and of an object of want: (TA:) احمّ, [q. v.,] with the unpointed ح, in this sense, was not known to As. (TA.) ― - And, said of the نَصِىّ, and the صِلِّيَان, [two plants, inf. n. not mentioned,] It attained to the state of having a جُمَّة [app. meaning tuft, or flower-bud]. (TA.) = جَمَّ الكَبْشِ, (TA,) or جَمِمَتِ الشَّاةُ, [perhaps a mistranscription for جَمَّت,] aor. جَمَ3َ , (Msb,) inf. n. جَمَمٌ, (S, Msb, TA,) The ram, (TA,) or sheep or goat, (S, Msb,) was hornless. (S, Msb, TA.) = جَمَّهُ, (K,) [aor. جَمُ3َ , accord. to rule,] inf. n. جَمٌّ, (TA,) He left it (namely, water [in a well],) to collect; as also ↓ اجمّهُ . (K.) And جُمَّتِ البِئْرُ [The well was left for its water to collect]. (TA.) And البِئْرَ ↓ استجمّ He left the well for some days until its water should collect: whence the metaphorical phrase, مَثَابَةُ سَفَهِهِ ↓ كَانَ يَسْتَجِمُّ , [explained in art. ثوب,] occurring in a trad. (Har p. 68.) ― - Also He filled it (namely, a measure, S, such as is called مَكُّوك, K) so that it had what is termed جُمَامٌ; and so ↓ اجمّهُ ; (S, K;) and ↓ جمّمهُ . (K.) And جُمَّ It was filled. (T, TA.) See also جَمٌّ, last sentence. 2 جمّمت الأَرْضُ The جَمِيم [q. v.] of the land became full, or abundant. (ISh, TA.) ― - جمّم [in the CK جَمَمَ] It (herbage) became such as is termed جَمِيم; as also ↓ تجمّم . (K, TA.) ― - He made a جُمَّة [q. v.] of his hair. (Z, TA.) = See also 1, last sentence but two. 4 اجمّ أجم أجمة اجم جم وجم , as an intrans. verb: see 1, in two places. = اجمّهُ: see 1, near the end of the paragraph, in two places. ― - He left him unridden, so that he recovered from his fatigue; namely, a horse. (K.) And أُجِمَّ He (a horse) was left unridden. (S.) ― - [Hence, He rested him, or gave him rest.] You say, أَجْمِمْ نَفْسَكَ يَوْمًا أَوْ يَوْمَيْنِ [Rest thyself a day, or two days]. (S.) And hence, in a trad. respecting the سَفَرْجَلَة [or quince], تُجِمُّ الفُؤَادَ, i. e. It rests the heart, and consolidates it, and completes its soundness and liveliness. (TA.) One says also, ↓ إِنِّى لَأَسْتَجِمُّ قَلْبِى بِشَّىْءٍ مِنَ اللَّهْوِ لِأَقْوَى بِهِ عَلَى الحَقِّ [Verily I relieve my heart with somewhat of diversion, in order that I may become strong thereby for that which is substantial, or solid, not vain or frivolous]. (S.) And اجمّ الأَرْضَ He gave the land rest from tilling. (TA in art. بخع.) ― - He gave him the جَمَّة [or supply of water, that had collected after drawing,] of the well. (Th. TA.) ― - أُجِمَّ العِنَبُ The grape-vine had all its branches that were above the ground cut off. (AHn, TA.) 5 تَجَمَّ3َ see 2. 10 استجّم أستجم استجم ٱستجم , as an intrans. verb: see 1, in five places. ― - It is said in a trad., مَنْ يُحِبُّ أَنْ يَسْتَجِمَّ لَهُ النَّاسُ قِيَامًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ, i. e. [Whoso loveth that men] should collect themselves to him, standing in his presence, and confining themselves to him, [let him take his sitting-place in the fire of Hell:] or, accord. as some relate it, يستخمّ; see art. خم; (TA;) and, as some, يَسْتَخِيمَ. (TA in art. خيم, q. v.) ― - استجمّت الأَرْضُ The land put forth its plants, or herbage, (K, TA,) so that it became like the [hair termed] جمّة [i. e. جُمَّة]. (TA.) = As a trans. verb: see 1, near the end of the paragraph, in two places: ― - and see 4. ― - اُسْتُجِمَّتْ جَمَّةُ المَآءِ [The supply of water that had collected after drawing] was drunk. (TA.) R. Q. 1 جَمْجَمَ جمجم , (S, TA,) inf. n. جَمْجَمَةٌ, (K,) He spoke indistinctly, (S, K,) not from impotence, or, accord. to the T, from impotence; (TA;) and ↓ تَجَمْجَمَ signifies the same. (S, K.) ― - Also, (TA,) inf. n. as above, (Mgh, K,) with which مَجْمَجَةٌ is syn., accord. to Ez-Zowzanee, (Mgh,) He concealed (Mgh, K, TA) speech, (Mgh,) or a thing, (K, TA,) in his bosom. (Mgh, K, TA.) You say, جمجم شَيْئًا فِى صَدْرِهِ He concealed a thing in his bosom; did not reveal it. (TA.) ― - Also, (TA,) inf. n. as above, (Kr, K,) He destroyed, or killed, (Kr, K, TA,) another or others. (TA.) R. Q. 2 تَجَمْجَمَ جمجم تجمجم : see R. Q. 1. ― - Hence, تجمجم عَنِ الأَمْرِ (tropical:) [He held back from the thing, not daring to do it;] he did not dare to do the thing. (Ham p. 240.) جَمٌّ جم , an inf. n. used as an epithet, (Msb,) Much, or many; (S, Msb, K;) as also ↓ جَمِيمٌ accord. to the copies of the K, but correctly ↓ جَمَمَ , as in the L. (TA.) You say مَالٌ جَمٌّ (Msb, TA) and ↓ جَمَمَ (TA) Muck property, or many cattle. (Msb.) And it is said in the Kur [lxxxix. 21], وَ يُحِبُّونَ المَالَ حُبًّا جَمًّا (S) And they love property with much love. (A'Obeyd, TA.) Aboo-Khirásh El-Hudhalee says إِنْ تَغْفِرِ الّٰلهُمَ تَغْفِرْ جَمَّا ” (TA) i. c. [If thou forgive, O God, Thou forgivest] much sin. (Mgh.) جَمّٰ البُعَاقِ, in a trad. respecting prayer for rain, means Copious, abundant, extensive rain. (TA in art. بعق.) ― - The greater, or main, portion of the ظَهِيرَة [i. e. midday, or mid-day in summer, &c.]: and of water; as also ↓ جَمَّةٌ , (as in some copies of the K,) or ↓ جُمَّةٌ : (so in other copies of the K, and accord. to the TA: [the former app. the right: if it were the latter, the author of the K, accord. to a rule which he has seldom neglected, would have added بِالضَّمِّ; as SM has here done, unless his transcriber have thus written by mistake for بِالفَتْحِ:] or جَمٌّ signifies the water, of a well, that has collected [after it has been drawn from]: and ↓ جَمَّةٌ , the place in which the water collects: (S:) and also, this last, the water itself: (TA: [i. e. the supply of water that has collected after drawing: see 4, last sentence but one; and see 10, last sentence:]) the pl. (of جَمَّةٌ S [or of this and of جَمٌّ also]) is جِمَامٌ (S, K) and جُمُومٌ. (K.) ― - بِئْرٌ جَمَّةٌ: see جَمُومٌ. ― - جَاؤُوا جَمًّا غَفِيرًا, and الجَمَّ الغَفِيرَ, &c.; see أَجَمُّ, and art. غفر. ― - جَمٌّ also signifies People of the lowest, or basest, or meanest sort. (T, TA.) = Also The measuring to the head of the measure; [app. an inf. n., of which the verb is ↓ جَمَّ ; see 1, last sentence but two; and so ↓ جَمَامٌ and ↓ جُمَامٌ and ↓ جِمَامٌ . (K.) جَمَّةٌ جم جمه جمة : see جَمٌّ, in two places. ― - Also The part, or place, of a ship, in which collects the water that leaks from its خُرُوز [or seams: in the CK خُرُور]: (K:) a genuine Arabic word. (TA.) ― - Also, (S, K,) and ↓ جُمَّةٌ , (S, K, and Ham p. 746,) A company demanding a bloodwit (S, K) or an obligation that must be discharged, (TA, and Ham ubi suprà,) or peace; or coming for some other purpose: (Ham:) pl. جمم [probably جُمَمٌ, pl. of the latter, or perhaps of both; or it may be جِمَمٌ, as pl. of both]. (TA.) You say, جَآءَ فِى جَمَّةٍ عَظِيمَةٍ and عظيمة ↓ جُمَّةٍ He came in a great company &c. (S, K.) جُمَّةٌ جم جمه جمة : see جَمٌّ: ― - and see also جَمَّةٌ, in two places. ― - Also The collective mass of the hair of the head, or the head of hair, (مُجْتَمَعَ شَعْرِ الرَّأْسِ S, Mgh, K,) when more in quantity than what is termed وَفْرَة: (S, Mgh:) or the collective mass of the hair (مُجْتَمَعُ الشَّعْرِ) when it hangs down from the head to the lobe of the ear, and to the two shoulder-joints, and more than that; what does not extend beyond the ears being termed وفرة: (TA:) or the collective mass (مُجْتَمَعَ) of the hair of the نَاصِيَة [or anterior part of the head]: accord. to some, what reaches to the two shoulder-joints: (Msb:) in the M it is said to signify the hair; and in like manner in the Deewán el-Adab: but ISd adds that it is also said to mean hair more in quantity than that which is termed لِمَّة: accord. to IAth, the hair of the head that falls upon the two shoulder-joints: in the Muhedhdhib, what extends beyond the ears: in the Mukaddameh of Z, what extends to the lobe of the ear: accord. to IDrd, much hair: (TA:) [see also لِمَّةٌ and وَفْرَةٌ:] pl. جُمَمٌ (Msb, TA) and جِمَامٌ: (TA:) dim. ↓ جُمَيْمَةٌ . (TA.) Hence, رَأَى لُمْعَةً فَغَسَلَهَا بِجُمَّتِهِ, meaning [He saw a spot, and washed it] by a moistening of his جمّة: or with the water of his جمّة: the prefixed noun being suppressed. (Mgh.) ― - Also [app. (assumed tropical:) A flower-bud;] the قبة [rendered by Golius “ nodosior pars ”] of a plant, from which the flower comes forth. (KL.) [See an ex. above, voce جَمَّ. If from جُمَّةٌ applied to hair, it would seem rather to mean A tuft.] ― - One says also, حَذَفَ جُمَّةُ الجَوْزَةِ ثُمَّ أَكَلَهَا (tropical:) [app. meaning He threw away the husk of the walnut: then ate it]. (TA.) جَمَمٌ جمم : see جَمٌّ, in two places: ― - and see also جُمَامٌ. جَمَامٌ جمام A state of resting; (Fr, S, Msb, K;) as also ↓ جَمَامَةٌ : (TA:) particularly of a horse. (Fr, S, Msb.) [See جَمَّ, of which it is an inf. n.] ― - See also جَمٌّ, last sentence: and see what next follows. جُمَامٌ جمام What has collected of the seminal fluid of a horse [after his resting from covering]; as also ↓ جِمَامٌ . (K.) ― - Also, and ↓ جِمَامٌ and ↓ جَمَامٌ , (S, Mgh, Msb, K,) [but see what follows,] The quantity [of flour or the like] that rises above the head of the [measure termed] مَكُّوك, (S, Mgh, K,) after the filling, (Mgh,) exceeding the طَفَاف thereof; (S, Mgh, K;) as also ↓ جَمَمٌ : (K:) or the fill of a bowl, without a head: accord. to ISk, only said of flour and the like: one says, أَعْطَانِى جمامَ القَدَحِ دَقِيقًا [He gave me the bowlful of flour]: but جمام meaning the “ resting ” of a horse is with fet-h only: (Msb:) or, accord. to Fr, one says القَدَحِ المَآءً ↓ جِمَامٌ , with kesr, meaning the bowlful of water; and جُمَامُ المَكُّوكِ دَقِيقًا, with damm; and جَمَامٌ الفَرَسِ, with fet-h only; and one does not say جُمَامٌ, with damm, except in relation to flour and the like, meaning the quantity that rises above the head of the مكّوك, after the being filled: one says, أَعْطِنِى جُمَامَ المَكُّوكِ when one puts what the head of the مكّوك will bear, and gives it: (S, TA:) in the T, it is said that أَعْطِهِ جمامَ المَكُّوكِ means Give thou him [the quantity of] a مكّوك without a head: but [SM says,] I have seen in its margin written that the right meaning is, the quantity borne by the head of the مكّوك. (TA.) ― - See also جَمٌّ, last sentence. جِمَامٌ جمام : see جُمَامٌ, in three places: ― - and جَمٌّ, last sentence: = and see also جُمْجُمَةٌ. = It is also a pl. of جَمَّةٌ (S) [and perhaps of جَمٌّ likewise: (see this latter:)] and of جُمَّةٌ. (TA.) بِئْرٌ جَمُومٌ (S, K) and ↓ جَمَّةٌ (K) A well of much water. (S, K.) ― - فَرَسٌ جَمُومٌ A horse that, after any run, runs again; (T, S, K;) applied to the female as well as the male: (T, TA:) a horse that goes much. (KL.) جَمِيمٌ جميم A plant, or herbage, that has grown somewhat, but not attained its full height: (S:) or much, or abundant, herbage: (K:) or herbage standing up and spreading: (AHn, K:) or that has grown up until it has become like the جُمَّة of hair: (TA:) a plant, or herbage, when it first appears in the ground is termed بَارِضٌ; then, جَمِيمٌ; then, بُسْرَةٌ; then, صَمْعَآءُ; and then, [when it is dry,] حَشِيشٌ: (S in art. بسر:) pl. أَجِمَّآءُ. (K.) And, with ة, A [plant of the kind termed] نَصِيَّة that has become half a month old, so that it fills the mouth. (K.) ― - See also جَمٌّ. جَمَامَةٌ جمام جمامه جمامة : see جَمَامٌ. ― - Also The state of being satiated, or satisfied, with food, and with drink. (TA.) جُمَيْمَةٌ جميمه جميمة dim. of جُمَّةٌ, q. v. (TA.) جُمَّى جم جمى جمي جميي The bean, or beans; syn. بَاقِلَّى. (AHn, K.) جُمِّى جم جمى جمي جميي : see جُمَّانِىٌّ. جَمَّامٌ جمام : see what next follows. جَمَّانٌ جم جمان A measure, (S,) such as is called مَكُّوك, (K,) filled so as to have what is termed جُمَام; (S, K;) as also ↓ جَمَّامٌ : (K:) [fem. of the former جَمَّى. Hence,] جُمْجُمَةٌ جَمَّى [A] full [bowl]. (K. In the CK جَمْجَمَةٌ.) جُمَّانِىٌّ جم جمان جمانى جماني , with ن, (S,) an irreg. rel. n., applied to a man, (Sb, S,) Having a long جُمَّة: (S, K:) or having a great and long جُمَّة: (Sb, TA:) but if you name a person جُمَّة, the rel. n. formed from it is ↓ جُمِّىٌّ (Sb, S) only. (Sb, TA.) جُمْجُمٌ جمجم : see what next follows. جُمْجُمَةٌ جمجم جمجمه جمجمة The skull; i. e. the bone that contains the brain: (S, Msb, K: *) or i. q. قِحْفٌ [i. e. the bone above the brain, or a separate portion of the skull, or a distinct bone of the skull]: (K:) or the bones of the head; (IAar, Mgh, TA;) all of them; the uppermost of them being the هَامَة; (IAar, TA;) or the هامة is the جمجمة altogether; (ISh, TA;) and the قحف is said to be a piece of the جمجمة: (TA:) pl. ↓ جُمْجُمٌ , (K,) [or this (in the CK, erroneously, جَمْجَمٌ) is a coll. gen. n.,] and جَمَاجِمُ [is the pl. properly so called, and that which is more commonly known]. (TA.) ― - Sometimes it is used to signify A man; so that one says, خُذُوا مِنْ كُلِّ جُمْجُمَةٍ دِرْهَمًا [Take ye from every man, or head, a dirhem]; like as one says, مِنْ كُلِّ رَأْسٍ: (Msb:) and وَضَعَ الإِمَامُ الخَرَاجَ عَلَى الجَمَاجِمِ عَلَى كُلِّ جُمْجُمَةٍ كَذَا [The Imám imposed the tax, or land-tax, upon the heads; upon every head so much]. (Mgh.) ― - A wooden bowl: (S, K:) a bowl of glass; as also قِحْفٌ. (Az, TA.) ― - A kind of measure for corn or the like. (K.) ― - Also (assumed tropical:) Chiefs, or lords, of the Arabs; because the جمجمة is the head, which is the most noble of the members: (TA:) also, (TA,) [the pl.] جَمَاجِمُ has this meaning. (T, K, TA.) And (assumed tropical:) Any sons of a father that are persons of might, or power, and eminence, or nobility: (T, TA:) and [the pl.] جَمَاجِمُ the tribes (قَبَائِل) of the Arabs which comprise بُطُون, and in relation to which persons are called; as Kelb Ibn-Webreh; for when you say كَلْبِىٌّ, you do not need to call the person in relation to any of the بطون: (S:) or the tribes (قبائل) in relation to which the بطون are called; as also ↓ جِمَامٌ . (K.) = A well that is dug in salt ground. (S, K.) = Sixty head of camels. (IF, IB, TA.) = جَمَاجِمُ الحَارِثِ The piece of wood at the head of which is the ploughshare. (TA.) أَجَمُّ [Greater, and greatest, in quantity, and in number, &c.: fem. جَمَّآءُ. Hence,] وَالوَحْىُ أَجَمُّ مَا كَانَ, in a trad. of Anas, means The revelation being the most that it used to be. (Sh, TA.) ― - A bone having much flesh. (K.) You say also اِمْرَأَةٌ جَمَّآءُ العِظَامِ A woman having much flesh (K, TA) on the bones. (TA.) And اِمْرَأَةٌ جَمَّآءُ المَرَافِقِ [A woman having much flesh on the elbows: or, as seems to be indicated by J, having no prominence of the elbows; and if so, from جَمَّآءُ applied to a ewe, in a sense explained in what follows]. (S.) ― - جَاؤُوا الجَمَّآءَ الغَفِيرَ, (S, * Msb, K,) [and جَمَّآءَ غَفِيرًا &c.,] and غَفِيرًا ↓ جَمًّا , (K,) [and الغَفِيرَ ↓ الجَمَّ , &c.,] They came all together, (S, * Msb, K,) high and low, none of them remaining behind, and they being many: (S, K, in art. غفر:) see art. غفر. (S, K.) = Hornless, applied to a ram (Mgh, Msb, K) or he-goat; (Msb;) and so جَمَّآءُ applied to a ewe (S, Mgh, Msb) or she-goat: (S, Msb:) pl. جُمٌّ. (Mgh, Msb.) ― - And [hence,] (tropical:) A man having no spear (S, K, TA) in war or battle: (S, TA:) pl. as above. (TA.) The pl. is also applied to horses, (S,) meaning (assumed tropical:) whose owners have no spears; the spears being regarded as the horses' horns. (Ham, p. 90.) ― - Also (assumed tropical:) A building having no [acroterial ornaments such as are termed] شُرَف: (S:) and the pl., (assumed tropical:) Mosques having no شُرَف (Mgh, TA) upon them, (TA,) [i. e.] upon their walls. (Mgh.) ― - (assumed tropical:) A flat house-top having no parapet, or surrounding wall. (TA.) ― - (assumed tropical:) Short; having no elevation. (TA.) ― - (assumed tropical:) A woman's anterior pudendum. (K.) ― - And, as being likened thereto, or the reverse may be the case, (TA,) (assumed tropical:) A bowl. (K.) ― - Also, the fem., (assumed tropical:) Smooth. (IAar, K.) ― - And hence, because of its smoothness, (IAar, TA,) (assumed tropical:) A helmet: (IAar, K:) to which the epithet غَفِيرٌ [q. v.] is applied because it covers the head: but this meaning of “ a helmet ” was not known to ISd on any other authority than that of IAar. (TA.) مَجَمٌّ مجم A place where water remains: or to which it reaches, and where it ends. (TA.) ― - (assumed tropical:) The breast, or bosom, or mind: (K, TA:) because it is the place in which are collected the knowledge &c. that it retains. (TA.) You say, هُوَ وَاسِعُ المَجَمِّ, i. e. رَحْبُ الذِّرَاعِ وَاسِعُ الصَّدْرِ (tropical:) [He is possessed of ample power and might, and free from distress of mind or from narrowness of mind]. (IAar, K, TA.) And إِنَّهُ لَضَيِّقُ المَجَمِّ (tropical:) Verily he is contracted, or straitened, in mind by affairs, or events. (IAar, TA.) مَجَمَّةٌ مجم مجمه مجمة A thing in which resting is usually known to take place. (TA.) مُجَمَّمٌ مجمم A boy (IDrd, TA) having a head of hair such as is termed a جُمَّة. (IDrd, K, TA.) مُجَمِّمَةٌ مجممه مجممة A woman who makes her hair to form a جُمَّة, to make herself like a man: the doing of which is forbidden. (TA.) جمح 1 جَمَحَ جمح , aor. جَمَحَ , inf. n. جِمَاحٌ (S, A, Mgh, Msb, K, &c.) and جُمُوحٌ (S, A, Msb, K) and جَمْحٌ, (K,) or this last has not been heard, (Mgh,) He (a horse) overcame his rider, or gained the mastery over him, (S, L, K,) running away with him: (L:) or broke loose, or ran away, (Msb,) and went at random, without any certain aim, so as not to be turned by anything: (Mgh, Msb:) or ran so as to have the mastery over his rider: (Ham p. 568:) and جَمَحَ بِرَاكِبِهِ (A, Mgh, Msb) he overcame his rider, (A, Mgh,) and ran away so that he could not govern him: (A:) or became refractory, so that he overcame his rider: (Msb:) and sometimes, (Msb,) this verb also signifies he was quick, or swift, (A, Msb,) and brisk, lively, or sprightly; denoting in this case a quality that is approved; whereas in the senses before explained it denotes a quality that is disapproved: but in the last sense it is obsolete [unless tropically applied to a man]. (Msb.) ― - [Hence,] (assumed tropical:) He (said of anything [i. e. of a man or any animal]) went at random, or heedlessly, without consideration or certain aim, not obeying a guide to the right course. (TA.) And (assumed tropical:) He (said of a man, S, L) hastened, or went quickly, (S, L, K,) إِلَيْهِ to him, or it, so that his course was not turned for anything. (L, TA.) وَهُمْ يَجْمَحُونَ, in the Kur [ix. 57], means (assumed tropical:) They hastening, or going quickly: (AO, S, L:) or hastening so that nothing turns them back, like the horse that is termed جَمُوح: (Bd, Jel:) or running like horses that overcome their riders and run away so as to be ungovernable by them. (A.) And جَمَحَ فِى إِثْرِهِ, occurring in a trad., (assumed tropical:) He hastened after him, or it, so that nothing turned him back. (L.) ― - جَمَحَتِ المَرْأَةُ (tropical:) The woman went forth from the place where she used to pass the night, in anger, without the permission of her husband. (Msb.) And جَمَحَتْ مِنْ زَوْجِهَا, so in the S and L &c., but in the K جَمَحَتْ زَوْجَهَا, [which is evidently a mistake,] (TA,) (tropical:) She went forth from the house, or tent, of her husband, to her own family, before he divorced her; (S, L, K;) inf. n. جِمَاحٌ. (L, TA.) And جَمَحَتْ إِلَى أَهْلِهَا (tropical:) She went to her family without the permission of her husband. (A.) ― - جَمَحَتِ السَّفِينَةُ (tropical:) The ship quitted her course, (A, TA,) and became ungovernable by the sailors; inf. n. جُمُوحٌ. (TA.) ― - جَمَحَتِ المَفَازَةُ بِالقَوْمِ (tropical:) The desert led the people, or party, far away, by reason of its great extent. (A, TA.) ― - جَمَحَ بِهِ مُرَادُهُ (tropical:) The object of his desire baffled his efforts to attain it. (A, TA.) جَمْحَةُ جمحه جمحة [A trick of overcoming the rider, and running away with him]. You say, دَابَّةٌ سَمْحَةٌ مَا بِهَا جَمْحَةٌ وَ لَا رَمْحَةٌ [A beast submissive, or easy, or gentle: there is not in her a trick of overcoming the rider, and running away with him, nor a trick of kicking]. (A.) جَمُوحٌ جموح (T, S, A, Mgh, L, Msb, K) and ↓ جَامِحٌ (Mgh, Msb) A horse that overcomes his rider, or gains the mastery over him, (S, A, Mgh, L, Msb, K,) being refractory, (Msb,) and runs away with him, (L,) or runs away so that his rider cannot govern him, (A,) or goes away at random, without any certain aim, so as not to be turned by anything: (Mgh:) or that will not bend his head: (TA:) the former epithet, (T, Mgh, TA,) and the latter, (Mgh, Msb,) applied alike to the horse and the mare: (T, Mgh, Msb, TA:) and the former has two meanings; one denoting what is a fault, for which the horse may be returned; (T, Mgh, TA;) i. e., that habitually takes his own way, so that his rider cannot turn him from it; (T, TA;) or as explained before; (Mgh;) the other meaning being quick, or swift, and brisk, lively, and sprightly; and this does not imply a fault (T, Mgh, TA) for which he may be returned. (T, TA.) ― - [Hence,] (assumed tropical:) Anything [i. e. a man or any animal] that goes at random, or heedlessly, without consideration or certain aim, not obeying a guide to the right course: (TA:) and the former epithet, (Msb, K,) or each of the two, (S, * A,) (tropical:) a man who follows his own natural desire, without consideration, not obeying a guide to the right course of conduct, (S, A, Msb, K,) so that he cannot be turned back. (S, K.) And ↓ جُمَّاحٌ [is pl. of ↓ جَامِحٌ , accord. to analogy, and] signifies (assumed tropical:) Men routed, defeated, or put to flight, in war. (IAar, K.) ― - مَفَازَةٌ جَمُوحٌ (assumed tropical:) [A desert that leads one far away, by reason of its great extent: see 1, last sentence but one: likened to a horse that is termed جَمُوح]: occurring in a poem of Dhu-r-Rummeh. (TA in art. نحب.) جُمَّاحٌ جماح An arrow, (S, K,) or a small arrow, (L,) without an iron point, having a round head, with which the art of shooting is learned (S, L, K) by a boy: (S, L:) or one with which boys play, putting upon its head a date or some clay, in order that it may not wound: (L:) or it signifies also a date put upon the head of a piece of wood, with which boys play: (K:) birds are shot at with it, and knocked down, without being killed, so that the shooter takes them: and it is also called جُبَّاحٌ: (T, TA:) or a boy's arrow, upon the end of which he puts a lump of chewed dates of the size of the عِفَاض [here meaning stopper] of a bottle, in order that it (the end) may go more directly, and be smooth; without feathers, and sometimes without a notch. (AHn, L.) = Also That [kind of plant] at the extremities of which come forth what resemble ears of wheat, soft, (L, K,) like foxes' tails, or (L) resembling the heads of the حَلِىّ and the صِلِّيَان and the like: (L, K:) a coll. gen. n.: n. un. with ة: (L:) pl. جَمَامِيحُ; and in poetry جَمَامِحُ; (L, K;) the latter allowable only in cases of necessity. (L.) = See also جَمُوحٌ. جَامِحٌ جامح : see جَمُوحٌ, in two places. جمد 1 جَمَدَ جمد , aor. جَمُدَ , inf. n. جَمْدٌ and جُمُودٌ, said of water, (S, M, L, Msb, K,) &c., (Msb,) [i. e.,] of anything fluid, or liquid, (K,) It congealed; concreted; became solid, or contr. of fluid or liquid; froze; syn. قَامَ; (S, M;) contr. of ذَابَ; (Msb, K;) as also جَمُدَ. (L, K.) And said of blood, &c., (S, M,) It congealed, or concreted; syn. قام: (M:) or became dry; dried. (S.) See also 2. ― - Also, inf. n. جُمُودٌ, (assumed tropical:) He, or it, remained fixed, or stationary. (KL.) You say, مَا زِلْتُ أَضْرِبُهُ حَتَّى جَمَدَ (tropical:) [I ceased not to beat him until he became motionless]. (A.) ― - (assumed tropical:) [He, or it, was, or became, incapable of growth or increase; lifeless, or dead: see جَامِدٌ. ― - (assumed tropical:) He was, or became, stupid, dull, wanting in intelligence; inert; not sharp, penetrating, vigorous, or effective, in the performing of affairs; or soft, without strength or sturdiness, and without endurance: see, again, جَامِدٌ.] ― - Also, inf. n. جُمُودٌ, (tropical:) said of a man's state or condition [as meaning, It was, or became, stagnant, or unimproving]. (A.) ― - Also جَمَدَتْ, aor. جَمُدَ , inf. n. جُمُودٌ, (tropical:) She [a camel, &c.,] had little milk. (T, TA.) And جَمَدَتْ عَيْنُهُ (tropical:) His eye shed few tears: a phrase alluding to hardness of the heart. (Msb.) ― - Also جَمَدَ, (L, K,) aor. جَمُدَ , (L,) [inf. n. جُمُودٌ;] and ↓ أَجْمَدَ ; (A, TA; [in a copy of the A, انجمد, but this is doubtless a mistranscription; see مُجْمِدٌ;]) (tropical:) He was, or became, niggardly, penurious, or avaricious; (L, A, K;) as also جَمَدَ كَفُّهُ [or جَمَدَتْ]; (Msb;) or جَمَدَتْ يَدُهُ: (A:) and ↓ اجمد he possessed little good: (A, TA:) or جُمُودٌ signifies the refraining, or holding back, from beneficence. (Har p. 149.) ― - جَمَدَ لِى عَلَيْهِ حَقِّى (tropical:) My right, or due, was, or became, incumbent, or obligatory, on him; or established against him; (A, K, * TA;) as also ذَابَ. (A, TA.) = جَمَدَهُ He cut it, or cut it off. (K.) 2 جمّد جمد , inf. n. تَجْمِيدٌ; (K;) or ↓ جَمَدَ ; (so in the L;) It (water, and expressed juice, L) was about to congeal, concrete, become solid, or freeze; was at the point of congealing, &c.; expl. by حَاوَلَ أَنْ يَجْمُدَ. (L, K.) = [And the former, It caused water &c. to congeal.] 4 اجمد أجمد اجمد جمد : see 1, in two places. ― - Also, inf. n. إِجْمَادٌ, He was entrusted with the management of affairs among a people or party [in the game called المَيْسِر: see مُجْمِدٌ]. (T, TA.) = أَجْمَدْتُ عَلَيْهِ حَقِّى (tropical:) I made my right, or due, incumbent, or obligatory, on him; or established it against him. (A, K, * TA.) جَمْدٌ جمد : see جَامِدٌ, in two places. جُمْدٌ جمد : see جُمُدٌ. جَمَدٌ جمد pl. [or rather quasi-pl. n.] of جَامِدٌ, q. v. (S, Msb, K.) ― - Also Congealed, or frozen, water; ice: [see also جَمْدٌ, mentioned with جَامِدٌ:] and snow. (K.) ― - See also what next follows. جُمُدٌ جمد and ↓ جُمْدٌ Elevated ground; as also ↓ جَمَدٌ : (M, K:) or a hard, elevated place: (S, TA:) or جُمُدٌ signifies rugged ground: (TA:) or an elevated, rugged place: (As, TA:) or a small isolated mountain, not high, sometimes rugged and sometimes soft, and producing trees, only found in rugged land; so called because of its dryness; it is the smallest kind of أَكَمَة, round and small, not extending along the ground, rugged at the top, and producing herbs, or leguminous plants, as well as trees; differing from جُمُودٌ [q. v.]: (ISh, L, TA:) pl. [of mult.] جِمَادٌ (ISh, S, M, K) and [of pauc.] أَجْمَادٌ. (S, M, K.) ― - Also, the first, A stone: pl. جِمَادٌ. (Fr, TA.) جَمَادٌ جماد (assumed tropical:) [A thing that does not grow, or increase; that is incapable of growth, or increase; an inorganic thing; as a mineral and the like:] an inanimate thing; a thing that has no soul: [an epithet used as a subst.; or an epithet in which the quality of a subst. is predominant:] pl. جَمَادَاتٌ. (Har p. 13.) [See also جَامِدٌ.] ― - (tropical:) Land (أَرْضٌ) upon which rain has not fallen: (T, S, K:) or dry land, upon which no rain has fallen, and in which is nothing: (T, TA:) or land in which is no produce: (A:) or, as some say, rugged land: (L:) or sterile, barren, or unfruitful, land, in which is nothing; as also جَهَادٌ: pl. جُمُدٌ. (AA, L in art. جهد.) ― - (tropical:) A year (سَنَةٌ) in which is no rain: (S, K:) or in which is no produce of the earth: (A:) and, in like manner, ↓ جَامِدَةٌ a year in which is no herbage, or pasture, no plenty, or fruitfulness, and no rain. (T, TA.) ― - (tropical:) A she-camel having no milk; (S, M, K;) and so a ewe or a she-goat: (L:) or having little milk: (T, TA:) and [accord. to some,] a slow she-camel; syn. بَطِيْئَةٌ; (L, K;) but [this is app. a mistranscription for بَكِيْئَةٌ “ having little milk, ” and] ISd says that the explanation بطيئة does not please him. (TA.) ― - See also جَامِدٌ, in two places. = A kind of cloth or garment; as also ↓ جِمَادٌ . (K.) جَمَادِ جماد , like قَطَامِ, (K,) or جَمَادِ لَهُ, (S, A, L,) said with reference to a niggard, (S, A, L, K,) in dispraise, (K,) as an imprecation, meaning (tropical:) May a stagnant, or an unimproving, state or condition (جُمُودُ الحَالِ) be his lot [or his constant lot]: (A:) or may he not cease to be in a stagnant, or an unimproving, state or condition (لَا زَالَ جَامِدَ الحَالِ). (S, L.) جَمَادِ is [a proper name,] indecl., with kesr for its termination, because it is transformed from the inf. n., namely, الجُمُودُ, like فَجَارِ, which means الفَجْرَةُ: (S:) and the contr. of جَمَادِ لَهُ is جَمَادِ لَهُ, (S, * A,) which denotes praise. (S.) El-Mutalemmis says جَمَادِ لَهَا وَلَا تَقُولِى لَهَا أَبَدًا إِذَا ذُكِرَتْ حَمَادِ ” i. e., Say thou جُمُودًا to her, [جُمُودًا,] and say not to her [ever, when she is mentioned,] حَمْدًا and شُكْرًا. (S.) جِمَادٌ جماد : see جَمَادٌ, last meaning. جَمُودٌ جمود : see جَامِدٌ. جُمُودٌ جمود [app. Elevated tracts,] softer, or more plain, than what is termed جُمُدٌ, and more intermixed with soft, or plain, tracts, sometimes in, or by, that [kind of high ground] which is termed قُفٌّ, and sometimes in, or by, soft, or plain, tracts. (ISh, L, TA.) جَمِيدُ العَيْنِ جميد العين : see جَامِدٌ. جُمَادَى جماد جمادى جمادي One of the names of the months, (Msb, K,) applied to two of the Arabian months, together called جُمَادَيَانِ, (TA,) and distinguished by the appellations of جُمَادَى الأُولَى and جُمَادَى الآخِرَةُ [the fifth and sixth months of the Arabian year]: (S, K:) it is of the measure فُعَالَى, from الجَمْدُ; (S;) the two months to which it is applied being [said to be] so called because, when the months were named, these two fell in the season of the freezing of water: (ISd, L, Msb:) [but this derivation seems to have been invented when the two months thus named had fallen back, into, or beyond, the winter; for when they received this appellation, the former of them evidently commenced in March, and the latter ended in May; therefore I hold the opinion of M. Caussin de Perceval, that they were thus called because falling in a period when the earth had become dry and hard by reason of paucity of rain, from جَمَادٌ, an epithet applied to land upon which rain has not fallen, or from جُمَادَى, an epithet applied to an eye that sheds few tears; which opinion is confirmed by the obvious derivations of the names of other months, صَفَرٌ and رَبِيعٌ and رَمَضَانُ and شَوَّالٌ:] afterwards, when the lunar months superseded the solar, the same names were retained: (Msb:) [see زَمَنٌ, and الهِجْرَةُ:] جمادى is determinate, (K,) being a proper name, (TA,) and of the fem. gender: (Msb, K:) if you find it masc., it is because it is made to accord to الشَّهْرُ: all the other names of the months are masc.: (Fr, IAmb, Msb:) the pl. is جُمَادَيَاتٌ, (Fr, L, K,) agreeably with analogy; and if the form جِمَادٌ [a mistranscription for جَمَائِدُ, like حَبَائِرُ, pl. of حُبَارَى,] were used, it would also be agreeable with analogy. (Fr, L.) The former of these two months is also called جُمَادَى خَمْسَةٍ; and the latter, جُمَادَى سِتَّةٍ; (K;) which mean, respectively, Jumádà the fifth month and Jumádà the sixth month, from the commencement of the year. (TA.) Lebeed says, [describing a pair of wild asses,] “ حَتَّى إِذَا سَلَخَا جُمَادَى سِتَّةً جَزَآ فَطَالَ صِيَامُهُ وَصِيَامُهَا [Until, when they both pass, and come to the end of, Jumádà, completing six months, they satisfy themselves with green pasture so as to be in no need of water, and his and her abstinence from water becomes of long continuance]: thus cited by Bundár; ستّة being in the accus. case as a denotative of state, and by جمادى being meant جمادى الآخرة: or, accord. to IAar, the poet said ستّةٍ, meaning the six months of winter, which are the months of dew; and Aboo-'Amr Esh-Sheybánee says the like. (MF.) AHn says that the Arabs applied the name of جمادى to The whole of the winter; [see above;] whether the winter were at the same time as the months so called or not: and Aboo-Sa'eed says the like. (L.) ― - See also جَامِدٌ. لَيْلَةٌ جُمَادِيَّةٌ ليلة جماديه ليلة جمادية A wintry night. (Aboo-Sa'eed, L.) [See جُمَادَى.] جَمَّادٌ جماد (tropical:) A sword such that he who is struck with it becomes motionless (يَجْمُدُ): (A, TA:) or a sharp, cutting, sword. (AA, K.) جَامِدٌ جامد , applied to water, (Msb, K,) &c., (Msb,) [i. e.] anything fluid, or liquid, (K,) In a state of congelation, concretion, or solidity; freezing; as also ↓ جَمْدٌ ; contr. of ذَائِبٌ: (Msb, K:) you say مَآءٌ جَمْدٌ [as well as مَآءٌ جَامِدٌ]: (Msb:) or ↓ جَمْدٌ signifies what is congealed, or frozen, of water [&c.]; ice; (S, A;) contr. of ذَوْبٌ: (S:) [see also جَمَدٌ:] it is originally an inf. n.: (S, Msb, K:) [or it is an epithet from جَمُدَ, like ضَخْمٌ from ضَخُمَ:] and ↓ جَمَدٌ is a pl. [or rather a quasi-pl. n.] of جَامِدٌ, (S, Msb, K,) like as خَدَمٌ is of خَادِمٌ: (S, Msb:) you say, قَدْ كَثُرَ الجَمَدُ [The frozen waters have become many]. (S.) [Hence,] مُخَّةٌ جَامِدَةٌ A hard piece of marrow. (L.) ― - (assumed tropical:) Remaining fixed, stationary, or motionless. (Bd and Jel in xxvii. 90.) ― - (assumed tropical:) A thing that does not grow, or increase; [incapable of growth, or increase; inanimate;] as stone, in contradistinction to a tree [and an animal]. (Kull.) [See also جَمَادٌ.] You say, لَكَ جَامِدُ هٰذَا المَالِ وَذَائِبُهُ (A, L, K *) (tropical:) To thee belongs, or shall belong, what consists of gold and silver [or the like inanimate things], of this property, and what consists of live stock, thereof: (L, K:) or what consists of stones, thereof, and what consists of trees, thereof: or what is solid, thereof, and what is fluid, or liquid, thereof. (L.) ― - [Hence its application in lexicology and grammar to (assumed tropical:) A noun that is not an inf. n. nor derived from an inf. n.; a noun having the quality of a real substantive (اِسْمِ عَيْنٍ), opposed to that which has the quality of an ideal substantive (اِسْمُ مَعْنًى): and (assumed tropical:) a verb that has but one tense and no inf. n., as لَيْسَ and نِعْمَ &c., opposed (as is said in the TA voce قَدْ) to مُتَصَرِّفٌ: it may be rendered (and so I have rendered it), in these cases, aplastic.] ― - (assumed tropical:) Lifeless; dead. (Kull p. 147.) ― - (assumed tropical:) Stupid, dull, wanting in intelligence; inert; not sharp, penetrating, vigorous, or effective, in the performing of affairs; or soft, without strength or sturdiness, and without endurance. (TA.) ― - It is also applied to a man's state, or condition: you say رَجُلٌ جَامِدُ الحَالِ (assumed tropical:) [A man in a stagnant, or unimproving, state or condition]. (S, L.) ― - And to the eye: you say عَيْنٌ جَامِدَةٌ (assumed tropical:) An eye that sheds no tears; (Ks, K;) as also ↓ جُمَادَى , (Ks, K,) and ↓ جَمُودٌ ; (S, K;) or this last signifies (tropical:) an eye that sheds few tears. (A.) And رَجُلٌ جَامِدُ العَيْنِ, (A, K,) and العين ↓ جَمِيدُ , and العين ↓ جَمَادُ , (A,) (tropical:) A man whose eye sheds few tears; (A;) or whose eye sheds no tears. (K.) ― - See also جَمَادٌ. ― - Also, (L,) and ↓ مُجْمِدٌ , (M, A, K,) and الكَفِّ ↓ جَمَادُ , (A, K,) (tropical:) Niggardly, penurious, or avaricious; (M, A, K;) niggardly of that which it is incumbent on him to give: (L:) and ↓ مُجْمِدٌ , also, a man of little, or no, good; possessing little, or no, good. (K.) = جَوَامِدُ, (as its pl., IAar, L,) Limits, or boundaries, or boundary-marks, between lands, (IAar, L, K, *) and between two dwellings. (L.) مُجْمِدٌ مجمد : see جَامِدٌ, last sentence but one, in two places. ― - The person who is entrusted with the management of affairs in a game of chance (قِمَار [here meaning the game called المَيْسِر]): (K:) [i. q. ضَرِيبٌ:] or the person entrusted with the management of affairs among a people or party, (T, K, TA,) who does not take part in the game called المَيْسِر, except that he shuffles the arrows (يَضْرِبُ بِهَا) for the players, and has them placed in his hands, and is confided in with respect to them, and compels him who has incurred an obligation to fulfil it: (L, TA:) or one who takes no part in the game called المَيْسِر, (who is called بَرَمٌ,) but who sometimes shuffles, or deals forth, the arrows, (يُفِيضُ بِهَا,) for the players; so in the following verse of Tarafeh: “ وَأَصْفَرَ مَضْبُوحٍ نَظَرْتُ حَوِيرَهُ عَلَى النَّارِ وَاسْتَوْدَعْتُهُ كَفَّ مُجْمِدِ [And of many a yellow arrow, changed in colour by fire, I have awaited the sound over the fire, and I have deposited it in the hand of one taking no part in the game but only shuffling, or dealing forth, the arrows for the players]; meaning, I have awaited its sound, which was like an answer proceeding from it, when I straightened it and marked it, over the fire: (S:) [or, accord. to the EM (p. 105), where we find حِوَارَهُ in the place of حَوِيرَهُ, the meaning is, and of many a yellow arrow, &c., I have awaited the returning and gaining, while we were assembled at the fire, &c.:] or مجمد here means a man taking with both his hands so as not to let anything go forth from them: (AA, TA:) or, accord. to As, it here means a man entering upon Jumádà, which was in that [the poet's] time a month of cold: (S, K: *) or one whose arrow does not gain anything in the game called المَيْسِر: (L:) or a person in whom one confides, and who is tenacious of that which is in his hand or possession, and not to be deceived. (A 'Obeyd, TA.) مَجْمَدَةٌ مجمد مجمده مجمدة A place in which ice is kept. (MA.) هُوَ مُجَامِدِى هو مجامدى هو مجامدي He is my neighbour, his house, or tent, adjoining mine. (K.) جمر 1 جَمڤرَ see 2, in two places: = and see also 4: ― - and 5. = Also جَمَرَهُ He gave him جَمْر [live, or burning, coals]. (K.) = He put him aside, apart, away, or at a distance. (Th, K.) ― - جَمَرتِ الشَّمْسُ القَمَرِ, aor. جَمُرَ , The sun concealed [or as it were put out] the moon [by its proximity thereto: see اِبْنُ جَمِيرٍ]. (IAar, TA.) = جَمَرَ [said of the moon, It became concealed by its proximity to the sun: see an ex. voce جَمِيرٌ: and see also 4]. = Also, (K,) aor. جَمِرَ , (TA,) He (a horse) leaped while shackled; and so ↓ اجمر . (K.) 2 جمّر جمر , inf. n. تَجْمِيرٌ; (K;) and ↓ جَمَرَ ; (Msb;) He collected together (Msb, K) a people, and anything. (Msb.) ― - جَمَّرَتْ شَعَرَهَا, inf. n. تَجْمِيرٌ; (S, A, K;) and ↓ جَمَرَتْهُ , (Msb,) and ↓ أَجْمَرَتْهُ ; (K;) She (a woman) collected together her hair, (S, A, Msb, K,) and tied it in knots, or made it knotted and crisp, (عَقَدَتْهُ, S, A, Msb,) at the back of her neck; (S, A, Msb, K;) not letting it hang down loosely: (S:) or plaited it: (T, TA:) and جمّر شَعَرَهُ he collected together his hair at the back of his head: (Mgh:) and رَأْسَهَا ↓ اجمرت she collected together the hair of her head, and plaited it: and شَعَرَهُ ↓ اجمر he disposed his hair in ذَوَائِب [or locks hanging down loosely from the middle of the head to the back, or plaits hanging down]. (TA.) ― - And جمّر It (a thing) necessitated a people to unite together. (TA.) ― - Also, (inf. n. as above, S,) He (a commander, As, A) detained the army in the territory of the enemy, (S, K,) or on the frontier of the enemy's country, (A,) and did not bring them back (S, A, K) from the frontier: (S:) the doing of which is forbidden: (TA:) or he detained them long on the frontier of the enemy, and did not give them permission to return to their families: (As, TA:) or he collected them on the frontiers of the enemy, and kept them from returning to their families. (TA.) = See also 4: ― - and 5. = جمّر الثَّوْبَ, (A, Mgh, Msb,) inf. n. as above, (Mgh, Msb,) He fumigated the garment with perfume; (A, * Mgh, Msb;) as also ↓ اجمرهُ : (Mgh, Msb, K:) but the former is the more common. (Mgh.) And جمّر المَسْجِدَ, (Mgh, TA,) or ↓ اجمرهُ , accord. to different modes of writing the surname of a certain No'eym, i. e., المُجَمِّرُ or المُجْمِرُ, (TA,) [and accord. to different copies of the K,] He fumigated the mosque with perfume: (Mgh:) [or perhaps it may mean he strewed the ground of the mosque with pebbles; from جَمْرَةٌ; like حَصَّبَهُ, from حَصَبَةٌ or حَصْبَآءُ or حَصْبَةٌ.] ― - And جمّر [for جمّر لَحْمًا] He put flesh-meat upon live coals [to roast]. (A.) = Also, (A,) inf. n. as above, (S, A,) He (a pilgrim, A) threw the pebbles [in the valley of Minè]; (S;) and so ↓ استجمر . (TA in art. تو.) Hence, يَوْمُ التَّجْمِير [The day of the throwing of the pebbles, by the pilgrims, in the valley of Minè]. (A.) [See جَمْرَةٌ.] = جمّر النَّخْلَةَ, (inf. n. as above, A,) He cut off the heart, or pith, (جُمَّار,) of the palmtree. (S, A. K. *) 4 أَجْمَرَتْ شَعَرَهَا , and رَأْسَهَا; and اجمر شَعَرَهُ: see 2. ― - اجمر الأَمْرُ بَنِى فُلَانٍ The thing, or affair, included the common mass, (K,) or the whole mass, (TA,) of the sons of such a one within the compass of its relation or relations, or its effect or effects, &c. (K, TA.) ― - اجمر النَّخْلُ He computed by conjecture the quantity of the fruit upon the palm-trees, and then reckoned, and summed up the quantity so computed. (K.) He who does so is termed ↓ مُجْمِرٌ . (TA.) ― - اجمر الخَيْلُ He prepared the horses for racing &c. by feeding them with food barely sufficient to sustain them, after they had become fat, (أَضْمَرَهَا,) and collected them together. (K.) = اجمر القَوْمُ عَلَى الشَّىْءِ, (S,) or على الأَمْرِ; (K;) and ↓ جمّر , (K,) inf. n. تَجْمِيرٌ; (TA;) and ↓ جَمَرَ , and ↓ استجمر ; (K;) The people, or party, agreed together to do the thing, (S, K,) and united for it. (K.) [See also 5.] = اجمر الثَّوْبَ, and المَسْجِدَ: see 2. ― - اجمر النَّارَ, inf. n. مُجْمَرٌ, He prepared the fire [app. in a مِجْمَرَة]. (S, * K.) = اجمر said of a camel, He had his foot rendered even, so that there was no line between its phalanges, (K, TA,) in consequence of its having been wounded by the pebbles, and become hard. (TA.) = Also, said of a camel, (S,) and of a man, (TA,) He hastened, or was quick, in his pace, or going; (S, K;) and ran: (TA:) you should not say اجمز. (S.) ― - See also 1. = أَجْمَرَتِ اللَّيْلَةُ The night had its moon concealed by its proximity to the sun. (K, * TA.) [See also 1.] 5 تجمّر جمر تجمر It (a people, or party,) collected together; (A, Mgh, TA;) [and] so ↓ جَمَرَ ; this verb being intrans. as well as trans.: (Msb: [see 2:]) and ↓ جمّر it (a tribe) collected together, and became one band. (As, TA.) ― - It (an army) became detained in the territory of the enemy, and was not brought back (S, K) from the frontier; (S;) as also ↓ استجمر . (K.) = See also 10. 8 اجتمر بِالمِجْمَرِ اجتمر بالمجمر , (K,) and ↓ استجمر , (AHn, A, Mgh,) He fumigated, or perfumed, himself with aloes-wood [or the like]. (AHn, A, Mgh, K.) 10 استجمر استجمر : see 4: ― - and 5: = and 8: = and 2. ― - Also, [and vulgarly ↓ تجمّر ,] He performed the purification termed اِسْتِنْجَآء with جِمَار, (Mgh, Msb, K,) i. e., with stones, (AZ, S, Msb,) or small stones. (Mgh, TA.) جَمْرٌ جمر : see what next follows, in two places. جَمْرَةٌ جمر جمره جمرة A live, or burning, coal; a piece of smokeless burning fire: (Msb:) or burning fire: (K:) [but the former is the correct explanation:] when cold, [before it is kindled,] it is called فَحْمٌ (TA) [or حَطَبٌ &c.]: and when reduced to powder by burning, رَمَادٌ: (L in art. رمد:) from جَمَّرَ “ he collected together: ” (Mgh:) pl. ↓ جَمْرٌ (S, Msb, K) [or rather this is a coll. gen. n.] and جَمَرَاتٌ and جِمَارٌ. (Msb.) ― - [Hence,] فِى ↓ الجَمْرُ كَبِدِى (tropical:) [Live coals are in my liver]. (A.) ― - [Hence also,] الجَمَرَاتُ الثَّلَاثُ (assumed tropical:) [The three live coals; meaning the first three degrees of heat]: the first is in the air; the second, in the earth, or dust; and the third, in the water: [or, accord. to the modern Egyptian almanacs, the first is in the air, and is cold, or cool; the second, in the water, and is lukewarm; and the third, in the earth, or dust, and is hot: the first falling exactly a zodiacal month before the vernal equinox; and each lasting seven days:] whence the saying, كَانَ ذٰلِكَ عِنْدَ سُقُوطِ الجَمْرَةِ (assumed tropical:) [That was at the time of the falling of the live coal]; i. e., when the heat had acquired strength. (TA.) = Any body of men that have united together, and become one band, and that do not form a confederacy with any others: (S:) or a body of men that congregate by themselves, because of their strength and their great valour; [said to be] from the same word signifying “ a live coal: ” (Msb:) or any people that endure patiently fighting with those who fight them, not forming a confederacy with any others, nor uniting themselves to any others: (Lth, TA:) or a tribe that does not unite itself to any other: (K:) or that comprises three hundred horsemen, (K,) or the like thereof: (TA:) or a tribe that fights with a company of tribes: (TA:) pl. جَمَرَاتٌ. (S, Msb, K.) You say, بَنُو فُلَانٍ جَمْرَةٌ The sons of such a one are a people able to defend themselves, and strong. (TA.) جَمَرَاتُ العَرَبِ is an appellation especially applied to three tribes; namely, Benoo-Dabbeh Ibn-Udd, and Benu-l-Hárith Ibn-Kaab, and Benoo-Numeyr Ibn-' Ámir; (S, A, K;) the first of which became extinguished by confederating with Er-Ribáb, and the second by confederating with Medhhij; the third only remaining [a جمرة] because it formed no confederacy: (S:) or it is applied to 'Abs and El-Hárith and Dabbeh; all the offspring of a woman who dreamt that three live coals issued from her فَرْج. (S, K.) ― - Also A thousand horsemen. (S, K.) One says جَمْرَةٌ كَالجَمْرَةِ [A troop of a thousand horsemen like the live coal]. (S, TA.) = A pebble: (S, K:) or a stone: (Msb:) or a small stone or pebble: pl. جِمَارٌ (Mgh, Msb, Et-Towsheeh, TA) and جَمَرَاتٌ. (Mgh, Msb.) ― - Also sing. of جَمَرَاتٌ (S, Msb, K) and of جِمَارٌ (TA) in the appellations جَمَرَاتُ مِنًى (Msb) or جَمَرَاتُ المَنَاسِكِ (S, K) and جِمَارُ المَنَاسِكِ, (TA,) which were three in number, (S, Msb, K,) called الجَمْرَةُ الأُولَى and الجَمْرَةُ الوُسْطَى and جَمْرَةُ العَقَبَةِ, (K,) at which جَمَرَات (i. e. small pebbles, TA) were cast; (S, K;) each of these being a heap of pebbles, at Minè, and each two heaps [or rather each heap and that next to it] being about a bow-shot apart: (Msb:) accord. to Th, from جَمَرَهُ “ he put him aside, apart, away, or at a distance: ” or from أَجْمَرَ “ he hastened; ” because Adam pelted Iblees in Minè, and he hastened away before him: (K, * TA:) or from تجمّروا “ they collected together: ” (Mgh:) or from جَمَرَهُ “ he collected it together. ” (Msb.) = See also جَمِيرَةٌ. جَمَارٌ جمار An assembly; an assemblage; a collection: (K:) a people assembled together. (TA.) ― - عَدَّ إِبِلَهُ جَمَارًا He counted, or numbered, his camels in one herd, (As, TA,) by looking at their aggregate. (As, T voce نَظِيرٌ, q. v.) ― - جَاؤُوا ↓ جَمَارَى , and with tenween, [i. e., app., جَمَارًا, not, as might be thought at first sight, جَمَارًى, a form which MF disapproves, though it is said in the TA that his disapproval requires consideration,] They came all together, or all of them. (K.) جَمِيرٌ جمير A place of assembly of a people. (S, K.) ― - اِبْنَا جَمِيرٍ The night and the day: (S, K:) so called because of the assembling [of people therein]; like as they are called اِبْنَا سَمِيرٍ because people held conversation therein: (S:) or the two nights during which the moon becomes concealed by its proximity to the sun. (TA.) And اِبْنُ جَمِيرٍ, (IAar, S,) or ↓ اِبْنُ جُمَيْرٍ , (Lh, Th,) The moon in the night when it is concealed by its proximity to the sun: (TA:) or the moon in the end of the [lunar] month; because the sun conceals it (تَجْمُرُهُ, i. e. تُوَارِيهِ): (IAar, TA:) or the dark night: (S:) or the night in which the moon does not rise, either in the first part thereof or in the last: (TA:) or the last night of the [lunar] month. (Aboo-'Amr Ez-Záhid, TA.) You say, ↓ جَآءَنَا فَحْمَةَ ابْنُ جُمَيْرٍ [He came to us in the darkest part of the moonless night, or of the night in which the moon did not rise]. (Th, TA.) And ↓ لَا أَفْعَلُ ذٰلِكَ مَا جَمَرَ ابْنُ جُمَيْرٍ [I will not do that as long as the moon in the end of the lunar month becomes concealed by its proximity to the sun; i. e., I will never do it]. (Lh, TA.) ― - جَمِيرُ الشَّعَرِ What is collected together, of the hair, and tied in knots, or made knotted and crisp. (TA. [See 2.]) اِبْنُ جُمَيْرٍ ابن جمير : see جَمِيرٌ, in three places. جَمِيرَةٌ جميره جميرة A plait of hair: (T, Msb, K:) and i. q. ذُؤَابَةٌ [app. here meaning a plait of hair hanging down; or a lock of hair hanging down loosely from the middle of the head to the back]: (TA:) and ↓ جَمْرَةٌ a lock of hair: (TA:) pl. of the former جَمَائِرُ. (T, Msb.) جَاؤُوا جَمَارَى : see جَمَارٌ. جُمَّارٌ جمار (S, A, Mgh, Msb, K) and ↓ جَامُورٌ (K) [each a coll. gen. n.] The heart, or pith, [or cerebrum,] of the palm-tree, (S, A, Msb, K, TA,) that is in the summit of its head, which part is cut off, and its outer portion is stripped off from the pith within it, which is a white substance, like a piece of the hump of a camel, large and soft: it is eaten with honey: (TA:) from it come forth the fruit and the branches; and when it is cut off, the tree dies: (Msb:) the spathe comes forth from it, amid the part whence two branches divide: (TA:) the head of the palmtree; a soft, white substance: from جَمَّرَ “ he collected together; ” for a similar reason termed كَثَرٌ: (Mgh:) n. un. جُمَّارَةٌ. (A, TA.) [See also قَلْبٌ.] You say, لَهُ سَاقٌ كَالجُمَّارَةِ He has a shank like a piece of the heart of the palm-tree. (A.) And الجُمَّارُ فِى خَلَاخِلِهِنَّ (tropical:) [Legs like the heart of the palm-tree are within their anklets]. (A.) Sakhr El-Hudhalee says, using a double trope, likening the fresh juicy stalks of the بَرْدِىّ to the pith of the palm-tree, and then applying this expression to the legs of a woman إِذَا عُطِفَتْ خَلَاخُلُهُنَّ غَصَّبْ بِجُمَّارَاتِ بَرْدِىٍّ خِدَالِ ” (tropical:) [When their anklets are bent, (for the anklet of the Arab woman is formed of a piece of silver, or other metal, which is bent round so that the two ends nearly meet,) they are choked, or entirely filled up, with plump legs like the pith of the papyrus]. (A, TA.) جَامِرٌ جامر : see مُجَمِّرٌ. جَامُورٌ جامور : see جُمَّارٌ. ― - Also (tropical:) A well-known appertenance of a ship or boat; [i. e., the head of the mast; a kind of truck, which is made of harder wood than the mast itself.] (TA.) ― - And hence, (tropical:) The head [absolutely]: but accord. to Kr, only the vulgar call it so. (TA.) أَجْمَرُ occurs in a trad., where it is said, دَخَلْتُ المَسْجِدَ وَالنَّاسُ أَجْمَرُ مَا كَانُوا, meaning I entered the mosque when the people were in their most collected state. (TA.) مُجْمَرٌ مجمر : see مِجْمَرٌ: ― - and see also مِجْمَرَةٌ, in two places. ― - Also, (S, K,) and ↓ مُجْمِرٌ , (K,) A hard solid hoof: (AA, S, K:) and a hard, strong, compact camel's foot: or one that has been wounded by the stones, and become hard. (TA.) مُجْمِرٌ مجمر : see مُجَمِّرٌ, in two places: ― - and أَچْمَرَ النَّخْلَ: = and see also مُجْمَرٌ. مِجْمَرْ مجمر : see مِجْمَرَةٌ. ― - Also, (Mgh, Msb, K,) and ↓ مُجْمَرٌ , (K,) Aloes-wood, (AHn, Mgh, Msb, K,) and the like, (Mgh,) or other substance, (Msb,) with which clothes are fumigated, (Mgh,) or with which one perfumes himself by burning it: (Msb:) pl. مَجَامِرُ. (Mgh.) مِجْمَرَةٌ مجمره مجمرة and ↓ مِجْمَرٌ , (S, Mgh, Msb, K,) which latter is sometimes fem. [like the former], (K,) or fem. when by it is meant the fire (النَّار), and masc. when meaning the place [of the fire], (TA,) and ↓ مُجْمَرٌ , (K,) A vessel for fumigation; a censer; (Msb;) a vessel in which live coals are put, (S, K,) with incense, or some odoriferous substance for fumigation; (K;) a vessel in which aloes-wood is burned: it is disapproved, because generally of silver; but not so what is termed مِدْخَنَةٌ: (Mgh:) or ↓ مُجْمَرٌ signifies the thing for which the live coals are prepared: (S:) [and مِجْمَرَةٌ also signifies a blacksmith's fire-place: (K in art. كور:)] pl. مَجَامِرُ. (S.) مُجَمَّرٌ مجمر Flesh-meat put upon live coals [to roast]. (A.) مُجَمِّرٌ مجمر (S, Z) and ↓ مُجْمِرٌ (TA) One who collects together his hair, and ties it in knots, or makes it knotted and crisp, at the back of his neck, not letting it hang down loosely: (S:) or who plaits the hair of his head. (TA.) He who does so (while he is a مُحْرِم, TA) is commanded to shave his head. (S and TA from a trad.) = Also, both the former and ↓ جَامِرٌ , which is a possessive epithet, without a verb, One whose business is to fumigate garments [&c.] with perfume. (TA.) جمز 1 جَمَزَ جمز , (S, A, &c.,) aor. جَمِزَ , inf. n. جَمْزٌ (S, Msb, K) and جَمَزَى, (K,) or the latter is a simple subst., (Msb,) said of a camel, (S, K,) and of a man, (A, K,) [He went at a gentle trot or run;] he went a pace quicker than that termed عَنَقٌ, (S, A, Msb, K,) but not so quick as that termed حُضْرٌ, (K,) or not so quick as a vehement حُضْر; (TA;) he went the pace with which corpses are conveyed [to the tomb; which, according to the practice prescribed by Mohammad, is a quick pace]: (TA:) or simply, he went, or went along: (Msb:) and he ran; syn. عَدَا: (Mgh, Msb:) and he went quickly. (Mgh, Msb, TA.) You say, جَمَزَ بِالْجِنَازَةِ He went a pace quicker than that termed عَنَقٌ [with the corpse upon its bier]. (A.) And جَمَزَ الرَّجُلُ فِى الأَرْضَ The man went away into, or in, the country or land. (Kr, K.) 2 جمّز جمز , if used, He rode a camel such as is called جَمَّازٌ or جَمَّازَةٌ. See the act. part. n., below.] جَمَزَى جمزى جمزي a subst. from جَمَزَ; [signifying A gentle trot or run; a pace quicker than that termed عَنَقٌ, but not so quick as that termed حُضْرٌ, or not so quick as a vehement حُضْر; &c.] (Msb.) You say, هُوَ يَعْدُو الجَمَزَى, (A,) and النَّاقَةُ تَعْدُو الجَمَزَى, and in like manner الفَرَسُ, (Ks, S,) [He, and the she-camel, and the mare or horse, runs at the pace termed جَمَزَى.] ― - See also جَمَّازٌ, in two places. جَمَّازٌ جماز , applied to a he-camel, (S, K,) and جَمَّازَةٌ, applied to a she-camel, (K,) That is ridden by the مُجَمِّز; (S;) that goes the pace described above, [voce جَمَزَى and] voce جَمَزَ: (K, TA:) [the latter is also said in the TA to be من آلَات المحامل; but the correct reading seems to be مِنْ أُولَات المَحَامِلِ; and the meaning, of those that carry the vehicles called محامل, pl. of مَحْمِل.] ― - حِمَارٌ جَمَّازٌ An ass that leaps, jumps, springs, or bounds, quickly: (K:) and حِمَارٌ ↓ جَمَزَى a quick ass; (S, K;) or an ass that leaps, jumps, springs, or bounds, quickly, and is swift; (TA;) the latter word in this phrase used as a masc. and fem. epithet, though its final letter is a denotative of the fem. gender. (Ham p. 277. [See below; and see also حَيَدَى.]) Umeiyeh Ibn-Abee-'Áïdh (S, TA) El-Hudhalee (TA) says كَأَنِّى وَرَحْلِى إِذَا رُعْتُهَا جَازِئٍ بِالرِّمَالِ ↓ عَلَى جَمَزَى [As though I and my she-camel's saddle, when I frightened her, were upon a swift wild ass satisfied with green pasture, so as to be in no need of water, in the sands]. (S, TA.) He likens his she-camel to a wild ass, to which he applies the epithet جمزى, that is, swift; meaning, عَلَى حِمَارٍ جَمَزَى. (TA.) As says that this is the only epithet of the measure فَعَلَى heard by him applied to a male; and that IAar cited the verse above to him saying حَيِّدٍ بِالدِّحَالِ, meaning عَنِ الدِّحَالِ, [i. e. shying and turning aside from the hollows, narrow at the top but wide below, in the ground: ” but this is probably a reading of some in the place of حَيَدَى بِالدِّحَالِ, which ends the next verse, agreeably with what is said in the L in art. حيد:] Az says that عَلَى جَمَزَى may be explained as for عَلَى عَيْرٍ ذِى جَمَزَى, i. e., upon an ass having the mode of pace termed جَمَزَى; and نَاقَةٌ وَكَرَى has a similar meaning. (TA.) ― - See also مُجَمِّزٌ. جُمَّيْزٌ جميز (S, K) and ↓ جُمَّيْزَى (K) [The sycamorefig: and the sycamore fig-tree: ficus sycomorus; also called the Egyptian fig:] the male fig; (K, TA;) which is found in the Ghowr, or Ghór, [here meaning the Valley of the Jordan,] (TA,) and is sweet: (K, TA:) this is the yellow: the black makes the mouth bleed: (TA:) it is of various colours, or kinds, (أَلْوَان,) (K, * TA;) abundant in Syria and in Egypt: n. un. جُمَّيْزَةٌ: (TA:) [a fruit] resembling the تِين [or common fig]: (S:) AHn says, of the kinds of fig is the fig of the جُمَّيْز, a sweet, moist fig, which has long fruit-stalks, and which is dried in the sun: and there is another species of the جمّيز, the fruit of which is like the fig in make, but its leaves are smaller than those of the fig, and its figs are yellow, of a small size, and black: it is found in the Ghowr, or Ghór, and is called the male fig: the yellow is sweet: the black makes the mouth bleed: and its fig has no stalk, but cleaves to the wood. ('Abd-el-Lateef, Account of Egypt: White's ed., entitled Abdollatiphi Historiæ Aegypti Compendium: p. 22. See also De Sacy's notes to his transl. of that work, pp. 82—86.) ― - [الجُمَّيْزَةُ also signifies (assumed tropical:) The pudendum muliebre: opposed to التِّينَةُ as meaning “ the anus. ”] جُمَّيْزَى جميز جميزى جميزي : see جُمَّيْزٌ. جُمَّيْزِىٌّ جميز جميزى جميزي A seller of جُمَّيْز. (TA.) مُجَمِّزٌ مجمز One who rides the camel called جَمَّاز, (S, * TA,) or who rides the she-camel called جَمَّازَة; (K, * TA;) as also ↓ جَمَّازٌ . (TA.) جمس 1 جَمَسَ جمس , (A, Msb, K,) aor. جَمُسَ , (Msb, TA,) inf. n. جُمُوسٌ (S, Msb, K) and جَمْسٌ; (TA;) and جَمُسَ, aor. جَمُسَ ; (TA;) It (grease, As, S, A, Msb, K, and clarified butter, and water, A, K, but جَمَدَ is more commonly said of the last, K, or جَمَسَ is incorrect when said of water, As, TA) congealed. (As, S, A, Msb, K.) جُمْسَةٌ جمسه جمسة A tough date: (IDrd, * M, K, * TA:) a date ripening (As, S, Z, K) altogether, (As, Z, K, TA,) but as yet hard, not mellow, or digestible, or easy of digestion: (As, S, Z, K:) pl. جُمَسٌ. (As, TA.) [See بُسْرٌ.] = Also A distinct number, or herd, of camels. (O, K.) جَامِسٌ جامس Grease, (A,) and clarified butter, (TA,) and water, (S,) or it is improperly applied to the last, (As, TA,) in a state of congelation. (S, A, Mgh, TA.) ― - A plant that has lost its freshness, or juiciness, (AHn, K,) and become old, and hard, or tough. (AHn, TA.) ― - صَخْرَةٌ جَامِسَةٌ A tough rock, (TA,) firm in its place. (K, TA.) [In the TA is added مُقْشَعِرَّةٌ: but this is evidently a mistranscription, for مُسْتَقِرَّةٌ, which adds nothing to the explanation.] جَامُوسٌ جاموس [The buffalo;] a kind of بَقَر; (Mgh, Msb, TA;) well known: (K:) n. un. with ة: (K:) and pl. جَوَامِيسُ: (S, Msb, K:) an arabicized word, (T, S, K,) from the Persian; (T, S;) originally گَاوْ مِيشْ. (T, K.) جمش 1 جَمَشَهُ , (S, A, K,) aor. جَمِشَ and جَمُشَ , (TA,) inf. n. جَمْشٌ, (S,) He shaved it, or removed its hair; (S, A, K;) namely, his pubes; (S;) or his head. (A, K.) And جَمَشَتْهُ She shaved it; namely, her pudendum; or removed its hair: and it (نُورَة, q. v.) removed it; namely, hair. (A.) جَمُوشٌ , applied to نُورَة [q. v.], That removes hair; (S, K;) as also ↓ جَمِيشٌ . (K.) ― - Applied to a year (سَنَةٌ), (assumed tropical:) That shaves off, (S,) or nips, shrinks, shrivels, or blasts, [lit., burns, see أَحْرَقَ,] (K,) the plants, or herbage. (S, K.) جَمِيشٌ , applied to the pubes, Shaven, or having its hair removed, (S, A, K, TA,) by means of نُورَة [q. v.]. (TA.) ― - Applied to a place, (assumed tropical:) [Shorn of its plants, or herbage; or] having in it no plants, or herbage. (S, K.) = See also جَمُوشٌ. جمع 1 جَمَعَ جمع , (S, Mgh, Msb,) aor. جَمَعَ , (Mgh, TA,) inf. n. جَمْعٌ, (S, Mgh, Msb, K,) He collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drew together; or contracted; (Mgh, Er-Rághib, B, K; *) a thing; (Er-Rághib, Msb, B;) so that the several parts or portions became near together; (Er-Rághib, B;) or a thing in a scattered, or dispersed, state; (Fr, S;) and a number of men; (Fr;) as also ↓ جمّع ; [or this has only an intensive signification;] and ↓ اجمع . (TA.) [See also the inf. n., جَمْعٌ, below; and] see 2; and 10. ― - [جَمَعَ بَيْنَهُمَا He brought them two together, into a state of union, after separation; and particularly, reconciled them; conciliated them: and he, or it, united, connected, or formed a connexion between, them two: see 3 (last sentence) in art. دنو.] ― - جَمَعَ عَلَيْهِ ثِيَابَهُ He put on, or attired himself with, his clothes. (TA.) ― - جَمَعَتِ الجَارِيَةُ The girl put on the دِرْع and the خِمَار and the مِلْحَفَة; (S, TA;) i. e., (tropical:) became a young woman; (S, K, TA;) became full-grown. (TA.) ― - مَا جَمَعْتُ بِامْرَأَةٍ قَطُّ, and عَنِ امْرَأَةٍ, (assumed tropical:) I have never gone in to a woman; or I have never had a woman conducted to me as my bride. (Ks, K.) ― - فَاجْمَعُوا كَيْدَكُمْ, and فَجَمَعَ كَيْدَهُ: see 4. ― - جَمَعَ أَمْرَهُ: see 4. ― - [جَمَعَ also signifies He composed, arranged, or settled, a thing, or an affair; as in the phrase جَمَعَ اللّٰهُ شَمْلَهُ: see art. شمل. ― - Also It comprised, comprehended, or contained.] ― - Also He pluralized a word; made it to have a plural, or plurals. (The Lexicons passim.) 2 جمّع جمع , (Fr, Msb,) inf. n. تَجْمِيعٌ, (K,) He collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drew together; or contracted; [thus I render جَمَعَ, as explained above;] much; with much, or extraordinary, energy, or effectiveness, or the like; vigorously; or well. (Bd in civ. 2; Msb, K.) Thus in the Kur [civ. 2], الَّذِى جَمَّعَ مَالًا وَعَدَّدَهُ (S, * Bd) Who hath collected much wealth, and hath made it a provision for the casualties of fortune, or reckoned it time after time: (Bd:) [or who hath amassed, or accumulated, wealth, &c.:] or who hath gained, acquired, or earned, wealth, &c.; thus differing from جَمَعَ, explained above: but it is allowable to say مَالًا ↓ جَمَعَ , without teshdeed; (Fr;) and thus it is [generally] read in this passage of the Kur. (Bd.) See also 1. ― - حَمَّعَتْ, (TA,) inf. n. as above, (K,) She (a hen) collected her eggs in her belly. (K, TA.) ― - جَمَّعُوا, (inf. n. as above, S,) They were present on the Friday, (S, Mgh, Msb,) or with the congregation [then collected], (Mgh,) and performed the prayers [with the congregation] on that day. (S, Mgh.) ― - Hence the saying, أَوَّلُ جُمْعَةٍ جُمِّعَتْ فِى الإِسْلَامُ بَعْدَ المَدِينَةِ بِجُؤَاثِى [The first Friday that was observed by the performance of congregational prayer in the time of El-Islám, after the observance thereof in El-Medeeneh, was in Ju-áthà]. (TA.) 3 جامعهُ عَلَى أَمْرِ كَذَا , (S, K,) inf. n. مُجَامَعَةٌ (TK) [and جِمَاعٌ], He combined with him, (مَعَهُ ↓ اجتمع , S, K, TA,) and aided him, (TA,) to do such a thing. (S, * K, * TA.) It is said in a trad. of Aboo-Dharr, وَلَا جِمَاعَ لَنَا فِيمَا بَعْدُ i. e. لَنَا ↓ لَااجْتِمَاعَ [which may mean Nor any combining, or nor any coming together, for us afterwards: see 8]. (TA.) ― - جامع امْرَأَتَهُ, (Msb,) inf. n. مُجَامَعَةٌ (S, Msb, K) and جِمَاعٌ, (Mgh, Msb,) (tropical:) He lay with his wife; compressed her. (S, * Mgh, * Msb, K. *) [The latter inf. n. is the more common as meaning Coïtus conjugalis, or the act of compressing]. = اِسْتَأْجَرَ الأَجِيرَ مُجَامَعةً, and جِمَاعًا, He hired the hireling for a certain pay every week. (Lh, * TA.) 4 اجمع أجمع اجمع جمع : see 1. أَجْمَعْتُ الشَّىْءَ signifies I put the thing together; such, for instance, as spoil, or plunder. (S.) You say, أَجْمَعْتُ النَّهْبِ, meaning I collected together from every quarter the camels taken as spoil from the people to whom they belonged, and drove them away: (AHeyth:) or إِجْمَاعٌ signifies [simply] the driving of camels together, or collectively. (K.) ― - الإِجْمَاعُ also signifies The composing and settling a thing which has been discomposed [and unsettled]; as an opinion upon which one determines, resolves, or decides: (TA:) or جَعْلُ الأَمْرِ جَمِيعًا بَعْدَ تَفَرُّقِهِ, (AHeyth, K,) i. e. the determining, resolving, or deciding, upon an affair, so as to make it firmly settled, [after it had been unsettled in the mind, or] after considering what might be its issues, or results, and saying at one time, I will do thus, and at another time, I will do thus. (AHeyth.) You say, أَجْمَعْتُ الأَمْرَ, (Ks, S, Mgh, * Msb, K,) and عَلَى الأَمْرِ, (Mgh, * Msb, K,) I determined, resolved, or decided, upon the affair; (Ks, S, Mgh, * Msb, K;) as though I collected myself, or my mind, for it; (TA;) as, for instance, a journeying, and a fasting, (Mgh, Msb,) and a going forth, and a tarrying or an abiding; (TA;) and in like manner, أَمْرَهُ ↓ جَمَعَ He determined, resolved, or decided, upon his affair; as, for instance, a fasting: (TA:) and أَجْمَعْتُ الرَّأْىِ I determined, or settled, the opinion. (TA.) You say also, أَجْمِعْ أَمْرَكَ وَلَا تَدَعْهُ مُنْتَشِرًا [Determine thou, or decide, upon thine affair, and do not leave it unsettled]. (S.) The saying, in the Kur [x. 72], فَأَجْمَعُوا أَمْرَكُمْ وَشُرَكَآءَ كُمْ means Then determine ye, or resolve, or decide, upon your affair, (Fr, Ibn-'Arafeh, Bd,) and prepare for it, (Fr,) or اِجْعَلُوهُ جَمِيعًا, [which has the former of these meanings, as shown above,] (AHeyth,) and call ye your companions, (Fr, S, Bd, K,) شركاءكم being governed in the accus. case by the verb understood, (Bd, TA,) becanse the verb in the text is not used with شركاء for its object, (S, K,) but only the unaugmented verb: (S:) or the meaning is then determine ye, with your companions, upon your affair; (Bd, K;) so says Aboo-Is-hák, adding that what Fr says is erroneous: (TA:) or then determine ye upon your affair and the affair of your companions, for وَأَمْرَ شُرَكَائِكُمْ. (Bd.) It is also said that the phrase, in the Kur [xx. 67], فَأَجْمِعُوا كَيْدَكُمْ means Therefore determine ye, or resolve, or decide, upon your artifice, or stratagem: (TA:) but some read كَيْدَكُمْ ↓ فَاجْمَعُوا , (Bd, TA,) meaning therefore combine ye all your artifice; leave nothing thereof unexerted; (TA;) and this latter reading is favoured by the phrase كَيْدَهُ ↓ فَجَمَع [in verse 62 of the same ch.]. (Bd.) ― - Also The agreeing, or uniting, in opinion. (K, * TA.) You say, أَجْمَعُوا عَلَى الأَمْرِ meaning They agreed, or were of one mind or opinion, upon, or respecting, the affair; (Mgh, Msb;) [and so عَلَيْهِ ↓ اجتمعوا ; and عليه ↓ تجمّعوا .] ― - Also The preparing [a thing], or making [it] ready; syn. الإِعْدَادُ. (K, TA. [In the CK, erroneously, الاَعْدَادُ.]) You say, أَجْمَعْتُ كَذَا I prepared, or made ready, such a thing. (TA.) And أَجْمِعُوا أَمْرَكُمْ Prepare ye for your affair. (Fr.) ― - Also The binding the teats of a she-camel all together with the صِرَار, q. v. (K.) You say, اجمع بِالنَّاقَةِ, (S, TA,) and اجمع النَّاقَةِ, (TA,) He so bound the teats of the she-camel; (S, TA;) and so أَكْمَشَ بِهَا. (TA.) ― - Also The drying [a thing]; drying [it] up; making [it] dry; syn. التَّجْفِيفُ وَالإِيبَاسُ. (K TA. [In the CK, erroneously, التَخْفُيفُ والاِيْناسُ.]) Hence the saying of Aboo-Wejzeh Es-Saadee وَأَجْمَعَتِ الهَوَاجِرُ كُلَّ رَجْعٍ مِنَ الأَجْمَادِ وَالدَّمِثِ البَثَآءِ ” i.e. [And the vehement mid-day-heats] dried up every pool left by a torrent [of the hard and elevated grounds and of the soft and even ground]. (TA.) ― - اجمع المَطَرُ الأَرْضِ The rain made the whole of the land, both its soft tracts and its hard tracts, to flow: (K:) and in like manner you say, أَجْمَعَتِ الأَرْضُ سَائِلَةً The land flowed in its soft tracts [as well as in its hard tracts; i. e., in every part]. (TA.) [See also 10.] 5 تَجَمَّعَ see 8, in three places: and see also 4, latter half. 7 انجمع عَنِ النَّاسِ انجمع عن الناس [He withdrew himself from men]. (TA in art. قبض.) 8 اجتمع أجتمع اجتمع ٱجتمع It (a thing in a scattered or dispersed state, S, and a number of men, Msb, [and a number of things,]) became collected, brought together, gathered together, gathered up, assembled, congregated, mustered, drawn together, or contracted; or it collected, collected itself together, gathered itself together, came together, assembled, congregated, drew itself together, contracted itself; coalesced; combined; (K, TA;) so that the several parts or portions became near [or close] together; (TA;) as also اِجْدَمَعَ, (K,) with د [substituted for the ت]; (TA;) and ↓ تجمّع and ↓ استجمع signify the same: (Msb, K:) and ↓ تجمّعوا signifies they became collected, &c., [from several places, or] hence and thence. (S, K:) [See also 10.] You say also, اجتمع مَعَهُ (Mgh) and بِهِ (Msb) [meaning He was, or became, in company with him; came together with him; met with him; met him; had a meeting, or an interview, with him]. And اجتمع مَعَهُ عَلَى أَمْرِ كَذَا: (S, K:) see 3, first sentence: and see the sentence there next following. And in like manner, عَلَى ↓ تجمّعوا فُلَانٍ They combined, conspired, or leagued, together against such a one. (Ibn-Buzurj, TA in art. ضفر.) [See also اجتمعوا عَلَى الأَمْرِ in 4, latter half.] You also say, اِجْتَمَعَتِ آرَاؤُهُمْ عَلَى الأَمْرِ [Their opinions agreed together, or were in unison, upon, or respecting, the affair]. (Er-Rághib.) And اِجْتَمَعَتْ شَرَائِطُ الإِمَامَةِ The conditions of the office of Imám occurred together [or were combined, or they coexisted, in such a case]; as also ↓ اِسْتَجْمَعَتْ . (Msb: [but it is implied in the Mgh that the latter verb in this sense is not of established authority.]) [See a similar ex. voce ارتفع.] ― - [He, or it, was, or became, compact in make or frame, compressed, contracted, or the like. ― - And hence,] He (a man) attained to his full state of manly vigour, and his beard became fullgrown. (K, TA.) The verb is not thus used in speaking of a woman. (S, TA.) ― - [Hence also,] اجتمع فِى الحَاجَةِ [He was quick and vigorous in executing the needful affair, or in accomplishing that which was wanted; as though he compacted his frame, and collected all his energy: see مَشَى مُجْتَمِعًا, below: and see also 10]. (TA in art. كمش.) ― - [Hence also,] اِجْتَمَعَتِ القِدْرُ The cooking-pot boiled. (Z, TA.) ― - [Hence also, اجتمع said of a thing, or an affair, It was, or became, composed, arranged, or settled.] 10 إِسْتَجْمَعَ ↓ استجمع كُلَّ مَجْمَعٍ [He desired, or demanded, the collecting together of every body of soldiers; or he summoned together every body of soldiers]: said of him who demands, or summons, armies, or military forces. (S, TA.) [But this usage of the verb is perhaps post-classical: for Mtr says,] With respect to the saying of ElAbeewardee شَآمِيَّةٌ تَسْتَجْمِعُ الشَّوْلَ حَرْجَفُ [A north wind, cold and vehement, inviting to collect themselves together the she-camels whose milk has dried up, they having passed seven or eight months since bringing forth, or since pregnancy], it seems that he has compared this verb with the generality of others of the same class, [and so derived the meaning in which he has here used it,] or that he heard it [in that sense] from the people of the cities, or towns, or villages, and cultivated lands. (Mgh.) = استجمع used intransitively is syn. with اجتمع, which see in two places, and تجمّع. (Msb, K.) ― - استجمع السَّيْلُ The torrent collected itself together from every place. (S, Mgh, K.) ― - استجمع الوَادِى The valley flowed in every place thereof. (TA.) [See also 4, last signification.] ― - اِسْتَجْمَعَتْ لَهُ أُمُورُهُ His affairs, or circumstances, all combined in a manner pleasing to him. (Mgh, K.) ― - استجمع الفَرَسُ جَرْيًا (S, Mgh, K) The horse exerted all his force, or energy, in running: (K, TA:) the last word is here in the accus. case as a specificative. (Mgh.) You say also, اِسْتَجْمَعُوا لَهُمْ, meaning They exerted [all] their strength, force, or energy, for fighting them: and hence, لَكُمْ ↓ إِنَّ النَّاسِ قَدْ جَمَعُوا [app. meaning Verily the men, or people, have exerted all their strength for fighting you]. (A, TA.) ― - استجمع القَوْمُ The people, or company of men, all went away, not one of them remaining; like as one says of a valley flowing in every place thereof. (TA.) ― - استجمع البَقْلُ The herbs, or leguminous plants, all dried up. (TA.) جَمْعٌ جمع inf. n. of 1. (S, &c.) [Hence,] يَوْمُ الجَمْعِ The day of resurrection [when all mankind will be collected together]. (IDrd, K.) ― - Also, without the article ال, A name of El-Muzdelifeh [between 'Arafát and Minè]; (S, Mgh, Msb, K;) determinate, like عَرَفَاتُ: (TA:) so called because people collect themselves there; (S, Msb;) or because Adam there met with Eve (Mgh, Msb) after they had fallen [from Paradise]: (TA:) [or, app., a name of the tract from 'Arafát to Minè inclusive of these two places: and hence,] يَوْمُ جَمْعٍ the day of 'Arafeh [when the pilgrims halt at Mount 'Arafát]: and أَيَّامُ جَمْعٍ the days of Minè. (IDrd, K.) ― - As an inf. n. used as a subst., properly so termed, (S, * Mgh, Msb,) it also signifies A collection; a number together; an assembly; a company, troop, congregated or collective body, party, or group; a mass; syn. ↓ جَمَاعَةٌ , (S, Mgh, L, Msb, K,) of men; (S, L, K;) as also ↓ مَجْمَعٌ (L, Msb, TA) and ↓ مَجْمِعٌ (Msb) and ↓ مَجْمَعَةٌ (L, TA) and ↓ جَمِيعٌ : (O, K:) but ↓ جَمَاعَةٌ is also used as signifying a collection, a number together, or an assemblage, of other things than men; [of beasts, as camels, horses and the like, bulls and cows, and antelopes, gazelles, &c., i. e. a herd, troop, or drove; of dogs, i. e. a pack; of sheep and goats, i. e. a flock; of birds, i. e. a flock or bevy; of bees, and locusts, &c., i. e. a swarm;] and even of trees, and of plants; (L, TA;) it signifies a collection, or an assemblage, or aggregate, of any things, consisting of many and of few; (Msb;) [as also ↓ مَجْمُوعٌ and ↓ مَجْمَعٌ ;] a number, a plurality, and a multitude, of any things: (TA:) the pl. of جَمْعٌ is جُمُوعٌ. (S, Mgh, Msb, K.) ― - And particularly, An army; a military force; (TA;) as also ↓ جَمِيعٌ . (S, K.) Whence the phrase, in a trad., لَهُ سَهْمٌ جَمْعٌ, [or, more probably, سَهْمُ جَمْعٍ,] meaning For him or shall be, the like of an army's share of the spoil. (TA.) ― - Also The plural of a thing [or word; i. e. a proper plural, according to the grammarians; and also applied by the lexicologists to a quasi-plural noun, which the grammarians distinguish by the terms اِسْمُ جَمْعٍ and جَمْعٌ لُغَوِىٌّ]; and so ↓ جِمَاعٌ , (S, K,) and ↓ جَمِيعٌ , except that this last is what is termed اِسْمٌ لَازِمٌ [app. meaning a subst. which does not govern another as its complement in the gen. case like as جَمْعٌ and جِمَاعٌ do, being thus likened to what is termed فِعْلٌ لَازِمٌ, i. e. an intransitive verb; so that you say of الخِبَآءُ, for instance, الجَمِيعُ الأَخْبِيَةُ the plural is الاخبية; for in this manner I always find it used when it has this signification, which is frequently the case in several of the older lexicons, and in some others; not جَمِيعُ الخِبَآءِ الأَخْبِيَةُ]; (TA;) [whereas] you say, [جَمْعُ الخِبَآءِ الأَخْبِيَةُ and] ↓ جِمَاعُ الخِبَآءِ الأَخْبِيَةُ, (S, K,) i. e. the جَمْع [or plural] of الخباء is الخِبَآءِ; (K) for ↓ الجِمَاعُ is what comprises a number [of things]. (S, K.) See also this last word below. ― - And see also the next paragraph, in three places. ― - The worst sort of dates; (S, Mgh, Msb, K;) because they are collected together and mixed, (Mgh, Msb,) from among the dates of fifty palm-trees: (Mgh:) and afterwards, by predominant usage, [any] bad dates: (Mgh, * Msb:) or a certain kind of dates (K, TA) mixed together, of several sorts, not in request, and not mixed but for their badness: (TA:) or it signifies, (Mgh, K,) or signifies also, (S, Msb,) palm-trees (As, S, Mgh, Msb, K) of any kind, (As, Mgh, Msb,) growing from the date-stones, (S, K,) of which the name is unknown. (As, S, Mgh, Msb, K.) ― - Red gum; (Ibn-'Abbád, K;) [app. because collected and mixed with gum of lighter colour.] ― - The milk of any camel having her udder bound with the صِرَار [q. v.]; ([i. e. the milk that collects in the udder so bound;] that of any camel not having her udder bound therewith is called فُوَاقٌ;) as also ↓ جَمِيعٌ . (K.) الجُمْعُ الجمع جمع , (TA, and EM p. 102,) and جُمْعُ الكَفِّ, (S, Msb, K,) and الكَفِّ ↓ جِمْعُ , (Msb, K, and so in the margin of a copy of the S, as mentioned in the TA,) and الكَفِّ ↓ جَمْعُ , (Msb,) The fist; the hand clinched; (S, Msb, K;) the hand with the fingers put together and contracted in the palm: (TA, * and EM ubi suprà:) pl. أَجْمَاعٌ. (K.) You say, ضَرَبْتُهُ بِجُمْعِ كَفِّى I beat him, or struck him, with my fist. (S, Msb. *) And ضَرَبُوهُ بِأَجْمَاعِهِمْ They beat him, or struck him, with their [clinched] hands. (TA.) And جَآءَ فُلَانٌ بِقُبْضَةٍ مِلْءٍ جُمْعِهِ Such a one came with a quantity in his grasp as much as filled his clinched hand. (S, TA.) And جُمْعُ الكَفِّ signifies [also] The quantity that a hand grasps, of money &c. (Ham p. 778.) ― - أَخَذْتُ فُلَانًا بِجُمْعِ ثِيَابِهِ, (S, Msb, *) and ↓ بِجَمْعِ ثِيَابِهِ, (Msb,) i. e. [I took, or seized, such a one] by the part where his garments met together. (Msb.) ― - أَمْرُهُمْ بِجُمْعِ, and ↓ بِجِمْعٍ , (tropical:) Their affair, or case, is concealed, (S, K,) undivulged by them, and unknown by any one [beside them]. (S, TA.) ― - ذَهَبَ الشَّهْرُ بِجُمْعٍ, and ↓ بِجِمْعٍ , The month passed away wholly; all of it. (K, TA.) ― - هِىَ مِنْ زَوْجِهَا بِجُمْعٍ, (S, Mgh, K,) and ↓ بِجِمْعٍ , (S, K,) She is as yet undevirginated, or undeflowered, (S, Mgh, K,) by her husband. (S, Mgh.) And طُلِّقَتْ بِجُمْعٍ, or ↓ بِجِمْعٍ , She was divorced being yet a virgin. (TA.) And مَاتَتْ بِجُمْعٍ, (S, Mgh, Msb, K,) and ↓ بِجِمْعٍ , (Ks, S, Msb, K,) and ↓ بِجَمْعٍ , (K,) She died a virgin: (Mgh, Msb, K:) or it signifies, (S, K,) or signifies also, (Mgh, Msb,) she died being with child; (AZ, S, Mgh, Msb, K;) whether suffering the pains of parturition or not: (AZ:) or heavy with child: (K:) occurring in the first sense, (Mgh, TA,) or, as some say, in the last, (TA,) in a trad., in which it is said that a woman who so dies is a martyr: (Mgh, TA:) it properly signifies she died with something comprised in her, not separated from her, whether it were a burden in the womb, or her maidenhead: (Sgh:) [the pl. is أَجْمَاعٌ; for] you say, مَاتَتِ النِّسَآءُ بِأَجْمَاعٍ The women died [being virgins: or] being with child. (AZ.) You say also, نَاقَةٌ جُمْعٌ A she-camel with young. (TA.) And ↓ اِمْرَأَةٌ جَامِعٌ A woman with child. (TA.) جِمْعٌ جمع : see the next preceding paragraph, in six places. جُمَعٌ جمع pl. of جَمْعَآءُ, fem. of أَجْمَعُ [q. v.]. جُمْعَةٌ جمع جمعه جمعة is [a subst.] from الاِجْتِمَاعُ, like as [its contr.] فُرْقَةٌ is [ a subst.] from الااِفْتِرَاقُ: (Mgh:) and signifies A state of union, agreement, congruity, or congregation: or sociableness, socialness, familiarity, companionableness, companionship, fellowship, friendship, and amity: syn. أُلْفَةٌ: as in the saying, أَدَامَ اللّٰهُ جُمْعَةَ مَا بَيْنَكُمَا [May God make permanent the state of union, &c., subsisting between you two]. (Aboo-Sa'eed, K.) ― - Hence, (Mgh,) يَوْمُ الجُمْعَةِ, (S, Mgh, Msb, K,) the original form, (TA,) of the dial. of 'Okeyl; (Msb, TA;) and يَوْمُ الجُمُعَةِ, (S, Msb, K,) the most chaste form, (TA,) of the dial. of El-Hijáz; (Msb, TA;) and يَوْمُ الجُمَعَةِ, (Msb, K,) of the dial. of Benoo-Temeem; (Msb, TA;) and, in consequence of frequency of usage, الجُمَعَةُ alone; (Mgh;) A well-known day; (K;) [the day of the congregation; i. e. Friday;] formerly called (TA) the day of العَرُوبَة: (S, TA:) called يوم الجمعة because of the congregating of the people thereon: (Msb:) Th asserts that the first who named it thus was Kaab Ibn-Lu-eí; and he is related to have said that it was thus called because Kureysh used to gather themselves together to Kuseí, [on that day,] in [the building called] دَارُ النَّدْوَةِ: (TA:) accord. to the R, Kaab Ibn-Lu-eí was the first who collected a congregation on the day of العروبة, which was not called الجمعة save since the coming of El-Islám; [or it was not generally thus called before El-Islám; for it is added,] and he was the first who named it الجمعة; for Kureysh used to congregate to him on this day, and he used to preach to them, and to put them in mind of the mission of the apostle of God, informing them that he should be of his descendants, and bidding them to follow him and to believe in him: (TA:) or, as some say, it was thus called in the time of El-Islám because of their congregating [thereon] in the mosque: accord. to a trad., the Ansár named it thus, because of their congregating thereon: (TA:) or it was thus named because God collected thereon the materials of which Adam was created: (I 'Ab:) those who say الجُمَعَةُ regard it as an epithet, meaning that this day collects men much; comparing it to هُمَزَةٌ and لُمَزَةٌ and ضُحَكَةٌ: (TA:) the pl. is جُمَعٌ (S, Mgh, Msb, K) and جُمْعَاتٌ (Msb, K) and جُمُعَاتٌ (S, Mgh, Msb, K) and جُمَعَاتٌ; (Msb, K;) of which the last is pl. of جُمَعَةٌ, [as well as of جُمْعَةٌ, accord. to analogy,] but not so جُمَعٌ (AHát) [nor either of the other pls. mentioned above]. ― - In like manner you say صَلَاةٌ الجُمْعَةِ [The prayer of Friday], and, in consequence of the frequency of usage, الجُمْعَةُ alone. (Mgh.) ― - الجُمْعَةُ, with the م quiescent, is also a name for [The week; i. e.] the days of the week [collectively]; of which the Arabs are said, by IAar, to have reckoned the Sabbath (السَّبْت [i. e. Saturday]) as the first, though they called Sunday the first of the days. (Msb.) ― - جُمْعَةٌ is also syn. with مَجْمُوعَةٌ [meaning Things collected together; or a collection of things]; (K;) as in the phrase جُمْعَةٌ مِنْ حَصًى [a collection of pebbles]. (TA.) ― - You say also جُمْعَةٌ مِنْ تَمْرٍ, meaning A handful of dates. (S, K.) [ جَمْعِىٌّ جمع جمعى جمعي Of, or relating to, a plural.] جُمَعِىٌّ جمع جمعى جمعي One who fasts on Friday by himself. (IAar, Th.) جِمَاعٌ جماع : see جَمْعٌ as signifying “ a plural, ” in three places. [The primary signification seems to be the last there mentioned; where it is said,] الجِمَاعُ is What comprises a number [of things]: (S, K:) one says, الخَمْرُ جِمَاعُ الإِثْمِ (S, TA) [i. e. Wine is what comprises a number of sins: or] that in which sin is comprised, and known to be: the saying is a trad.: (TA:) or جِمَاعُ الإِثْمِ signifies the plurality (جَمْع) of sins. (Msb.) Hence also the saying of El-Hasan El-Basree, اِتَّقُوا هٰذِهِ الأَهْوَآءَ فَإِنَّ جِمَاعَهَا الضَّلَالَةُ وَمَعَادَهَا النَّارُ [Beware ye of these natural desires; for what they involve is error, and the place to which they lead is the fire of Hell]. (TA: in the L, وميعادها.) And it is said in a trad., حَدِّثْنِى بِكَلِمَةٍ تَكُونُ جِمَاعًا i. e. Tell me a saying comprising [virtually] a plurality of sayings. (TA.) [See a similar phrase below, voce جَامِعٌ.] ― - [Hence also,] بُرْمَةٌ جِمَاعٌ A stonecooking-pot of the largest size: (Ks, L:) or قِدْرٌ جِمَاعٌ, and ↓ جَامِعَةٌ , (S, K, TA,) a cooking-pot that comprises a slaughtered camel; or, accord. to the A, that comprises a sheep or goat: (TA:) or a great cooking-pot; (S, K;) as also ↓ جَامِعٌ : (Sgh, K:) pl. [most probably of this last] جُمْعٌ [like as بُزْلٌ is pl. of بَازِلٌ, &c.]. (K.) ― - You say also, فُلَانٌ جِمَاعٌ لِبَنِى فُلَانٍ Such a one is an object of resort for his counsel and authority to the sons of such a one. (TA.) = [See also 3.] جَمُوعٌ جموع : see جَمَّاعٌ. جَمِيعٌ جميع In a state of collection, congregation, or union; being together; met together; [as also ↓ مُجْتَمِعٌ ;] contr. of مُتَفَرِّقٌ. (S, K.) You say قَوْمٌ جَمِيعٌ A people, or number of men, in a state of collection, &c.; being together; met together; syn. ↓ مُجْتَمِعُونَ : (TA:) and in like manner, ↓ إِبِلٌ جَمَّاعَةٌ Camels in a state of collection; &c. (TA.) ― - [All, or the whole, of any things or thing.] See أَجْمَعُ, last sentence. ― - [As an epithet in which the quality of a subst. is predominant,] A tribe [or any number of men] in a state of collection, congregation, or union; being together; met together; syn. ↓ حَىٌّ مُجْتَمِعٌ . (S, K.) See also جَمْعٌ, in four places. ― - A man compact, or compressed, or contracted, in make, or frame: (الخَلْقِ ↓ مُجْتَمِعُ ;) strong; who has not become decrepit nor infirm. (TA.) ― - رَجُلٌ جَمِيعٌ اللَّأْمَةِ A man having his arms, or weapons, collected together. (TA.) ― - رَجُلٌ جَمِيعُ الرَّأْىِ, and ↓ مُجْتَمِعُهُ , A man of right, not disordered or unsettled, opinion, or judgment, or counsel. (TA.) ― - جَعَلَ الأَمْرَ جَمِيعًا بَعْدَ تَفَرُّقِهِ (AHeyth, K) He determined, resolved, or decided, upon the affair, so as to make it firmly settled, [after it had been unsettled in his mind, or] after considering what might be its issues, or results, and saying at one time, I will do thus, and at another time, I will do thus. (AHeyth.) جَمَاعَةٌ جماع جماعه جماعة : see جَمْعٌ, in two places. جَمَّاعٌ جماع and ↓ مِجْمَعٌ [are mentioned together, but not explained, in the TA: the former signifies, and probably, judging from analogy, the latter likewise, as also ↓ جَمُوعٌ , One who collects much; or who collects many things]. ― - إِبِلٌ جَمَّاعَةٌ: see جَمِيعٌ جُمَّاعٌ جماع Anything of which the several component parts are collected, brought, gathered, or drawn, together. (IDrd, K.) ― - [Hence,] as an epithet, applied to a woman, it means Short. (TA.) ― - [Hence also,] جُمَّاعٌ الثُّرَيَّا The cluster of the Pleiades: (IDrd:) or persons who collect together for the rain of the Pleiades, which is the rain called الوَسْمِىّ, looking for the fruitfulness and herbage resulting from it. (IAar.) ― - And جُمَّاعُ النَّاسِ A medley, or mixed or promiscuous multitude or collection, of men, or people, (S, Msb, K,) of various tribes; (S, K;) as also جُمَّاعٌ alone: (TA:) or the latter, people scattered, or in a state of dispersion. (Ham p. 302.) ― - جُمَّاعٌ also signifies The place [either properly or tropically] which comprises the origin of anything; (K, TA;) the source of descent or extraction of people; and hence applied by I 'Ab to main tribes from which other tribes are derived; or, as some say, used by him as meaning various classes of men, such as are termed أَوْزَاع and أَوْشَاب. (TA.) ― - [And The main, or most essential, part of a thing. Thus,] جُمَّاعُ جَسَدِ الإِنْسَانِ means The head of the man. (TA.) ― - جُمَّاعُ التَّمْرِ The contraction (تَجَمُّع) of the envelopes of the flowers of dates, in one place, upon [the germs of] the fruit, or produce, thereof. (TA.) جَامِعٌ جامع [act. part. n. of 1; Collecting; &c.] ― - الجَامِعُ one of the names of God; meaning The Collector of the created beings for the day of reckoning: or, as some say, the Combiner of things of similar natures and of things of contrary natures, in existence. (IAth.) ― - The belly; [because it collects what passes from the stomach;] of the dial. of El-Yemen. (TA.) ― - Also, (Msb,) or المَسْجِدُ الجَامِعُ, (S, K,) [The congregational mosque;] the mosque in which the [congregational] prayers of Friday are performed; because it collects the people for a certain time; (Msb;) and you may also say, مَسْجِدُ الجَامِعِ, meaning مَسْجِدُ اليَوْمِ الجَامِعِ, (S, K,) like as you say الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, [the latter] as meaning حَقُّ الشَّىْءِ اليَقِينِ; for it is not allowable to prefix a noun to another of the same meaning except with this kind of subaudition; or, accord. to Fr, the Arabs used to do so because of the difference of the two words themselves: (S:) or مسجد الجامع is a mistake: (K:) so says Lth; but all others allow it; for the Arabs prefix a subst. to another signifying the same thing, and also to its epithet, as in the phrases in the Kur دِينُ القَيِّمَةِ [ch. xcviii. v. 4] and وَعْدَ الصِّدْقِ [ch. xlvi. v. 15]: (Az, TA:) [pl. جَوَامِعُ.] ― - مِصْرٌ جَامِعٌ [A great town comprising a large population; a comprehensive great town]. (Msb in art. مدن [where it is given as the explanation of مَدِينَةٌ]; and K in art. قرى [where it is less properly given as the explanation of قَرْيَةٌ].) ― - قِدْرٌ جَامِعٌ and جَامِعَةٌ: see جِمَاعٌ ― - اِمْرَأَةٌ جامِعٌ: see the paragraph commencing with الجُمْعُ; last signification. ― - أَتَانٌ جَامِعٌ A she-ass pregnant when beginning to be so. (S, O, K.) ― - ↓ جَامِعَةٌ A [collar of the kind called] غُلّ; (S, K;) because it collects together the two hands to the neck: (S:) pl. جَوَامِعُ. (TA.) ― - أَمْرٌ جَامِعٌ An affair that collects people together: or, as Er-Rághib says, a momentous affair, on account of which people collect themselves together; as though the affair itself collected them. (TA.) [Similar to this is the saying,] الصَّلَاةُ جَامِعَةٌ لِكُلِّ النَّاسِ Prayer is a collector of all people. (Msb.) ― - It is said of Mohammad, (Msb,) كَانَ يَتَكَلَّمُ بِجَوَامِعِ الكَلِمِ He used to speak comprehensive but concise language; language conveying many meanings in few words. (Msb, K. [In the CK, الكلم is omitted.]) And hence the saying of 'Omar Ibn-'Abd-el-'Azeez, عَجِبْتُ لِمَنْ لَاحَنَ النَّاسَ كَيْفَ لَا يَعْرِفُ جَوَامِعَ الكَلِمِ, meaning [I wonder at him who vies with men in endeavouring to show his superiority of intelligence,] how it is that he does not [know the way to] confine himself to conciseness, and abstain from superfluity, of speech. (TA.) In like manner, (TA,) it is said in a trad., أُوتِيتُ جَوَامِعَ الكَلِمِ, meaning I have had communicated to me the Kuran, (K, TA,) in which many meanings are comprised in a few words. (TA.) الجَوَامِعُ مِنَ الدُّعَآءِ, also, signifies Prayers, or supplications, combining petitions for good and right objects of desire with praise of God and with the general prescribed observances proper to the case. (TA.) You say also, المَحَامِدِ ↓ حَمِدْتُ اللّٰهَ بِمَجَامِعِ I praised God with words comprising various forms of praise. (Msb.) [See also جِمَاعٌ.] ― - رَجُلٌ جَامِعٌ A man who combines such qualities that he is suited to hardship and to easiness of circumstances. (As. T in art. ادم.) And رَجُلٌ جَامِعٌ لِلْخَيْرِ (T and M and K in art. ام) A man combining all kinds of good qualities. (TK in that art.) ― - دَابَّةٌ جَامِعٌ A beast fit for the إِكَاف and the سَرْج [i. e. for the saddle of either of the kinds thus called]. (Sgh, K.) ― - جَمَلٌ جَامِعٌ, and نَاقَةٌ جَامِعَةٌ, (K,) accord. to ISh, (TA,) A hecamel, and a she-camel, that fails of putting forth the tooth called ناب at the time expected; expl. by أَخْلَفَا بُزُولًا: but this is not said except after four years: (K:) so in the copies of the K; but correctly, accord. to the O and TS, this is not said after four years, [app. reckoned from the usual time of بزول, for this is in the ninth year, or, sometimes, in the eighth,] without the exceptive particle. (TA.) جَامِعَةٌ جامع جامعه جامعة used as a subst.: see the next preceding paragraph. أَجْمَعُ [Collecting, comprising, or containing, a greater, or the greatest, number or quantity; more, or most, comprehensive. Of its usage in a superlative sense, the following are exs.]. إِذَا أَخَذَ شَاهِدَ زُورٍ بَعَثَ بِهِ إِلَى السُّوقِ أَجْمَعَ مَا كَانَ [When he took a false witness, he sent him to the market when it comprised, or contained, the greatest number of people]: اجمع being here in the accus. case as a denotative of state with respect to the سوق: and the reason why كانت is not here said [instead of كان] is that سوق is sometimes masc. (Mgh.) And اِفْعَلْ مَا هُوَ أَجْمَعُ لِأُصُولِ الأَحْكَامِ [Do thou that which is most comprehensive in relation to the principles of the ordinances applying to the case]. (Msb in art. حوط.) = [As a simple epithet, Entire, complete, or whole: fem. جَمْعَآءُ. You say,] بَهِيمَةٌ جَمْعَآءُ A beast free from defects, entire in all its limbs or members, without mutilation, and without cauterization; (TA;) a beast from the body of which nothing has gone. (S, K.) ― - نَاقَةٌ جَمْعَآءُ [may sometimes have the like meaning: or,] accord. to IAar, (TA,) A she-camel extremely aged, (K, TA,) so that her teeth have become short, and almost gone. (TA.) = It is also a sing. having the meaning of a pl., (S, K,) without any proper sing. of its own: (S:) its pl. is أَجْمَعُونَ: and its fem. is جَمْعَآءُ: (S, K:) and the pl. of this last is جُمَعُ, though by rule it should be formed by the addition of ا and ت to the sing., like as the pl. of أَجْمَعُ is formed by the addition of و and ن; (S;) the original form from which جُمَعُ is changed being جَمْعَاوَاتٌ; or it is جَمَاعَى; it is not جُمْعٌ, because أَجْمَعُ is not an epithet, like as أَحْمَرُ is, of which the pl. is حُمْرٌ; (L;) for it is determinate, though of the measure of an epithet, which is indeterminate; (AAF;) and though it is in concordance with the noun which precedes it, like an epithet, it is shown to be not an epithet by its not having a broken pl.: (L:) it is a simple corroborative; (S, K;) and so are أَجْمَعُونَ and جَمْعَآءُ and جُمَعُ; not used as an inchoative nor as an enunciative nor as the agent of a verb nor as the objective complement of a verb, like as are some other corroboratives, such as نَفْسُهُ and عَيْنُهُ and كُلُّهُ. (S.) You say, أَخَذْتُ حَقِّى أَجْمَعَ [I took my right, or due, all of it, or altogether]: and رأَيْتُ النِّسْوَةَ جُمَعَ [I saw the women, all of them, or all together]: the last word in this and similar cases being imperfectly declinable, and determinate word: (Sudot;, TA:) and جَاؤُوا أَجْمَعُونَ [They came, all of them, or all together]: and رَأَيْتُهُمْ أَجْمَعِينَ [I saw them, all of them, or all together]: and مَرَرْتُ بِهِمْ أَجْمَعِينَ [I passed by them, all of them, or all together]. (Msb.) Fr mentions the phrases, أَعْجَبَنِى القَصْرُ أَجْمَعَ [The palace pleased me, all of it, or altogether], and الدَّارُ جَمْعَآءَ [The house, all of it, or altogether], with the accus. case, as denotative of state; but does not allow أَجْمَعُونَ nor جُمَعُ to be used otherwise than as corroboratives: IDrst, however, allows أَجْمَعِينَ to be used as a denotative of state; and this is correct; and accord. to both these ways is related the trad., فَصَلُّوا جُلُوسًا أَجْمَعِينَ and أَجْمَعُونَ [And pray ye sitting, all of you, or all together]; though some make اجمعين [here] to be a corroborative of a pronoun understood in the accus. case, as though the speaker said, أَعْنِيكُمْ أَجْمَعِينَ [I mean you, all of you, or all together]: (K in art. بتع:) or اجمعين in this case is a corruption committed by the relaters in the first age; and he is in error who says that it is in the accus. case as a denotative of state, for corroboratives are determinate, and the denotative of state is literally or virtually indeterminate. (Msb.) [Respecting the usage of this corroborative together with others similar to it, see أَبْتَعُ.] You say also, جَاؤُوا بِأَجْمَعِهِمْ, and بِأَجْمُعِهِمْ, with damm to the م, [They came, all of them, or all together,] (S, Msb, K,) the latter mentioned by ISk. (Msb.) And you say, قَبَضْتُ المَالَ أَجْمَعَهُ [I took, or received, the property, all of it, or altogether]. (Msb.) And ↓ جَمِيعٌ , also, is used as a corroborative: (S, Msb:) as in the saying جَاؤُوا جَمِيعًا, meaning They came, all of them: (S:) and قَبَضْتُ المَالَ جَمِيعَهُ, like أَجْمَعَهُ [explained above]: (Msb:) and جَمِيعَةً occurs as its fem.; but this is extr. (TA.) مَجْمَعٌ مجمع and مَجْمِعٌ, (S, Msb, K,) the latter anomalous, like مَشْرِقٌ and مَغْرِبٌ &c., (TA,) A place of collecting, and the like: (S, Msb, * K:) [pl. مَجَامِعُ] [Hence,] مَجْمَعُ البَحْرَيْنِ, in the Kur [xviii. 59], means The place where the two seas meet. (Bd.) And in like manner, where it is said in a trad., فضَرَبَ بِيَدِهِ مَجْمَعَ بَيْنَ عُنُقِى وَكَتِفِى, [in which مَا seems to have been dropped by the copyist between مجمع and بين,] the meaning is, [And he struck with his hand] the place where my neck and my shoulder-blade meet. (TA.) [Hence also the phrase مَجَامِعُ المَحَامِدِ, explained above: see جَامِعٌ, near the end of the paragraph. And مَجَامِعُ الأُمُورِ, meaning The concurrences of affairs, or of circumstances, or of events.] ― - A place in which people collect, assemble, or congregate: (Msb, * TA:) and [in like manner,] ↓ مَجْمَعَةٌ signifies an assembly-room; a sitting room in which people assemble: (TA:) [pl. of both مَجَامِعُ.] You say, هٰذَا الكَلَامُ أَوْلَجُ فِى المَسَامِعِ وَأَجْوَلُ فِى المَجَامِعِ [This language, or discourse, is more, or most, penetrating into the ears, and more, or most, circulating in the places of assembly]. (TA.) ― - See also جَمْعٌ, as syn. with جَمَاعَةٌ, in two places; and see 10, first sentence. ― - [The whole of anything, considered as the place in which the several parts thereof are collected: see an instance voce خُفٌّ: and see also مُجْتَمَعٌ.] أَمْرٌ مُجْمَعٌ , (S, K,) and مُجْمَعٌ عَلَيْهِ, (TA,) An affair determined, resolved, or decided, upon: (S, K:) an affair agreed upon. (TA.) [The former signification applies to both of the abovementioned phrases: the latter signification, perhaps, only to the latter phrase.] ― - خُطْبَةٌ مُجْمَعَةٌ [A discourse in rhyming prose, or the like,] in which is no flaw, or defect. (Ibn-' Abbád, K.) عَامٌ مُجْمِعٌ عام مجمع A year of dearth, drought, sterility, or unfruitfulness: (Ks, K:) because it is an occasion of people's collecting together in the place where herbage, or plenty, is found. (Ks.) And فَلَاةٌ مُجْمِعَةٌ, (S, TA,) like مُحْسِنَةٌ; (TA;) [in Gol. Lex., erroneously, مُجْمَعَةٌ;] and ↓ مُجَمِّعَةٌ , like مُحَدِّثَةٌ; (TA;) A desert in which people collect themselves together, not separating themselves, from fear of losing their way, or perishing, and the like; as though the desert itself collected them. (S, TA.) And أَرْضٌ مُجْمِعَةٌ, like مُحْسِنَةٌ, A land of dearth, drought, sterility, or unfruitfulness, wherein the camels upon which people journey are not dispersed to pasture. (TA.) مِجْمَعٌ مجمع : see جَمَّاعٌ. مَجْمَعَةٌ مجمع مجمعه مجمعة : see مَجْمَعٌ: ― - and جَمْعٌ, as syn. with جَمَاعَةٌ. = Also Sands collected together: (K:) pl. مَجَامِعُ. (TA.) And A vacant, or void, land, destitute of herbage or vegetable produce, and of water. (AA, K.) فَلَاةٌ مُجَمِّعَةٌ فلاة مجمعه فلاة مجمعة : see مُجْمِعٌ. مَجْمُوعٌ مجموع Collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drawn together; [or contracted;] (S, K, TA;) [from several places, or] hence and thence, although not made as one thing. (S, Sgh, L, K.) It is said in the Kur [xi. 105], ذٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسِ That is a day for which mankind shall be collected. (TA.) ― - See also جَمْعٌ. مُجْتَمَعٌ مجتمع [A place in which a thing becomes collected, brought together, or the like; or in which things have become so; where they collect themselves, come together, or unite; or in which they are comprised, or contained; a place in which is a collection of things]. You say, البَيْضَةُ مُجْتَمَعُ الوَلَدِ [The egg is that which comprises the young bird]. (Mgh in art. بيض.) And مُجْتَمَعُ المَوْتِ signifies the same as حَوْضُ المَوْتِ, which see, in art. حوض. (TA in that art.) ― - [Also The collective mass, or whole, of the hair of the head: (see جُمَّةٌ, in three places:) مُجْتَمَعُ شَعْرِ الرَّأْسِ meaning the whole head of hair: see also مَجْمَعٌ.] مُجْتَمِعٌ مجتمع : see جَمِيعٌ, in five places. ― - A man who has attained to his full state of manly vigour, (S, Mgh, TA,) and whose beard has become fullgrown: (TA:) because at that time his powers have become collected, or because his beard is then full-grown. (Mgh.) [See the verb, 8. And see an ex. in a verse of Suheym Ibn-Wetheel cited in art. دور, conj. 3.] ― - أَلْقَاهُ مُجْتَمِعًا [He threw him down gathered together, or in a heap]. (S and Msb and K in art. كور.) ― - مَشَى مُجْتَمِعًا He walked quickly, (K, TA,) with vehemence of motion, and strength of limbs, not languidly. (TA.) مُتَجَمَّعُ البَيْدَآءِ متجمع البيدآء The main part of the desert; the part in which [as it were] it collects itself; syn. مُعَظَمُهَا وَمُحْتَفَلُهَا. (TA.) جمل 1 جَمَلَ جمل جملة , (K,) aor. جَمُلَ , inf. n. جَمْلٌ, (TA,) He collected [a thing, or things]. (K.) [See also 4.] ― - Also, (S, Mgh, K,) aor. and inf. n. as above, (S, Mgh,) He melted fat; (S, Mgh, K;) and so ↓ اجتمل , and ↓ اجمل : (A'Obeyd, S, K:) this last was sometimes used: (S:) the best form is جَمَلَ: (Fr, TA:) accord. to Z, ↓ اجتمل signifies he made the melted grease of fat to drip upon bread, putting it again over the fire. (TA. [See جَمِيلٌ.]) جَمَلَكَ اللّٰهُ, meaning May God melt thee like as fat is melted, is a form of imprecation mentioned in a trad., as used by a woman. (TA.) = جَمَلَ الجَمَلَ He put the he-camel apart from the she-camel that was fit to be covered. (TA.) = جَمُلَ, aor. جَمُلَ ; (S, Mgh, Msb, K;) and جَمِلَ, aor. جَمَلَ ; (Msb;) inf. n. جَمَالٌ, (S, Mgh, Msb, K, *) originally جَمَالَةٌ; (Msb;) He was, or became, beautiful, goodly, comely, or pleasing, (S, M, Mgh, K,) in person, (M, K,) and good in action, or actions, or behaviour, (M, TA,) or also in moral character: (K:) or elegant, or pretty; i. e., delicately, or minutely, beautiful: (Sb, Msb:) or characterized by much goodness, beauty, goodliness, comeliness, or pleasingness, in his mind, or in his person, or in his actions or behaviour; and also, characterized by much goodness communicated from him to others. (Er-Rághib, TA.) [See جَمَالٌ, below; and see also جَمِيلٌ.] 2 جمّل جمل جملة , (S, K,) inf. n. تَجْمِيلٌ, (K,) He, or it, embellished, or adorned, another. (S, K.) Hence the saying, إِذَا لَمْ يُجَمِّلْكَ مَالُكَ لَمْ يُجْدِ عَلَيْكَ جَمَالُكَ [If thy wealth do not embellish thee, thy beauty of person, or of moral character, will not suffice thee]. (TA.) And you say, جَمَّلَ اللّٰهُ عَلَيْهِ, inf. n. as above, meaning, May God render him beautiful. (TA.) = He gave a camel to be eaten. (K in art. برقش.) = He detained an army long [on the frontier of the enemy]; (K, TA;) like جَمَّرَ [q. v.]. (TA.) 3 جاملهُ جامله جاملة , (K,) inf. n. مُجَامَلَةٌ, (S, TA,) He coaxed him, or wheedled him, with comely behaviour or speech (بِالجَمِيلِ), not rendering him pure, or sincere, brotherly affection: (ISd, K:) or he associated with him in a good manner: (K:) or he treated him with comely behaviour. (S, TA.) One says, عَلَيْكَ بِالمُدَارَاةِ وَالمُجَامَلَةِ [Keep thou to blandishment and coaxing, &c.]. (TA.) 4 اجمل أجمل اجمل جمل He collected a thing (Msb, K) without discrimination, or distinction, (Msb,) or from a state of separation, or dispersion. (K.) [See also 1.] And أُجْمِلَ It was collected into an aggregate. (TA.) ― - He reduced a calculation to its sum; summed it up: (S, K, TA:) and in like manner, he summed up a speech, or discourse, and then analyzed and explained it. (TA.) ― - See also 1. = He made good and large [or liberal]: so in the phrase, اجمل الصَّنِيعَةَ (S, K) He made the benefit good and large [or liberal] (K) عِنْدَ فُلَانٍ [to such a one]. (S.) = [He acted with goodness, or was good and liberal: and he acted with moderation, or was moderate. You say,] اجمل فِى صَنِيعِهِ [He was good and liberal, or, perhaps, moderate, in his benefit]. (S.) And اجمل فِى الطَّلَبِ He was moderate, not extravagant, in demanding, or desire. (Msb, * K, TA.) It is said in a trad., أَجْمِلُوا فِى طَلَبِ الرِّزْقِ فَإِنَّ كُلًّا مُيَسَّرٌ لِمَا خُلِقَ لَهُ [Be ye moderate in demanding, or desiring, the means of subsistence, for every one is accommodated to that which is created for him]. (TA.) = اجمل القَوْمُ The people, or company of men, had many camels; or their camels became many. (S.) 5 تجمّل أجمل جمل تجمل He beautified, embellished, or adorned, himself. (K.) ― - He affected what is جَمِيل [or beautiful, goodly, comely, or pleasing, in person, or in action or actions or behaviour, or in moral character, &c.]. (S.) You say, تجمّل بِأَكْثَرَ مِمَّا عِنْدَهُ [He affected beautiful, goodly, comely, or pleasing, qualities, more than he possessed]. (TA in art. شبع.) ― - He was, or became, patient; or restrained himself from impatience; or constrained himself to be patient: (Mgh, TA:) from جَمَالٌ meaning "patience." (Mgh.) Hence the saying وَإِذَا تُصِبْكَ خَصَاصَةٌ فَتَجَمَّلِ ” And when poverty, or straitness, befalls thee, then be patient, or restrain thyself &c. (Mgh in art. خص.) = He ate what is termed جَمِيل, i. e., melted fat. (S, K. *) 8 اجتمل اجتمل : see 1, in two places. = Also He anointed himself with fat. (TA.) = And He ate of a camel. (K in art. برقش.) 10 استجمل استجمل He (a camel) became a جَمَل, (S, K,) i. e., such as is termed رَبَاعٍ [or one in his seventh year], (S,) or such as is termed بَازِلٌ [or one in his ninth year], or, accord. to Z, one that had covered. (TA.) جَمْلٌ جمل جملة : see جَمَلٌ. جُمْلٌ جمل جملة : see جُمْلَةٌ and جُمَّلٌ; the latter in two places. جَمَلٌ جمل جملة (S, Mgh, Msb, K, &c.) and ↓ جَمْلٌ , (K,) which latter is so rare that it is said by some to be used only in poetry, in cases of necessity, (MF,) but it is a correct dial. var., (TA,) a word of well-known meaning; (K;) i. e., [A he-camel; but commonly applied to the camel as a generic term; in like manner as جَامِلٌ is applied to the males and the females; but properly,] the male of the إِبِل; (TA;) the mate of the نَاقَة; (Fr, S, Mgh;) among camels, corresponding to رَجُلٌ among us; (Sh, Msb;) نَاقَةٌ corresponding to مَرْأَةٌ, and بَكْرٌ to غُلَامٌ, and بَكْرَةٌ to جَارِيَةٌ; (Sh, TA;) [in general] peculiarly applied to the male; (Msb;) exceptionally to the female, as in the saying شَرِبْتُ لَبَنَ جَمَلِى, (K,) i. e., I drank the milk of my she-camel; but ISd doubts the correctness of this: (TA:) [as corresponding to رَجُلٌ among us, it signifies a full-grown hecamel:] or it signifies such as is termed رَبَاعٍ [or one in his seventh year]: (S, ISd, K:) or such as is termed جَذَعٌ [or one in his fifth year]: (ISd, K:) or such as is termed بَازِلٌ [or one in his ninth year]: (ISd, Mgh, Msb, K:) or such as is termed ثَنِىٌّ [or one in his sixth year]: (ISd, K:) or, accord. to Z, one that has covered: (TA:) [see also بَعِيرٌ, and بَكْرٌ, and قَعُودٌ:] pl. [of pauc.] أَجْمَالٌ, (S, Mgh, Msb, K,) which may be pl. of جَمْلٌ, (TA,) and أَجْمُلٌ (Msb) and [of mult.] جِمَالٌ (S, Mgh, Msb, K) and جُمْلٌ (K) and جِمَالَةٌ (Mgh, Msb, K) and [quasi-pl. n.] جُمَالَةٌ and جَمَالَةٌ and جَامِلٌ, (K,) which last is disallowed by some, as will be seen below, (TA,) and [pl. pl.] جِمَالَاتٌ, (S, Msb, K,) which is pl. of جِمَالٌ, (Msb, TA,) or it may be pl. of جِمَالَةٌ, (TA,) and جُمَالَاتٌ [which see also voce جُمَّلٌ] and جَمَالَاتٌ (K) and جَمَائِلُ, (S, K,) pl. of جمالة and جِمال, (Ham p. 527,) and أَجَامِلُ. (K.) One says of camels, when they are males, without any female among them, هٰذِهِ جِمَالَةُ بَنِى فُلَانٍ [These are the hecamels of the sons of such a one]. (ISk, S. [See also جُمَالَةٌ.]) And they said also جِمَالَانِ [meaning Two herds of camels, thus forming a dual from the pl. جِمَالٌ], like as they said لِقَاحَانِ. (ISd, in TA voce خَيْلٌ.) It is said in a prov., مَااسْتَتَرَ مَنْ قَادَ الجَمَلَ [He does not conceal himself who leads the he-camel]. (TA.) And in another prov., اِتَّخَذَ اللَّيْلَ جَمَلًا (assumed tropical:) He journeyed all the night. (K, TA. [See also Freytag's Arab. Prov. i. 230.]) ― - الجَمَلُ also signifies A certain fish (IAar, K) of the sea, (IAar, TA,) thirty cubits in length: (K:) or, as some say, جَمَلُ البَحْرِ is the name of a very great fish, also called the بَال, [i. e., the whale,] thirty cubits in length: accord. to some, this, (TA,) or جَمَلُ المَآءِ, (Mgh,) is what is called the كَوْسَج and كُبَع (Mgh, TA) and لُخْم, [i. e., xiphias, or sword-fish,] which passes by nothing without cutting it. (TA.) [In the present day, جَمَلُ البَحْرِ is an appellation of The pelican.] ― - عَيْنُ الجَمَلِ, in the dial. of Egypt, i. q. الشَّاه بَلُّوط [The chestnut]. (TA.) ― - جَمَلٌ signifies also (assumed tropical:) A woman's husband. (L in arts. اخذ and قيد. See 2 in each of those arts.) ― - Also (tropical:) Palm-trees; (K;) as being likened to the he-camel in respect of their tallness and their bigness and their produce: in some of the copies of the K, النَّحْلُ is erroneously put for النَّخْلُ. (TA.) ― - See also جُمَّلٌ. جُمَلٌ جمل جملة : see جُمَّلٌ, in three places. جُمُلٌ جمل جملة A company, or congregated body, of men. (ISd, K.) ― - See also جُمَّلٌ. جُمْلَةٌ جمل جمله جملة A strand of a thick rope: pl. [or rather coll. gen. n.] ↓ جُمْلٌ : or many strands of a rope, put together [to compose a cable: see جُمَّلٌ]. (TA, in two places in this art.) ― - Hence, app., (TA,) The aggregate of a thing; (K;) the sum, whole, or total; (KL, PS;) it implies muchness, or numerousness, and means any aggregate unseparated: (Er-Rághib, TA:) pl. جُمَلٌ. (S.) [جُمْلَةٌ مِنْ مَالٍ generally means A large sum of money; and in a similar sense جُمْلَةٌ is often used in relation to various things.] It is said in the Kur [xxv. 34], وَقَالَ الَّذِينَ كَفَرُوا لَوْ لَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً, i. e., [And those who disbelieved said, Wherefore was not the Kuran sent down, or revealed, to him] aggregated? (TA:) [or in one aggregate?] or at once? (Bd.) [Hence, بِالجُمْلَةِ as meaning Upon the whole; to sum up.] ― - And hence, in grammar, (TA,) [A proposition; a clause; a phrase; sometimes, a sentence;] a phrase composed of a subject and an attribute, [i. e., composed of an inchoative and an enunciative, (in which case it is termed جُمْلَةٌ اسْمِيَّةٌ,) or of a verb and its agent, (in which case it is termed جُمْلَةٌ فِعْلِيَّةٌ,)] (KT, TA,) [&c.,] whether affording a complete sense, as زَيْدٌ قَائِمٌ [Zeyd is standing], or not, as إِنْ يُكْرِمْنِى [If he treat me with honour]. (KT.) جَمْلَآءُ جملآء : see جَمِيلٌ. جَمَلُونَ جملون A building, or structure, in the form of a camel's hump: (TA:) [a ridged roof: so in the present day: pl. جَمَالِينُ.] جَمَالٌ جمال جمل inf. n. of جَمُلَ: (S, Mgh, Msb:) [when used as a simple subst., meaning] Beauty, goodliness, comeliness, or pleasingness, syn. حُسْنٌ, (S, M, Mgh, * K,) in person, (M, K,) and goodness in action, or actions, or behaviour, (M, TA,) or also, in moral character: (K:) or elegance, or prettiness; i. e., delicacy, or minuteness, of beauty: (Sb, Msb:) or much goodness, or beauty or goodliness or comeliness, in the mind, or in the person, or in the actions or behaviour; and also, much goodness that is communicated from its possessor to another: (Er-Rághib, TA:) accord. to As, [when relating to the person,] حُسْنٌ is in the eyes; and جَمَالٌ, in the nose. (TA in art. حسن.) [See also جَمِيلٌ.] One says, جَمَالَكَ أَنْ لَا تَفْعَلَ كَذَا, (ISd, K,) or أَنْ تَفْعَلَ كَذَا, (IDrd, TA,) meaning, Keep to that which is most comely for thee to do, and do not thus. (IDrd, ISd, K. [But see what follows.]) ― - Also Patience. (Mgh in art. خص.) Aboo-Dhu-eyb says جَمَالَكَ أَيُّهَا القَلْبُ القَرِيحُ سَتَلْقَى مَنْ تُحِبُّ فَتَسْتَرِيحُ ” (S, * TA, the former of which cites only the first hemistich, and the latter substitutes الجَرِيحُ for its syn. القَرِيحُ,) meaning, [Keep thy patience, O thou wounded heart: thou wilt find whom thou lovest, and be at rest: or] keep to thy patience, or thy constraint of thyself to be patient, and thy shrinking from what is foul, and be not impatient in an evil manner. (S, TA.) جُمَالٌ جمال جمل : see جَمِيلٌ: = and جُمَالَةٌ. جَمُولٌ جمول A piece of fat melted. (IAar, TA.) [See also جَمِيلٌ.] ― - A fat woman. (IAar, K.) ― - A person, (K,) or woman, (M,) who melts fat. (M, K.) جَمِيلٌ جميل Melted fat: (S, Mgh:) or melting fat: or fat that is melted and collected: (K, TA:) or fat that is melted, and, whenever it drips, made to drip upon bread, and then replaced over the fire [that it may drip again: see جَمَلَ]: (TA:) and ↓ جُمَالَةٌ , also, signifies [the same; or] melted grease. (Mgh, * TA.) [See also جَمُولٌ.] = Hence, accord. to Abu-l-'Alà, because, when a man becomes fat and in good condition, his جَمَال becomes apparent, (Ham p. 155,) as also ↓ جُمَالٌ and ↓ جُمَّالٌ , (K,) or this last denotes a higher degree of beauty than جَمِيلٌ, (S, Sgh,) and has no broken pl., (TA,) and ↓ أَجْمَلُ , (TA,) Beautiful, goodly, comely, or pleasing, (S, M, Mgh, K,) in person, (M, K,) and good in action, or actions, or behaviour, (M, TA,) or also in moral character: (K:) [like the Greek καλὸς , the Latin pulcher, the French beau, &c.; and so حَسَنٌ:] or elegant, or pretty; i. e., delicately, or minutely, beautiful: (Msb:) [or characterized by much goodness, or beauty or goodliness or comeliness, in his mind, or in his person, or in his actions or behaviour; and also characterized by much goodness communicated from him to others: see جَمَالٌ:] pl. of the first جَمَالٌ: (TA:) fem. جَمِيلَةٌ, (S, Mgh, Msb, K,) applied to a woman; (S, Mgh, Msb;) as also ↓ جَمْلَآءُ , (Ks, S, K,) [said to be] an instance of [the measure] فَعْلَآءُ having no [masc. of the measure] أَفْعَلُ; (TA;) [but see above;] or this is applied to any female as signifying perfect, or complete, in body. (Ibn-'Abbád, K.) It is said in a trad., إِنَّ اللّٰهَ جَمِيلٌ يُحِبُّ الجِمَالَ Verily God is comely in deeds, (TA,) or an Abundant Bestower of good things: He loveth those who are of the like character. (Er-Rághib, TA.) And you say, عَامَلَهُ بَالجَمِيلِ [He treated him with comely, or pleasing, behaviour]. (TA.) And مَاسَحَهُ بِالجَمِيل [He coaxed him, or wheedled him, with comely, or pleasing, behaviour or speech]. (ISd, K. [See 3.]) ― - أَبُو جَمِيلٍ [The kind of plants called] البَقْل; because they embellish by their presence, and render good, the seasoning of food; or because they take away the جَمِيل, i. e., the grease of the flesh-meat, and dry up the food. (Har p. 227.) جَمَالَةٌ جمال جماله جمالة جمل : see the next paragraph. جُمَالَةَ جمال جماله جمالة جمل : see جُمَّلٌ: = and جَمِيلٌ. = Also A herd, or distinct number, of camels; (K;) mentioned before as a pl. of جَمَلٌ [q. v.]: (TA:) or, of she-camels among which is no he-camel; as also ↓ جِمَالَةٌ and ↓ جَمَالَةٌ ; (K;) but this is contradictory to a saying of ISk [respecting جِمَالَةٌ], mentioned above [voce جَمَلٌ; where all these three words are said to be pls. of جَمَلٌ]: (TA:) and also horses: pl. ↓ جُمَالٌ , which is extr. [as a pl.; though, in relation to جُمَالَةٌ, it may be a coll. gen. n., forming its n. un. with ة]. (AA, K.) جِمَالَةٌ جمال جماله جمالة جمل : see what next precedes. جَمِيلَةٌ جميل جميله جميلة A number of gazelles together: and of pigeons. (Ibn-' Abbád, K.) جُمَالِىٌّ جمال جمالى جمالي جماليي جمل applied to a man, (S, Msb, K,) Large in make: (S, Msb:) or tall in body: (Msb:) or firm [in make], (K,) or big in limbs, complete in make, (TA,) like a he-camel. (K, TA.) And with ة applied to a she-camel, (S, K,) Resembling a he-camel in greatness of make: (S:) or firm (K, TA) in make, (TA,) like a he-camel (K, TA) in greatness of make and in strength. (TA.) جُمَّلٌ جمل جملة (S, K, &c.) and ↓ جُمَلٌ and ↓ جُمْلٌ (K) and ↓ جُمُلٌ and ↓ جَمَلٌ (IJ, K) [A cable;] the rope of a ship, (S, K,) i. e., the thick rope thereof, (TA,) that is also called قَلْسٌ, (S, TA,) consisting of [a number of] ropes put together: (S:) and ↓ جُمَالَةٌ also signifies [the same; or] a thick rope, because consisting of many strands put together; pl. جُمَالَاتٌ; (Zj, TA;) which Mujáhid explains as meaning the ropes of bridges; but I 'Ab, as the ropes of ships, put together so as to be like the waists of men [in thickness]. (TA.) In all the forms mentioned above, except the last (جمالة), the word is read in the phrase [in the Kur vii. 38], حَتَّى يَلِجَ الجُمَّلُ فِى سَمِّ الخِيَاطِ [Until the cable shall enter into the eye of the needle]: (K, TA:) I 'Ab reads الجُمَّلُ, (S, TA,) and so do 'Alee and many others: ↓ جُمْلٌ is pl. [or rather coll. gen. n.] of جُمْلَةٌ, a strand of a thick rope; or, accord. to IJ, pl. of جَمَلٌ [q. v.]: the first is explained by Fr as meaning ropes put together; but Aboo-Tálib thinks that he meant ↓ جُمَلٌ , without tesh-deed. (TA.) = حِسَابُ الجُمَّلِ, (S K,) thought by IDrd to be not Arabic, (TA,) and ↓ الجُمَلِ , (K,) but IDrd doubts its correctness, The calculation by means of the letters د ج ب ا, &c. (TA.) جَمَّالٌ جمال جمل An owner, or an attendant, of a camel or camels: (KL, TA: * [see also جامِلٌ:]) and جَمَّالَةٌ owners, or attendants, of camels; (S, K, TA;) similar to خَيَّالَةٌ and حَمَّارَةٌ; (S, TA;) as the former is to حَمَّارٌ. (TA.) [See an ex. of the latter in a verse cited voce إِذَا.] جُمَّالٌ جمال جمل : see جَمِيلٌ. جَامِلٌ جامل [act. part. n. of جَمَلَ. = And also part. n. of جَمُلَ]. The Arabs say, اُجْمُلْ إِنْ كُنْتَ جَامِلًا [Become beautiful, &c., if thou be becoming beautiful, &c.]: but when they mean the quality [alone], they say, إِنَّهُ لَجَمِيلٌ [Verily he is beautiful, &c.]. (Lh, TA.) = A man possessing a جَمَل [or he-camel]. (TA. [See also جَمَّالٌ.]) ― - A herd, or distinct number, of camels, (S, K, * TA,) males and females, (TA,) with their pastors and their owners: (S, K, TA: [also said in the K to be a pl. of جَمَلٌ: in the CK, الجامِعُ is erroneously put for الجَامِلُ:]) or a word formed to denote a pl., meaning camels, (Ham pp. 122 and 490,) males and females; (Id p. 122;) derived from جَمَلٌ; (Id. p. 490;) like بَاقِرٌ (Id. ib. and TA) from بَقَرٌ, (Ham p. 490,) and كَالِبٌ [from كَلْبٌ]. (TA.) ― - Also A great tribe. (AHeyth, K.) أَجْمَلُ [More, and most, جَمِيل, or beautiful, &c.]. (S, K.) ― - See also جَمِيلُ. مُجْمَلٌ مجمل [pass. part. n. of 4, q. v. ― - Also, applied to a phrase or the like,] properly, Including, or implying, a number of things, many and unexplained: (Er-Rághib, TA:) as used by the lawyers, [confused, or] requiring explanation. (TA.) مُجَامِلٌ مجامل [act. part. n. of 3, q. v. ― - Also] One who is unable to answer a question put to him by another person, and therefore neglects it, and bears malice against him for some time. (TA.) جمن جُمَانٌ جم جمان Beads made of silver, like pearls; (S;) things in the form of pearls, of silver; (K;) one of which is called جُمَانَةٌ, (S, K,) pl. جُمَانَاتٌ: (Har p. 181:) or pearls (K, TA) themselves: (TA:) or the first is the proper meaning, and this is metaphorical: (EM p. 161:) [said to be] a Persian word, arabicized. (TA.) Also A kind of belt (سَفِيفَة) woven of leather, in which are beads of every colour, worn by a woman as a وِشَاح [q. v.]: or silvered beads. (K.) جمهر Q. 1 جَمْهَرَ جمهر , (T, A, K,) inf. n. جَمْهَرَةٌ, (A,) He collected together (T, A, K) a thing, (TA,) or earth, or dust, (T, A, TA,) one part upon another. (T, TA.) ― - جمهر القَبْرَ, (S, Msb, K,) inf. n. as above, (S,) He collected the earth, or dust, over the grave, (S, Msb, K,) not plastering it with clay, or mud, (S, K,) nor making it even, or level. (TA.) ― - جمهر المَتَاعَ He took the main part of the household-goods, or commodities: and in like manner the verb is used in relation to plants, or herbage. (Kitáb el- Addád, TA.) ― - جمهر عَلَيْهِ الخَبَرَ, (Ks, S, K,) or لَهُ, (Lth, TA,) or إِلَيْهِ, (AZ, TA,) He acquainted him with a part of the news, or story, and concealed what he desired, or meant: (Ks, S, K:) or he acquainted him with a part of the news, or story, incorrectly, or not in the proper manner, and omitted what he desired, or meant: (Lth, TA:) or he acquainted him with a small portion thereof, omitting most of what was necessary for him to know, and relating it in a manner different from the proper way: (AZ, TA:) and accord. to the Kitáb el-Addád of Abu-t-Teiyib the Lexicologist, it seems to have a contr. signification; for he says that جَمْهَرْتُ لَكَ الخَبَرَ means, I acquainted thee with the main part of the news, or story. (TA.) Q. 2 تَجَمْهَرَ عَلَيْنَا تجمهر علينا He held up his head with an assumption of superiority over us; domineered over us; or exalted himself above us. (TA.) جَمْهَرَةٌ جمهر جمهره جمهرة [originally inf. n. of جَمْهَرَ]: see the next paragraph. جُمْهُورٌ جمهور (not جَمْهُورٌ, which is a form of the word mentioned by Et-Tilimsánee, MF) A quantity of sand rising above what is around it, (S, Msb, K,) and collected together; (S;) as also ↓ with ة; (L;) so called from its abundance and height: (Msb:) or a large quantity of sand, heaped up, and extensive: (Lth, TA:) and ↓ with ة, sand compacted together, and extending in an oblong form upon the surface of the earth. (TA.) ― - The generality, or main part, of men, or people: (S, A, K:) and the eminent, elevated, or noble, of them: (TA:) and a great number of people: (Msb:) pl. جَمَاهِيرُ; (A, Msb;) which signifies also collective bodies of men. (TA.) You say, هٰذَا قَوْلُ الجُمْهُورِ This is the saying of the generality, or main part. (A.) ― - The generality; the greater, main, or chief, part; the main body, main, gross, mass, or bulk; of anything; (K;) as also ↓ جَمْهَرَةٌ . (W 95.) ― - Also, (K,) or ↓ جُمْهُورَةٌ , (TA,) A noble, or high-born, woman. (K, TA.) جُمْهُورَةٌ جمهور جمهوره جمهورة : see جُمْهُورٌ, in three places. جُمْهُورِىٌّ جمهور جمهورى جمهوري An intoxicating beverage: (AO, K:) or [beverage of the kind called] نَبِيذ made of grapes, that is three years old: (K:) or i. q. بُخْتَجٌ; (TA;) which is expressed juice [of grapes] cooked (Mgh voce بختج, and TA) so as to be reduced to one third, (Mgh,) such as is lawful to be drunk: (TA:) or the beverage called بختج to which what has gone from it has been restored, and which is then cooked, and put into vessels, and becomes very potent: (AHn, and Mgh ubi suprà, and TA:) or juice of grapes cooked until half of it is gone and half remains: (KL:) called جمهورىّ because used by most men. (TA.) جُمَاهِرٌ جماهر Large, big, bulky, or corpulent. (TA.) مُجَمْهَرَةٌ مجمهره مجمهرة A she-camel compact in make; (K;) as though she were a جُمْهُور of sand. (TA.) جن 1 جَنَّهُ , (S, Mgh, K,) aor. جَنُ3َ , (Mgh, TA,) inf. n. جَنٌّ, (TA,) It veiled, concealed, hid, covered, or protected, him; (S, Mgh, K;) said of the night; (S, K;) as also جَنَّ عَلَيْهِ, (S, Msb, K,) aor. جَنُ3َ , (S, Msb,) inf. n. جُنُونٌ, (S,) or جَنٌّ, (K,) or both; (TA;) so in the Kur vi. 76, meaning it veiled him, concealed him, or covered him, with its darkness; (Bd;) and ↓ اجنّهُ : (S, Msb, K:) or this last signifies he, or it, made, or prepared, for him, or gave him, that which should veil him, conceal him, &c. : accord. to Er-Rághib, the primary signification of جَنٌّ is the veiling, or concealing, &c., from the sense. (TA.) And جُنَّ عَنْهُ means It (anything) was veiled, concealed, or hidden, from him. (K.) ― - He concealed it; namely, a dead body; as also ↓ اجنّهُ : (S, TA:) or the latter, he wrapped it in grave-clothing: (K:) and he buried it. (TA.) And الشَّىْءَ فِى صَدْرِى ↓ أَجْنَنْتُ I concealed the thing in my bosom. (S.) And وَلَدًا ↓ أَجَنَّتْ , (S,) or جَنِينًا, (K,) said of a woman, (S,) or a pregnant female, (K,) She concealed [or enveloped in her womb a child, or an embryo, or a fœtus]. (TA.) = جَنَّ, aor. جَنِ3َ , inf. n. جِنٌّ, It (an embryo, or a fœtus,) was concealed in the womb. (K.) ― - Also, [inf. n., probably, جِنٌّ and جُنُونٌ and جَنَانٌ, explained below,] It (the night) was, or became, dark. (Golius on the authority of Ibn-Maaroof.) = جُنَّ, (S, Msb, K,) inf. n. جُنُونٌ (S, K) and جِنَّةٌ (S) and جَنٌّ; (K;) and ↓ اُسْتُجِنٌّ , and ↓ تجنّن , and ↓ تجانّ ; (K;) He (a man, S) was, or became, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; possessed by a devil or demon; (see Bd li. 39;) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: the verbs may generally be rendered he was, or became, possessed; or mad, or insane]. (S, Msb, K.) ― - جُنَّ الذُّبَابُ, (S, A, TA,) inf. n. جُنُونٌ, (TA,) (assumed tropical:) The flies made much buzzing: (S:) or made a gladsome buzzing in a meadow. (A, TA.) ― - جُنَّ النَّبْتُ, inf. n. جُنُونٌ, (tropical:) The herbage became tall, and tangled, or luxuriant, or abundant and dense, and put forth its flowers or blossoms: (S, TA:) or became thick and tall and full-grown, and blossomed. (M, TA.) And جُنَّتِ الأَرْضُ, (Fr, K,) inf. n. جُنُونٌ, (K,) (tropical:) The land produced pleasing herbage or plants: (Fr, TA:) or put forth its flowers and blossoms; as also ↓ تجنّنت . (K, TA.) 2: see 4. 4: see 1, in four places: = and see 8. = Also اجنّهُ He (God) caused him to be, or become, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein]. (S, Msb, K.) [And so, vulgarly, ↓ جنّنهُ , whoever, or whatever, be the agent.] ― - ما اجنّهُ [How mad, or insane, &c., is he!] is anomalous, (Th, S,) being formed from a verb of the pass. form, namely, جُنَّ; (Th, TA;) for of the مَضْرُوب one should not say, مَا أَضْرَبَهُ; nor of the مَسْلُول should one say, مَا أَسَلَّهُ: (S:) Sb says that the verb of wonder is used in this case because it denotes want of intellect [which admits of degrees]. (TA.) = اجنّ also signifies وَقَعَ فِى مَجَنَّةٍ [app. meaning He fell into, or upon, a place containing, or abounding with, جِنّ]. (TA.) 5 see 1, in two places. ― - تجنّن عَلَيْهِ, and ↓ تَجَانَنَ , (S, K,) and ↓ تَجَانَّ , (S,) He feigned himself مَجْنُون [i. e. possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, &c.;] to him; (S, K;) not being really so. (TA.) 6 تَجَانَّ and تَجَانَنَ : see 1: ― - and see also 5. 8 اجتنّ, (accord, to the S,) or ↓ اجنّ , (accord. to the K,) He was, or became, veiled, concealed, hidden, covered, or protected, or he veiled, concealed, hid, covered, or protected, himself, (S, K,) عَنْهُ from him, or it; (K;) as also ↓ استجن . (S, K.) You say, بِجُنَّةٍ ↓ استجن He was, or became, veiled, &c., or he veiled himself, &c., by a thing whereby he was veiled, &c. (S.) 10 see 8, in two places: = and see also 1. = اِسْتِجْنَانٌ is also syn. with اِسْتِطْرَابٌ; (S, K;) استجنّهُ meaning استطربهُ, i. e. He excited him to mirth, joy, gladness, or sport. (TK.) جِنٌّ The darkness of night; as also ↓ جُنُونٌ and ↓ جَنَانُ , (K, TA,) the last [written in the CK جُنان, but it is] with fet-h: (TA:) or all signify its intense darkness: (TA:) or all, the confusedness of the darkness of night: (K:) [all, in these senses, are app. inf. ns.: (see 1:)] the last, ↓ جَنَانٌ , also signifies night [itself]: (K:) or [so in copies of the K, accord. to the TA, but in the CK “ and, ”] the dense black darkness of night: (S, K:) and ↓ جُنُونٌ , the veiling, or concealing, or protecting, darkness of night. (ISk, S.) ― - Concealment: so in the phrase, لَا جِنَّ بِهٰذَا الأَمْرِ There is no concealment with this thing. (K, * TA.) One of the Hudhalees says وَلَا جِنَّ بِالبَغْضَآءِ وَالنَّظَرِ الشَّزْرِ [And there is no concealment with vehement hatred and the looking with aversion]. (TA.) = [The genii; and sometimes the angels;] accord. to some, the spiritual beings that are concealed from the senses, or that conceal themselves from the senses; all of such beings; (Er-Rághib, TA;) the opposite of إِنْسٌ; (S, Mgh, Msb, Er-Rághib, TA;) thus comprising the angels; all of these being جِنّ; (Er-Rághib, TA;) thus called because they are feared but not seen: (S:) or, accord. to others, certain of the spiritual beings; for the spiritual beings are of three kinds; the good being the angels; and the evil being the devils (شَيَاطِين); and the middle kind, among whom are good and evil, being the جِنّ; as is shown by the first twelve verses of ch. 72. of the Kur: (Er-Rághib, TA:) or it here means intelligent invisible bodies, predominantly of the fiery, or of the aerial, quality: or a species of souls, or spirits, divested of bodies: or human souls separate from their bodies: (Bd:) or the جِنّ are the angels [exclusively]; (K;) these being so called in the Time of Ignorance, because they were concealed, or because they concealed themselves, from the eyes: so, accord. to some, in the Kur [18:50], where it is said that Iblees was of the جِنّ: and so, as some say, in the Kur [6:100], where it is said that they called the جِنّ partners of God: (TA:) but some reject the explanation in the K, because the angels were created of light, and the جِنّ of fire; and the former do not propagate their kind, nor are they to be described as males and females; contrary to the case of the جِنّ; wherefore it is generally said that in the phrase [in the Kur 18:50, above mentioned] إِلَّا إِبْلِيسَ كَانَ مِنَ الجِنِّ, what is excepted is disunited in kind from that from which the exception is made, or that Iblees had adopted the dispositions of the جِنّ: (MF, TA:) or, as some say, the جِنّ were a species of the angels, who were the guardians of the earth and of the gardens of Paradise: (TA:) ↓ جِنَّةٌ , also, signifies the same as جِنٌّ: (S, Msb, K:) so in the last verse of the Kur: (S:) in the Kur 37:158 meaning the angels, whom certain of the Arabs worshipped; (TA;) and whom they called the daughters of God: (Fr, TA:) a single individual of the جِنّ is called ↓ جِنِّىٌّ , [fem. with ة:] (S, TA:) and ↓ جَانٌّ , also, is syn. with جِنٌّ: (Msb:) or الجَانٌ means the father of the جِنّ; (S, Mgh, TA;) [i. e. any father of جِنّ; for] the pl. is جِنَّانٌ, like حِيطَانٌ pl. of حَائِطٌ: (S, TA:) so says El-Hasan: it is said in the T, on the authority of AA, that the جانّ is, or are, of the جِنّ: (TA:) or جَانٌّ is a quasi-pl. n. of جِنٌّ; (M, K;) like جَامِلٌ and بَاقِرٌ: (M, TA:) so in the Kur 55:56 and 56:74: in reading the passage in the Kur 55:39, 'Amr Ibn- 'Obeyd pronounced it جَأَنٌ: (TA:) it is related that there were certain creatures called the جَانّ, who were upon the earth, and who acted corruptly therein, and shed blood, wherefore God sent angels who banished them from the earth; and it is said that these angels became the inhabitants of the earth after them. (Zj, TA.) بَاتَ فُلَانٌ ضَيْفَ جِنٍّ [Such a one passed the night a guest of جنّ] means, in a desolate place, in which was no one that might cheer him by his society or converse. (TA.) The saying of Moosà Ibn-Jábir فَمَا نَفَرَتْ جِنِّى وَلَا فُلَّ مِبْرَدِى ” may mean And my companions, who were like the جِنّ, did not flee when I came to them and informed them, nor was my tongue, that is like the file, deprived of its sharp edge: or by his جنّ he means his familiar جنّ, such as were asserted to aid poets when difficulties befell them; and by his مبرد, his tongue: (Ham p. 182 [where other explanations are proposed; but they are far-fetched]:) or by his جنّ he means his heart; and by his مبرد, his tongue. (S.) The Arabs liken a man who is sharp and effective in affairs to a جِنِّىّ and a شَيْطَان: and hence they said, نَفَرَتْ جِنُّهُ, meaning (assumed tropical:) He became weak and abject. (Ham ubi suprà.) ― - The greater, main, or chief, part, or the main body, or bulk, of men, or of mankind; as also ↓ جَنَانٌ ; (K;) because he who enters among them becomes concealed by them: (TA:) or the latter means the general assemblage, or collective body, of men: (IAar, S, * TA:) or what veils, conceals, covers, or protects, one, of a thing. (AA, TA.) ― - (tropical:) The flowers, or blossoms, of plants or herbage. (K, TA.) ― - (tropical:) The prime, or first part, of youth: (S, K, TA:) or the sharpness, or vigorousness, and briskness, liveliness, or sprightliness, thereof. (TA.) You say, كَانَ ذٰلِك فِى جِنِّ شَبَابِهِ (tropical:) That was in the prime, or first part, of his youth. (S, TA.) And أَفْعَلُ ذٰلِكَ الأَمْرَ بِجِنِّ ذٰلِكَ (tropical:) I will do that thing in the time of the first and fresh state of that. (S, TA.) جِنٌّ may also signify (assumed tropical:) The madness, or insanity, of exultation, or of excessive exultation. (TA.) And one says, اِتّقِ النّاقَةَ فَإِنّهَا بِجِنِّ ضِرَامِهَا, meaning (assumed tropical:) Fear thou the she-camel, for she is in her evil temper on the occasion of her bringing forth. (TA.) ― - Also i. q. جدّ [app. جِدٌّ, as meaning (assumed tropical:) Seriousness, or earnestness]; because it is a thing that is an accompaniment of thought, or reflection, and is concealed by the heart. (TA.) جَنَّةٌ A [garden, such as is called] بُسْتَان: (S, Mgh:) or a garden, or walled garden, (حَدِيقَة, Msb, K,) of trees, or of palm-trees, (Msb,) or of palms and other trees: (K:) or only if containing palm-trees and grape-vines; otherwise, if containing trees, called حديقة: (Aboo-'Alee in the Tedhkireh, TA:) or any بستان having trees by which the ground is concealed: and sometimes concealing trees: (Er-Rághib, TA:) and palm-trees: (S:) or tall palm-trees: (Mgh:) or shadowing trees; because of the tangling, or luxuriousness of their branches; as though concealing at once what is beneath them: then a بستان; because of its dense and shadowing trees: (Bd in ii. 23:) or a بستان of palms and other trees, dense, and shadowing by the tangling, or luxuriousness, and denseness, of their branches; as though it were originally the inf. n. of un. of جَنَّهُ, and meaning “ a single act of veiling ” or “ concealing ” &c.: (Ksh ib.:) then, with the article ال, [Paradise,] the abode of recompense; because of the جِنَان therein; (Ksh and Bd ib.;) or because the various delights prepared therein for mankind are concealed in the present state of existence: (Bd ib.:) [and] hence الجَنَّاتُ [the gardens of Paradise], (so in a copy of the S,) or جَنَّاتُ عَدْنٍ [the gardens of continual abode]: (so in another copy of the S:) [for] the pl. of جَنَّةٌ is أَجِنَّةٌ (Mgh, Msb, K) and جِنَيْنَة (Msb, TA) and جُنَّةٌ, but this last is strange. (MF, TA.) [Dim. ↓ جُنَيْنَةٌ , vulgarly pronounced جِنَيْنَة, and applied to A garden; as though it were a little Paradise.] جُنَّةٌ A thing by which a person is veiled, concealed, hidden, covered, or protected: an arm, or armour, with which one protects himself: (S:) anything protective: (K:) or coats of mail, and any defensive, or protective, arm or armour: (TA:) pl. جُنَنٌ. (S.) ― - A piece of cloth which a woman wears, covering the fore and kind parts of her head, but not the middle of it, and covering the face, and the two sides of the bosom, (K,) or, accord. to the M, the ornaments [حُلِىّ instead of جَنْبَى] of the bosom, (TA,) and having two eyeholes, like the بُرْقُع. (K.) جِنَّةٌ : see its syn. جِنٌّ: = and جُنُونٌ. جَنَنٌ A grave; (S, K;) because it conceals the dead: (TA:) and so ↓ جَنِينٌ , of the measure فَعيلٌ in the sense of the measure فَاعِلٌ. (Er-Rághib, TA.) ― - Grave-clothing; (K;) for the same reason. (TA.) ― - A garment that conceals the body. (TA.) [See also جَنَانٌ.] = A dead body; (S, K;) because concealed in the grave; the word being of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ. (TA.) جَنُنٌ : see جُنُونٌ. جَنَانٌ : see جِنٌّ, first sentence, in two places: = and see the same in the latter part of the paragraph. ― - Also A garment: (K:) or a garment that conceals one; as in the saying, مَا عَلَىَّ جَنَانٌ إِلَّا مَا تَرَى [There is not upon me a garment that conceals me save what thou seest]. (S.) [See also جَنَنٌ.] ― - The حَرِيم [or surrounding adjuncts, or appertenances and conveniences,] (K, TA) of a house; because concealing the house. (TA.) ― - The interior of a thing that one does not see; (K;) because concealed from the eye. (TA.) ― - The heart; (T, S, M, Msb, K;) because concealed in the bosom; (T, M;) or because it holds things in memory: (M, TA:) or its رُوع [i. e. the heart's core, or the mind, or understanding, or intellect]; (K;) which is more deeply hidden: (TA:) and (sometimes, TA) the soul, or spirit; (IDrd, K;) because the body conceals it: (IDrd, TA:) pl. أَجْنَانٌ. (IJ, K.) You say, مَا يَسْتَقِرُّ جَنَانُهُ مِنَ الفَزَعِ [His heart does not rest in its place by reason of fright]. (TA.) ― - A secret and bad action. (TA. [Before the word rendered “ secret ” is another epithet, which is illegible.]) جُنَانٌ : see مِجَنٌّ: = and what here next follows. جُنُونٌ : see جِنٌّ, first sentence, in two places. = Also, inf. n. of جُنَّ; (S, K;) [originally signifying A state of possession by a جِنِّىِّ, or by جِنّ; diabolical, or demoniacal, possession; and hence meaning] loss of reason; or madness, insanity, or unsoundness in mind or intellect; (Mgh;) or deficiency of intellect: (Sb, TA:) [it may generally be rendered possession, or insanity:] ↓ جُنُنٌ is a contraction thereof; (S, K;) or accord. to some, an original form: (MF, TA:) and ↓ جَنَّةٌ , also, (an inf. n. and a simple subst., S,) signifies the same as جُنُونٌ: (S, Msb, K:) as also ↓ مَجَنَّةٌ , (S, K,) and ↓ جُنَانٌ , but this last is vulgar. (TA.) ― - Also Persistence in evil; and pursuance of a headlong, or rash, course. (Ham p. 14.) جَنِينٌ Anything veiled, concealed, hidden, or covered: (K:) applied as an epithet even to rancour, or malice. (TA.) ― - Buried; deposited in a grave. (IDrd, S.) ― - An embryo; a fœtus; the child, or young, in the belly; (S Msb, K;) [i. e.,] in the womb: (Mgh:) pl. أَجِنَّةٌ (S, Msb, K) and أَجْنُنٌ. (ISd, K.) ― - And the former of these pls., Waters choked up with earth. (TA.) = See also جَنَنٌ. ― - Also The vulva. (TA.) جُنَانَةٌ : see مِجَنٌّ جَنِينَةٌ, accord. to the copies of the K, but in the M ↓ جِنِّيَّةٌ , (TA,) A [garment of the kind called] مِطْرَف, (K, TA,) of a round form, (TA,) like the طَيْلَسَان, (K, TA,) worn by women: (TA:) in the T, said to be certain well-known garments. (TA.) جُنَيْنَةٌ : see جنَّةٌ, last sentence. جِنِّىٌّ Of, or relating to, the جِنّ, or جِنَّة. (K.) ― - See جِنٌّ. In the saying وَيْحَكِ يَا جِنِّىَّ هَلْ بَدَا لَكِ أَنْ تُرْجِعِى عَقْلِى فَقَدْ أَنَى لَكِ [Mercy on thee! O Jinneeyeh, جِنِّىَّ being for جِنِّيَّةُ,) doth it appear fit to thee that thou shouldst restore my reason? for the time hath come for thee to do so], a woman resembling a جِنِّيَّة is meant, either because of her beauty, or in her changeableness. (TA.) = The tallness, or length and height, of a camel's hump. (TA.) جِنِّيَّةٌ جني جنيه جنية [fem. of جِنِّىٌّ, q. v. ] = See also جِنْجِنٌ and جَنْجَنٌ and ↓ جِنْجِنَةٌ (S, K) and ↓ جِنْجَنَةٌ (K) and (as some say, TA) ↓ جُنْجُونٌ (K) are sings. of جَنَاجِنُ, which signifies The bones of the breast: (S, K:) or the heads of the ribs of men and of others: (M, TA:) or the extremities of the ribs, next the sternum. (T, TA.) جَنْجَنَةٌ : see what next precedes. جُنْجُونٌ : see what next precedes. جَانٌّ : see جِنٌّ. ― - Also A white serpent: (Lth, S, Msb:) or a small white serpent: (Mgh:) or a great serpent: (Zj, TA:) or a species of serpent (AA, M, K) having black-bordered eyes, (M, K,) inclining to yellow, (M, TA,) harmless, and abounding in houses: (M, K:) pl. جَوَانُّ, (AA, TA,) or جِنَّانٌ. (TA.) أَجِنَّكَ كَذَا i. q. مِنْ أَجْلِ أَنَّكَ [Because that thou art thus]; (S, K;) from which it is contracted by suppressing the ل and ا and transferring the kesreh of the ل to the ا (S.) A poet says أَجِنَّكِ عِنْدِى أَحْسَنُ النَّاسِ كُلِّهِمْ [Because that thou art in my estimation the goodliest of all mankind]. (S.) The مِنْ is omitted as in the phrase فَعَلْتُهُ أَجْلَكَ for مِنْ أَجْلِكَ. (Ks, TA.) تَجْنِينٌ [an inf. n. used as a simple subst.,] What is said by the جِنّ [or genii]: or, accord. to Es-Sukkaree, strange, uncouth speech or language, difficult to be understood. (TA.) مُجَنٌّ : see مَجْنُونٌ. A shield; (S, Mgh, Msb, K;) because the owner conceals, or protects, himself with it; (Mgh, Msb;) as also ↓ مِجَنَّةٌ (Lh, K) and ↓ جُنَانٌ and ↓ جُنَانَةٌ : (K:) pl. مَجَانُّ. (S, Msb.) Sb held it to be of the measure فِعَلٌّ, from مجن; but his opinion is opposed by the fact that the word is of the form which is significant of an instrument, by the doubling of the ن, and by the syns. جنان and جنانة. (MF, TA.) It is said in a trad., that the hand [of a thief] shall not be cut off save for the value of a مِجَنّ; which in the time of the Prophet was a deenár, or ten dirhems; for this is the lowest amount for which that punishment is to be inflicted. (Mgh.) You say, قَلَبَ مِجَنَّهُ [He turned his shield], meaning (tropical:) He dropped shame, and did what he pleased: or he became absolute master of his affair, or case. (K, TA.) And قَلَبْتُ لَهُ ظَهْرَ المِجَنِّ [I turned towards him the outer side of the shield], meaning (assumed tropical:) I became hostile to him after reconciliation. (Har p. 265.) ― - Also A [woman's ornament such as is commonly called] وِشَاح (Az, K.) مَجَنَّةٌ مجنة A place in which one is veiled, concealed, hidden, covered, or protected; or in which one veils, conceals, hides, covers, or protects, himself. (S.) ― - A land having in it جِنّ: (S:) or abounding with جِنّ. (K.) = See also جُنُونٌ. مِجَنَّةٌ : see مِجَنٌّ مَجْنُونٌ [Possessed by جِنِّىّ, or by جِنّ, or by a devil, or demon; a demoniac: (see Bd li. 39:) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: (see جُنُونٌ:) it may generally be rendered possessed; or mad, or insane:] part. n. of جُنَّ: (Msb:) or anomalously used as pass. part. n. of أَجَنَّهُ: (S, * K, * TA:) one should not say ↓ مُجَنٌّ : (S, TA:) [pl. مَجَانِينُ.] ― - نَخْلَةٌ مَجْنُونَةٌ (tropical:) A tall palm-tree: (S, K, TA:) pl. مَجَانِينُ. (S, TA.) And نَبْتٌ مَجْنُونٌ (tropical:) A plant, or herbage, that is tangled, or luxuriant, or abundant and dense, in part, and strong. (TA.) And أَرْضٌ مَجْنُونَةٌ (assumed tropical:) Land producing much herbage, that has not been depastured. (TA. [See also what next follows.]) أَرْضٌ مَتَجَنِّنَةٌ (tropical:) Land having much herbage, so that it extends in every way. (K, TA.) مَنْجَنُونٌ and مَنْجَنِينٌ: see art. منجن جنأ 1 جَنَأَ عَلَيْهِ , (As, S, L, K,) aor. جَنَاَ , inf. n. جُنُوْءٌ, (As, K,) He bent down over, or fell prostrate upon, him, or it; (As, S, L, K;) namely, a man, (Th, L,) as one does in speaking to another [who is sitting], (Th,) or to shield or protect another from blows, (L,) and as a woman does over a child; (TA;) or a horse, said when a man has bent down to preserve himself [from an arrow &c.]; or a thing; (S;) as also جَنِىءَ, aor. جَنَاَ , inf. n. جَنَأٌ; (K, TA; [in the CK, erroneously, جَناء;]) as also ↓ اجنأ , (As, L, K,) likewise said of a man bending over another to shield or protect the latter; (L, TA;) and ↓ جانأ , and ↓ تجانأ , (S, K,) and ↓ اجتنأ (TA.) ― - جَنَأَ فِى عَدْوِهِ He persevered, or was fatigued and slow, أَلَحَّ, [which has these two different meanings,]) and bent down, in his running. (T, TA.) = جَنِىءَ, aor. جَنَاَ , (Lth, K,) inf. n. جَنَأٌ, (Lth, S,) said of a man, (S,) He had a bending forward of the upper part of his back over his breast: (Lth, K:) or was humpbacked: (S:) or he had a bent and humped back: but Lth denies that جَنَأٌ signifies the being humpbacked. (TA.) [See also أَجْنَأُ.] 3 جَاْنَاَ see 1. 4 أَجْنَاَ see 1. 6 تَجَاْنَاَ see 1. 8 إِجْتَنَاَ see 1. أُجْنَأُ , applied to a man, (S,) Having a bending forward of the upper part of the back over the breast: (Lth, K:) or humpbacked: (S:) or having a bent and humped back; but see what Lth says, voce جَنِىءَ: (TA:) or i. q. أَدْنَأُ and أَقْعَسُ, meaning a man having a bending in his breast towards his back: (AA, TA:) accord. to As, applied to him who has been straight in the back and has then been affected with what is termed جَنَأٌ: it is also applied to an ostrich: fem. جَنْآءُ and جَنْوَآءُ (TA.) ― - Also جَنْآءُ A ewe, or a she-goat, having her horns bending backwards; (Esh-Sheybánee, K;) and so جَنْوَآءُ (TA in art. جنو.) مُجْنَأٌ A shield: (S, K:) so called because of its being humped, (K, TA, [in some copies of the former of which, for لِاحْدِيدَابِهِ, we find لَا حَدِيدَةَ بِهِ, i. e. having no piece of iron in it,]) and on account of its bending form. (TA.) مُجْنَأَةٌ A grave. (K.) [App. so called because the grave of an Arab of the desert generally has a small oblong humped mound raised over it.] جنب 1 جَنَبَهُ جنب جنبه جنبة He broke his side: (S, K:) or he hit, or hurt, his side. (TA.) [The aor. of the verb in this sense is probably جَنُبَ , and the inf. n., accord. to the TK, is جَنْبٌ.] ― - He led him by his side; (S, A, * Msb, K;) namely, a horse (S, A, Msb, TA) or the like, (S, A,) and a captive. (S, TA.) In this sense, its aor. is جَنُبَ , (A, Msb, TA,) and the inf. n. جَنَبٌ (S, A, Msb, K) and مَجْنَبٌ. (K.) Hence, طَوْعُ الجَنَبِ: see جَنَبٌ .جِنَابٌ which is forbidden (S, A, TA) in a trad., [in which it is said, لَا جَلَبَ وَلَا جَنَبَ] (A, TA) relating to horse-racing and to [the collecting of] the poor-rate, (TA,) means [in the former case] A man's leading, by the side of a horse that he rides in a race, another horse, (S, A, K,) without a rider, (TA,) and when the horse that he rides has become languid and weak, (K,) or when he fears that he will not outstrip upon it, (S,) or when he draws near to the goal, (A,) transferring himself to the other, (S, A, K,) in order that he may outstrip: (A:) and in relation to the poorrate, it means the collector's alighting in the most remote of the places whence the portion appointed for the poor-rate is to be collected, and then ordering that the camels or the like [that constitute that portion] shall be led to him: or the going of the owner of the property to a distance, [or aside, or out of the way,] with his property, so that the collector is obliged to go to a distance in quest of it. (K. See more in art. جلب, first paragraph.) ― - He placed, or put, at a distance, or he put, or sent, away, or far away, or far off, or he removed far away, alienated, or estranged, him, or it; (K;) as though he put him, or it, aside, or as though he walked aside; as also ↓ جانبهُ (TA.) And He pushed, thrust, or drove, him, or it, away, aside, or to a distance. (K, * TA.) And جَنَبَهُ الشَّىْءَ (S, K, *) or الشَّرَّ (Fr, Zj, Msb,) aor. جَنُبَ ; (S, Msb, K;) and ↓ جنّبهُ , (Fr, Zj, S, A, Msb, K,) but this has an intensive signification; (Msb;) and ↓ اجنبهُ ; (Fr, Zj, A, K;) He put aside, or away, or he warded off, from him, (S,) or he removed from him, (S, Msb, K,) or removed far from him, (Msb, K,) the thing, (S, K, *) or evil. (Fr, Zj, A, Msb.) It is said in the Kur [xiv. 38], وَاجْنُبْنِى وَبَنِىَّ أَنْ نَعْبُدَ الأَصْنَامَ [And put Thou away from me and my sons our worshipping of idols], (S,) or, accord. to one reading, ↓ وَأَجْنِبْنِى . (TA.) ― - He yearned towards, longed for, or desired, him, or it. (K, * TA.) = جَنَبَ بِهِ, aor. جَنُبَ , [He went aside, apart, out of the way, to a distance, or far away, with him, or it: or, like جَنَبَهُ, in a sense explained above,] he placed, or put, at a distance, or he put, or sent, away, or far away, or far off, him, or it. (K, TA.) ― - جَنَبَ فِى بَنِى فُلَانٍ, (S, K, *) aor. جَنُبَ , inf. n. جَنَابَةٌ; (S;) and ↓ تجنّب ; (so, app., in the TA;) He alighted, or descended and abode, or settled, as a stranger, among the sons of such a one. (S, K, * TA.) One says, نِعْمَ القَوْمُ هُمْ لِجَارِ الجَنَابَةِ [Excellent are the people, they,] to the neighbour who is a stranger. (S. [See also جُنُبٌ.]) And لَا تَحْرِمَنِّى عَنْ جَنَابَةٍ Do not thou by any means refuse me because of being remote (S, A, TA) in respect of relationship. (A, TA.) [See also جَنَابَةٌ mentioned below as a subst.] ― - جَنَبَتِ الرِّيحُ, (S, A, K,) aor. جَنُبَ (TA,) inf. n. جُنُوبٌ; (K;) and ↓ اجنبت ; (TA;) The wind was, or became, such as is termed جَنُوب [i. e. south, or southerly]; (K;) it blew in the direction of the wind thus called: (A, TA:) or the former, (S,) or جَنِبَت, (TA,) the wind changed, or veered, so as to become جَنُوب (S, TA.) ― - [And hence, (see جَنُوبٌ,)] جَنَبَ إِلَيْهِ, (IAar, K,) or إِلَى لِقَائِهِ, (TA,) aor. جَنُبَ ; (K;) and جَنِبَ, aor. جَنَبَ ; (Th, K;) [inf. n., app., جَنْبٌ, for the verb is said in the K to be like نَصَرَ and سَمِعَ;] (assumed tropical:) He was, or became, disquieted by vehement desire to see him, or to meet him. (K, * TA.) = جَنِبَ, aor. جَنَبَ , (S,) inf. n. جَنَبٌ, (S, K,) He (a camel) limped, or halted, by reason of [pain in] his side: (S:) or he had an affection resembling ظَلْع [i. e. limping, or halting], (K, TA,) but not the same as this: (TA:) and, (K,) or accord. to As, (S,) his lungs clave to his side by reason of vehement thirst: (S, K:) or, accord. to the Arabs of the desert, as ISk says, he became bent, or contorted, by reason of vehemence of thirst: (S:) and he (a camel) had a pain in his side from vehemence of thirst. (TA.) The epithet is ↓ جَنِبٌ ; which is applied by Dhu-r-Rummeh to an ass. (S, TA.) ― - جنبت الدَّلْوُ [app. جَنِبَت] The bucket inclined to one side in consequence of the breaking of one or two of the thongs attacking it to the cross-bars. (L, TA.) = جَنِبَ and جَنُبَ and جَنَبَ are syn. with أَجْنَبَ in a sense explained below: see 4. = جُنِبَ He had, or became affected by, the disease termed ذَاتُ الجَنْبِ [or pleurisy]: (S, Mgh, Msb:) he had a complaint of his side. (K.) = جُنِبُوا They were, or became, affected by the [south, or southerly, wind called] جُنُوب. (S, A, K.) And also, [in allusion to the fertilizing effect attributed to the wind so called,] They were, or became, affected by that wind in their cattle. (L, TA.) 2 جنّبهُ جنب جنبه جنبة : see 1: ― - and see also 3. = جنبّ, inf. n. تَجْنِيبٌ, He did not send the stallion-camel among his she-camels, nor the ram or he-goat among his ewes or she-goats. (K.) ― - جنّب القَوْمُ The milk of the people's camels became little: (S:) or the people's milk ceased; (K, TA;) or became little: or the people's camels had no milk: and جنّب said of a man, his camels had no milk, nor had his sheep or goats. (TA.) Hence, عَامُ تَجْنِيبٍ [A year of little, or no, milk]. (S, TA.) ― - جنّبت الأِبِلُ The camels, with the exception of one or two, brought forth no young. (AZ, TA.) The camels did not conceive, so as to have milk. (TA.) = تَجْنِيبٌ [as an inf. n. of which the verb, if it have one in any of the following senses, is جُنِّبَ,] also signifies A bending, or curving, and tension [of the sinews] (تَوْتِيرٌ), of the hind leg of a horse; which is a quality approved: (S, K:) or, accord. to AO, a turning aside of his fore legs in raising them and putting them down: but accord. to As, it is in the kind legs, and تَحْنِيبٌ is in the back-bone and in the fore legs. (TA.) [See also 2 in art حنب; and see also مُجَنَّبٌ.] 3 جانبهُ جانب جانبه جانبة , (A, K,) inf. n. مُجَانَبَةٌ and جِنَابٌ, (K,) He was, or became, at, or by, his side: (A, K:) and he walked, or went, by his side. (A.) = Also i. q. بَا عَدَهُ; (A, K;) i. e. He was, or became, [distant, remote, far off, or aloof, from him; or] apart from him; or in a part, quarter, or tract, different from that in which he (the other) was; (TA;) thus bearing two contr. significations. (A, K.) جانبهُ and ↓ تجانبهُ and ↓ تجنّبُهُ and ↓ اجتنبهُ all signify the same, (S, K,) i. e. He was, or became, distant, remote, far off, or aloof, or he went, or removed, or retired, or withdrew himself, to a distance, or far away, or far off, or he alienated, or estranged, himself, or he stood, or kept, aloof, from him, or it; he shunned, or avoided, him, or it; as also ↓ جِنّبه (K) [and مِنْهُ ↓ تجنّب ]. You say, جَانِبِ اللِّئَامَ [Remove thyself far from the mean, or ignoble; stand, or keep, aloof from them; shun, or avoid, them]. (A.) And لَجَّ فِى جِنَابٍ قَبِيحٍ He persisted in removing himself to a distance, or estranging himself, from his family. (S, A, K. [In two copies of the S, I find جناب here written with fet-h to the ج; but it is expressly said in the TA to be with kesr.]) ― - See also 1. 4 اجنبهُ أجنبه اجنبه اجنبة جنب : see 1, in the former half of the paragraph, in two places. = اجنب, (S, IAth, Mgh, Msb, K, &c.,) inf. n. إِجْنَابٌ; (IAth, TA;) and ↓ جَنِبَ ; (IB, K;) but the former is more common than the latter; and the latter, than the next here following; (IB, TA;) and ↓ جَنُبَ (S, Msb, K,) [inf. n. جَنَابَةٌ, agreeably with analogy;] and ↓ جَنَبَ , aor. جَنُبَ ; (L, TA;) and أُجْنِبَ, and ↓ استجنب , (K,) and ↓ تجنّب ; (L, TA;) He was, or became, in the state of one who is termed جُنُب; (S, IAth, Mgh, L, Msb, K;) i. e., under the obligation of performing a total ablution, by reason of sexual intercourse and discharge of the semen. (IAth, TA.) لَا يُجْنِبُ, said by I' Ab, of a man, and of a garment, and of the ground, (TA,) and of water, (Mgh, TA,) means (tropical:) He, or it, will not become polluted (Mgh, TA) by the touch of him who is جُنُب so that one should need total ablution in consequence of the touching thereof. (TA.) = اجنبوا They entered upon [a time in which blew] the [south, or southerly,] wind termed الجُنُوب. (S, A, K.) ― - See also 1 in the latter half of the paragraph. 5 تَجَنَّبَ see 1: ― - and 3, in two places: ― - and 4. 6 تَجَاْنَبَ see 3. 8 إِجْتَنَبَ see 3. 10 إِسْتَجْنَبَ see 4. جَنْبٌ جنب , a word of well-known meaning; (S;) The side, or half, or lateral half, syn. شِقٌّ, (A, K,) of a man &c.; as also ↓ جَانِبٌ and ↓ جَنَبَةٌ : (K:) or the part of a man that is beneath the arm-pit, extending to the flank; as also ↓ جَانِبٌ , because it is the side of the person: (Msb:) pl. (of the first, Msb) جُنُوبٌ (Msb, K) and [of the same, a pl. of pauc.,] أَجْنَابٌ (CK) and [of جَانِبٌ] جَوَانِبُ (Lh, ISd, K, but not in the CK) and [app. of جَنْبٌ (like as لَيَائِلُ is a pl. of لَيْلٌ) or of جَنَبَةٌ (like as حَوَائِجُ is pl. of حَاجَةٌ which is originally حَوَجَةٌ) or of both these] ↓ جَنائِبُ (M, K,) which is extr. (M, TA.) [Hence,] قَعَدْتُ إِلَى جَنْبِ فُلَانٍ and فلان ↓ الى جَانِبِ [I sat by the side of such a one]: both meaning the same. (S.) And ↓ إِنَّهُ لَمُنْتَفِخُ الجَوَانِبِ [Verily he is inflated in the side]: جوانب being here one of those words which are used in the sing. sense though in the pl. form. (Lh, TA.) And أَعْطَاهُ الجَنْبَ [lit. He gave him the side; meaning] he was, or became, submissive, manageable, easy, or tractable, to him. (A.) And جَارُ الجَنْبِ He who cleaves to one, keeping by one's side. (K. [Differing from جَارُ الجُنُبِ, q. v. infrà.]) And الصَّاحِبُ بِالجَنْبِ [in the Kur iv. 40] The travelling-companion; the companion in a journey: (S, K:) or he who is near one; or by one's side: or the companion in every good affair: or the husband: or the wife. (TA.) And ذَاتُ الجَنْبِ, (S, A, Mgh, Msb, K, &c.,) with which ↓ الجُنَابُ is syn., (K,) [and sometimes الجَنْبُ, as will be seen in what follows,] A well-known disease; (Mgh;) [the pleurisy; called by the first of these three appellations in the present day;] a severe disease, being an inflammatory tumour in the [pleura, or] membrane within the ribs: (Msb:) or an ulcer, or a purulent pustule, that comes within a man's side: (S, TA:) it is a severe disease in the side: accord. to El-Hejeree, it is in either side; and they assert that when it is in the left side, the patient perishes: accord. to ISh, the دُبَيْلَة; which is an ulcer that penetrates into the belly: or the ulcer (دُبَيْلَة and دُمَّل) that comes forth within the side, and discharges internally; the sufferer from which seldom recovers: he who suffers from it [and dies in consequence], or, as some say, he who is afflicted by a complaint of the side (absolutely) while warring in the cause of God, is reckoned a martyr: (TA:) [soldiers in a campaign are notoriously more subject to it than persons in most other circumstances; and it is app. for this reason that] it is termed دَآءُ الصَّنَادِيدِ [the disease of the courageous chiefs]. (A, TA.) ذُو الجَنْبِ, of which ذَاتُ الجُنْبِ is the fem., signifies Having a complaint of his side by reason of [the disease above mentioned, or what is termed] الدُّبَيْلَة. (TA. [See also مَجْنُوبٌ.]) ― - A poet says النَّاسُ جَنْبٌ وَالأَمِيرُ جَنْبُ [The people are a side and the prince is a side]: (Akh, S, TA:) as though he reckoned the latter equal to all the people. (TA. [This is cited in the S and TA as though it were an ex. of جنب in the sense here next following: but it seems to be rather an ex. of this word in the sense first explained in the present paragraph.]) ― - I. q. نَاحِيَةٌ [A side; meaning a lateral, or an outward or adjacent, part or portion, region, quarter, or tract; or a part, region, quarter, or tract, considered with respect to its collocation or juxtaposition or direction, or considered as belonging to a whole; a vicinage, or neighbourhood]; (S, K;) as also ↓ جَانِبٌ (S, Msb, K) and ↓ جَنَابٌ and ↓ جَنْبَةٌ (S, K) and ↓ جَنَبَةٌ (S) and ↓ جَنَابَةٌ . (L, TA.) It is said that the primary signification of جَنْبٌ is the part of the body mentioned in the beginning of this paragraph, and that its use in the sense of نَاحيَةٌ is metaphorical, as is the case of يَمِينٌ and شِمَالٌ; but نَاحِيَةٌ is mentioned in the Msb as the primary signification of ↓ جَانِبٌ ; (MF, TA;) though its primary signification accord. to the K and ISd seems to be that first mentioned. (TA.) You say, ↓ مَشَوْا جَانِبَيْهِ and ↓ جَنَابَيْهِ and ↓ جَنْبَتَيْهِ and ↓ جَنَابَتَيْهِ [They walked, or went on foot, on either side of him]. (A, TA. *) And ↓ مَرُّوا يَسِيرُونَ جَنَابَيْهِ (S, L) and ↓ جَنْبَتَيْهِ and ↓ جَنَابَتَيْهِ (L, TA) They went along journeying on either side of him. (S, L.) And كُنَّا عَنْهُمْ ↓ جَنَا بَيْنِ and ↓ جَنَابًا We were apart from them [on two sides and on one side]. (TA.) And نَزَلُوا الوَادِى ↓ فِى جَنَابَاتِ [They alighted in the sides of the valley, or in the tracts beside the valley]. (A.) And ↓ فُلَانٌ لَا يَطُورُ بِجَنَبَتِنَا Such a one will not approach our quarter: (S:) thus accord. to AO; with fet-h to the ن: IJ, however, says, people are wont to say, ↓ أَنَا فِى ذَرَاكَ وَجَنَبَتِكَ [meaning I am under thy protection and in thy quarter]; but that the correct expression is ↓ جَنْبَتِكَ , with the ن quiescent. (IB, TA.) The Arabs also said, سُهَيْلٍ ↓ الحَرُّ جَانِبَىْ , meaning (assumed tropical:) The heat is on either side of Suheyl [or Canopus: i. e., during the period next before, and that next after, the auroral rising of Canopus; which rising began, in central Arabia, at the commencement of the era of the Flight, about the 4th of August, O. S.]: this is the greatest heat. (TA.) One also says, ↓ أَحَاطُوا بِهِ مِنْ جَانِبَيْهِ [meaning They surrounded him on all his sides; lit., on his two sides]; dividing the surrounding parts into two, but not meaning that any of these remained vacant. (Expos. of the exs. cited as testimonies by Sb, TA in art. حول.) ― - Also, [and ↓ جَانِبٌ , which is thus used in the L in art. جنح, and by many authors,] A part, or portion, of a thing; (L;) the greater, or main, or chief, part or portion thereof; most thereof; (L, K;) or a great part or portion thereof; much thereof. (L.) Hence, [or perhaps from جَنْبٌ in the second of the senses assigned to it above, conveying the idea of juxtaposition, and thus of comparison,] هٰذَا قَلِيلٌ جَنْبِ مَوَدَّتِكَ [This is little in comparison with the magnitude of thy love; or simply, in comparison with thy love]. (TA.) ― - يَا حَسْرَتَا عَلَى مَا فَرَّطْتُ فِى جنْبِ اللّٰهِ [in the Kur xxxix. 57] means ↓ فى جَانِبِه , i. e. (assumed tropical:) [O my grief, or regret, for my negligence, or remissness,] in respect of that which is the right, or due, of God! (A, Bd, TA,) i. e., (Bd,) in respect of obedience to God! (Bd, Jel:) or, in respect of [the means of attaining] nearness to God! (Fr, TA;) or, nearness to God in Paradise! (IAar, TA:) or, in respect of the way of God, to which He hath called me! i. e., the profession of his unity, and the confession of the prophetic office of Mohammad. (Zj, TA.) The saying of the Arabs, اِتَّقِ اللّٰهَ فِى جَنْبِهِ وَلَا تَقْدَحْ فِى سَاقِهِ [may be rendered (assumed tropical:) Fear God in respect of his (thy brother's) right, or due, and impugn not his honour, or reputation: or] means, accord. to the copies of the K, لَا تَقْتُلْهُ [slay him not], or, as in the L, and in the original draught of the author [of the K] لا تَغْتَلْهُ [slay him not clandestinely, or on an occasion of inadvertence], from الغِيلَةُ, and throw him not into trouble, or trial: (TA:) or, accord. to some, فى جنبه means in detracting from his reputation, or reviling him. (K, TA. [See also Freytag's Arab. Prov. i. 240.]) A poet, cited by IAar, says خَلِيلَىَّ كُفَّا وَاذْكُرَا اللّٰهَ فِى جَنْبِى ” (assumed tropical:) [O my two friends, refrain, and be mindful of God in respect of my reputation; (see also جَانِبٌ;)] meaning, in detracting from my reputation, or reviling me: or, accord. to MF, in my case. (TA.) And one says, مَا فَعَلْتَ فِى جَنْبِ حَاجَتِى (assumed tropical:) What didst thou, or what hast thou done, in the case of the thing that I want? (L, TA.) جَنَبٌ جنب : see جَنِيبٌ. = طَوْعُ الجَنَبِ: see جِنَابٌ. = جَنَبٌ also signifies Short; (K;) applied to a man. (TA.) جَنِبٌ جنب : see جَنِبَ. ― - It is also applied as an epithet to a wolf, because he pretends to halt, from guile, or cunning. (L, TA.) ― - Also A man who goes aside, or to a distance, from the beaten way, for fear of guests' coming to him for entertainment. (K, TA.) جُنُبٌ جنب , (El-Fárábee, S, A, Msb, K,) which is sometimes used in the sing. form as pl., and has no fem. form, (TA,) and ↓ جَانِبٌ and ↓ أَجْنَبِىٌّ , (El-Fárábee, S, Msb, K,) which is said by Az in art. روح to be seldom or never used by the Arabs, but is mentioned by him in its proper art., (Msb,) and ↓ أَجْنَبُ , (Az, S, Msb, K,) are syn., (El-Fárábee, S, Msb, K,) signifying A stranger; (K;) as also ↓ جَنِيبٌ : (S:) or a man who is distant, or remote: (Msb:) or distant, or remote, in respect of relationship: (Az and Msb in explanation of the third and fourth:) [or not a relation; as will be seen from what follows:] and ↓ جَانِبٌ [as an act. part. n.] signifies one alighting, or descending and abiding, or settling, as a stranger, among a tribe: (S:) pl. of the first أَجْنَابٌ, (A, TA,) and of the second جُنَّابٌ, (S, TA,) and of the fourth أَجَانِبُ. (Msb.) الجَارُ الجُنُبُ [occurring in the Kur iv. 40] (T, S, A, Msb, K) and جَارُ الجُنُبِ (TA) The person who is one's neighbour, but who belongs to another people; (T, S, A, Msb, K;) who is not of one's family nor of one's lineage; (A;) who is of another lineage than he of whom he is a neighbour; (T, TA;) who is not a relation: (MF:) or one who is distant, or remote, in an absolute sense: (TA:) or the person who is not a relation to another, and who comes to him, and asks him to protect him, and abides with him: such has the title to respect that belongs to him as neighbour of the other, and to his protection, and as relying upon his safeguard and promise. (TA in art. جور. [Differing from جَارُ الجَنْبِ, q. v. suprà.]) It is said in a trad., هُمْ أَجْنَابُ النَّاسِ They are the strangers of mankind, or of the people. (TA.) And in another trad., قَالَ لِجَارِيّةٍ هَلْ مِنْ مُغَرِبَةِ الخَبَرُ ↓ خَبَرٍ قَالَتْ عَلَى جَانِبٍ [He said to a girl, Is there any news from abroad? She answered,] It is for a stranger coming from a journey [to give such news]. (TA.) And one says, هُوَ مِنِّى ↓ أَجْنَبِىٌّ [He is a person not related to me]. (A.) ― - Also, ↓ the same four words, (of which only the last is mentioned in this sense in the S,) That will not be led; intractable. (K.) ― - جُنُبٌ is also an epithet from الجَنَابَةُ; (S, Mgh, Msb, K;) signifying A man under the obligation of performing a total ablution, by reason of sexual intercourse and discharge of the semen: (IAth, TA: [see 4:]) and is used alike as masc. and fem. (S, Mgh, Msb) and sing. (S, A, Mgh, Msb, K) and dual (Msb, TA) and pl.; (S, A, Mgh, Msb, K;) being regarded as quasi-coordinate to the class of inf. ns.; for the inf. n., when used as an epithet, must remain, in form, sing. and masc.: (MF in art. عفت:) or one may use the dual form جُنُبَانِ; (K;) and sometimes they used the pl. أَجْنَابٌ (S, Msb, K *) and جُنُبُونَ, (S, Msb,) and the fem. pl. جُنُبَاتٌ; (Msb;) but not جُنُبَةٌ, (K, TA,) applied to a female. (TA.) It is said in a trad., لَا تَدْخُلُ المَلَائِكَةُ بِيْتًا فِيهِ جُنُبٌ, meaning [The angels will not enter a house, or chamber, or tent, in which is] one who usually neglects the total ablution when under an obligation to perform it for the cause above mentioned. (IAth, TA.) جَنْبَةٌ جنب جنبه جنبة : see جَنْبٌ, in four places: ― - and see جَانِبٌ. ― - Also Retirement, or secession, from others: (K, TA:) and in a trad., in which it is enjoined, used as meaning retirement from women; avoiding the sitting by them, and the approaching the place that they occupy. (TA.) You say, رَجُلٌ ذُو جَنْبَةٍ A man of retirement. (TA.) And نَزَلَ جَنْبَةً He alighted, or descended and abode, or settled, in a place aside, or apart. (S, TA.) And قَعَدَ جَنْبَةً He [sat apart, or] retired from others. (A, TA.) ― - The state of being a stranger; as also ↓ جَنَابَةٌ . (K. [Both are there mentioned as simple substs.; but the latter is an inf. n.: see جَنَبَ فِى بَنِى فُلَانٍ; and what next follows it: and see also 4.]) Both also signify Remoteness in respect of relationship. (TA.) = Also, جَنْبَةٌ, A piece of skin from the side of a camel, (S, L, K, *) of which is made a kind of milking vessel (عُلْبَة), (S, L,) larger than the مِعْلَق, but smaller than the جَوْبَة. (L.) = And Every kind of plant, (S,) or every kind of tree in general, (K,) that produces [new leaves such as are termed] رَبْل in the season of the صَيْف [which may mean either summer or spring]: (S, K:) or every kind of plant that produces leaves in that season without rain: (TA:) or a name given to many plants, all of them عُرُوق [perhaps meaning resembling roots, i. e. straggling, or spreading like roots]; so called because less than large trees and higher than those that have no root-stock (أَرُومَة) in the earth; comprising the نَصِىّ and صِلِّيَان and حَمَاط and مَكْر and حذر [so in the TA, but I do not find it elsewhere, and think it may be a mistranscription for حَزْر, of which حَزْرَة (the name of a certain sour tree) is probably the n. un.,] and دَهْمَآء; which are smaller than شَجَر and superior to بُقُول: all this has been heard from the Arabs: (T, TA:) or green and fresh صلّيان: (TA:) or what is [of a kind] between بَقْل and شَجَر; (AHn, K, TA;) being [in the TA وهما, but this is evidently a mistake for وَهِىَ,] of the kind of which the root remains in the winter while the branches perish: (AHn, TA:) or herbage of which the root is deep in the earth; such as the نَصِىّ and the صِلِّيَان. (TA voce خَضِرٌ.) جَنَبَةٌ جنب جنبه جنبة : see جَنْبٌ, in four places: ― - and see جَانِبٌ. جُنَبَةٌ جنب جنبه جنبة A thing from which one retires, or withdraws himself, to a distance, or far away, or far off; from which one stands, or keeps, aloof. (K.) جَنَابٌ جناب : see جَنْبٌ, in five places. [Hence,] كُنَّا عَنْهُمْ جَنَابَيْنِ and جَنَابًا We were remote, or retired, from them; or out of their way. (TA.) ― - Also, (S, A, Msb, K,) and ↓ جَانِبٌ , (Msb, * TA,) A court, or yard, or an open or a wide space in front of a house or extending from its sides: (S, A, K, TA:) and a place of alighting or abode; or a settlement, or place of settling: (A:) a mansion; an abode; a habitation; or a place to which a man betakes himself, or repairs, for lodging, covert, or refuge, in a city or town or village or other place of settled habitations; syn. رَحْلٌ: (K:) and a vicinage, neighbourhood, or tract adjacent to the place of abode or settlement, of a people or company of men: pl. أَجْنِبَةٌ. (S.) You say, أَنَا فِى جَنَابِ زَيْدٍ I am in the court, or yard, of Zeyd; and in his place of alighting or abode, or settlement. (A, TA.) And فُلَانٌ رَحْبُ الجَنَابِ, (A, TA,) and خَصِيبُ الجَنَابِ, (S, A,) the former meaning Such a one is possessed of an ample رَحْل [or mansion, &c., as explained above]: (TA:) [and the latter, such a one is surrounded by a plentiful, or fruitful, tract:] or both mean (tropical:) such a one is generous or bountiful [or hospitable]. (A.) And فَلَانٌ جَدِيبُ الجَنَابِ (S, TA) [meaning Such a one is environed by a tract affected with drought, or barrenness; as explained in the S in art. جدب: but generally used tropically, as meaning (assumed tropical:) such a one is ungenerous, illiberal, or inhospitable]. And أَخْصَبَ جَنَابُ القَوْمِ [The neighbourhood of the people, or the tract surrounding them, became plentiful, or fruitful]. (S, TA.) And أَجْدَبَ بِنَا الجَنَابُ [Our neighbourhood, or the tract surrounding us, became affected with drought, or barrenness]. (TA from a trad.) ― - رَجُلٌ لَيِّنُ الجَنَابِ [perhaps a mistranscription for الجَانِبِ] (tropical:) A man easy to deal with, compliant, or obsequious. (A.) ― - [الجَنَابُ is also a title often given by writers of letters and the like to any great man to whom others betake themselves, or repair, for protection; and sometimes to God; meaning (tropical:) The object of recourse; the refuge; the asylum: similar to الحَضْرَةُ, q. v., and used in the same manner, i. e., alone, and, without the article, prefixed to the name of the person to whom it is applied, or to a pronoun; but the latter is generally considered as implying greater respect than the former.] الجُنَابُ الجناب جناب i. q. ذَاتُ الجَنْبِ: see جَنْبُ. (K.) جِنَابٌ جناب A cord tied to the head and neck of a beast, by which he is led, or drawn. (KL.) [Hence,] فَرَسٌ طَوْعُ الجَنَابِ A horse easily led; or easy to be led; tractable; [obedient to the جناب;] (S, A, K, TA;) as also ↓ طَوْعُ الجَنَبِ . (TA. [See 1, near the beginning.]) جَنُوبٌ جنوب , of the fem. gender, and, accord. to Sb, both a subst. and an epithet, [so that one says رِيحٌ جَنُوبٌ, as well as جَنُوبٌ alone and رِيحُ الجَنُوبِ,] (TA,) [The south wind: or a southerly wind:] the wind that is opposite to that called the شَمَال: (S, K:) [consequently, the wind that blows from the direction of the south pole, accord. to the S;] the wind that blows from the direction of the left hand of a person standing opposite to the kibleh [by which is here meant that corner of the Kaabeh in which is set the Black Stone; which corner is towards the east]: (Th, TA:) or the wind that blows from the quarter between the place where Canopus rises [S. 29? E. in central Arabia] and the place where the same star sets [S. 29? W. in the same latitude]: ('Omárah, TA:) or from the quarter between the place where Canopus rises and the place where the sun sets in winter [W. 26? S. in central Arabia]: (As, TA:) or it is a hot wind, that blows in every season; blowing from that part of the tract between the quarter whence blows the east wind (الصَّبَا) and that whence blows the west wind (الدَّبُور) which is next to the place where Canopus rises: (T, TA:) or the wind that blows from the quarter between the place where Canopus rises and that where the Pleiades set [W. 26? N. in central Arabia]: (IAar, K:) [the points whence it usually blows seem to differ somewhat in different parts:] As says that the جنوب is attended by good, and by fecundating influence; and the شمال by drying up [of the earth &c.]: (TA:) accord. to IAar, it is hot in every place, except in Nejd, where it is cold, or cool: (MF:) pl. جَنَائِبُ (T, K) and [of pauc.] أَجْنُبٌ. (T, TA.) ― - One says, of two persons, when they are on terms of sincere friendship, رِيحُهُمَا جَنُوبٌ (assumed tropical:) [Their wind is south, or southerly]; and when they are separated, شَمَلَتْ رِيحُهُمَا (assumed tropical:) [Their wind has become north, or northerly]. (TA.) جَنِيبٌ جنيب , applied to a horse and a captive, (TA,) Led by one's side; as also ↓ مَجْنُوبٌ and ↓ مُجَنَّبٌ : (K:) or you say ↓ خَيْلٌ مَجَنَّبَةٌ , meaning horses led by the side; the teshdeed denoting application to many objects: (S, TA:) pl. [of the first, and of جَنِيبَةٌ, q. v., or only of this last,] جَنَائِبُ and [quasi-pl. n.] ↓ جَنَبٌ . (K.) One walking by the side of another; (A;) [and] so ↓ جُنَّابٌ . (K.) ― - Any animal or man that is obedient, tractable, or submissive. (S, TA.) You say, أَصْبَحَ جَنِيبَهُ He became compliant to him. (A.) = See also جُنُبٌ. = Also, applied to a man, [app. Having a pain in the side; or having the pleurisy; like مَجْنُوبٌ: and hence, or from جَنِبَ, q. v., irregularly formed,] as though walking on one side, bent or crooked, مُتَعَقِّفًا: so in the L: in the M and K, on the authority of IAar, مُتَعَقِّبًا [to which I am unable to assign an appropriate meaning, except its modern one of lagging behind]: so in the saying of a poet رَبَا الجُوعُ فِى أَوْنَيْهِ حَتَّى كَأَنَّهُ جَنِيبٌ بِهِ إِنَّ الجَنِيبَ جَنِيبُ [Hunger increased in him (lit. in the two sides of his saddle-bags); so that he seemed as though he walked on one side, bent thereby; for he who has a pain in his side walks on one side, in that manner]. (TA.) = Also An excellent kind of dates, (K, TA,) well known; (TA;) one of the best kinds of dates. (Mgh in art. جمع, Msb.) جَنَابَةٌ جناب جنابه جنابة : see جَنْبٌ, in four places: and see جَانِبٌ. = See also جَنْبَةٌ. ― - Accord. to IAth, its primary signification is Distance: and hence it signifies The state of him who is under the obligation of performing a total ablution, by reason of sexual intercourse and discharge of the semen. (TA.) ― - The sperma genitalis [itself]. (K. [But in a marginal note in my copy of that work I find this last signification rejected as erroneous.]) = See also the next paragraph. جَنِيبَةٌ جنيبه جنيبة A led horse or mule or ass; (S, TA;) a horse that is led [by one's side], not ridden: (Msb:) pl. جَنَائِبُ. (A, TA.) ― - جَنِيبَتَا البَعِيرِ The [two equal] loads on the two sides of the camel. (K.) ― - [Hence, app.,] اِتَّقِ اللّٰهَ الَّذِى لَا جَنيبَةَ لَهُ (tropical:) Fear thou God, to whom there is no equal. (A, TA.) ― - Also جَنِيبُةٌ, (S,) or ↓ جَنَابَةٌ , (K,) or both, (TA,) A she-camel that one gives [or lends] to people, (S, M, K,) with money, (M, TA,) in order that they may bring corn or other provision for him; (S, M, K;) also called عَلِيقَةٌ: pl. جَنَائِبُ. (S.) = Also, (Kr, M, K,) and خَبِيبَةٌ, (M, TA,) The wool of a ثَنِّى [or sheep in its third year]: (Kr, M, K:) it is better and cleaner than what is termed عَقِيقَة, which is the wool of a جَذَع [or sheep in or before its second year]. (TA.) [ جَنُوبِىٌّ جنوب جنوبى جنوبي Of, or relating to, the quarter of the wind termed the جَنُوب; south, or southerly.] جَنَائِبٌ as an extr. pl.: see جَنْبٌ, first sentence. جُنَّابٌ جناب : see جَنِيبٌ. جَانِبٌ جانب ; pl. جَوَانِبُ: see جَنْبٌ, in eleven places. [Hence, لَانَ جَانِبُهُ (assumed tropical:) He was, or became, gentle, easy to deal with, compliant, or obsequious. And رَجُلٌ لَيِّنُ الجَانِبِ (assumed tropical:) A man who is gentle, easy to deal with, compliant, or obsequious; contr. of غَلِيظُ الجَانِبِ; see art. غلظ: and see جَنَابٌ. And] تُزَنُّ بِلِينِ الجَانِبِ (assumed tropical:) [She is suspected of easiness, or compliance], (K in art. لمس,) towards him who desires of her that he may lie with her. (TA in that art.) [Hence also,] جَانِبَا الأَنْفِ (CK) and ↓ جَنَابَتَا and ↓ جَنْبَتَا and ↓ جَنَبَتَا (K) The two sides of the nose: (K:) or the two lines that surround the two sides of the nose of a doe-gazelle: (Sb, TA:) pl. [of the second, agreeably with analogy,] جَنَائِبُ. (TA.) ― - See also جَنَابٌ. [It often signifies The vicinage or neighbourhood of a people &c.: and a region or quarter or tract of a people or country: like ناحية. ― - The bank of a river; and any bank, or steep acclivity. ― - And A limit, bound, or boundary: see a tropical usage of its pl. (جَوَانِبُ) voce. حِنْوٌ. ― - And عَلَى جَانِبٍ means Beside, aside, or apart; and so جَانِبًا, and فِى جَانِبٍ. ― - جَانِبٌ مِنْ مَالٍ, in posi-classical writings, means A portion, and particularly a large portion, of property: and جَانِبٌ alone, in the same, a sum, and particularly a large sum, of money. ― - The latter, also, in post-classical writings, signifies, like جَنْبٌ, q. v., (assumed tropical:) A man's honour, or reputation, which should be preserved inviolate; so used in the K voce عِرْضٌ, in an explanation of the latter word taken from IAth; i. q. نَامُوسٌ and حُرْمَةٌ, as in the TK in that case.] = Avoided and despised. (K, TA.) ― - [Hence, perhaps, دَعْ كَذَا جَانِبًا Let thou, or leave thou, such a thing alone: see an ex. voce أَوٌّ.] ― - See also جُنُبٌ, in four places. ― - And see مُجَنَّبٌ. أَجْنَبُ : see جُنُبٌ, in two places. أَجْنَبِىٌّ : see جُنُبٌ, in three places ― - You say also, هُوَ أَجْنَبِىٌّ مِنْ كَذَا, (A,) or عِنْ كذا, (TA,) (tropical:) He has no concern nor acquaintance with such a thing. (A, TA.) مَجْنَبٌ مجنب (S, AAF, K) and ↓ مِجْنَبٌ (AAF, K) Much (A'Obeyd, S, AAF, K) of good (A'Obeyd, K) and of evil. (K.) You say, إِنَّ عِنْدَنَا لَخَيْرًا مَجْنَبًا Verily with us is much good, and شَرًّا مَجْنَبًا much evil. (S.) And طَعَامٌ مَجْنَبٌ means Much [wheat or food]. (Sh, TA.) مُجْنِبٌ مجنب : see what next follows. مِجْنَبٌ مجنب A shield; (S, A, K;) because it wards off from its possessor what is displeasing to him; (A, TA;) also with damm to the م [app. ↓ مُجْنِبٌ , act. part. n. of 4]. (K.) ― - A thing by which a person or thing is veiled, concealed, or hidden; a veil, curtain, or covering; (K, TA;) for a house, or chamber, or tent. (TA.) ― - A thing like a door, upon which the gatherer of honey stands; (K, TA;) he being let down [upon it] by means of ropes to [the place of] the honey [in the face of a rock or mountain]. (TA.) ― - A thing (شَبَحٌ [app. here meaning a wooden implement]) resembling a comb without teeth (K, TA) and thinedged in its lowest part, (TA,) with which earth is raised upon, or against, the أَعْضَاد and فُلْجَان [or raised borders of watering-troughs or the like, and streamlets for irrigation]. (K, TA. [In the CK, الفِلْجانِ is put for الفُلْجانِ.]) ― - The extreme part of the territory of the foreigners towards that of the Arabs: (S, K:) and the nearest part of the territory of the Arabs to that of the foreigners. (S) = See also مَجْنَبٌ. مُجَنَّبٌ مجنب ; and its fem., with ة: see جَنِيبٌ. ― - Also, the former, (TA,) or ↓ جَانِبٌ , (K, [but this is said in the TA to be a mistake,]) A horse wide in the space between the two kind legs, (K, TA,) without what is termed فَجَجٌ [which is an awkward kind of straddling, with the hocks wide apart]: it is a quality approved. (TA. [See also 2; and see مُحَنَّبٌ.]) مُجَنِّبٌ مجنب A man whose sheep or goats [&c.] have few young ones; [and therefore, having little milk;] (TA in art. يسر;) contr. of مُيَسَرٌ. (S and TA in that art. [See also 2.]) مُجَنَّبَةٌ مجنبه مجنبة The van, or fore part, (K, TA,) of an army. (TA.) المُجَنِّبَتَانِ المجنبتان مجنبة The right and left wings of an army: (K: [Golius has erroneously written مِجْنَبَتَانِ, and has given J as the authority instead of the K:]) or مُجَنَّبَةٌ signifies a portion of an army (كَتِيبَةٌ) that takes one of the two sides of a way: but the former meaning is the more correct. (IAar, TA.) مَجْنُوِبٌ مجنوب pass. part. n. of 1 [q. v.]. ― - See also جنِيبٌ. ― - Also Affected by the disease termed ذَاتُ الجَنْبِ [or pleurisy]: (S, Mgh, Msb, TA:) and said to mean also having a complaint of his side, absolutely. (TA.) ― - And Affected by the [south, or southerly, wind called] جَنُوب. (S, TA.) [And Affected by that wind in one's cattle: see 1, last sentence.] سَحَابَةٌ مَجْنُوبَةٌ A cloud brought by the blowing of that wind. (S, A, K.) The saying of Aboo-Wejzeh مَجْنُوبَةُ الأُنْسِ مَشْمُولٌ مَوَاعِدُهَا ” means Her familiarity passes away with the جَنُوب [or south-wind], and her promises pass away with the شَمَال [or north wind]. (IAar, TA.) جنث جِنْثٌ جنث i. q. أَصْلٌ [as meaning The stock, or stem, or the root, or base, or lowest part, of a tree or plant: and the stock, or origin, of a man]; (S, K;) a dial. var. of جِنْسٌ, or a word mispronounced: (S:) or, as some say, a root (of a tree) of which the أَرُومَة [i. e. root-stock] is erect in the ground: or the part of the سَاق [i. e. stock, or stem,] of a tree that is in the ground, above the عُرُوق [or roots properly so called]: (L, TA:) pl. [of pauc.] أَجْنَاثٌ and [of mult.] جُنُوثٌ. (TA.) One says, فُلَانٌ مِنْ جِنْثِكَ and جِنْسِكَ, meaning من أَصْلِكَ [i. e. Such a one is of thy stock]. (S.) And إِنَّهُ لَيَرْجِعُ إِلَى جِنْثِ صِدْقٍ [Verily he traces back his lineage to an excellent stock, or origin]. (TA.) جنح 1 جَنَحَ جنح جنحة , (S, A, K, &c.,) aor. جَنَحَ , (S, Msb, K,) agreeably with analogy, of the dial. of Temeem, and the most chaste form, (TA,) and جَنُحَ , (S, Msb, K,) of the dial. of Keys, (TA,) and جَنِحَ , (K,) inf. n. جُنُوحٌ, (S, Mgh, Msb, K,) He, or it, inclined, leant, or propended, (S, A, Mgh, L, K) إِلَيْهِ (L, Msb) and لَهُ (L) [to, or towards, it]; as also ↓ اجتنح , (S, Mgh, K,) and ↓ اجنح . (K [but, by the omission of a و after it, this is made in some copies of the K to relate to what there follows it].) It is said in the Kur [viii. 63], وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا (Mgh, L) And if they incline to peace, incline thou to it: سلم being here made fem. because syn. with مُصَالَحَة. (L.) You say, جَنَحُوا لِلسَّلْمِ and إِلَيْهِ. (A.) ― - He (a man) inclined, or leant, on one side; and leant upon his bow: as also ↓ اجتنح : and عَلَيْهِ ↓ اجتنح he leant upon him. (L.) And جَنَحَتْ She (a camel lying on her breast) leant on one side. (AO, TA.) ― - He (a man) set about a thing, to do it with his hands, his breast leaning over it. (T, TA.) ― - جَنَحَ عَلَى مِرْفَقَيْهِ, inf. n. جُنُوحٌ and جَنْحٌ, He (a man) rested himself upon his elbows, having set them upon the ground or upon a cushion. (ISh, TA.) ― - جَنَحَ إِلَيْهِمْ and لَهُمْ He [inclined to them; or] followed them and submitted to them; namely, a sect. (ISh, TA.) ― - جَنَحَتِ الشَّمْسُ لِلْغُرُوبِ [The sun inclined to setting]. (A.) ― - جَنَحَ, (A, L, Msb,) aor. جَنَحَ , (L, Msb,) inf. n. جُنُوحٌ, (S, L, K,) said of the night, (S, A, L, Msb, K) and of the evening, (A,) and of the darkness, (L,) It inclined to going, or to coming: (A:) or it came on, or approached. (S, L, Msb, K.) ― - Also, with the same aor. and inf. n., said of a bird, It contracted its wings to descend, or alight, and approached like one falling, and repairing to a place of refuge. (L.) ― - جَنَحَتْ said of camels, They lowered the fore part of the neck [in running]: or they went quickly, or swiftly. (TA.) ― - And, inf. n. جُنُوحٌ, said of a ship (سَفِينَة), She came to shallow water, and stuck to the ground, (A, L,)so as to cease from motion. (L.) = جَنَحَ, inf. n. جُنُوحٌ, He (a man) gave with his [جَنَاح, or] hand. (TA.) = جَنَحَهُ, (S, L,) aor. جَنَحَ , inf. n. جَنْحٌ, (L,) He hit, or hurt, its جَنَاح [or wing]; (S, L;) i. e., the جناح of the bird. (S.) And جَنَحَ فُلَانًا He hit, or hurt, the arm (جَنَاح) of such a one. (K. [In some copies of the K, by the omission of a و, this signification is erroneously made to relate to اجنح: so in the copies used by MF and SM, who state that the right verb is جَنَحَ]) = جُنِحَ, (S, K,) with damm, (S,) like عُنِىَ, (K,) inf. n. جُنُوحٌ, (TA,) He (a camel) had his جَوَانِح [the ribs so called] broken by reason of the heaviness of his load: (S, K:) or he (a camel) had the first of his ribs broken in the part next the breast. (TA.) = [جَنَحَ also signifies He regarded an act as a crime, or sin. Thus,] إِنّى لَأَجْنَحُ أَنْ آكُلَ مِنْهُ, in a trad. respecting the property of the orphan, means Verily I regard as a crime, or sin, (جُنَاح,) my eating, or devouring, [aught] thereof. (TA.) 2 جنّحهُ جنح جنحه جنحة , inf. n. تَجْنِيحٌ, He furnished it with wings, or (assumed tropical:) the like: see مُجَنَّحٌ.] 4 اجنح أجنح اجنح جناح جنح : see 1, first sentence. = اجنحهُ He made him, or it, to incline, lean, or propend. (S, K.) 5 تَجَنَّحَ see 8. 8 اجتنح اجتنح : see 1, in three places. ― - Also He (an old man) leant towards the ground, supporting himself with his hands upon his knees, by reason of his weakness. (Mgh.) And He (a man prostrating himself in prayer) rested upon his palms, putting his fore arms apart (from his sides, IAth), not laying them on the ground; (so that they became like the wings of a bird; IAth); as also ↓ تجنّح . (Sh, IAth, Mgh, K.) ― - اِجْتِنَاحٌ in a she-camel is The going quickly, or swiftly: (Sh, K:) or the going so that her hinder part as it were leans towards her fore part, by reason of her vehement pressing on, (ISh, K, *) by her pushing forward her kind legs towards her breast: (ISh:) and in a horse, the running with a uniform leaning on one side. (A, O, K.) 10 استجنح استجنح It (the night) began. (L.) جُنْحُ اللَّيْلِ جنح الليل (S, A, Msb, K) and ↓ جِنْحُهُ (S, Msb, K) A part, or portion, of the night: (S, A, K:) or a great, or the greater, part thereof: or the first part thereof: or a part thereof, about the half: (L:) or the darkness thereof; and its confusedness. (Msb.) كَأَنَّهُ جُنْحُ لَيْلٍ [As though it were a portion, &c., of a night] is said of a numerous army heavily encumbered. (L.) [See also an ex. in a verse cited voce إِنَّ.] جِنْحٌ جنح جنحة A side (S, Msb, K) of a road. (S, Msb.) ― - And The vicinage or neighbourhood, or the region or quarter or tract, and the shadow or shelter or protection, syn. نَاحِيَةٌ and كَنَفٌ, (S, K,) as also ↓ جَنَاحٌ , (K,) of a people, or party, or company of men: (S:) the latter word thus used is tropical. (TA.) You say, بَاتَ بِجِنْحِ القَوْمِ He passed the night in the vicinage, &c., of the people. (S, TA.) And ↓ أَنَا فِى جَنَاحِهِ (tropical:) I am in his shadow, shelter, or protection. (TA.) ― - See also the next preceding paragraph. جَنَاحٌ جناح The يَد (S, K) [meaning wing] of a bird or flying thing; (S;) i. e., of a bird or flying thing, the limb that corresponds to the يد of a man: (Msb:) and also the يد [i. e. arm, sometimes also meaning hand, (see a signification of جَنَحَ,)] of a man: (L, TA:) and (K) the upper arm, or arm from the shoulder to the elbow: (Zj, L, K:) each of these is so called because it is on one side of the body: (L:) and the armpit: (K:) pl. أَجْنِحَةٌ (S, Msb, K) and أَجْنُحٌ: (IJ, K:) the sing., though masc., has the latter pl., which properly belongs to a fem. sing. [of this form], because جناح is assimilated to رِيشَةٌ; (IJ;) [or rather, I think, to يَدٌ, which is fem.;] but some assert جناح to be both masc. and fem. (MF.) [Hence,] هُوَ مَقْصُوصُ الجَنَاحِ [He has the wing clipped; meaning] (tropical:) he is one who lacks strength or power or ability; he is impotent. (A, TA.) And خَفَضَ لَهُ جَنَاحَهُ (tropical:) [He abased himself to him: lit. he lowered to him his wing: but see an explanation of a similar phrase in the Kur, below]. (A.) And رَكِبُوا جَنَاحَىِ الطَّائِرِ, (Fr, L, K,) in [some of the copies of] the K, الطَّرِيقِ, (TA,) (assumed tropical:) They quitted their homes, or accustomed places. (Fr, L, K.) And فُلَانٌ فِى جَنَاحَىْ طَائِرٍ Such a one is in a state of disquiet, and confounded, or perplexed, unable to see his right course. (L, A. *) And رَكِبَ فُلَانٌ جَنَاحَىِ النَّعَامَةِ (tropical:) Such a one employed himself vigorously, labouriously, sedulously, or diligently, in an affair; (A, K;) managing well. (K.) And نَحْنُ عَلَى جَنَاحِ السَّفَرِ [lit. We are on the wing of travel; meaning] (tropical:) we are about to travel, or journey. (K, TA.) And جَنَاحُ الفَرَسِ (assumed tropical:) A certain star [ γ ] of Pegasus; one of the four bright stars, in Pegasus, which form a square; the other three being that at the extremity of the neck, called عَيْنُ الفَرَسِ, [i. e. a of Pegasus,] that called مَنْكِبُ الفَرَسِ, [ β of Pegasus,] and the star [a of Andromeda] that belongs to both Pegasus and Andromeda. (Kzw.) [And جَنَاحُ سَمَكَةٍ (assumed tropical:) The fin of a fish.] And جَنَاحَا نَصْلٍ (assumed tropical:) The two wings, or blades, of a spear-head or of an arrow-head. (L.) And جَنَاحُ الرَّحَى (assumed tropical:) The wing (نَاعُور) of the mill or mill-stone. (L.) And جَنَاحَا عَسْكَرٍ (tropical:) The two wings of an army. (A, TA) And جَنَاحَا الوَادِى (tropical:) The two sides of the valley (A, L) down which the water runs, on the right and left. (L.) And ثَرِيدَةٌ لَهَا جَنَاحَانِ مِنْ عُرَاقٍ and بِالعُرَاقِ ↓ مُجَنَّحَةٌ (tropical:) [A mess of crumbled bread moistened with broth, having two sidegarnishes of bones with some meat remaining upon them]. (A, TA.) ― - See also جِنْحٌ, in two places. ― - Also The side, syn. جَانِبٌ. (K.) So in the saying in the Kur [xvii. 25], وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ, meaning وَأَلِنْ لَهُمَا جَانِبَكَ الذَّلِيلَ (tropical:) [And make soft to them [thy two parents) thy submissive side; i. e. treat them with gentleness and submissiveness: or the former words may be literally rendered lower to them the wing of submissiveness; meaning be submissive to them]. (Jel, TA.) ― - And A part, or portion, of a thing; as also ↓ جُنَاحٌ . (K.) جُنَاحٌ جناح A sin, a crime, or an act of disobedience: (AHeyth, S, A, IAth, L, Msb, K:) or an inclining thereto: (IAth, * L, TA:) and anxiety, and annoyance or molestation or hurt, which one is made to bear. (L, TA.) لَا جُنَاحَ عَلَيْكُمْ, in the Kur ii. 235, means, accord. to AHeyth, There shall be no sin, or crime, chargeable upon you: or, accord. to others, there shall be no straitening of you. (L.) = See also جَنَاحٌ, last signification. جَانِحٌ جانح Inclining, leaning, or propending: pl. أَجْنَاحٌ, like as أَشْهَادٌ is pl. of شَاهِدٌ. (L, TA.) جَانِحَةٌ جانح جانحه جانحة sing. of جَوَانِحُ; (S, K;) which latter signifies The ribs of the breast: (A:) or the ribs that are beneath [those called] the تَرَائِب, of the part next the breast; (S, K;) like the ضُلُوع of the part next the back: (S:) or the anterior parts of those ribs; so called because they incline over the heart: or the short ribs that are in the anterior part of the breast: or, of a camel and a horse and the like, the ribs against which lies the shoulder-blade: and of a man, the ribs of the back which are called دَأْى, six in number, three on the right and three on the left. (L.) مَجْنَحَةٌ مجنح مجنحه مجنحة A piece of leather upon the fore part of the camel's saddle, upon which the rider leans with his hands, thus resting himself. (TA. [See 8.]) مُجَنَّحٌ مجنح [Furnished with wings, or (assumed tropical:) the like]. ― - [Hence,] ثَرِيدَةٌ مُجَنَّحَةٌ بِالعُرَاقِ: see جَنَاحٌ. ― - نَاقَةٌ مُجَنَّحَةُ الجَبِينِ (assumed tropical:) A she-camel wide in the جبين [app. here meaning the forehead]. (TA.) جند 2 جنّد جُنُودًا جند جنودا (S, A) He collected, or assembled, جنود [i. e. armies, military forces, &c.]. (A.) 5 تجنّد جند تجند He took or prepared, for himself, a جُنْد [i. e. an army, a military force, &c.]. (A, TA.) جُنْدٌ جند [a coll. gen. n.] An army; a military force; a legion; a body of troops or soldiers; (L, K;) a collected body of men prepared for war: (Mgh:) auxiliaries: (S, L, Msb, K:) n. un. ↓ جُنْدِىٌّ [signifying a trooper; a soldier; an auxiliary]; like as رُومِىٌّ is n. un. of رُومٌ: (Msb:) pl. of the former, جُنُودٌ (S, A, Mgh, Msb) and [pl. of pauc.] أَجْنَادٌ. (Mgh, Msb.) It is said in a trad., ↓ الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ (S, A, L) Souls are troops collected together: meaning that they are created of two parties, each party agreeing together, and disagreeing with the other party, like two armies opposed, each to the other. (L.) ― - Also Any kind, or species, of creatures, or created things, regarded as alone, by itself, or apart from others. (K, * TA.) It is said in a prov., إِنَّ لِلّهِ جُنُودًا مِنْهَا العَسَلُ Verily to God belong kinds, or species, of created things [by means of which He effects his purposes as by armies or auxiliaries], of which is honey: (Z, K:) first said by Mo'áwiyeh, when he heard that El-Ashtar had been given to drink some honey containing poison, in consequence of which he died: and used on the occasion of rejoicing at a misfortune that has befallen an enemy: it occurs in the history of El-Mes'oodee thus; إِنَّ لِلّهِ جُنْدًا فِى العَسَلِ. (MF.) ― - Also, [as a term used in Syria, and afterwards by the Arabs from Syria in Spain,] A city [with its territory; i. e. a province, or district]: (K:) or particularly a city of Syria [with its territory]: (AO, TA:) pl. أَجْنَادٌ. (TA.) Syria consists of five اجناد; namely, Dimashk [or Damascus], Hims [or Emessa], Kinnesreen, El-Urdunn [or the Jordan], and Filasteen or Falasteen [or Palestine]: (S, M, A:) they were thus called because the military forces were thence collected. (A.) [See مِخْلَافٌ.] جُنْدِىٌّ جند جندى جندي : see جُنْدٌ. ― - Also Of, or relating to, a جُنْد of Syria. (A.) جُنْدٌ مُجَنَّدٌ جند مجند An army, or a military force, collected. (TA.) See also جُنْدٌ. جندب جُنْدَبٌ جندب and جُنْدُبٌ and جَنْدَبٌ: see art. جدب. جندر جَنْدَرَ جندر : see Q. Q. 1 in art. جدر. جندل Q. 1 جَنْدَلَ [جَنْدَلَهُ He, or it, made him to cleave to the stones. Hence,] تَرِبَتْ يَدَاهُ وَجُنْدِلَتْ [May his arms, or his hands, cleave to the dust, or earth, and the stones, by reason of poverty]. (M in art. ترب.) جَنْدَلٌ جندل (S, K) and جَنْدِلٌ (K) Stones; (S in art. جدل;) used in the sense of [the pl.] جَنَادِلُ: (Sb, TA:) n. un. جَنْدَلَةٌ: (TA:) or what a man can lift, of stones: (K:) or, as some say, any stone: (TA:) or a mass of stone like a man's head. (T, TA.) [Hence, تُرْبًا لَهُ وَجَنْدَلًا: see تُرَابٌ.] جَنَدِلٌ جندل , (S in art. جدل,) or جُنَدِلٌ, (Kr, K,) A place in which are stones (Kr, S, K) collected together: (Kr, K:) but ISd doubts its correctness. (TA.) And أَرْضٌ جُنَدِلَةٌ, (K,) and sometimes with fet-h, (Sgh, K,) i. e., to the ج, [جَنَدِلَةٌ,] (TK,) A land abounding with stones. (Sgh, K.) جُنَادِلٌ جنادل جندل Strong and great. (K.) جنز 1 جَنَزَهُ جنز جنزه جنزة , aor. جَنِزَ , (A, Msb, K,) and جَنُزَ , (A,) inf. n. جَنْزٌ, (TA,) He veiled, concealed, hid, or covered, it. (A, Msb, K.) = He collected it; or gathered it together or up; (K;) as also ↓ جنّزِهُ , inf. n. تَجْنِيزٌ. (Sgh, TA.) You say also, جُنَزَ الرَّجُلُ, part. n. ↓ مَجْنُوزٌ , The man was gathered up [app. as a corpse is gathered up in the grave-clothes]: (TA:) or (assumed tropical:) he died. (Har p. 122.) 2 جنّزهُ جنز جنزه جنزة , inf. n. تَجْنِيزٌ: see 1. ― - It is used by El-Hasan El-Basree as signifying He put it (namely a corpse) upon the bier. (K, * TA.) جِنَازَةٌ جناز جنازه جنازة and جَنَازَةٌ signify the same, (Mgh, Msb, K,) namely, A dead person; a corpse: (K:) but the former is the more chaste: (Msb:) or the former signifies the dead person; and the latter, the bier: (As, IAar, Msb, K:) or the former, the bier; and the latter, the dead person: (Mgh, Msb, K:) so accord. to Th, as related by Aboo-'Amr Ez-Záhid: (Msb:) or the former is said by the vulgar to mean the bier: (As, TA:) or the former signifies the bier with the dead person: (K:) or the dead person upon the bier: (S:) and the bier is not so called unless the dead person is upon it: (AAF:) when the dead person is not upon it, it is called سَرِيرٌ and نَعْشٌ: (AAF, S:) but the vulgar say جَنَازَةٌ, with fet-h; (S;) which is not allowable: (Lth, As, Mgh, TA:) or جَنَازَةٌ [so in the TA] signifies the man: or the bier with the man: (En-Nadr, TA:) جنازة is derived from جَنَزَهُ, in the first of the senses assigned to it above: (A, Msb, TA:) so some assert: (IDrd, TA:) but ISd says, I know not whether this be correct: (TA:) or a جَنَازَة is so called because the clothes are gathered together when the man is upon the bier: ('Abd-Allah Ibn-El-Hasan, TA:) some say that it is Nabathean: (TA:) the pl. is جَنَائِزُ. (S.) The Arabs say, تَرَكْتُهُ جِنَازَةً I left him a corpse, or dead. (As, TA.) And ضُرِبَ الرَّجُلُ حَتَّى تُرِكَ جَنَازَةً [so in the TA, The man was beaten until he was left a corpse]. (ISh, TA.) And رُمِىَ فِى جِنَازَتِهِ, meaning, He died: (Lth, Mgh:) or he has been carried, or lifted, and put [into his bier]: this they say when they give information of the death of a man: (TA:) and they say also, طُعِنَ فِى جِنَازَتِهِ, meaning the same. (Lth, Mgh, TA.) ― - Also جِنَازَةٌ [or جَنَازَةٌ] (tropical:) A wine-skin [when emptied; as though it were a body without a soul]. (K.) A certain impudent man of the Arabs, 'Amr Ibn- Ki'ás, says وَكُنْتُ إِذَا أَرَى زِقًّا صَرِيعًا يُنَاحُ عَلَى جَنَازَتِهِ بَكَيْتُ [And I used, when I saw a wine-skin laid prostrate, its corpse being wailed over, to weep, or accord. to Th, as is said in the TA in art. بكى, to sing]. (TA.) ― - (assumed tropical:) Anything oppressive and grievous, عَلَى قَوْمٍ to a people. (Lth, K.) ― - (assumed tropical:) A sick person. (Sgh, K.) جَنَائِزِىٌّ , [from جَنَائِزُ, pl. of جَنَازَةٌ,] One who recites [or chants the profession of the faith &c.] before the dead [in a funeral-procession]. (TA.) مَجْنُوزٌ مجنوز : see 1. جنس 2 جنّسهُ بِهِ جنسه به جنسه بة , (TK,) inf. n. تَجْنِيسٌ, from الجِنْسُ, (S, K,) [He made it homogeneous, or congenial, with it; or similar, or conformable, to it: expl. in the TK, not well, by شاكله; but the inf. n., with tolerable correctness, by ايكى شيئى برى برينه مشاكل قلمق. The usage of the term تَجْنِيسٌ in rhetoric, to signify the use of two or more words completely or partly conformable, is post-classical, like جِنَاسٌ, an inf. n. of جَانَسَ.] 3 جانسهُ جانس جانسه جانسة , [inf. n. مُجَانَسَةٌ and جِنَاسٌ,] It was, or became, homogeneous, or congenial, with it; or similar, or conformable, to it; syn. شَاكَلَهُ: (Mgh, Msb:) المُجَانَسَةُ is from الجِنْسُ. (S, TA.) You say, هٰذَا يُجَانِسُ هٰذَا This is homogeneous with this; syn. يُشَاكِلُهُ: (Mgh, Msb:) so says Kh. (Msb.) And كَيْفَ يُؤَانِسُكَ مَنْ لَا يُجَانِسُكَ [How will he be sociable with thee who will not be congenial with thee?]. (A.) And of a man who has not discrimination nor intelligence, one says, فُلَانٌ يُجَانِسُ البَهَائِمَ وَلَا يُجَانِسُ النَّاسَ [Such a one resembles the beasts, and does not resemble men]: (Mgh, Msb, * TA:) so says Kh. (Mgh.) But As says that this usage, (Mgh, Msb,) in the first and last of the above-mentioned phrases, (Msb,) is post-classical. (Mgh, Msb.) The usage of the term جِنَاسٌ by rhetoricians [to signify the complete or partial conformity of two or more words] is post-classical [like تَجْنِيسٌ]. (TA.) 6 تجانس الشَّيْآنِ [The two things were, or became homogeneous, congenial, similar, or conformable,] is a phrase of the scholastic theologians, not [classical] Arabic. (TA.) جِنْسٌ جنس [A genus, kind, or generical class, comprising under it several species, or sorts; or comprised under a superior genus, in relation to which it is a species, or sort;] a ضَرةب of a thing; (S;) or of anything; (Mgh, Msb;) any ضَرْب of a thing; (A, K;) [as] of men, and of birds, and of the definitions of grammar and of the art of versification, and of things collectively; so accord. to the lexicologists; (ISd, TA;) a term of more common import than نَوْع [which is a species, or sort]: (S, A, Mgh, Msb, K:) thus animal is a جنس and man is a نوع, (Mgh, Msb,) because the latter is of more particular import than the former, though it is a جنس in relation to what is under it; but the scholastic theologians reverse the case, (Mgh,) for with them جنس is of more particular import than نوع: (Kull p. 139:) thus also camels are a جنس of beasts: (A, K:) pl. أَجْنَاسٌ [properly a pl. of pauc. but used also as one of mult.] (Mgh, Msb, K) and جُنُوسٌ. (IDrd, K.) You say, النَّاسُ أَجْنَاسٌ وَأَكْثَرُهُمْ أَنْجَاسٌ [Men are of several kinds, and most of them are impure]. (A, TA.) And فُلَانٌ مِنْ جِنْسِكَ, meaning أَصْلِكَ [i. e. Such a one is of thy stock]. (S in art. جنث.) ― - [Hence, اِسْمُ جِنْسٍ A generic noun: and اِسْمُ جِنْسٍ جَمْعِىٌّ a collective generic noun.] ― - أَوْصَى لِجِنْسِهِ signifies He left by will, of his property, to the children of his father, [or his kindred by the father's side,] exclusively of all relations of the mother: and so, لِأَهْلِ بَيْتِهِ. (Mgh.) ― - The assertion, in the K, that J's saying, on the authority of IDrd, that As used to say الجِنْسُ as meaning المُجَانَسَةُ is a vulgarism, is erroneous, is a matter for consideration; for As said not this, but [what has been cited above, voce جَانَسَهُ, or] what will be found below, voce مُجَانِسٌ. (TA.) [ جِنْسِىٌّ جنس جنسى جنسي جنسيي Generic; generical.] [ جِنْسِيَّةٌ جنس جنسي جنسيه جنسية Generical quality.] [ مُجَانِسٌ مجانس Homogeneous; congenial; similar; conformable; syn. مُشَاكِلٌ. (K.) But IDrd asserts that As used to reject the saying of the vulgar, هٰذَا مُجَانِسُ لِهٰذَا [This is homogeneous with this, &c.], and to say, It is post-classical. (S.) [See also 3.] جنف 1 جَنَفٌ جنف (T, S, Mgh, Msb, K, &c.) and جُنُوفٌ, (K,) the former being inf. n. of جَنِفَ and the latter of جَنَفَ, (TA,) The act of inclining, or declining (T, S, Mgh, K, TA) in speech and in all affairs: (TA:) and declining, or deviating, from the right course; acting wrongfully, unjustly, injuriously, or tyrannically; (T, Msb, * K, TA;) like حَيْفٌ, which some erroneously assert to be the act of a judge only. (T, TA.) You say, جَنِفَ, (T, S, Mgh, Msb,) aor. جَنَفَ , inf. n. جَنَفٌ; (S, Msb;) [and app. جَنَفَ, aor. جَنِفَ , inf. n. جُنُوفٌ;] and ↓ اجنف ; (T, Msb, TA;) He inclined or declined [in speech and in any affair]: (T, S, TA:) and he declined, or deviated, from the right course; acted wrongfully, unjustly, injuriously, or tyrannically; (T, Mgh, Msb, TA;) عَلَيْهِ against him. (Mgh.) Hence, in the Kur [ii. 178], فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا (S, TA,) i. e. [And he who feareth, (or, as is said in the K in art. خوف, knoweth,) from, or on the part of, the testator,] an inclining [to a wrong course], or a declining [from the right course]: (TA:) or a manifest inclining or declining. (Er-Rághib, TA.) You say, جَنِفَ فِى وَصِيَّتِهِ, aor. جَنَفَ ; [He inclined, &c., in his testament;] and so ↓ اجنف . (K.) And ↓ اجنف signifies He deviated from that which was right. (K.) And فِى حُكْمِهِ ↓ اجنف [He declined from the right course, or acted wrongfully or unjustly, in his judgment]. (TA.) Or ↓ اجنف relates peculiarly to the case of a testament: and جَنِفَ signifies absolutely He declined, or deviated, from that which was right. (K.) And you say, جَنِفَ عَنْ طَرِيقِهِ, aor. جَنَفَ ; and جَنَفَ, aor. جَنِفَ ; inf. n. جَنَفٌ, (K, TA,) which is of the former verb, (TA,) and جُنُوفٌ, (K, TA,) which is of the latter verb; He turned away from his course, or way; deviated therefrom. (TA.) ― - Or [app. a mistake for “and ”] جَنَفٌ signifies Depression (دُخُولٌ and اِنْهِضَامٌ) in one of the two sides of the breast, or chest, (الزَّوْرِ,) with evenness of the other side: (K:) the verb is جَنِفَ: and the part. n. is ↓ جَنِفٌ and ↓ أَجْنَفُ , fem. [of the latter] جَنْفَآءُ. (TA.) 3 جنَافٌ جناف [an inf. n. of which the verb (جانف) is not mentioned]. You say, لَجَّ فِى جِنَافٍ قَبِيحٍ He persisted in removing himself to a distance, or estranging himself, from his family; (Aboo-Sa'eed, K;) like جِنَابٍ قَبِيحٍ. (Aboo-Sa'eed, TA.) 4 اجنف اجنف He committed an act of inclining [to a wrong course], or declining [from the right course, or acting wrongfully or unjustly or injuriously or tyrannically]; like as you say, أَلَامَ, meaning “he did a thing for which he should be blamed.” (S.) See also 1, in five places. = اجنفهُ He found him to be one who deviated from the right way in his judgment; who acted wrongfully, unjustly, injuriously, or tyrannically, therein. (K.) تجانف فِى مِشْيَتِهِ ?? He carried himself in a proud and self-conceited manner, [affecting an inclining of the body from side to side,] in his gait. (TA.) [And He inclined on one side in his gait: said of one who is lame of one leg: see مَحْرُوقٌ.] ― - تجانف عَنْ طَرِيقِهِ He affected a declining, or deviating, from his course, or way; he purposely declined, or deviated, therefrom; (K, * TA;) syn. تَمَايَلَ. (K.) And in like manner, تجانف إِلَى الشَّىْءِ [He affected an inclining to the thing; intentionally inclined to it]. (TA.) You say, تجانف لِإِثْمٍ He inclined to a sin, (S, Mgh,) [or affected an inclining to it, (see the part. n., below,)] intending, or purposing, the commission of an act of disobedience. (Mgh.) جَنَفَ جنف is [an epithet] like دَنَفَ, applying to a sing. and a pl., [being] also an inf. n. [of جَنِفَ, q. v.]: Abu-l-'Iyál El-Hudhalee says أَلَّا دَرَأْتَ الخَصْمَ حِينَ رَأَيْتُهُمْ جَنَفًا عَلَىَّ بِأَلْسُنٍ وَعُيُونِ [Wherefore didst not thou repel the adversaries, when thou sawest them inclining, or acting wrongfully, against me with tongues and eyes?]: or, accord. to one reading, جُنُفًا [which is a pl. of ↓ جَانِفٌ ]: (Skr p. 128:) [or, as some say,] جَنَفًا is a pl. [or rather quasi-pl. n.] of ↓ جَانِفٌ , like as رَوَحَ is of رَائِحٌ: or it may be for ذَوِي جَنَفٍ. (TA.) جَنِفٌ جنف : see أَجْنَفُ, in two places: ― - and see also 1, last sentence. جُنَافِىٌّ جنافى جنافي One who carries himself in a proud and self-conceited manner, (مُخْتَال, [for which Golius, here copied by Freytag, appears to have read مُحْتَال, with the unpointed ح,]) with an inclining [of the body from side to side]: (Sh, K:) or one who affects an inclining [of the body from side to side] (يَتَجَانَفُ) in his gait, and carries himself in a proud and self-conceited manner therein. (TA.) جَانِفٌ جانف : see أَجْنَفُ; and see also جَنَفٌ, in two places. أَجْنَفُ [fem. جَنْفَآءُ] Inclining [to a wrong course], or declining [from the right course], or acting wrongfully or unjustly, [absolutely, as also ↓ جَنِفٌ and ↓ جَانِفٌ and ↓ مِجْنَفٌ , or peculiarly] in his testament. (K.) You say, صَادَفَهُ فِى حُكْمِهِ ↓ جَنِفًا [He found him to be one who deviated from the right way in his judgment; who acted wrongfully, unjustly, injuriously, or tyrannically, therein]. (K.) And ↓ خَصْمٌ مِجْنَفٌ An adversary who inclines [to a wrong course], or declines [from the right course]; (K;) who acts wrongfully, unjustly, injuriously, or tyrannically. (TA.) ― - Inclining; [or pendulous;] applied to a penis. (TA.) ― - Having a bending back; (S, K;) applied to a man. (S.) ― - See also 1, last sentence. ― - Big, or large; applied to a bowl (قَدَح). (TA.) مِجْنَفٌ مجنف : see أَجْنَفُ, in two places. غَيْرَ مُتَجَانِفٍ لِإِثْمٍ غير متجانف لاثم , in the Kur [v. 5], means Not affecting an inclining to sin; intending, or purposing, it. (Msb, TA.) جنق 1 جَنَقُوا جنق جنقوا , aor. جَنِقَ , (IAar, K,) inf. n. جَنْقٌ; (IAar, TA;) and ↓ جنّقوا , inf. n. تَجْنِيقٌ; (AZ, K;) They cast stones of [or with] the مَنْجَنِيق: (K, * TA:) and ↓ مَجْنَقُوا , (K,) or مَجْنَقُوا مَنْجَنِيقًا [app. meaning they constructed a منجنيق], (Lth, TA,) is said by such as hold the م to be radical; (K;) or it may be that the م is augmentative, and that the verb is [denominative,] similar to تَمَسْكَنَ from مِسْكِينٌ. (TA.) ― - جَنَقُونَا بِالمَنْجَنِيقِ They cast at us with the منجنيق: mentioned by El-Fárisee on the authority of AZ. (M.) An Arab of the desert, in describing the wars of his people, said, تَارَةً نُجْنَقْ وَأُخْرَى نُرْشَقْ [One time we are cast at with the منجنيق, and another we are shot at with arrows]: (S, * M:) also mentioned by El-Fárisee. (M.) 2 جنّقوا المَجَانِيقَ جنقوا المجانيق and ↓ مَجْنَقُوهَا [app. They constructed the engines of the kind called منجنيق]. (JK.) See also 1. Q. Q. 1 مَجْنَقُوا مجنقوا : see 1 and 2. جُنُقٌ جنق The stones of the منجنيق. (M, TA.) [But] IAar says that جنق [app. جُنُقٌ] means The people who manage the منجنيق. (TA.) مُجَينِيقٌ مجينيق dim. of مَنْجَنِيقٌ, q. v. (Sb, S.) مَنْجَنُوقٌ منجنوق : see what next follows. مَنْجَنِيقٌ منجنيق (S, M, Msb, K) and مِنْجَنِيقٌ (Msb, K) and ↓ مَنْجَنُوقٌ (Lth, IAar, Msb, K) [A kind of balista;] an instrument [or engine of war] with which stones are cast (S, M, K, TA) at the enemy; made by binding [in some manner] very tall wooden poles, whereon is placed what is to be cast, which is then struck with a long pole, and so cast to a very distant place: [this imperfect description (the only one that I have found of this engine) seems to show that it was of a very simple and rude construction:] it is an ancient instrument, anterior to the invention [or use] of gunpowder and cannons by the Christians; and was used by Mohammad in the siege of Et-Táïf; but the first [of the Arabs] who used it in the time of paganism is said to have been Jedheemeh El-Abrash, of the Mulook et-Tawáïf: (TA:) pl. مَنْجَنِيقَاتٌ (S, Msb, K) and مَنْجَنُوقَاتٌ (Lth, TA) and مَجَانِيقُ (Sb, S, Msb, K) and مَجَانِقُ: (K:) dim. ↓ مُجَيْنِيقٌ : (Sb, S:) it is fem., (Lth, S, Msb, K, *) preferably, (Lth, TA,) and in most instances; (Msb;) and hence it is also called الأُنْثَى; (M in art. انث;) but sometimes it is masc.: (Msb, K:) and is arabicized, (S, Msb, K,) from the Persian (S, K) مَنْ چِى نِيكْ, i. e. “ How excellent am I! ” (S,) or مَنْ چِهْ نِيكْ, i. e. “ I, how excellent am I! ” (K;) [Golius asserts it to be from the Greek μάγγανον but this is the original of مَنْجَنُونٌ, which has a different meaning: its derivation, however, seems to have been unknown to the Arabs in general; for] some say that مَنْجَنِيقٌ is of the measure مَفْعَلِيلٌ, [so in copies of the S, but correctly مَنْفَعِيلٌ, as in the Msb and TA,] because of the phrase نُجْنَقُ مَرَّةً [see 1]: (S, Msb: *) or, (Msb,) accord. to Sb, (S,) it is of the measure فَنْعَلِيلٌ; (S, Msb;) because مَجَانِيقُ is its pl. and the dim. is مُجَينِيقٌ; and because, if the م were augmentative as well as the ن, there would be two augmentative letters at the beginning of the noun, and this may not be in substs. nor in epithets that are not conformable to augmented verbs; and if the ن were made an essential part of the word, the noun would be a quadriliteral-radical, and augmentative letters are not prefixed to words of this class except nouns conformable to their verbs, like مُدَحْرَجٌ: (S, TA:) but MF says that these disquisitions are unprofitable; for in his opinion, all the letters of the word are radical, since it is a foreign word. (TA.) مَنْجَنِيِقىٌّ [app. A maker of the kind of engine called منجنيق; being mentioned as a surname:] a rel. n. from منجنيق. (K.) جنك جَنْكٌ جن جنك [and جُنْكٌ] A certain [musical] instrument, which is beaten like the عُود [or lute; namely, the Persian harp; two specimens of which are figured in Note 26 to Chap. iii. of my translation of the “Thousand and One Nights”]; mentioned by El-Khafájee in the Shifá el-Ghaleel; and often spoken of: it is an arabicized word; (MF, TA;) from the Persian چَنْگ: and applied [also] to the دفّ, [دُفّ or دَفّ, i. e., tambourine,] with which one plays. (TA.) جَنْكِىٌّ جنك جنكى جنكي [and جُنْكِىٌّ] A player on the جنك above mentioned. (TA.) جنو جَنًا جن جنا i. q. جَنَأٌ [inf. n. of جَنِئَ, q. v.]. (Sgh, K.) أَجْنَا , applied to a man, i. q. أَجْنَأُ, q. v. (Sgh, K.) And [its fem.] جَنْوَآءُ, i. q. جَنْآءُ, (Sgh, K,) applied to a ewe, or a she-goat, meaning Having her horns bending backwards. (TA.) جنى 1 جَنَى الثَّمَرَةَ جني الثمره جني الثمرة , (S, Mgh, Msb, K,) aor. جَنِىَ , (S, Msb,) inf. n. جَنًى, (S, TA,) or جَنْىٌ, (so accord. to one copy of the S, and written in the accus. case جنيا in the Ham p. 355,) and جِنَايَةٌ, (Ham ib., but there without any vowel-signs,) He gathered, plucked, or took from the tree, the fruit; (Mgh, TA;) i. q. ↓ اجتناها (S, Msb, K) and ↓ تجنّاها : (K:) and in like manner one says of a thing similar to fruit. (TA.) One says also, جَنَاهَا لَهُ and جَنَاهُ إِيَّاهَا [He gathered it, plucked it, or took it from the tree, for him]. (A'Obeyd, K.) And جَنَيْتُكَ أَكْمُؤًا [I gathered for thee truffles]. (TA.) And جَنَى ذَهَبًا He collected gold from its mine. (TA.) ― - Aboo-Dhu-eyb uses this verb metaphorically, in the phrase جَنَى العُلَى, meaning (tropical:) [He acquired] eminence, or nobility. (TA.) ― - You also say, جَنَى عَلَيْهِ, (S,) or عَلَى قَوْمِهِ, (Msb,) inf. n. جِنَايَةٌ, (S, Msb,) (tropical:) He committed, [against him, or] against his people, or party, a crime, or an offence for which he should be punished; (Msb;) as also ↓ جاناهُ [or جانى قَوْمِهِ]: (TK in art. جر:) [and (tropical:) he brought an injury upon him, or them:] and جَنَى الذَّنْبِ عَلَيْهِ, aor. جَنِىَ , inf. n. جِنَايَةٌ, (K,) with kesr, (TA,) (tropical:) He committed the crime, offence, or injurious action, against him; syn. جَرَّهُ إِلَيْهِ: (K: [see art. جر:]) thus used, also, the verb is metaphorical, from جَنَى الثَّمَرَةَ: (Er-Rághib, TA:) and so in the phrase, جَنَى شَرًّا, meaning (tropical:) He brought to pass an evil thing or action. (Mgh.) [See also جِنَايَةٌ, below.] It is said in a trad., لَا يَجْنِى جَانٍ إِلَّا عَلَى نَفْسِهِ (assumed tropical:) [An injurer shall not bring injury save on himself]; meaning that one shall not be prosecuted for an injurious action committed by another, of his relations or of others. (TA.) And a poet says جَانِيكَ مَنْ يَجْنِى عَلَيْكَ وَقَدْ تُعْدِي الصِّجَاحَ فَتَجْرَبُ الجُرْبُ [which may be rendered, (assumed tropical:) Thine injurer whom thou shouldst punish is he who brings an injury upon thee: but sometimes the mangy camels infect the sound ones so that these become mangy; and thus a criminal sometimes brings punishment upon his relations: for] A'Obeyd says that جانيك من يجنى عليك is a prov. applied to the case of a man who is punished for an injurious action; because brothers [sometimes] bring injury upon a man [by occasioning his being punished for an injurious action which they have themselves committed], as the latter hemistich of the verse cited above indicates: but AHeyth says that this prov. means الجَانِى لَكَ الخَيْرَ مَنْ يَجْنِى عَلَيْكَ الشَّرَّ [The person bringing thee good is he who brings, or will bring, upon thee evil: perhaps intended as a caution; for the Arabs often suspect that a benefactor has some evil intention]: and he cites the following hemistich: “ تُعْدِي الصِّحَاحَ مَبَارِكُ الجُرْبِ [meaning Sometimes the places where the mangy camels lie down, and which afford benefit to other camels, infect the sound ones]. (TA. [See also Freytag's Arab. Prov., i. 298.]) You say also, جَنَيْتَ هٰذَا عَلَى نَفْسِكَ [Thou hast brought this as an injury upon thyself]. (K in art. جل.) 3 جانى عَلَيْهِ جاني عليه جاني علية , inf. n. مُجَانَاةٌ, He accused him of a جِنَايَة [or crime, &c.]. (TA.) ― - See also 1. 4 اجنى أج أجنى أجني اجنى اجني جنى جنين آجن آجني آجنيي said of a tree, (S, K,) or of a palmtree, (Msb,) It had ripe fruit: (S:) or it attained to the time for the gathering of its fruit: (Msb:) or it attained to maturity: (K:) or, said of a tree, it had fruit to be gathered and eaten: and, said of fruit, it became ripe: (TA:) and, said of grass, or herbage, it became abundant. (KL.) ― - And اجنتِ الأَرْضُ The land had much جَنًى, (S, Msb, K,) i. e. herbage, and truffles, and the like. (S.) 5 تَجَنَّىَ see 1. ― - تجنّى عَلَيْهِ, (S, * K,) or تجنّى عليه ذَنْبًا, (TA,) (assumed tropical:) He accused him of a crime, an offence, or an injurious action, that he had not committed; (S, K;) i. e. he forged against him the charge of his having committed a crime, &c., he being guiltless [thereof]: (TA:) النَّجَنِّى being like التَّجَرُّمُ. (S.) You say also, يَتَجَنَّى عَلَيْنَا مَا لَمْ نَجْنِهِ [He accuses us of committing what we did not commit]. (Abu-l-'Abbás, TA in art. جرم.) 8 إِجْتَنَىَ see 1. ― - اِجْتَنَيْنَا مَآءِ مَطَرٍ We came to rainwater, and drank it: (K:) a phrase mentioned with approval by IAar, but not explained by him: thought by ISd to have this meaning. (TA.) جَنًى جن جنى جني [in the CK جَنِىٌّ] Whatever is gathered, or plucked; as also ↓ جَنَاةٌ : (K:) or whatever is gathered, or plucked, from trees, (S,) &c.; (so in a copy of the S;) as also ↓ جَنَاةٌ : (S:) so that these two words are of the same class as حِقٌّ and حِقَّةٌ: or the latter of them is a n. un.: (TA:) or the former signfies what is gathered from trees while fresh; (Msb;) as also ↓ جَنِىٌّ : (Msb:) or this last is an epithet applied to fruit, signifying just gathered or plucked; (S, K;) or gathered, or plucked, while fresh: (TA:) and ↓ مَجْنًى , also, pl. مَجَانٍ, signifies fruit gathered or plucked: (Har p. 369:) جَنًى also signifies fruit [ready to be gathered or plucked]; so in the Kur lv. 54: (Jel:) and is applied to fresh ripe dates: (Fr, K:) and grapes: (TA:) and truffles, and the like: (S:) and even cotton: (TA:) and herbage: (S:) and gold, (K,) which is collected from its mine: (TA:) and cowries, (K,) as though gathered from the sea: (TA:) and honey, (K,) when it is gathered: (TA:) pl. أَجْنَآءٌ (K) and أَجْنٍ, originally أَجْنُىٌ. (TA.) Hence the saying هٰذَا جَنَاى وَ خِيَارُهُ فِيهِ إِذْكُلُّ جَانٍ يَدُهُ إِلَى فِيهِ [This is what I have gathered, and the best of it is in it; when every gatherer but myself has his hand to his mouth]: or, accord. to one reading, وَ هِجَانُهُ فِيهِ (which has the same meaning, TA in art. هجن): a prov., ascribed by Ibn-El-Kelbee to 'Amr Ibn-' Adee El-Lakhmee, the son of the daughter of Jedheemeh: he says that Jedheemeh had ordered the people to gather for him truffles, and some of them ate the best that they found; but ' Amr brought to him the best that he found, and addressed to him these words: and 'Alee is related to have repeated them on an occasion of his entering the government-treasury; meaning that he had not defiled himself with anything of the tribute belonging to the Muslims, but had put it in its places. (TA.) جَنَاةٌ جاني جن جناه جناة جنى : see جَنًى, in two places. جَنِىٌّ جن جنى جني : see جَنًى. Also Dates cut from the tree. (TA.) جِنَايَةٌ جنايه جناية , primarily, The act of gathering, plucking, or taking from a tree, fruit: [see 1:] ― - then, (assumed tropical:) The bringing to pass an evil thing, or action: (Mgh, Kull p. 147:) ― - then, (assumed tropical:) Evil, [itself]: ― - then, (assumed tropical:) The doing a forbidden action: (Kull ib.:) specially used in this last sense; though it has a general application: (Mgh:) ― - [as a simple subst., it generally signifies] A crime, an offence, or an injurious action, for which one should be punished: (Msb:) or an action that a man commits requiring punishment or retaliation to be inflicted upon him in the present world and in the world to come: (TA:) or any forbidden injurious action: (Kull p. 134:) and in the language of the lawyers, especially a wounding: and an amputation, or a maiming: (Msb:) and ↓ جَنِيَّةٌ signifies the same as جِنَايَةٌ: (Ham p. 241:) the pl. of جناية is جِنَايَاتٌ and جَنَايَا; but the latter of these pls. is of rare occurrence. (Msb.) جَنِيَّةٌ جني جنيه جنية : see what next precedes. = Also A [garment such as is called] رِدَآء (K, TA,) of a round form, (TA,) made of [the kind of cloth termed] خَزّ. (K, TA.) جَانٍ جان جاني A gatherer of fruit [&c.]: ― - and also (assumed tropical:) A committer of a جِنَايَة [or crime, &c.]: (K, * TA:) pl. جُنَاةٌ (S, K) and جُنَّآءٌ (Sb, K) and [of pauc.] أَجْنَآءٌ, which last is extr., (S, K,) or doubtful. (S.) Hence the prov., أَجْنَاؤُهَا أَبْنَاؤُهَا, explained in art. بنى. (S, TA.) ― - [Hence also,] الجَانِى (assumed tropical:) The wolf. (IAar, TA voce جَابٍ, q. v.) = Also i. q. لَقَّاحٌ; (IAar, Az, TA;) i. e. A fecundater of palm-trees. (Az, TA.) الجَوَانِى الجوانى الجواني جواني i. q. الجَوَانِبُ [pl. of الجَانِبُ]; (K;) similar to الثَّعَالِى and الأَرَانِى. (TA.) مَجْنًى مج مجن مجنى مجني مجنيي : see جَنًى. مُجْتَنًى ماج مج مجتنى مجتني A place of gathering, or plucking, fruits, &c. (TA.) جهد 1 جَهَدَ جهد , (S, A, L, &c.,) aor. جَهَدَ , (K,) inf. n. جَهْدٌ, (TA,) He strove, laboured, or toiled; exerted himself or his power or efforts or endeavours or ability; employed himself vigorously, strenuously, laboriously, diligently, studiously, sedulously, earnestly, or with energy; was diligent, or studious; took pains, or extraordinary pains; (S, A, L, K;) فِى كَذَا in such a thing; (S;) or فِى الأَمْرِ in the affair; (A;) as also ↓ اجتهد ; (A, K;) and so ↓ جاهد , with respect to speech and actions: (L:) or جَهَدَ فِى الأَمْرِ, aor. and inf. n. as above, he did his utmost, or used his utmost power or efforts or endeavours or ability, in prosecuting the affair: (Msb:) and ↓ اجتهد and ↓ تجاهد he exerted unsparingly his power, or ability: (S, A, K:) or فِى الأَمْرِ ↓ اجتهد he exerted unsparingly his power, or ability, in the prosecution of the affair, so as to effect his utmost. (Msb.) You say also, اِجْهَدْ جَهَدَكَ فِى هذَا الأَمْرِ (tropical:) Do thine utmost in this affair: (Fr, S, K: *) but not جُهْدَكَ. (Fr, S.) And رَأْيَهُ ↓ اجتهد (tropical:) He took pains, or put himself to trouble or fatigue, to form a right judgment or opinion. (MA.) And رَأْيِى وَنَفْسِى حَتَّى ↓ اِجْتَهَدْتُ بَلَغْتُ مَجْهُودِى (assumed tropical:) I exerted my judgment and my mind so that I attained the utmost of my power, or ability. (T, L.) ― - جَهَدَبِهِ He tried, proved, or examined, him, (L, K,) عَنِ الخَيْرِ وَ غَيْرِهِ [respecting good qualities, &c.]. (L.) = جَهَدَهُ, (Mgh, L, Msb,) aor. جَهَدَ , (Mgh, L,) inf. n. جَهْدٌ, (L, Msb,) It, (an affair, and a disease,) and he, (a man,) affected him severely; harassed, embarrassed, distressed, afflicted, troubled, inconvenienced, fatigued, or wearied, him: (Msb:) it (disease, L and K, and fatigue, and love, L) rendered him lean; emaciated him: (L, K:) he burdened him beyond his power; imposed upon him that which was beyond his power; as also ↓ اجهدهُ : (Mgh:) and, [as also ↓ اجهدهُ ,] he importuned him, harassed him, or plied him hard, in asking, begging, or petitioning. (A.) [Hence,] جُهِدَ, said of a man, He was severely affected, harassed, embarrassed, distressed, afflicted, troubled, inconvenienced, fatigued, or wearied: (S, L:) or was grieved, or made sorry or unhappy. (L.) And أَصَابَهُمْ قُحُوطٌ مِنَ المَطَرِ فَجُهِدُوا جَهْدًا شَدِيدًا Drought befell them, and they consequently became severely distressed. (S.) And جُهِدُوا They were, or became, afflicted with drought, barrenness, or dearth; or with drought, and dryness of the earth. (L.) And رَجُلٌ يَجْهَدُ أَنْ يَحْمِلَ سِلَاحَهُ مِنَ الضَّعْفِ, for يَجْهَدُ نَفْسَهُ, A man who imposes upon himself a difficulty, or trouble, or fatigue, or a difficult or severe task, or who strains, or strains himself, in the carrying of his weapons, or arms, by reason of weakness. (Mgh.) And جَهَدَ دَابَّتَهُ and ↓ اجهدها He jaded, harassed, distressed, fatigued, or wearied, his beast; i. q. ↓ بَلَغَ جَهْدَهَا : (K:) or he tasked, or plied, his beast beyond his power in journeying, or marching, or in respect of pace. (S, Msb.) And أَجْهَدْتُهُ عَلَى أَنْ يَفْعَلَ كَذَا وَ كَذَا [I importuned him, or harassed him, to do such and such things]. (L.) ― - Also, (S, Msb,) aor. as above, (A,) and so the inf. n., (Msb,) (tropical:) He deprived it (namely, milk,) of its butter, (S, A, K,) entirely: (S, K:) or churned it so as to extract its butter and render it sweet and pleasant: or mixed it with water: (Msb:) or diluted it so that it consisted for the most part of water: and in like man(???) is used in relation to broth. (A.) ― - Hence, (Msb,) جَهَدَهَا (assumed tropical:) He lay with her; or compressed her: (L, Msb, from a trad.:) or i. q. دَفَعَهَا, and حَفَزَهَا [which has a similar meaning]. (L.) ― - جَهَدَ الطَّعَامِ (assumed tropical:) He desired the food eagerly; longed for it; (S, K;) as also ↓ اجهدهُ . (K.) And جُهِدَ الطَّعَامُ and ↓ أُجْهِدَ (assumed tropical:) The food was eagerly desired, or longed for. (S.) ― - Also (tropical:) He ate much of the food: (S, K:) he left nothing of it. (A.) You say also, هٰذَا كَلَأٌ يَجْهَدُهُ المَالُ (assumed tropical:) This is herbage, or pasture, of which the cattle eat perseveringly. (AA, TA.) = جَهِدَ It (a state of life) was, or became, hard, difficult, strait, or distressful. (S, K.) 3 جِهَادٌ جهاد , inf. n. of جاهد, properly signifies The using, or exerting, one's utmost power, efforts, endeavours, or ability, in contending with an object of disapprobation; and this is of three kinds, namely, a visible enemy, the devil, and one's self; all of which are included in the term as used in the Kur xxii. 77. (Er-Rághib, TA.) See also 1, first sentence. You say, جاهد العَدُوَّ, (JK, A, Mgh,) inf. n. as above (JK, Mgh, K) and مُجَاهَدَةٌ, (JK, K,) He fought with the enemy: (K:) or he encountered the enemy, imposing upon himself difficulty or distress or fatigue, or exerting his power or efforts or endeavours or ability, [or the utmost thereof,] to repel him, his enemy doing the like: and hence جاهد came to be used by the Muslims to signify generally he fought, warred, or waged war, against unbelievers and the like. (Mgh.) You say also, جاهد فِى سَبِيلِ اللّٰهِ, inf. n. جِهَادٌ (S, Msb) and مُجَاهَدَةٌ, (S,) [He fought, &c., in the way of God; i. e., in the cause of religion.] 4 اجهد أجهد اجهد جهد , as trans.: see 1, in six places. ― - Also He made, or incited, another, to strive or labour or toil, to exert himself or his power or efforts or endeavours or ability, &c.; trans. of 1 in the first of the senses assigned to it above. (JK.) ― - أُجْهِدَ He was thrown into a state of difficulty, distress, affliction, trouble, inconvenience, or fatigue. (L.) ― - اجهد مَالَهُ He consumed, or wasted, and dispersed, his property: (K:) or gave it away, and dispersed it, altogether, here and there. (En-Nadr, TA.) = As intrans., He (an enemy) strove, laboured, or exerted himself, in enmity, (K, TA,) عَلَيْنَا against us. (TA.) ― - He acted with energy, or with the utmost energy: so in the phrases سَارَ فَأَجْهَدَ He marched, or journeyed, and did so with energy, or with the utmost energy; and حَلَفَ بِاللّٰهِ فَأَجْهَدَ He swore by God, and did so with energy, &c.: in which cases one should not say فَجَهَدَ. (Aboo-' Amr Ibn-El-'Alà, L.) ― - He took the course prescribed by prudence, precaution, and sound judgment, فِى الأَمْرِ in the affair; syn. اِحْتَاطَ. (L, K.) ― - He became in a state of difficulty, embarrassment, distress, affliction, trouble, inconvenience, or fatigue. (L.) ― - (assumed tropical:) It (a thing) became mixed, or confused. (K.) = He entered upon land such as is termed جَهَاد: he went forth into the desert; and into the plain, or open country. (JK.) ― - It rose up; rose into view; appeared. (JK.) You say, اجهد لِىَ القَوْمُ The people, or company of men, came within my sight, or view; syn. أَشْرَفُوا. (AA, K.) And اجهد فِيهِ الشَّيْبُ Hoariness appeared upon him, and became much: (TA:) or (tropical:) became much, and spread: (A:) or became much, and was quick in its progress, (K, TA,) and spread. (TA.) And أَجْهَدَتْ لَهُ الأَرْضُ The land became open to him. (L, K. *) And in like manner, اجهد له الطَّرِيقُ, (L,) and الحَقُّ, (L, K, *) The road, and (assumed tropical:) the truth, became open, apparent, and manifest, to him. (L, K. *) And اجهد لَكَ الأَمْرُ (assumed tropical:) The thing became, or has become, within thy power, or reach; (Aboo-Sa'eed, K;) and offered, or presented, itself to thee. (Aboo-Sa'eed, TA.) 6 تَجَاْهَدَ see 1. 8 إِجْتَهَدَ see 1, in five places. ― - اِجْتِهَادٌ as a conventional term means A lawyer's exerting the faculties [of the mind] to the utmost, for the purpose of forming an opinion in a case of law [respecting a doubtful and difficult point]: (KT:) the seeking to form a right opinion: (KL:) [investigation of the law, or the working out a solution of any difficulty in the law, by means of reason and comparison: and] the referring a case proposed to the judge, [respecting a doubtful and difficult point,] from the method of analogy, to the Kuran and the Sunneh. (L, TA. *) جَهْدٌ جهد Power; ability; as also ↓ جُهْدٌ ; (S, A, IAth, L, Msb, K;) the latter of the dial. of El- Hijáz, and the former of other dials.; (Msb;) and ↓ مَجْهُودٌ : (A:) جهد in the Kur ix. 80 is read both جَهْد and ↓ جُهد : (S:) and جَهْدٌ signifies also labour, toil, exertion, effort, endeavour, energy, diligence, painstaking, or extraordinary painstaking: (L: [see جَهَدَ:]) or ↓ جُهْدٌ has the signification first mentioned above, (Fr, S, IAth, Msb,) and جَهْدٌ, with fet-h, is from اِجْهَدْ جَهْدَكَ فِى هٰذَا الأَمْرِ, (Fr, S,) or from جَهَدَ فِى الأَمْرِ, being an inf. n. from this verb, (Msb,) and signifies, [as also ↓ مَجْهُودٌ ,] one's utmost; the utmost of one's power or ability or efforts or endeavours or energy. (Fr, S, IAth, Msb, K.) You say, بَذَلَ الجَهْدَ, (Msb in art. بلغ, &c.,) and ↓ المَجْهُودَ , (S, A,) or جَهْدَهُ, (Mgh,) [and ↓ مَجْهُودَهُ ,] He exerted unsparingly his power or ability: (Mgh:) [or his utmost power or ability or efforts or endeavours or energy; as shown above.] And بَلَغَ جَهْدَهُ, (A, L,) and ↓ مَجْهُودَهُ , (A,) He accomplished the utmost of his power or ability; did his utmost. (A, L. [Like جَهَدَ جَهْدَهُ. See also بَلَغَ جَهْدَ دَابَّتِهِ, below.]) And ↓ جُهَيْدَى is syn. with جَهْدٌ; (K;) as in the saying, لَأَبْلُغَنَّ جُهَيْدَاىَ فِى الأَمْرِ (JK, TK,) i. e. I will assuredly accomplish the utmost of my power, or ability, in the affair. (TK. [In a copy of the A, جُهَيْدَاكَ; and so in the TA, I believe from that same copy.]) [So, too, is ↓ جُهَادَى ; as in the saying,] جُهَادَاكَ أَنْ تَفْعَلَ The utmost of thy power, or ability, and the utmost of thy case, is, or will be, thy doing [such a thing]; syn. قُصَارَاكَ [q. v.], (JK, K,) and غَايَةُ أَمْرِكَ. (TA.) الَّذِينَ أَقْسَمُوا بِاللّٰهِ جَهْدَ أَيْمَانِهِمْ, in the Kur [v. 58, &c.], means Who swore by God with the most energetic of their oaths: (K, * Jel:) or the strongest, or most forcible, of their oaths; جهد being originally an inf. n., and in the accus. as a denotative of state with يَجْهَدُونَ understood before it, or as an inf. n. (Bd.) ― - Also Difficulty, or grievousness; embarrassment, distress, affliction, trouble, inconvenience, fatigue, or weariness; (S, A, IAth, Mgh, Msb, K;) so accord. to some who say that ↓ جُهْدٌ , with damm, has the first of the significations assigned to it above; (Msb;) as also ↓ مَجْهُودٌ : (Mgh:) a disease, or difficulty, that distresses or afflicts, a man; as also ↓ جُهْدٌ . (JK.) Hence, جَهْدُ البَلَآءِ, (Msb,) i. e. A state of difficulty, or trouble, to which death is preferred: or largeness of one's family, or household, combined with poverty. (L, K. *) [Hence also,] بَلَغَ جَهْدَ دَابَّتِهِ, [i. e. بَلَغَ مَشَقَّتَهَا,] i. q. جَهَدَهَا: see 1. (K.) ― - Also Small provision, upon which a man possessing little property can live (JK, L) with difficulty. (L.) And جَهْدٌ المُقِلِّ What a man who possesses little property can afford to give in payment of the poor-rate required by the law. (L, from a trad.) جُهْدٌ جهد : see جَهْدٌ, in five places. = Also Milk mixed [with water: see مَجْهُودٌ]. (JK.) جَهَادٌ جهاد Hard land: (JK, S:) or land in which is no herbage: (TA:) or hard land in which is no herbage: (K:) or level, or even, land: or rugged land: also used as an epithet; so that you say أَرْضٌ جَهَادٌ: (TA:) or level, smooth land, in which is no hill: (JK:) or the most plain and even of land, whether it have produced herbage or not, not having any mountain or hill near it: and such is what is termed a صَحْرَآء: (ISh, TA:) or an open tract of land: (Fr, TA:) or sterile, barren, or unfruitful, land, in which is nothing; as also جَمَادٌ: pl. جُهُدٌ. (AA, L.) = Also The fruit of the أَرَاك; (IAar, K;) and so جَهَاضٌ. (IAar, TA.) مَرْعًى جَهِيدٌ مرعي جهيد (tropical:) Pasture much eaten by cattle. (S, A, K.) And أَرْضٌ جَهِيدَةُ الكَلَأِ (tropical:) Land of which the herbage is much eaten by cattle. (A.) جُهَادَى جهاد جهادى جهادي : see جَهْدٌ. جُهَيْدَى جهيد جهيدى جهيدي : see جَهْدٌ. جَاهِدٌ جاهد [Striving, labouring, or toiling; &c.: see 1. Hence,] سَيْرُنَا جَاهِدٌ [Our journeying is laborious]. (TA in art. اخو.) And جَهْدٌ جَاهِدٌ [Intense labour or exertion, or the like: or severe difficulty or distress &c.]: an intensive expression, (K, TA,) like شِعْرٌ شَاعِرٌ and لَيْلٌ لَائِلٌ. (TA.) ― - (assumed tropical:) Eagerly desiring [food]; longing for [it]: (JK, S:) pl. أَجْهَادٌ. (JK.) ― - غَرْثَانُ جَاهِدٌ (tropical:) Hungry and greedy, leaving no food. (A.) مُجْهَدٌ مجهد A man thrown into a state of difficulty, embarrassment, distress, affliction, inconvenience, trouble, or fatigue. (L.) هُوَ مُجْهَدُ لَكَ هو مجهد لك He is one who takes the course prescribed by prudence, precaution, or sound judgment, for thee; syn. مُحْتِيطٌ. (L.) And نَصِيحٌ مُجْهِدٌ A sincere, or faithful, and careful, adviser, or counsellor. (L.) ― - رَجُلٌ مُجْهِدٌ A man in a state of difficulty, embarrassment, distress, affliction, inconvenience, trouble or fatigue: possessing little property; poor. (L.) ― - And A man whose beast is weak by reason of fatigue. (L.) مَجْهُودٌ مجهود Severely affected, harassed, embarrassed, distressed, afflicted, troubled, inconvenienced, fatigued, or wearied: (S, Mgh, L:) distressed, or afflicted, by disease or difficulty: (JK:) afflicted with drought, barrenness, or dearth; or with drought, and dryness of the earth: (L:) and angry. (JK.) ― - A hard, difficult, strait, or distressful, state of life. (TA.) ― - (tropical:) Milk deprived of its butter (S, A) entirely: (S:) or mixed with water: (Msb:) or diluted so as to consist for the most part of water; and in like manner, broth: (A:) or churned so that its butter is extracted and it is rendered sweet and pleasant: and used as meaning eagerly desired, or longed for, and drunk without its occasioning disgust, by reason of its sweetness and pleasantness: (Msb:) or eagerly desired, or longed for; and so food in general: (JK, L:) or eagerly desired, or longed for, and drunk with perseverance, on account of its pleasantness and sweetness. (L.) = See also جَهْدٌ, in six places. جهر 1 جَهَرَ جهر , (A, Msb, K,) aor. جَهَرَ , (Msb, K,) inf. n. جَهْرٌ and جِهَارٌ, (Er-Rághib, TA,) It (a thing, A, Msb) was, or became, plain, apparent, conspicuous, open, or public; syn. ظَهَرَ, (A, Msb,) and بَدَا, (TA,) and عَلَنَ: (K:) or the radical signification is, it (a thing) was, or became, exceedingly plain to be perceived, either by the sense of sight or by that of hearing. (Er-Rághib, TA.) [Accord. to some, when relating to what is visible, it is tropical; and when relating to what is audible, proper: but if so, it seems to be so much used in the former sense as to be, in that sense, conventionally regarded as proper. See also جَهْرَةٌ.] = جَهُرَ, aor. جَهُرَ , [inf. n., app., جَهَارَةٌ and جُهُورَةٌ,] He (a man, TA) was, or became, great, or bulky, (K, TA,) [and therefore a conspicuous object,] before the eyes of the beholder. (TA.) [And He was, or became, pleasing, or goodly, in aspect: see جَهَارَةٌ, below.] ― - Also, (A, Msb, K,) inf. n. جَهَارَةٌ, (A, Msb,) It (the voice) rose [so as to be plainly heard]; was, or became, high, or loud. (A, Msb, * K.) ― - Also, (S,) inf. n. جَهَارَةٌ, (TA,) He, (a man) was, or became, high, or loud, of voice. (S, TA.) = جِبِر aor. جَهَرَ , (Msb,) inf. n. جَهَرٌ, (S, Msb,) He (a man) was unable to see in the sun. (S, Msb, TA.) And in like manner said of the eye. (K.) = جَهَرَهُ, (Msb, TA,) inf. n. جَهْرٌ; (TA;) and جَهَرَ بِهِ; (A, Msb;) and ↓ اجهرهُ , (A, Msb, TA,) [and بِهِ ↓ اجهر ;] and ↓ جَهْوَرَهُ ; (TA;) He made it plain, apparent, conspicuous, open, or public. (A, Msb, TA.) ― - جَهَرَ الكَلَامَ, and جَهَرَبِهِ; (K;) and ↓ اجهرهُ , inf. n. إِجْهَارٌ; (S;) and بِهِ ↓ اجهر ; (K;) and ↓ جَهْوَرَ ; (TA;) and جَهَرَ بِالقَوْلِ, and بِدُعَائِهِ, and بِصَلَاتِهِ, (TA,) and بِقِرَآءَتِهِ, (Sgh, Msb, TA,) aor. جَهَرَ , inf. n. جَهْرٌ and جِهَارٌ; (TA;) and بقرءآته ↓ اجهر ; (Sgh, Msb, TA;) He uttered the speech, and the saying, and his supplication, and his prayer, and his recitation, with a plain, or an open, voice; openly; publicly: (S, Msb, K, TA:) or جَهَرَ بِكَلَامِهِ, (A,) and بِالقَوْلِ, and ↓ جَهْوَرَ ; (S;) and بِقِرَآءَتِهِ; (A;) he uttered his speech, and the saying, and his recitation, with a raised, or loud, voice; aloud: (S, A:) and جَهَرَ الصَّوْتَ he raised the voice [so as to make it plainly heard]. (K.) ― - جَهَرَ بِالمَعَاصِى, and ↓ اجهر , and ↓ جاهر , he made known the acts of disobedience that he had committed, by talking of them: he who does so is termed بِالمُعَاصِى ↓ مُجَاهِرٌ , and simply مُجَاهِرٌ. (TA.) And مَا فِى صَدْرِهِ ↓ اجهر He revealed what was in his bosom. (A.) And الحَدِيثَ بَعْدَ مَا هَيْنَمَهُ ↓ جَهْوَرَ He revealed the story after he had concealed it. (A.) And ↓ اجهر الأَمْرَ He made the case, or affair, notorious. (TA.) ― - Also جَهَرَهُ He discovered it (K, TA) ocularly. (TA.) ― - He saw him (a man) without any veil (K, TA) intervening; (TA;) as also ↓ اجتهرهُ : (K:) or he looked towards him, or regarded him. (K.) You say, مَا فِى الحَىِّ أَحَدٌ تَجْهَرَهُ عَيْنِى There is not in the tribe any one whom my eye regards as worthy of notice or respect by reason of his greatness therein; syn. تَأْخُذُهُ. (TA.) And القَوْمُ فُلَانًا ↓ اجتهر The people looked towards such a one without any veil intervening between them and him. (TA.) ― - He treated him, or regarded him, with reverence, veneration, respect, or honour: (K:) or (TA) he regarded him as great in his eyes: (K, TA:) he saw him to be great in aspect, or appearance; (S;) as also ↓ اجتهرهُ (S, K) and ↓ استجرهُ : (A:) he was pleased with his beauty, and his form, or appearance, or state of apparel or the like; as also ↓ اجتهرهُ : (Lh, * K:) or he pleased him by his beauty and form or appearance &c.: (A:) or it pleased him by its beauty; as also ↓ اجتهرهُ . (TA.) ― - He saw it (an army, S, A, K, and a people, TA) to be numerous in his eyes; as also ↓ اجتهرهُ . (S A, K.) = جَهَرَ البِئْرَ, (S, K,) aor. جَهَرَ , inf. n. جَهْرٌ, (TA,) He cleared out the well, (S, K,) and took forth from it the black fetid mud that it contained; as also ↓ اجترها : (S:) or both signify he entirely, or nearly, exhausted the well of its water: (K:) or the former, he reached the water of the well, (K, TA,) in digging: or so جَهَرَ alone: (TA:) and accord. to Akh, جَهَرْتُ الرَّكِيَّةَ signifies I cleared out the mud that the water covered in the well, so that the water appeared and became clear. (S.) 'Áïsheh said, describing her father, دُفُنَ الرَّوَآءِ ↓ اجتهر , lit., He cleared out the filled-up wells of abundant water so as to make the water well forth; alluding to his rectifying affairs that had become disordered. (TA from a trad.) = جَهَرْنَاهُمْ We came to them in the morning, at the time called الصَّبَاح, (S, A, K, TA,) when they were inadvertent. (S, K, TA.) ― - جَهَرَ الأَرْضَ He traversed the land (S, K) without knowledge. (S.) = جَهَرَ السِّقَآءَ He shook the milk-skin to make butter, (Fr, S, K,) and took forth its butter. (Fr, TA.) = جَهَرَتِ الشَّمْسُ المُسَافِرَ The sun dazzled the eye, and confused the sight, of the traveller; syn. أَسْدَرَتْ عَيْنَهُ. (K.) 3 جاهر جاهر : see 1. ― - [Its inf. n.] مُجَاهَرَةٌ signifies The fighting [with any one] face to face: and the showing open enmity, or hostility, with any one: and the reading, or reciting, a thing aloud: and the speaking loudly. (KL.) You say, جاهر بِالعَدَاوَةِ, (Msb,) inf. n. مُجَاهَرَةٌ (S, Msb) and جِهَارٌ, (Msb,) He showed open enmity or hostility, with another. (S, * Msb.) And جَاهَرْتُهُمْ بِالأَمْرِ I acted openly with them in the affair, or case; syn. عَالَنْتُهُمْ بِهِ. (JK.) [And جاهرهُ He treated him openly with enmity &c.] ― - جَاهَرَهُمْ بِالأَمْرِ, (TA,) inf. n. مُجَاهَرَةٌ and جِهَارٌ, (K,) [is explained as signifying] He vied with them, or strove to overcome or surpass them, in the affair, or case. (K, * TA.) [But غالبهم, in the TA, and المُغَالَبَةُ, in the K, are here evidently mistranscriptions for عَالَنَهُمْ and المُعَالَنَةُ.] 4 أَجْهَرَ see 1, in eight places. ― - اجهر also signifies He begat sons goodly in stature (IAar, K) and in aspect, (IAar, TA,) or in cheeks: (K:) or, a squint-eyed son. (IAar, K.) 6 تَجَاْهَرَ [تَجَاهُرٌ signifies The showing oneself openly: and acting openly, or being open in one's conduct or converse, with others. You say,] تَجَاهَرُوا بِالعَدَاوَةِ They showed open enmity, or hostility, one with another; syn. تَبَادَوْابِهَا. (S in art. بدو.) = [And تجاهر He feigned himself unable to see in the sun: see the part. n., below.] 8 إِجْتَهَرَ see 1, in eight places. 10 استجهرهُ استجهره استجهرة : see 1. ― - Also He took it forth. (TA from a trad.) Q. Q. 1 جَهْوَرَ جهور : see 1, in four places. جَهْرًا جهر جهرا : see جَهْرَةٌ, in two places. جُهْرٌ جهر : see جَهَارَةٌ, in six places. جَهِرٌ جهر : see جَهِيرٌ, in two places. جَهْرَةٌ جهر جهره جهرة A thing that is plain, apparent, conspicuous, open, or public. (K.) You say, رَآهُ جَهْرَةً (S, A, &c.) He saw him, or it, [plainly,] without the intervention of any veil: (TA:) and ↓ رآه جِهَارًا [signifies the same: or] he saw him, or it, with exceeding plainness: (Er-Rághib, TA:) or the former signifies he saw him, or it, with his eyes, ocularly, or before his eyes, (S, A, Bd in ii. 52, Msb,) without anything intervening: (S:) so in the Kur. [ii. 52], حَتَّى نَرَى اللّٰهَ جَهْرَةً: (S, Bd:) and [some say that] جَهْرَةً is here originally an inf. n. of جَهَرْتُ in جَهَرْتُ بِالقِرَآءَةِ, [like ↓ جَهْرًا ,] and metaphorically used in the sense of مُعَايَنَةً: it is in the accus. case as an inf. n.: or it is thus used as a denotative of state relating to the agent or the object: and some read ↓ جَهَرَةً , as an inf. n. like غَلَبَة, or as pl. of جَاهِرٌ, and as such it is a denotative of state: (Bd:) or جَهْرَةً is here from جَهَرْتُ الرَّكِيَّةَ: (Akh, S:) accord. to Ibn-' Arafeh, it here signifies unconcealed from us: (TA:) and in the Kur. iv. 152, ocularly; not concealed from us by anything. (K, * TA.) ― - You say also, كَلَّمَهُ جَهْرَةً [and ↓ جَهْرًا He spoke to him plainly, with an open voice, aloud, or publicly]. (S, TA.) ― - And ↓ لَقِيَهُ نَهَارًا جِهَارًا and ↓ جَهَارًا [He met him in the daytime, openly, or publicly]. (K.) جُهْرَةٌ جهر جهره جهرة [A blaze covering the face of a horse: or the quality of having such a blaze:] a subst. from أَجْهَرُ applied to a horse. (TA.) ― - A cast in the eye. (AA, TA. [See also أَجْهَرُ.]) جَهَرَةً جهر جهره جهرة : see جَهْرَةٌ. جَهَارًا جهار جهارا and جِهَارًا: see جَهْرَةٌ, in three places. جَهْوَرٌ جهور : see جَهِيرٌ. ― - Also, and ↓ مُجْتَهَرٌ , An army seen to be numerous. (A.) ― - And the former, Bold; daring: in the K, erroneously, ↓ جَوْهَرٌ . (TA.) جَهِيرٌ جهير (in the TA, here, ↓ جَهِرٌ , but in another place, جَهِيرٌ,) High, loud, or vehement, speech; (Msb, K, TA;) as also ↓ مُجْهَرٌ and ↓ جَهْوَرِىٌّ : (K:) and so applied to the voice; (Msb, TA;) as also ↓ جَهْوَرِىٌّ . (A, TA.) Also, and ↓ مُجْهَرٌ (TA) and ↓ جَهْوَرِىٌّ (A, TA) and ↓ جَهْوَرٌ (A) and جَهِيرُ الصَّوْتِ (S, A) and الصَّوْتِ ↓ جَهْوَرِىُّ , (S,) A man having a high, loud, or strong voice. (S, A, TA.) ― - A man (S, A) of pleasing, or goodly, aspect; (S, A, K;) as also ↓ جَهِرٌ : (K:) fem. of the former with ة: (S:) beautiful: (K:) of goodly aspect, who pleases the beholder by his beauty: and a face of goodly, or beautiful, fairness: (TA:) and ↓ أَجْهَرُ a man (TA) of goodly aspect, (K, TA,) and of goodly and perfect body. (AA, K, TA.) ― - Also, (K,) or جَهِيرٌ لِلْخَيْرِ and لِلْمَعْرُوفِ, (A,) Adapted to, or constituted for, goodness: (A, K:) because he who beholds him desires his beneficence: (TA:) pl. جُهَرَآءُ. (A, K.) = Also Milk not mixed with water: (Fr, S, K:) or from which the butter has been taken forth. (TA.) جُهَارَةٌ جهار جهاره جهارة [an inf. n. (see جَهُرَ）] Pleasingness, or goodliness, of aspect; (S, A, K;) as also ↓ جُهُورَةٌ (K) and ↓ جُهْرٌ : (TA:) [and a quality pleasing to behold: for] Abu-n-Nejm says وَأَرَى البَيَاضَ عَلَى النِّسَآءِ جَهَارَةً [And I regard fairness in women as a quality pleasing to behold]: (S:) and ↓ جُهْرٌ signifies the form, or appearance, or the like, and goodliness of aspect, of a man: (K:) or what pleases by its beauty, of the form or appearance or the like, of a man, and and goodliness of aspect: (S:) [and simply aspect, or outward appearance.] You say, بَنُونَ ذَوُو جَهَارةٍ Sons goodly in stature and in aspect: (IAar, TA:) or in stature and in cheeks: (K:) but the former is the more agreeable with authority. (TA.) And فُلَانٍ ↓ مَا أَحْسَنَ جُهْرَ How goodly is the form, or appearance, or the like, and the beauty of aspect, of such a one! (S, A: *) [or simply, the aspect; for] you say also, ↓ مَا أَسْوَأَ جُهْرَهُ [How evil is his aspect!]. (A.) And رَجُلٌ حَسَنُ الجَهَارَةِ and ↓ الجُهْرِ A man goodly in aspect. (TA.) And فَعَرَفْتُ سِرَّهُ ↓ رَأَيْتُ جُهْرَهُ [I saw his aspect, and so knew his mind]. (A.) جُهُورَةٌ جهور جهوره جهورة : see the next preceding paragraph. فُلَانٌ عَفِيفُ السَّرِيرَةِ وَ الجَهِيرَةِ فلان عفيف السريرة و الجهيره فلان عفيف السريرة و الجهيرة [Such a one is chaste in secret conduct and in public behaviour]. (A.) جَهْوَرِىٌّ جهورى جهوري : see جَهِيرٌ, in four places. جَوْهَرٌ جوهر a word of well-known meaning, (Msb,) [a coll. gen. n., Jewels; precious stones; gems; pearls: any kind of jewel, precious stone, or gem: and also applied (as in the T, M, Mgh, Msb, and K, voce تِبْرٌ, q. v.,) to native ore:] any stone from which is extracted, or elicited, anything by which one may profit: (K:) n. un. with ة: (S:) [pl. جَوَاهِرُ:] it is of the measure فَوْعَلُ, (Msb,) and is from الجَهْرُ signifying a thing's “ becoming exceedingly plain to be perceived by the sense of sight: ” (Er-Rághib, TA:) or it is of Persian origin, (TA,) arabicized, (S, TA,) [from گَوْهَرْ,] accord. to most persons. (TA.) ― - جَوْهَرُ سَيْفٍ The diversified wavy marks, streaks, or grain, of a sword; syn. فِرِنْدٌ. (T and K voce فِرِنْدٌ.] ― - جَوْهَرُ شَىْءٍ [The essence of a thing; or that whereby a thing is what it is; the substance of a thing: the constituent of a thing; the material part thereof;] that upon which the natural con- stitution of a thing is as it were based; or of which its natural constitution is made to be; [or, as IbrD thinks to be meant in the K, the collective parts and materials of a thing, of which its natural constitution is moulded;] expl. by مَاوُضِعَتْ عَلَيْهِ جِبِلَّتُهُ, (K,) or, as in some Lexicons, [as the JK and the Msb,] مَا خُلِقَتْ عَلَيْهِ جِبِلَّتُهُ [which is virtually the same]: (TA:) الجَوْهَرُ and الذَّاتُ and المَاهِيَّةُ and الحَقِيقَةُ are all syn. terms; and the first has other significations; but in the classical language it signifies الأَصْلُ, i. e., أَصْلُ المُرَكَّبَاتِ [the original of compound things]; and not what subsists by itself. (Kull.) ― - [Hence, الجَوْهَرُ الفَرْدُ (assumed tropical:) The indivisible atom.] ― - In the conventional language of scholastic theology, جَوْهَرٌ signifies (tropical:) Substance, as opposed to accident; in which sense, some assert the word to be so much used as to be, in this sense, conventionally regarded as proper. (TA.) = See also جَهْوَرٌ. جَوْهَرِىٌّ جوهر جوهرى جوهري جوهريي A jeweller; a seller of جَوْهَر [or جَوَاهِر]. (TA.) ― - [In scholastic theology, (assumed tropical:) Of, or relating to, substance, as opposed to accident.] أَجْهَرُ : see جَهِيرٌ. ― - Also A man having the eyeball, or globe of the eye, prominent and apparent, or large and prominent; syn. جَاحِظٌ: or resembling such as is termed جاحظ: fem. جَهْرَآءُ. (TA.) And this latter, An eye having the ball, or globe, prominent and apparent, or large and prominent; syn. جَاحِظَةٌ: (K:) or resembling what is thus termed. (TA.) ― - Having a pretty cast in the eye: (AA, K:) fem. as above. (K.) ― - That cannot see in the sun; (S, A, Msb, K;) applied to a man, (A, Msb,) and to a ram: (S:) fem. as above: (S, A, Msb, K:) or weak-sighted in the sun: (Lh, TA:) or that cannot see in the daytime; أَعْشَى signifying “ that cannot see in the night: ” (TA:) and the fem., a woman who closes her eyes in the sun. (A.) ― - A horse having a blaze that covers his face: fem. as above. (K.) ― - Also the fem., Open, bare, land, not concealed by anything: (A:) or plain land, in which are no trees nor hills (K, TA) nor sands: (TA:) pl. جَهْرَاوَاتٌ. (A, TA.) ― - And A company (S, K) consisting of the distinguished part (TA) of a people: (S:) the more, or most, excellent persons of a tribe. (K.) You say, [with reference to distinguished persons,] كَيْفَ جَهْرَاؤُكُمْ How is your company? (S.) مُجْهَرٌ مجهر . see مَجْهُورٌ: and see also جَهِيرٌ, in two places. مِجْهَرٌ مجهر (S, K) and ↓ مِجْهَارٌ (K) A man accustomed to speak with a plain, or an open, voice; openly; or publicly. (S, K.) مِجْهَارٌ مجهار : see what next precedes. مَجْهُورٌ بِهِ مجهور به مجهور بة Notorious; applied to a thing: (TA:) and so ↓ مُجْتَهَرٌ applied to a man: (A, TA:) and ↓ مُجْهَرٌ plain, apparent, or conspicuous; applied to a thing. (TA.) ― - الحُرُوفُ المَجْهُورَةُ [The letters that are pronounced with the voice, and not with the breath only; the vocal letters;] the letters (nineteen in number, S) that are comprised in the saying ظِلُّ قَوٍّ رَبَضٌ إِذْ غَزَا جُنْدُ مُطِيعٌ: (S, K:) opposed to المَهْمُوسَةُ: (TA:) so called [accord. to some] because there is a full stress in the place where any one of them occurs, and the breath is prevented from passing with it until the stress is ended with the passage of the voice. (Sb, S.) = مَآءٌ مَجْهُورٌ Water which, having been buried in the earth, has been drawn until it has become sweet. (TA.) ― - مَجْهُورَةٌ A well (بِئْرٌ) cleared out, and cleansed from the black fetid mud which it had contained. (S.) ― - And Wells frequented [and in use], (K,) whether their water be sweet or salt. (TA.) مُجَاهِرٌ مجاهر مجهر : see, above, جَهَرَ بِالمَعَاصِى. مُجْتَهَرٌ مجتهر : see مَجْهُورٌ: and see also جَهْوَرٌ. مُتَجَاهِرٌ متجاهر Feigning himself أَجْهَر; as in the saying, cited by Th كَالنَّاظِرِ المُتَجَاهِرِ حهز 1 جَهَزَ عَلَى الجَرِيحِ جهز علي الجريح : see 4, in two places. 2 جهّز جهز , inf. n. تَجْهِيزٌ, He fitted out, equipped, furnished, or supplied, a bride, and a traveller, and a corpse, (S, Msb, K,) and an army, (S,) with her, or his, or their, جَهَاز [i. e. requisites, equipage, furniture, accoutrements, or apparatus]: (S, Msb. K:) he provided a warrior with a beast to ride, and with other requisites for his expedition: (TA:) he prepared him or it. (TA.) You say also, جهَز عَلَيْهِ الخَيْلَ [He fitted out the horsemen and sent them against him]. (S.) = See also 4. 4 اجهز عَلَى الجَرِيحِ اجهز علي الجريح , (As, JK, S, Mgh, Msb, K,) inf. n. إِجْهُازٌ; (Msb;) and عَلَيْهَ ↓ جَهَزَ , aor. حَهَزَ , (Msb, K,) inf. n. جَهْزٌ; (TA;) He despatched, or he hastened and completed the slaughter of, the wounded man; (As, S, Mgh, Msb, K;) he made his slaughter sure, or certain: (JK, K:) and ↓ جهّز , with teshdeed, signifies the same, but denoting muchness, or frequency, or repetition, of the action, or its application to many objects, and intensiveness: (Msb:) or على الجريح ↓ جَهَزَ signifies he slew the wounded man. (IDrd, TA.) You should not say, أَجَزْتُ على الجريح, (S,) or أَجَازَ عليه. (ISd, TA.) 5 تجهّز أجهز جهز تجهز He fitted out, equipped, furnished, or supplied, himself; or he or it became fitted out or equipped or furnished or supplied; with his or its جَهَاز [or requisites, &c.]: (K:) he prepared himself. (S, K.) You say, تَجَهَّزْتُ لِأَمْرِ كَذَا, (S, K, *) and ↓ اِجْهَازَزْتُ , (K,) I prepared myself for such a thing. (S, K.) 11 اِجْهَازَزْتُ لِأَمْرِكَذَا : see 5. جَهَازٌ جهاز , (S, Msb, K, &c.,) so accord. to the seven readers in the Kur xii. 59 and 70, (Az, Msb,) and ↓ جِهَازٌ , (S, Msb, K,) but the latter is rare, (Msb,) or bad, (Az, TA,) or an erroneous pronunciation of the people of El-Basrah, (Lth, TA,) The requisites, (Msb, K,) equipments, equipage, furniture, accoutrements, or apparatus, (Msb,) of a bride, [i. e. her paraphernalia,] and of a traveller, and of a corpse: (S, Msb, K:) provisions and other requisites for a traveller: (Har p. 104:) pl. [of pauc.] أَجْهِزَةٌ, and pl. pl. أَجْهِزَاتٌ. (S, K.) ― - Accord. to some, Household goods or furniture and utensils: accord. to 'Alee Ibn- 'Eesà, excellent goods that are conveyed from country to country: and hence the جهاز of the bride: (Har p. 104:) or excellent goods that are conveyed as merchandise. (Mgh.) ― - Also the former, What is upon a camel that is used for riding [consisting of the saddle and its appertenances]. (K.) It is said in a prov., ضَرَبَ فِى جَهَازِهِ[, with fet-h [to the ج], (As, S, K,) i. e. He took fright and fled or went away at random, and did not return: (K:) or it is said of a thing that goes away and does not return: (As, S:) originally relating to a camel from whose back the saddle with its apparatus tumbles, falling between his legs, in consequence of which he takes fright and flees or runs away at random, so that he goes away into the land: (As, S, K:) ضَرَبَ signifies he went; (سار; for which in the CK is put صار;) and the meaning of the phrase is, he went stumbling upon his apparatus. (K.) In the T it is said, The Arabs say, ضَرَبَ البَعِيرُ فِى جَهَازِهِ, meaning The camel took fright and ran away at random, beating the ground with his feet so as to throw down the apparatus and load that were upon him. (TA.) = Also the former, The pudendum of a woman. (S K, TA.) جِهَازٌ جهاز : see جَهَازٌ. فَرَسٌ جَهِيزٌ فرس جهيز , (S, K,) or جَهِيزُ الشَّدِّ, (AO, TA,) A horse quick, or swift, in running: (AO, S:) or the former, a horse that is light, or active. (K.) ― - مَوْتٌ جَهِيزٌ, and ↓ مُجْهِزٌ , A quick death. (K.) مَوْتٌ مُجْهِزٌ موت مجهز : see what next precedes. مُجَهَّزٌ مجهز One for whom are prepared travellingprovisions and equipage, that he may perform the pilgrimage for another. (Mgh.) مُجَهِّزٌ مجهز One who sends forth traders with excellent goods: or who travels with such goods. (Mgh.) Hence, app., the vulgar term ↓ مُجَاهِزٌ , meaning A rich merchant. (Mgh.) ― - And مُجَهِّزُونَ Travelling-companions who assist one in the loading of the beasts. (Msb.) مُجَاهِزٌ مجاهز : see the next preceding paragraph. جهش 1 جَهَشَ إِلَيْهِ , (S, K,) and جَهِشَ, (K,) which latter, accord. to IDrd, is the more common, (TA,) aor. جَهَشَ , inf. n. جَهْشٌ (S, K) and جُهُوشٌ and جَهَشَانٌ, (K,) He betook himself to him by reason of fright or fear, seeking protection, and being about, or ready, to weep; like as the child betakes himself to his mother by reason of fright or fear, (As, S, K,) and to his father, (As,) being about, or ready, to weep; (As, S;) as also ↓ أَجْهَشَ . (AO, S, K.) ― - جَهَشَتْ نَفْسُهُ, (S, A,) or جَهَشَتْ إِلَيْهِ نَفْسُهُ, inf. n. جُهُوشٌ; (TA;) and ↓ أَجْهَشَتْ ; (S, A, TA;) His soul heaved, (S, A,) and he was about, or ready, to weep: (A:) or his soul heaved, and quitted him. (TA.) ― - جَهَشَ لِلشَّوْقِ وَالحُزْنِ He was ready, or about, to desire, and to mourn: (IDrd:) and بِالبُكَآءِ ↓ أَجْهَشَ He was ready, or about, to weep. (El-Umawee, K.) ― - جَهَشَ مِنَ الشَّىةءِ, (AA, K,) and جَهِشَ, (K,) aor. جَهَشَ , inf. n. جَهَشَانٌ, (AA, K,) He was frightened at the thing, or afraid of it: (AA, K:) or he fled from the thing.. (Sgh, K.) ― - جَهَشُوا فَزِعِينَ They came quickly to me, frightened. (A.) ― - يَجْهَشُ مِنْ أَرْضٍ إِلَى أَرْضٍ He removes, and goes quickly, from land to land. (K.) ― - جَهَشَ إِلَى القَوْمِ, inf. n. جَهْشٌ, He came to the people, or company of men. (TA.) 4 أَجْهَشَ see 1, in three places. = اجهش فُلَانًا He hastened such a one. (Ibn-'Abbaád, K.) جَهْشَةٌ A flow of tears (A, K, TA) falling one after another on the occasion of جَهْش [or the betaking oneself to another by reason of fright or fear, &c.]. (TA.) = A company of men; as also ↓ جَاهِشَةٌ : (K:) or the latter signifies a party, and a multitude, of men. (TA.) جُهُوشٌ Quick; who removes, and goes quickly, from land to land. (K.) جَاهشَةٌ : see جَهْشَةٌ. جهض 1 جَهڤضَ see 4, in two places. 3 جاهضهُ جاهضه جاهضة , (K,) inf. n. جِهَاضٌ, (TA,) He endeavoured to prevent him, or to turn him away [from a thing]; and strove to be before him; syn. مَانَعَهُ and عَاجَلَهُ. (K.) Hence the saying, in a trad. of Mohammad Ibn-Meslemeh, relating his endeavouring to attack a man on the day of Ohod, فَجَاهَضَنِى عَنْهُ أَبُو سُفْيَانَ But Aboo-Sufyán endeavoured to turn me away from him (مَانَعَنِى عَنْهُ), and put me away [from him]. (TA.) 4 أَجْهَضَنِى He overcame me in contending for the thing; as also ↓ جَهَضَنِى . (S.) You say, اجهضهُ عَنِ الأَمْرِ, He overcame him in contending for the thing, and made him to quit it, or put him away from it; as also عَنْهُ ↓ جَهَضَهُ , aor. جَهَضَ . (A, K.) And قُتِلَ فُلَانٌ فَأُجْهِضَ عَنْهُ القَوْمُ Such a one was slain, and the people were overcome so that he was taken from them. (S.) And صَادَ الجَارِحَةُ الصَّيْدَ فَأَجْهَضْنَاهُ عَنْهُ The beast, or bird, of prey caught the game, and we removed him, and overcame him in contending for that which he had caught. (S, A, * Msb.) ― - اجهض is also syn. with أَعْجَلَ. (A, K.) Thus, sometimes, (S,) أَجْهَضْتُهُ عَنْ كَذَا, (S,) or عَنِ الأَمْرِ, (Mgh, TA,) signifies I hurried him so as to prevent him from doing such a thing, or the thing; (S, Mgh, TA;) and made him to quit it. (Mgh.) ― - You say also, اجهضهُ عَنْ مَكَانِهِ He roused him, or made him to rise, from his place. (A, * TA.) And [elliptically] أَجْهَضْنَا العَدُوَّ We roused the enemy, or made them to rise, from their places; and removed them therefrom, or made them to quit them. (Mgh.) = اجهضت She (a camel, AZ, As, S, A, K) cast her young one: (S, A:) or cast her young one with its fur grown, (As, K,) before it was perfect: (As:) or cast her young one before its form was apparent: (AZ:) or in an imperfect state: (TA:) or اجهضت وَلَدَهَا, inf. n. إِجْهَاضٌ, she (a camel, and a woman,) cast her young one imperfect in form. (Msb.) جِهْضٌ جهض : see جَهِيضٌ, in two places. جِهَاضٌ جهاض [The act of a camel's, and of a woman's, casting an imperfect fœtus;] a subst. from اجهضت said of a camel and of a woman. (Msb.) جَهِيضٌ جهيض , applied to the young one, or fœtus, of a camel, (S, A, Msb,) and of a woman, (Msb,) i. q. ↓ مُجْهَضٌ [pass. part. n. of أَجْهَضَتْ, q. v.]: (S, A, Msb: *) or, (K,) as also ↓ جِهْضٌ , on the authority of Fr, being, as he says, like خِدْجٌ, in the K, erroneously, جَهِضٌ, (TA,) an abortion: or a young one perfectly formed, and into which the spirit has been inspired, without its living: (K:) or ↓ جِهْضٌ signifies the young one of a camel that is cast before its form is apparent. (TA.) مُجْهَضٌ مجهض : see the next preceding paragraph. مُجْهِضٌ مجهض , applied to a she-camel, (S, Msb, K,) and to a woman, (Msb,) act. part. n. of أَجْهَضَتْ [q. v.]; (S, Msb, K;) as also with مَجَاهِيضُ: (Msb:) pl. مٍجْهَاضٌ. (K.) جهل جاهل جهل A she-camel that is accustomed to cast her young (S, A) in an imperfect state. (TA.) جَهِلَ 1 جَهِلَ جاهل جهل ; (S;) and جَهِلَهُ, (Sh, Msb, K,) and جَهِلَ بِهِ (JK) [and مِنْهُ (see جَاهِلٌ）]; aor. جَََهَ , (K,) inf. n. جَهْلٌ and جَهَالَةٌ (S, Msb, K) and جُهُولِيَّهٌ; (TA;) He was ignorant; (S;) he was characterized by جَهْل in any of the senses assigned to this word below: (TA:) and he was ignorant of it; he did not know it; (Sh, JK, Msb, K;) contr. of عَلِمَهُ. (Msb, K.) You say, مِثْلِى لَا يَجْهَلُ مِثْلَكَ The like of me will not be ignorant of the like of thee. (Sh, TA.) And جَهِلَ عَلَى غَيْرِهِ He acted in an ignorant or a silly or foolish manner towards another: and wrongly. (Msb.) And جَهِلَ فُلَانٌ رَأْيَهُ [i. q. سَفِهَ رَأُيَهُ, He was ignorant, or silly, or foolish, in his opinion, or judgment]. (Sh, TA.) And جَهِلَ الحَقَّ He neglected the truth, or the right, or due; [or he ignored it;] syn. أَضَاعَهُ. (Msb.) See also 6. ― - جَهِلَتِ القِدْرُ (tropical:) The cooking-pot boiled vehemently; contr. of تَحَلَّمَت. (TA.) 2 جهّلهُ جاهل جهل جهله جهلة , (Msb, K,) inf. n. تَجْهِيلٌ, (S, K,) He attributed to him جَهْل [or ignorance, &c.]. (S, Msb, K.) ― - And He caused him to fall into جَهْل. (TA.) 3 مُجَاهَلَةٌ مجاهله مجاهلة مجهل The acting with levity, and in an ignorant or a silly or foolish manner, with any one. (KL.) [You say, جاهلهُ, meaning He so acted with him.] 6 تجاهل تجاهل He feigned, or made a false show of, جَهْل [or ignorance, &c.]. (S, K.) And ↓ جَهِلَ عَلَيْهِ He feigned ignorance [to him]. (K.) 10 استجهلهُ أستجهله استجهله استجهلة ٱستجهل ٱستجهله He reckoned him, or esteemed him, جَاهِل [or ignorant, &c.]. (S, TA.) ― - He, or it, excited him to lightness, or levity, and unsteadiness. (S, K.) ― - اِسْتجْهَلَتِ الرِّيحُ الغُصْنَ (tropical:) The wind put the branch into a state of commotion. (K, TA.) جَهْلٌ جاهل جهل an inf. n. of 1: Ignorance; contr. of عِلْمٌ: (S, Msb, * K: *) [and silliness, or foolishness: and wrong conduct: (see 1:)] it is of two kinds; namely, simple, which is the non-existence of knowledge of that which should be known; and compound, which is a decisive belief not agreeable with the fact, or reality: so accord. to Ibn-El-Kemál: or, accord. to Er-Rághib, it is of three kinds; namely, the mind's voidness of knowledge, which is the primary meaning; and the believing a thing to be different from what it is; and the doing a thing in a manner different from that in which it ought to be done: or, accord. to El-Harállee, the proceeding in dubious affairs without knowledge. (TA.) It is said in a prov., كَفِى بِالشَّكِّ جُهْلًا [Doubt is sufficient ignorance]. (Msb.) And it is said in a trad., إِنَّ مِنَ العِلْمِ جَهْلًا [Verily there is, among the kinds of knowledge, what is ignorance]: this is one's learning what is not requisite, and neglecting what is requisite; or a learned man's affecting, or pretending, a knowledge of that which he does not know. (TA.) جَهِلَأءُ : see الجَاهِلِيَّةُ. :جَهُولٌ see what next follows. جَاهِلٌ جاهل and ↓ جَهُولٌ , [but the latter has an intensive signification,] Ignorant: (Msb, K:) and silly, or foolish, in conduct: and wrong in conduct: (Msb:) [characterized by جَهْل in any of the senses assigned to this word above:] pl. جُهَّالٌ (K, KL) and جُهْلٌ and جُهُلٌ and جُهَّلٌ and جُهَلَآءُ: (K:) see جَاهِلِىٌّ. The former epithet is mostly used in dispraise: but sometimes not in dispraise; as in the saying [in the Kur ii. 274], يَجْسِبُهُمُ الجَاهِلُ أَغْنِيَآءَ i. e., The ignorant of their [real] state [would reckon them possessed of competence]. (TA.) هُوَ جَاهِلٌ مِنْهُ means هو جاهل بِهِ, (K, TA,) i. e., He is ignorant [of him, or it, or] of his, or its, state, or condition. (TA.) ― - الجَاهِلُ The lion (K, TA) that is ignorant of the prey. (TA.) [In the CK, وَالجَاهِلُ الاَسَدُ is a mistake for وَالجَاهِلُ الأَسَدُ.] جَيْهَلُ جيهل : see جَيْهَلَةٌ. = Also Great as an epithet applied to a smooth rock (صَفَاةٌ). (K.) جَيْهَلَةٌ جيهله جيهلة (IDrd, JK, K) and ↓ جَيْهَلٌ and ↓ مِجْهَلٌ (IDrd, K) and ↓ مِجْهَلَةٌ (K) A piece of wood with which one stirs live, or burning, coals (جَمْر), (JK, K, TA,) or wine (خَمْر); (so in some copies of the K;) of the dial. of El-Yemen. (TA.) جَاهِلِىٌّ جاهل جاهلى جاهلي جاهليي [A pagan; a pagan Arab; one of those who are called collectively ↓ الجَاهِليَّةٌ ; and sometimes ↓ مُخَضُرَمُون , pl. of شَاهِدٌ: and particularly, a pagan poet;] a poet of the first, or earliest, of the four classes which are ranked in chronological order; of the class which was succeeded next by the مُخَضْرَمُون. (Mz, 49th نوع.) [See also شَاهِدٌ.] الجَاهِلِيَّةٌ الجاهليه الجاهلية جاهلي جاهلية : see what next precedes. ― - [Also, or] ↓ الجَاهِلِيَّةُ الجَهْلَآءُ , (JK, S, K,) in which the latter word is a corroborative, (S, K,) as in لَيْلَةٌ لَيْلَآءُ &c., (S,) [The time, or state, of ignorance, or paganism; or of intense ignorance;] the time of the فَتْرَة [or cessation of the mission of apostles, and of the effacement of the signs of their religion]. (JK.) One says, كَانَ ذٰلِكَ فِى الجَاهِلِيَّةِ الجَهْلَآءِ [That was in the time, or state, of paganism, or of intense ignorance]. (S.) مَجْهَلٌ مجهل An affair, or an event, or a case, and a land, and a habit, a property, a quality, a practice, or an action, that induces a man to believe a thing to be different from what it is. (Er-Rághib, TA.) A desert (مَفَازَةٌ) in which are no signs of the way. (S.) And أَرْضٌ مَجْهَلٌ A land in which are no signs of the way: (TA:) or in which one will not go aright (K, TA) unless by means of the [signs of the way called] آرَام: (TA:) pl. مَجَاهِلُ, which is the contr. of مَعَالِمُ: (TA:) accord. to the K, it has neither dual nor pl.; but it has both, as 'Iyád and others have affirmed. (MF, TA.) مِجْهَلٌ مجهل : see جَيْهَلَةٌ. مَجْهَلَةٌ مجهل مجهله مجهلة [A cause of, or an incitement to, ignorant, silly, foolish, or wrong, conduct;] a thing that incites one to الجَهْل. (S, K.) Hence the saying, الوَلَدُ مَجْهَلَةٌ [Children are a cause of silly, or foolish, conduct]. (S.) مِجْهَلَةٌ مجهل مجهله مجهلة : see جَيْهَلَةٌ. مِجْهَالٌ مجهال (tropical:) A she-camel light, brisk, or agile, in her pace, or going. (TA.) مَجْهُولٌ مجهول [Unknown]. You say, رَكِبْتُ المَفَازَةٌ عَلَى مَجْهُولِهَا [I ventured upon traversing the desert notwithstanding its unknown character]. (S, TA.) ― - [A man of unknown origin. A book of unknown authorship. ― - In grammar, The passive voice.] ― - نَاقَةٌ مَجْهُولَةٌ (tropical:) A she-camel that has never been milked: or that has no brand upon her: (K, TA:) and (tropical:) a she-camel that has never conceived. (Z, TA.) مُسْتَجْهِلٌ مستجهل Making himself like the جَاهِل [or ignorant; feigning himself ignorant]: or reckoning, or esteeming, جَاهِل. (Har p. 572.) جهم 1 جَهُمَ جهم , aor. جَهُمَ , inf. n. جُهُومَةٌ (S, K) and جَهَامَةٌ, (K,) He (a man) became frowning, or contracted, in face; or grinning in face, with a frowning, or contraction, or a stern, an austere, or a morose, look: (S:) or he was, or became, coarse, or rough, and contracted, and ugly, in face. (K.) ― - Also, said of the pubes, It was coarse, rough, or big. (TA.) = جَهَمَهُ, (S, K,) and جَهِمَهُ, aor. جَهَمَ , in both instances; (K;) and ↓ تجهّمهُ , (S, K,) and لَهُ ↓ تجهّم ; (JK, K;) He grinned, frowning, or looking sternly, austerely, or morosely, in his face: (S:) or he met him, or regarded him, with a displeasing, (JK, K, TA,) frowning, or grinning and frowning, (TA,) face: (JK, K, TA:) or ↓ تجهّم signifies he showed a sour, a crabbed, or an austere, face. (TK in art. عبس.) A poet says ↓ الجَهُومَا ↓ وَبَلْدَةٍ تَجَهَّمُ زَجَرْتُ فِيهَا عَيْهَلًا رَسُومَا ” (S, * TA,) i. e. [Many a region] that exhibits to the impotent that which he dislikes, [or that frowns upon the weak, or impotent, I have chidden therein a strong she-camel that leaves the marks of her footsteps upon the ground.] (S.) You say also, الكِرَامَ ↓ الدَّهْرُ يَتَجَهَّمُ (tropical:) [Fortune frowns upon the generous]. (TA.) And أَمَلِى ↓ تَجَهَّمَنِى (tropical:) [My object of hope frowned upon me] is said when one has not attained his object of hope. (TA.) 4 أَجْهَمَتِ السَّمَآءُ The sky had clouds such as are termed جَهَام. (K.) 5 تَجَهَّمَ see 1, in six places. 8 اجتهم أج أجتهم اجتهم He entered upon, (K,) or journeyed in, (A, TA,) the portion of the night termed جُهْمَة. (A, K, TA.) جَهْمٌ جهم A coarse, or rough, and contracted, and ugly, face; as also ↓ جَهِمٌ ; (K;) or, as in some of the lexicons, ↓ جَهِيمٌ . (TA.) And جَهْمُ الوَجْهِ Frowning, or contracted, in face; or grinning in face, with a frowning, or contraction, or a stern, an austere, or a morose, look: (S, Mgh:) or coarse, or rough, in face: (JK, TA:) applied to a man: (JK, S, Mgh, TA:) and to a lion. (JK, TA.) And [hence,] الجَهْمُ The lion. (K.) = See also جَهُومٌ. جَهِمٌ جهم : see جَهْمٌ. جَهْمَةٌ جهم جهمه جهمة : see جُهْمَةٌ, in two places. = Also A big cooking-pot. (K.) جُهْمَةٌ جهم جهمه جهمة and ↓ جَهْمَةٌ , (JK, S, K,) both mentioned by Fr, (S,) A portion of the night: (JK:) the first of the last portions of the night, (JK, S, K, TA,) extending [app. from midnight] to near the period a little before daybreak: (TA:) or the remaining portion of the darkness of the last part of the night: (K:) or the former signifies, [or each,] the beginning of the night, extending to a fourth part: or, as some say, the middle of the night: (KL:) pl. of the former جُهَمٌ. (JK.) You say, مَضَى مِنَ اللَّيْلِ جُهْمَةٌ and ↓ جَهْمَةٌ [app. meaning A portion, or a portion at the commencement of the latter part, of the night passed]. (A'Obeyd, TA.) = Also the former, Eighty camels: or the like. (K.) جَهَامٌ جهام Clouds in which is no water: (JK, S, K:) or that have poured forth their water (K, TA) with the wind. (TA.) جُهُومٌ جهوم , applied to a man, (JK, S,) Impotent; (JK, S, K;) weak; as also ↓ جَهْمٌ . (K.) See an ex. in the first paragraph. جَهِيمٌ جهيم : see جَهْمٌ. جهنم جَهَنَّمُ جهنم [Hell; or Hell-fire;] (T, S, K, &c.;) a name of the fire with which God will punish, (T, S,) in the life to come, (T,) his [disobedient and unrepentant and unbelieving] servants; (S;) a proper name of the abode of punishment: (Bd, ii. 202:) a word rendered quasi-coordinate to the quinqueliteral-radical class by the doubling of the third letter: (S:) accord. to some, it is an Arabic word, applied to the fire of the world to come because of its depth; [see the last paragraph;] (T, TA;) or originally syn. with النَّارُ [fire, or the fire]; (Bd in ii. 202;) and imperfectly decl. because determinate and of the fem. gender: (T, S:) accord. to others, it is an arabicized word, (T, S, Bd ubi suprà,) imperfectly decl. because determinate and of foreign origin; (T, TA;) some say, originally Persian; (S;) others, from the Hebrew كهنام, (TA,) [or as Golius says, ? “ the Valley of Hinnom, ” where children were burned alive as sacrifices to the idol Moloch.] ― - See also جِهِنَّامٌ. [ جَهَنَّمِىٌّ جهنم جهنمى جهنمي Of, or relating to, جَهَنَّم, i. e. Hell, or Hell-fire.] جِهِنَّامٌ جهنام (S, K, Ham p. 817) and [جَهِنَّامٌ and جُهِنَّامٌ], with each of the three vowels (K, TA) to the ج (TA,) [but accord. to the K it would rather seem to be جَهَنَّامٌ and جُهُنَّامٌ,] and ↓ جَهَنَّمٌ , (K,) applied to a well (رَكِيَّةٌ, S, K, or بِئْرٌ, Ham), Deep; (S, K, Ham;) in which he who falls into it perishes. (Ham.) جو جَوٌّ جو The air: (K:) or [the atmosphere; i. e.] what is between the heaven, or sky, and the earth; (S, Mgh;) the air [or the region] between the heaven, or sky, and the earth: pl. أَجْوَآءٌ. (TA.) فِى جَوِّ السَّمَآءِ, in the Kur [xvi. 81], means In the air between the heaven, or sky, and the earth: (Jel:) or in the middle of the sky: (Katádeh, TA:) or in the air that is remote from the earth. (Bd.) ― - A low, or depressed, part of the ground; (M, K;) as also ↓ جَوَّةٌ : (K:) or a wide part of a valley: (S, Msb:) pl. (in the latter sense, Msb, or in the former, K, TA) جِوَآءٌ (Msb, K) and [of pauc.] أَجْوِيَةٌ. (TA.) It has the latter meaning in the saying of Tarafeh, [addressing a lark,] “ خَلَا لَكِ الجَوُّ فَبِيضِى وَاصْفِرِى [The wide part of the valley has become vacant for thee; so lay thine eggs, and whistle]. (AA, S.) Az says, I entered, with an Arab of the desert, a [hollow place in which water collected, termed a] دَحْل, in El-Khalsà, and when we came to the water, he said, هٰذَا جَوٌّ مِنَ المَاءِ لَا يُوقَفُ عَلَى أَقْصَاهُ [This is an abyss of water: one knows not the utmost extent of it]. (TA.) ― - A vacant, void, or desolate, place, in which is no one to cheer by his company. (Ham p. 293.) ― - The inside, or interior, of a house or tent; (K;) and of anything; of the dial. of Syria; also termed ↓ جَوَّةٌ , (TA,) and ↓ جَوَّانِىٌّ ; (K; [in the CK ا is erroneously put for ن;]) in which last, the ا and أُرِيدُ جَوًّا وَيُرِيدُ بَرًّا are augmentatives for the purpose of corroboration. (TA.) ― - [Hence,] جَوَّةٌ I desire concealment, or secrecy, and he desires publicity. (A in art. بر.) جَوَّةٌ جو جوه جوة : see جَوٌّ, in two places. جَوَّانِىٌّ جوانى جواني : see جَوٌّ. Hence the saying of Selmán, مَنْ أَصْلَحَ جَوَّانِيَّهُ أَصْلَحَ اللّٰهُ بَرَّانِيَّهُ [explained in art. بر]. (TA.) [It generally signifies Inner, inward, or interior; and secret, or private; opposed to بَرَّانِىٌّ; and is now vulgarly pronounced جُوَّانِىْ.] It is a rel. n. [irregularly formed] from جَوٌّ signifying “ any low, or depressed, part of the ground. ” (T in art. بر.) جوأ 1 يَجُوْءُ يج يجوء is a dial. var. of يَجِىْءُ [aor. of جَآءَ and meaning He comes, or will come]: (K:) mentioned by Sb, who gives as an ex. أَنَا أَجُوْؤُكَ وَأَنْبُؤُكَ [for انا أَجِيْؤُكَ وأَنْبَؤُكَ, I will come to thee and inform thee]. (TA.) جوالق جُوَالِقٌ جوالق and جُوَالَقٌ and جِوَالِقٌ: see art. جلق. جوب 1 جَابَهُ جاب جابه جابة , (S, * TA,) aor. يَجُوبُ, (S, TA,) inf. n. جَوْبٌ (S, A, K, TA) and تَجْوَابٌ, (Har p. 336,) He made a hole in it; or rent, or tore, it; (S, A, K, TA;) as also ↓ اجتابهُ : (K, * TA:) he made a hole through, or in, or into, it; perforated, pierced, or bored, it: (TA:) he cut it: (S, A, K, TA:) he cut it in like manner as one cuts a جَيْب [or an opening at the neck and bosom of a shirt &c.]: (L, TA:) he made, or cut, a hole in the middle of it; cut a piece out of the middle of it; hollowed it out; or excavated it. (TA.) You say, جاب الصَّخْرَةَ He made a hole in the rock; (A, TA;) perforated, pierced, or bored, it. (TA.) Hence, in the Kur [lxxxix. 8], وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالوَادِ (Fr, S, TA) And Thamood, who made holes in the rocks, (Fr, TA,) or cut the rocks, (Bd, Jel,) [or hollowed them out,] and made them dwellings, in the valley, (Fr, Bd, Jel, TA,) i. e., in Wádi-l-Kurà. (Bd, Jel.) You say also, جاب القَمِيصَ, (S, A, K,) aor. بَجُوبُ, [inf. n. جَوْبٌ;] (S, K, and Msb in art. جيب;) and aor. يَجِيبُ, (S, K,) [inf. n., app., جِيبٌ, originally جَوْبٌ; see a verse cited below, and a remark of Sh thereon;] and ↓ جوّبهُ ; (A, K;) He hollowed out, or cut out in a round form, the جَيْب of the shirt: (S, and Msb in art. جيب:) or he cut the جَيْب of the shirt: (A:) or he made a جَيْب to the shirt; (K;) as also جَيَّبَهُ, (S, and Msb in art. جيب,) inf. n. تَجْيِيبٌ. (S.) And جاب الثَّوْبَ He cut the garment, or piece of cloth; [or cut it out;] as also ↓ اجتابهُ . (A.) And جاب النَّعْلَ, inf. n. جَوْبٌ, He cut out the sandal. (TA.) And جاب القَرْنُ [i. e. جاب اللَّحْمَ] The horn cut the flesh and came forth. (TA.) ― - [Hence, also,] جاب, (S, A, Msb, TA,) aor. يَجُوبُ (S, Msb, TA) and يَجِيبُ, (S, TA,) inf. n. جَوْبٌ; (TA;) and ↓ اجتاب ; (S, A, TA;) (tropical:) He traversed, or crossed, (S, A, * Msb, TA,) or cut through by journeying, (TA,) a country, (S, TA,) or a land, (Msb,) and a desert, and the darkness: (A, * TA:) and جَوْبٌ signifies likewise the pouncing down of a bird. (TA.) A rájiz says بَاتَتْ تَجِيبُ أَدْعَجَ الظَّلَامِ جِيبَ البِيَطْرِ مِدْرَعَ الهُمَامِ ” (assumed tropical:) [She passed the night cutting through the black darkness, like as the tailor cuts through the woollen tunic of the valiant chief, making the opening at the neck and bosom]: (S: [but in one copy, instead of جِيبَ, I here find جَيْبَ; and in art. بطر, شَقَّ:]) and Sh remarks that this [verb تجيب, or the inf. n. جيب,] is not from الجَيْبُ [meaning “ the opening at the neck and bosom ” of a shirt &c.], because its medial radical is و, and that of الجيب is ى: (TA:) [i. e., جاب, aor. يجيب, is originally جَوَبَ, aor. يَجْوِبُ.] One says also, of news, يَجُوبُ الأَرْضَ مِنْ بَلَدٍ إِلَى بَلَدٍ (assumed tropical:) [It traverses the earth from country to country, or the land from town to town]. (S, TA.) And of proverbs, تَجُوبُ البِلَادَ (assumed tropical:) They are current in the countries, or towns. (TA.) ― - It is said in a trad., جِيبَتِ العَرَبُ عَنَّا كَمَا جِيبَتِ الرَّحَا عَنْ قُطْبِهَا (assumed tropical:) The Arabs were rent from us, like as the mill-stone is rent from its pivot; we being in the midst, and they around us. (TA.) = جَابَتِ الدَّعْوَةُ: see أَجْوَبُ. 2 جوّب جوب : see 1. ― - Also, said of the light of the moon, (assumed tropical:) It illumined, and rendered clear, [by penetrating,] a dark night. (TA.) = جوّب عَلَيْهِ [from جَوْبٌ “ a shield ”] He shielded him. (TA: so accord. to an explanation of the act. part. n.) 3 جَاْوَبَ [جاوبهُ, inf. n. مُجَاوَبَةٌ, He returned him answer for answer, or answers for answers; held a dialogue, colloquy, conference, disputation, or debate, with him; bandied words with him.] See 6, in two places. 4 اجابهُ أجاب أجابه إِجابة اجابه اجابة جابه , (S, A, Msb, TA,) inf. n. إِجَابَةٌ (S, Msb, K, * TA) and إِجَابٌ (K, * TA) and ↓ جَابَةٌ , (Kr, TA,) or this last is a simple subst., (AHeyth, S, TA,) like طَاعَةٌ and طَاقَةٌ, (S, A,) used in the place of an inf. n.; (AHeyth, TA;) and ↓ استجابهُ (A, K, TA) and ↓ اِسْتَجُوَبَهُ and لَهُ ↓ اِستجاب ; (K, TA;) [for] إِجَابَةٌ and ↓ اِسْتِجَابَةٌ are syn.; (S, TA;) He answered him, replied to him, responded to him, (Msb, TA,) either affirmatively or negatively. (Msb.) And اجاب قَوْلَهُ He answered, or replied to, his saying. (Msb.) And اجاب عَنْ سُؤَالِهِ (S, TA) He answered, or replied to, his question. (TA.) And اجاب دُعَآءَهُ, (Msb, TA, *) and دُعَآءَهُ ↓ استجاب , (S, A, TA,) and لَهُ ↓ استجاب , (Msb,) and مِنْهُ ↓ استجاب , (Har p. 307,) said of God, (S, A, Msb, TA,) [He answered his prayer;;] He accepted his prayer; (Msb;) He recompensed his prayer by gift and acceptance. (TA.) It is said in the Kur [ii. 182], أُجِيبُ دَعْوةَ الدَّاعِى إِذَا لِى ↓ دَعَانِ فَلْيَسْتَجِيبُوا [I answer the prayer of him who prayeth to me;] therefore let them answer me; (TA;) i. e., let them answer my call by obedience, (Jel,) when I call them to belief and obedience: (Bd:) accord. to Fr, what is here meant [by the last verb] is تَلْبِيَة [q. v. in art. لبى]: (TA:) [or let them give me their assent, or consent, to my call; or let them obey my call: for you say, اجابهُ إِلَى شَىْءٍ and عَلَى شَىْءٍ, (for the latter of which there is authority in this art. in the TA, but the former is more common,) and] له ↓ استجاب , He obeyed him, or complied with his desire, in doing a thing, [or consented to do it,] when summoned, or invited, to do it. (Msb.) ― - اجابت الأَرْضُ (assumed tropical:) The land produced plants, or herbage. (Ham p. 94.) ― - دَمْعٌ يُجِيبُ (assumed tropical:) Tears running, or flowing; as though called for and answering the call. (Har p. 71.) = The forms أَجْوَبَ and أَجْوِبْ [as verbs of wonder] are not used: therefore you say, مَا أَجْوَدَ جَوَابَهُ and أَجْوِدْ بِجَوَابِهِ [How good is his answer, or reply!]; not مَا أَجْوَبَهُ nor أَجْوِبْ بِهِ: nor do you say, هُوَ أَجْوَبُ مِنْكَ [meaning He is better in answering, or replying, than thou: but see أَجْوَبُ, below]. (Sb, TA.) 6 تجاوبوا جاوب تجاوب تجاوبوا i. q. بَعْضُهُمْ بَعْضًا ↓ جَاوَبَ [They returned one another answer for answer, or answers for answers; they answered one another; replied, one to another; held a dialogue, colloquy, conference, disputation, or debate, together; bandied words, one with another]: (K:) ↓ مُجَاوَبَةٌ and تَجَاوُبٌ both signify i. q. تَحَاوُرٌ. (S, TA.) In like manner one says of turtle-doves, (A,) of pigeons, of braying camels, and of neighing horses. (TA.) ― - [Hence,] يَتَجَاوَبُ أَوَّلُ كَلَامِهِ وَآخِرُهُ (tropical:) The first and the last parts of his speech correspond, or are consistent. (A, TA.) 7 انجاب أنجاب إِنجاب انجاب ٱنجاب [It (a garment) became rent, or slit: see مُنْجَابٌ]. ― - Said of a cloud, or a collection of clouds, It cleared away [so as to leave an open space]. (S, Msb.) It is said in a trad., وَانْجَابَ السَّحَابُ عَنِ المَدِينَةِ حَتَّى صَارَكَالإِ كْلِيلِ And the clouds became gathered and drawn together, and cleared away from the city [so that they became like a crown]. (TA.) ― - [It (a place) was, or became, clear, open, or unobstructed.] See جَوْبَةٌ = انجابت She (a camel) stretched forth her neck, to be milked; (K;) as though she complied with the desire of her milker to be restrained [for that purpose]: but Fr says that he had not found a verb of this measure from أَجَابَ. (TA.) 8 اجتاب اجتاب : see 1, in three places. ― - He dug a well. (K.) And اجتابت, said of a wild cow, She hollowed out, or excavated, a place to shelter herself from the rain. (TA.) ― - He put on, i. e. clad himself with, (T, S, K,) a garment, (T,) or a shirt; (S, K;) he entered into a shirt: and in like manner, (assumed tropical:) the darkness. (TA.) 10 استجاب 10 and اِسْتَجْوَبَ , inf. n. اِسْتِجَابَةٌ: see 4, nine places. جَابٌ جذاب : see جَأُبٌ, in art. جأب جَوْبٌ جوب [an inf. n. (of 1, q. v.,) used in the sense of a pass. part. n. Hence,] a tribe is said to be جَوْبُ أَبٍ as meaning Cut [as it were] from one father; [sprung from the loins of one father;] occurring in a trad. (TA.) ― - A fire-place; [so called because hollowed out;] syn. كَانُونٌ. (K.) ― - A large دَلْو [or bucket; because of its hollow form]. (Kr, K.) ― - A shield; (S, K;) as also ↓ جَوْبَةٌ (TA) and ↓ مِجْوَبٌ : (K:) [see a verse cited voce يَلَبٌ:] pl. of the first أَجْوَابٌ. (TA.) ― - A garment like the بَقِيرَة: [so called because it has a slit in the middle, through which the head is put:] (S:) or a woman's shift. (K.) ― - See also جَوْبَةٌ = [A kind, or sort.] You say, فُلَانٌ فِيهِ جَوْبَانِ مِنْ خُلُقٍ [In such a one are two kinds of temper, or disposition]; i. e., he does not remain in one temper, or disposition. (TA.) And Dhu-Rummeh says جَوْبَيْنِ مِنْ هَمَاهِمِ الأَغْوَالِ ” meaning Thou hearest two kinds of the sounds, or voices, [or mutterings,] of the ghools. (TA.) جَيْبٌ جيب meaning The [part called] طَوْق of a shirt, (see art. جيب,) is, accord. to some, from the root جوب, because the middle of it is cut out: accord. to others, from the root جيب. (TA.) جَابَةٌ جاب جابه جابة is an inf. n. of أَجَابَ, (Kr, TA,) or a simple subst. (A Heyth, S, TA) used in the place of an inf. n. (A Heyth, TA. See 4.) Hence, أَسَآءَ سَمْعًا فَأَسَآءَ جَابَةً [He heard ill, and therefore answered ill]: (S, A, K:) a prov., and therefore not to be rehearsed otherwise than in the original way, as above: [not to be altered by the substitution of إِجَابَةٌ or إِجَابًا for جَابَةً:] its origin is said to have been this: Sahl [or Suheyl] Ibn-' Amr had an insane son; and a man said to him, أَيْنَ أَمُّكَ, i. e. “ Whither is thy tending? ” to which he (thinking that he said, أَيْنَ أُمُّكَ [“ Where is thy mother ! ”],) answered She is gone to buy flour: ” whereupon his father uttered the words of this prov. (TA. [See also Freytag's Arab. Prov. i. 603.]) See also جَوَابٌ = جَابَةُ المِدْرَى is a dial. var. of جَأْبَةُ المدرى: (K: [see art. جأب:]) accord. to AO and Sh, it is without ': accord. to the former, it means A doe-gazelle when her horn has come forth; and accord. to the latter, when her horn has cut the skin and come forth: (T, TA:) or it means having smooth horns; and if so, it has no [known] derivation. (TA.) [See also art. درى.] جَوْبَةٌ جوب جوبه جوبة A depressed place amid the houses of a people, into which the rain-water flows: (TA:) a pit, an excavation, or a hollow, (T, K, TA,) round and wide: (T, TA:) a gap, or an opening, in the clouds; and in mountains: and a clear space (↓ مَوْضِعٌ يَنْجَابُ ) in a [stony tract such as is called] حَرَّة: (S:) a place (AHn, K) that is clear, (AHn,) plain and smooth, (AHn, K,) such as is termed دَارَةٌ, with few trees, like a round غَائط [or wide and depressed tract], (AHn,) in a tract that is hard, or hard and level, or level but rough, (AHn, K,) and such as is of large extent, not in sands nor in a mountain; so called because [for the most part] clear of trees: (AHn:) and an intervening space between houses; (K;) as also ↓ جَوْبٌ : (TA:) and a wide, or spacious, and smooth tract, between two lands: (K:) any wide gap, or opening: any gap, or opening, without buildings: (TA:) pl. جُوَبٌ (S, K) and جَوْبَاتٌ (TA.) ― - The former of these pls. also signifies The pudenda of women; syn. فُرُوجٌ. (TA.) ― - See also جَوْبٌ جِيبَةٌ جيب جيبه جيبة i. q. جَوَابٌ, q. v. (S, K.) So in the phrase, إِنَّهُ لَحَسَنُ الجِيَبةِ [Verily he is good in respect of answer or reply or response: or here it seems rather to signify, agreeably with analogy, the mode, or manner, of answering or replying or responding]. (S.) جَوَابٌ جابية جواب An answer, a reply, or a response, (Msb, TA, *) to a letter, or writing, and to a saying, or question; and this is either affirmative or negative: (Msb:) [accord. to some, it is only after a question or demand; but this is not correct; for it is often a reply to an affirmation:] ↓ جِيبَةٌ [q. v.] is syn. therewith; (S, K;) and so are ↓ جَابَةٌ [q. v.] and ↓ مَجُوبَةٌ : (K:) the pl. of جواب is أَجْوِبَةٌ and جَوَابَاتٌ (Msb.) [Hence, in grammar, حَرْفُ جَوَابٍ A responsive, or replicative, particle. And جَوَابُ شَرْطٍ An apodosis; the complement, or correlative, of a condition; as أَكْرَمْتُكَ in the saying, إِنْ جِئْتَنِى أَكْرَمْتُكَ; also called جَزَآءُ شَرْطٍ, and جَوَابُ جَزَآءٍ. And جَوَابُ قَسَمٍ The complement of an oath.] ― - Also The sound of a bird pouncing down from the sky. (TA from a trad.) جَوَّابٌ جابية جواب [An excellent well-digger:] a surname given to Málik Ibn-Kaab El-Kilábee, (AO, ISk, S, K, *) because he dug not a well nor bored a rock without making it to yield water. (AO, ISk, S.) ― - (assumed tropical:) A traverser of countries; one who travels much. (TA.) Hence, جَوَّابُ لَيْلٍ سَرْمَدٍ (assumed tropical:) One who travels all the night without sleeping. (TA.) And جَوَّابٌ جَأّبٌ (assumed tropical:) One who traverses the countries and gains wealth. (TA.) And جَوَّابُ الفَلَاةِ (assumed tropical:) The guide of the desert. (TA.) الجَائِبُ العَيْنِ The lion. (K.) جَائِبَةُ خَبَرٍ (tropical:) News that traverses the earth, from country to country, or town to town: (S, A: *) or i. q. طَرِيقَة خَارِقَة [app. a mistranscription for طِرِيفَة خارقة, meaning recent news that traverses the land]. (K.) And [the pl.] جَوَائِبُ (assumed tropical:) Tidings from afar. (K.) And جَوَائِبُ الأَمْثَالِ (assumed tropical:) Current proverbs; such as traverse the countries. (TA.) أَجْوَبُ , [see 4,] in the following question, put to Mohammad, (TA,) أَىُّاللَّيْلِ أَجْوَبُ دَعْوَةً is either from جُبْتُ الأَرْضَ (K, TA) “ I traversed the land, ” (TA,) and signifies (tropical:) More, or most, penetrating to the places whence the answer is imagined to proceed; (K, TA;) or [it signifies more, or most, quick in being answered,] from الدَّعْوَةُ ↓ جَابَتِ , of the measure فَعُلَت, [i. e., originally جَوُبَت,] “ the prayer became answered, ” which, however, is a verb not in use, like as فَقِيرٌ and شَدِيدٌ are imagined to be derived from فَقُرَ and شَدُدَ: (Z, TA:) or it signifies more, or most, quick of answer, [from أَجَابَ,] and is [anomalous, and] similar to أَطْوَعُ [“ more obedient ”], from الطَّاعَةُ, [i. e. from أَطَاعَ “ he obeyed, ”] (M, L, TA,) and to أَعْطَى [“ more, or most, excellent in giving, ” from أَعْطَى “ he gave ”], and لَوَاقِحَ [pl. of لَاقِحَةٌ a “ fecundating ” wind, (in the Kur xv. 22,) from أَلْقَحَ “ he, or it, fecundated ”], (M, L, K, TA,) and the like; (M, L, TA;) and if so, the word is anomalous because a word of the measure أَفْعَلُ of this kind is not derived from a verb of more than three letters, except in certain cases of deviation from the constant course of speech: (L, TA:) the meaning is, (tropical:) What part of the night is that [in which prayer most quickly penetrates? or] in which prayer is most quick in being answered? (Mgh:) or what part of the night is that in which God is most quick in answering prayer? (L, TA.) مَجُوبُ مجوب [pass. part. n. of 1, q. v.:] Anything cut in the middle, or of which the middle is cut out; as also ↓ مُجَوَّبٌ ; (T, TA;) and the latter, anything hollowed out in the middle. (TA.) مِجْوَبٌ مجوب An iron instrument with which one cuts [or perforates or hollows out]. (S, TA.) ― - See also جَوْبٌ المُجِيبُ المجيب مجيب one of the names of God; The Answerer of prayer; He who recompenses prayer and petition by gift and acceptance. (TA.) مَجُوبَةٌ مجوبه مجوبة : see جَوَابٌ مُجَوَّبٌ مجوب : see مَجُوبٌ ― - [Hence,] أَرْضٌ مُجَوَّبَةٌ (assumed tropical:) A land of which one part has been rained upon (K, TA) and not another. (TA.) مِجْوَابٌ مجواب An instrument with which palm-sticks and canes &c. are bored by the maker of cages or crates or the like. (TA in art. ثطب.) مُتَجَاوِبٌ متجاوب (tropical:) Speech, or language, of which the several parts correspond, or are consistent. (A, TA.) مُنْجَابٌ منجاب A garment rent, or slit. (Ham p. 338.) جوح 1 جَاحَ جاح , (S, A,) aor. يَجُوحُ, (S,) inf. n. جَوْحٌ, (S, K,) He (a man, S) extirpated, or exterminated, (S, A, K,) a thing: (S:) He (God, S) destroyed (S, A, K) a man's property, or cattle, (S,) by what is termed جَائِحَة: (S, A:) as also ↓ اجاح , (S, A,) inf. n. إِجَاحَةٌ; (K;) and ↓ اجتاح , (S,) inf. n. اِجْتِيَاحٌ. (K.) You say [also], جَاحِتِ الآفَةُ المَالَ, i. e. الجَائِحَةُ, aor. تَجُوحُهُ, inf. n. as above; and ↓ اجاحتهُ ; and ↓ اجتاحتهُ ; The bane, or pest, or the like, destroyed the property, or cattle; as also جَاحَتْهُ, aor. تَجِيحُهُ, inf. n. جِيَاحَةٌ: (Msb:) and one says of anything, such as drought, or dearth, and civil war, or conflict and faction, &c., جاح المَالَ and ↓ اجتاحهُ , meaning it extirpated, or exterminated, the property, or cattle. (TA.) And جَاحَتْهُمُ الجَائِحَةُ, (S,) or السَّنَةُ, inf. n. جَوْحٌ and جِيَاحٌ; and ↓ أَجَاحَتْهُمْ ; (TA;) and ↓ اِجْتَاحَتْهُمْ ; (S, A, TA;) i. e. [The calamity, bane, pest, or the like, or drought, or dearth, destroyed or] extirpated [them, or] their property, or cattle. (TA.) And العَدُوُّ مَالَهُ ↓ اجتاح The enemy destroyed, or made an end of, his property, or cattle; syn. أَتَى عَلَيْهِ. (TA.) ― - Also جاح, aor. يَجُوحُ, inf. n. جَوْحٌ, He destroyed the property, or cattle, of his relations. (IAar, TA.) = And, aor. يَجُوحُ, He deviated from the road, or beaten track. (IAar, K.) 4 أَجْوَحَ see 1, in three places. 8 إِجْتَوَحَ see 1, in five places. جَوْحَةٌ جوحه جوحة : see جَائِحَةٌ. جَائِحٌ [act. part. n. of 1]. You say آفَةٌ جَائِحَةٌ A destructive bane or pest or the like: (Msb:) and سَنَةٌ جَائِحَةٌ a year of drought or dearth or sterility: (Mgh:) pl. جَوَائِحُ. (Mgh, Msb.) ― - [And hence,] The locust. (IAar, T in art. جحى.) جَائِحَةٌ [fem. of جَائِحٌ, q. v.: and hence, as a subst.,] A bane, a pest, (Msb,) a calamity, or the like, (S, Msb, K,) or a great calamity, (Mgh, TA,) that destroys, or extirpates, men's property, or cattle; (S, Mgh, Msb, * K, TA;) as drought, or dearth; or civil war, or conflict and faction, and the like: (S, TA:) drought, or dearth, that destroys, or extirpates, men's property, or cattle; as also ↓ جَوْحَةٌ : (Wásil, TA:) or a calamity that befalls a man, and destroys all his property, or cattle: (A'Obeyd, T:) or severe drought or dearth, that destroys, or extirpates, men's property, or cattle: (ISh:) sometimes it is the effect of large hail; and sometimes, of excessive cold or heat: (T:) or (accord. to Esh-Sháfi'ee, Mgh, Msb) a blast, or blight, or calamity arising from the atmosphere, that destroys the fruits, (Mgh, Msb, TA,) or some thereof; (Mgh;) only relating to fruits: (TA:) pl. جَوَائِحُ. (A, Mgh, Msb.) It is said in a trad., أَمَرَ بِوَضْعِ الجَوَائِحِ, which is an elliptical phrase, meaning He commanded to remit the poor-rate in respect of things affected by a blast, or blight, (Mgh, Msb,) namely, property, (Mgh,) or fruits, (Msb,) so affected; (Mgh, Msb;) i. e., that no portion thereof, (Mgh,) or of the remains thereof, (Msb,) should be taken for the poor-rate. (Mgh, Msb.) مُجَاحٌ مجاح : see what next follows. مَجُوحٌ مجوح Property, or cattle, destroyed by a bane, or pest, or the like; as also مَجِيحٌ [belonging to art. جيح], and ↓ مُجَاحٌ . (Msb.) مِجْوَحٌ مجوح [A person or thing] that destroys, or extirpates, everything. (K, TA.) جود 1 جَادَ جاد , aor. يَجُودُ, inf. n. جُودَةٌ and جَوْدَةٌ, It (a thing, S, or a commodity, an article of household-goods, or the like, Msb, and a work, or performance, TA) was, or became, جَيِّد [i. e. good, goodly, approvable, or excellent; the verb being the contr. of رَدُؤَ, as is implied in the A and K]: (S, A, Msb, K:) in this sense, accord. to some, of the class of قَالَ; accord. to others, of the class of قَرُبَ. (Msb.) [Also said of a man, meaning He was, or became, excellent, or egregious, in some quality; sometimes, though very rarely, in a quality that is disapproved.] ― - And جاد, (S, A, Msb, K,) of the class of قال, (Msb,) aor. as above, (S, Msb,) inf. n. جُودٌ, (S, A, Msb, K,) with damm, (S, Msb,) He was liberal, bountiful, munificent, or generous: (K:) or he affected, or constrained himself, to be generous: (Msb:) or he gave without being asked, to preserve the receiver from the ignominy of asking: (MF:) or he gave what was meet to him to whom it was meet: (El-Karmánee, TA:) or he gave what was meet to him to whom it was meet, not for a compensation; so that it has a more special signification than أَحْسَنَ. (MF.) You say, جاد بِمَالِهِ [He was liberal, &c., with his property]: (S:) or جاد بِالمَالِ he affected, or constrained himself, to be generous with the property. (Msb.) ― - Hence, (Msb,) جاد بِنَفْسِهِ, (S, Msb, K,) aor. as above, (S, A,) inf. n. جَوْدٌ (TA) and جُؤُودٌ, (S, TA,) (tropical:) He gave up his spirit, (A, Msb, TA,) at death; (S, Msb;) like as one gives away his property; said of one in the agony of death: (TA:) and (tropical:) he gave away his life, in war. (Msb.) And you say also, جَادَتْ نَفْسُهُ (assumed tropical:) [His soul, or spirit, resigned itself, or departed]. (Msb in art. نفس.) ― - جاد المَطَرُ, inf. n. جَوْدٌ, The rain was, or became, copious, or abundant. (S.) And جَادَتِ السَّمَآءُ, (A, Msb,) inf. n. جَوْدٌ, with fet-h, The sky rained. (Msb.) And جَادَتِ العَيْنُ, inf. n. جَوْدٌ and جُؤُودٌ, The eye shed many, or abundant, tears. (Lh, K.) ― - جاد said of a horse, (S, A, L, Msb, K,) aor. as above, (S,) inf. n. جُودَةٌ (S, L, Msb, K) and جَوْدَةٌ; (Msb, and some copies of the K;) and ↓ جود , (A, L, K,) inf. n. تَجْوِيدٌ; (TA;) and ↓ اجاد , (L,) and ↓ أَجْوَدَ ; (L, K;) He became fleet, or swift, and excellent, (L,) صَارَ رَائِعًا, (S, L, K, *) فِى عَدْوِهِ in his running. (A, L, K.) [See an ex. in a verse cited voce دَامَ, in art. دوم.] ― - See also 4, in two places. ― - جاد إِلَيْهِ He inclined to him, or it. (TA.) = جادهُ He overcame him in liberality, bounty, munificence, or generosity. (K.) See 3. ― - جَادَهُمْ, aor. يَجُودُ, inf. n. جَوْدٌ, It (rain) rained, or descended, upon them copiously, or abundantly. (L.) And جِيدُوا They were rained upon with a copious, or an abundant, rain. (L.) And جِيدَتِ الأَرْضُ, (S, L, K,) inf. n. جَوْدٌ; (As, TA;) and ↓ أُجِيدَت ; (K;) The earth, or land, was rained upon with a copious, or an abundant, rain: (S, L, K:) or, so that the moisture of the rain met that of the soil. (As, TA.) ― - جِيدَ, (S, A, K,) aor. يُجَادُ, (S, K,) inf. n. جُوَادٌ, (S, * K, * TA,) (assumed tropical:) He (a man, S, A) thirsted, or became affected by thirst: (S, A, K:) or thirsted vehemently: (accord. to an explanation of جُوَادٌ in the K:) or was at the point of death, or destruction; (K;) as though destruction rained upon him. (TA.) ― - [Hence,] إِنِّى أُجَادُ إِلَىلِقَائِكَ (tropical:) Verily I am affected with a longing desire to meet thee: (A:) or إِنِّى لَأُجَادُ إِلَيْكَ (K, TA [in the CK, erroneously, لَاَجادُ] (tropical:) Verily I am affected with a longing desire for thee, (K, TA,) i. e., to meet thee, (TA,) and am impelled towards thee: (K:) and يُجَادُإِلَى فُلَانَةَ (tropical:) He is affected with longing desire for such a female; like as you say يَظْمَأُ. (A.) One says also, جادهُ الَهَوى (tropical:) Love affected him with longing desire, (شَاقَهُ, L, K, in the CK شاقَّهُ,) and overcame him. (K.) ― - [Also, app., جيدَ, aor. يُجَادُ, inf. n. جُوَادٌ, (as in a sense explained above,) (assumed tropical:) He became affected, or overcome, or distressed, (see مَجُودٌ,) by drowsiness, or slumber: for] جُوَادٌ is syn. with نُعَاسٌ: (L, TA:) and you say, جادهُ النُّعَاسُ (assumed tropical:) Drowsiness, or slumber, overcame him; (L;) as though sleep rained upon him. (TA.) 2 جَوَّدَ see 4: ― - and see also 1. 3 جاودهُ جاوده جاودة He vied with him, or contended with him for superiority, in liberality, bounty, munificence, or generosity. (S, TA.) You say, جاودهُ ↓ فَجَادَهُ He vied with him, or contended &c., in liberality, &c., and overcame him therein. (TA.) 4 اجادهُ أجاد أجاده إِجادة اجاده اجادة He made it good, goodly, approvable, or excellent; (S, A, * K;) as also أَجْوَدَهُ, (S, * K,) like as they said اطال and اطول, and احال and احول, and اطاب and اطيب, and الان and الين; (S;) and ↓ جوّدهُ , (S, * A,) inf. n. تَجْوِيدٌ. (S.) [Hence,] اجادهُ النَّقْدَ He gave him the cash, or ready money, good. (S, K.) And أَجَدْتُكَ ثَوْبًا I gave thee a garment, or piece of cloth, that was good, goodly, or excellent; or in a good state. (A, TA.) ― - He gave him a dirhem, or piece of silver. (K.) ― - أُجِيدَتِ الأَرْضُ: see 1. = He, or it, slew him, or killed him. (L.) = اجاد, (inf. n. إِجَادَةٌ, Msb,) He said, gave utterance to, uttered, or expressed, what was good, approvable, or excellent; he said, or did, well, or excellently; أَتَى بِالجَيِّدِ (L, Msb, K) مِنْ قَوْلِ أَوْ فِعْلٍ; (Msb;) as also أَجْوَدَ; (L;) and ↓ جاد , inf. n. جَوْدَةٌ. (L.) [You say, قَالَ فَأَجَادَ He said, and said well: and فَعَلَ فَأَجَادَ He did, and did well.] And اجاد فِى عَمَلِهِ, and اجود, He did well, or excellently, in his work. (L.) ― - Said of a horse, and اجود likewise: see 1. ― - Also He had with him a horse such as is termed جَوَاد [i. e. fleet, or swift, and excellent]: (S:) or he became possessed of such a horse; (A, K;) as also اجود. (K.) ― - أَجَادَتْ She brought forth a child, or children, of liberal, bountiful, or generous, disposition. (A.) And اجاد بِالوَلَدِ He begot the child, or children, of liberal, bountiful, or generous, disposition; (K;) and in like manner, بِهِ أَبَوَاهُ ↓ جاد [His two parents so engendered him]. (TA.) 5 تجوّد جاد تجود He chose what was good, goodly, approvable, or excellent, among all things. (Ham p. 299.) He affected nicety, or refinement; he was, or became, nice, exquisite, refined, or scrupulously nice and exact; or he chose what was excellent, or best, to be done; and exceeded the usual bounds; فِى صَنْعَتِهِ in his work of art, or his manufacture; syn. تَنَوَّقَ. (A, TA.) And تجوّد وَبَالَغَ فِى مَطْعَمِهِ وَمَلْبَسِهِ [He was dainty, nice, exquisite, refined, or scrupulously nice and exact; or he chose what was excellent, or best; and exceeded the usual bounds; in his food and his apparel]; (JK and K in art. نوق;) he was studious of his diet and apparel, always eating exquisite food and wearing sumptuous clothing. (TK in that art.) = تجوّدهُ: see 10. تَجَوَّدْتُهَا لَكَ I chose, or selected, the best, or most excellent, (↓ الأَجْوَدَ ,) thereof for thee. (TA.) 6 تجاودوا تجاودوا They considered [or tried] which of them had the best argument, or plea, or allegation: (K, TA:) so says Aboo-Sa'eed on the authority of an Arab of the desert. (TA.) And يَتَجَاوَدُونَ الحَدِيثَ They consider, or see, [or try,] which of them will be best in narration, or talk, or discourse. (A.) ― - [Also They vied, or contended together for superiority, in liberality, bounty, munificence, or generosity.] 10 استجادهُ استجاده استجادة ٱستجاد ٱستجاده He reckoned it, or esteemed it, good, goodly, approvable, or excellent: (S:) or he found it to be so: (K:) or he desired, or sought, that it might be so, (A, K,) and chose it, or selected it; (A;) as also ↓ تجوّدهُ . (A.) You say also, اِسْتَجْوَدَ رَأْيَهُ [He esteemed his judgment, or opinion, good: or found it to be so]. (TA in art. جزل.) ― - He desired, or sought, or demanded, his liberality, bounty, munificence, or generosity. (K.) ― - He desired, or sought, that he (a horse) might be such as is termed جَوَاد [i. e. fleet, or swift, and excellent]. (K.) = استجاد It came or happened, well. (KL.) جَوْدٌ جود Copious, or abundant, rain; (S, L, K;) as also ↓ جَائِدٌ : (S:) or rain that thoroughly irrigates everything: (M:) or rain that is not exceeded: (M, L, K:) accord. to some, who observe that the phrase, mentioned by Sb, أَخَذْتَنَا بِالجَوْدِوَفَوْقهَا [Thou hast assailed us with a storm of reproach or the like not to be exceeded, and with that which is above it,] is one of hyperbole and reproach. (M, L.) It is an inf. n. thus used as an epithet [and therefore applicable without variation to a fem. as to a masc. n., and to a dual and a pl. as to a sing. n.]: (L:) and is also pl. [or rather a quasi-pl. n.] of جَائِدٌ, (S, L, K,) like as صَحْبٌ is of صَاحِبٌ. (S, L.) You say مَطَرٌ جَوْدٌ [A copious, or an abundant, rain; &c.]: (L:) and سَحَابَةٌ جَوْدٌ [A cloud yielding a copious, or an abundant, rain; &c.]: (IAar, L:) and هَاجَتْ لَنَا سَمَآءٌ جَوْدٌ [A copious, or an abundant, rain, &c., became stirred up for us]: (S, K: *) and you also say, [contr. to the usage mentioned above, or as though جَوْدٌ were an epithet from جَادَ, and this originally جَوْدَ, like ضَخْمٌ from ضَخُمَ, but used as a subst.,] مَطْرَتَانِ جَوْدَانِ [Two showers of rain, copious, or abundant, &c.]. (S, K.) ↓ تَجَاوِيدُ , [app. signifying the same as جَوْدٌ used as a pl.,] occurring in the following verse of Sakhr El-Ghei يُلَاعِبُ الرِّيحَ بِالعَصْرَيْنِ قَصْطَلُهُ وَالوَابِلُونَ وَتَهْتَانُ التَّجَاوِيدِ [Its dust makes sport with the wind in the morning and evening, or night and day, and so do the violent showers of big drops, and the pouring of copious, or abundant, rains, &c.], (L, K, *) is a pl. having no sing.; (K;) or it may be so, like تَعَاجِيبُ and تَعَاشِيبُ and تَبَاشِيرُ; or it may be pl. of تَجْوَادٌ [an inf. n.]. (L.) You say also, امَطَرِ ↓ أَصَابَتْهُ تَجَاوِيدُ [Copious showers of rain fell upon him, or it]. (A.) ― - See also جَوَادٌ. جَوْدَةٌ جوده جودة [an inf. n. of 1, (q. v.,) in two senses; as also جُودَةٌ: and an inf. n. of un., signifying] A single affection of thirst; a thirsting. (S, K.) ― - See also جُوَادٌ. جَادِىٌّ جاد جادى جادي جاديي Saffron. (S, K.) جَوَادٌ جواد , used alike as masc. and fem., (S, K,) Liberal, bountiful, munificent, or generous: (S, * K:) or one who affects, or constrains himself, to be generous: (Msb:) or who gives without being asked, to preserve the receiver from the ignominy of asking: (MF:) or who gives what is meet to him to whom it is meet: (El-Karmánee, TA:) or who gives what is meet to him to whom it is meet, not for a compensation; so that it has a more special signification than مُحْسِنٌ: (MF:) pl. [of pauc., masc.,] أَجْوَادٌ and (of mult., TA) جُوْدٌ, (S, A, K,) like as قُذُلٌ is pl. of قَذَالٌ, but the و is made quiescent because it is an unsound letter, (S,) [in some copies of the K جُوُدٌ,] and أَجَاوِدُ, (S, K,) contr. to analogy, (TA,) or أَجَاوِيدُ, [reg., as pl. of أَجْوَادٌ,] (A,) and جُوَدَآءُ (S, K) and جُوَدَةٌ, (CK, [in some copies of the K omitted,]) or جُوْدَةٌ, or جُوُدَةٌ, [written in the latter manner in a MS. copy of the K,] with ة added to the [proper] pl. form [جُوْدٌ or جُوُدٌ], accord. to the doctrine of Sb: (TA:) جُوْدٌ is used as a fem. pl., (S, Msb,) and is like نُوْرٌ pl. of نَوَارٌ. (S.) ― - Also, applied alike to the male and the female, (S,) A courser; a fleet, or swift, and excellent, horse; (L;) a horse fleet, or swift, in running; or excellent in running, or in the motion of his legs; as also ↓ جَوْدٌ : (Bd in xxxviii. 30:) or that outstrips others: (Jel ib.:) i. q. رَائِعٌ: (S, L, K:) pl. جِيَادٌ, (S, A, Bd, L, Msb, K,) which by rule should be جِوَادٌ, like طِوَالٌ, but this latter form has not been heard from the Arabs; (L;) or جِيَادٌ is pl. of جَوْدٌ, or of جَيِّدٌ; (Bd ubi suprá;) and جَوَادٌ has also for its pl. أَجْيَادٌ, [a pl. of pauc., and irregular, or this is pl. of جَيّدٌ, and therefore, though irregularly, retains the ى substituted for و] (S, L,) and أَجْوَادٌ, [also a pl. of pauc., but agreeable with rule, or this is pl. of جَوْدٌ,] (L,) and أَجَاوِيدُ (S, L) is pl. of أَجْوَادٌ. (L.) Hence, أَقْبَلَ جَوَادًا (assumed tropical:) He came on, or advanced, like a horse that is termed جواد: and سِرْتُ إِلَيْهِ جَوَادًا (assumed tropical:) I went to him, or it, like a horse that is so termed. (Mgh in art. غذ.) You say also, عَدَا عَدْوًا جَوَادًا He ran a long run. (A, TA.) And سِرْنَا عُقْبَةً جَوَادًا, and عُقْبَتَيْنِ جَوَادَيْنِ, and عُقَبًا جِيَادًا (S, A) and أَجْوَادًا, (A, TA,) We journeyed a long march or stage, and two long marches or stages, and long marches or stages. (S, A, TA.) جُوَادٌ جواد [accord. to the TA inf. n. of جِيدَ, which see in two places,] (assumed tropical:) Thirst: (S, K:) or vehemence of thirst. (K.) ― - Also, [accord. to the K ↓ جَوْدَةٌ , but this is corrected in the TA,] (assumed tropical:) Drowsiness, or slumber. (TA.) جَائِدٌ : see جَوْدٌ. جَيِّدٌ جيد , originally of the measure فَيْعِلٌ, (S, Msb,) as the Basrees say, i. e. جَيْوِدٌ, (Msb, TA,) the و being changed into ى because of its being meksoor and preceded by ى, and the augmentative ى being then incorporated into it; (TA;) or, as the Koofees say, of the measure فَيْعَلٌ, like عَيْطَلٌ &c., because there is found no sound word of the measure فَيْعِلٌ except صَيْقِلٌ, a woman's name, and the unsound is accorded to the sound; or, as others say, of the measure فَعِيلٌ, [and so I find in one copy of the S,] originally جَوِيدٌ, the kesreh of the و being, accord. to them, suppressed because difficult of pronunciation, and the quiescent و and ى thus coming together, [the latter receives the rejected kesreh, and] the و is changed into ى and incorporated into the [augmentative] ى; (Msb;) Good, goodly, approvable, or excellent; contr. of رَدِ ىْ; (A, K;) applied to a thing, (S,) or a commodity, an article of household-goods, or the like, (A, Msb,) and a work, or performance: (TA:) pl. جِيَادٌ (S, A, Msb, K) and جِيَادَاتٌ, (K,) the latter a pl. pl., [i. e. pl. of جِيَادٌ,] (TA,) and جَيَائِدُ, (S, K,) with hemz, [and, accord. to some,] contr. to analogy. (S.) [It is also applied to a man, meaning Excellent, or egregious, in some quality; sometimes, though very rarely, in a quality that is disapproved.] أَجْوَدُ [Better, and best; more, and most, goodly or approvable or excellent]: see 5. ― - [More, and most, liberal, bountiful, munificent, or generous. Hence,] أَجْوَدُ مِنْ حَاتِمٍ [More liberal, &c., than Hátim]: a prov. (Meyd.) ― - [More, and most, fleet, or swift, and excellent; relating to a horse. Hence,] أَجْوَدُ مِنَ الجَوَادِ المُبِرِّ [More fleet, &c., than the courser that surpasses others]: a prov. (Meyd.) تَجَاويدُ تجاويد : see جَوْدٌ, in two places. مَجُودٌ مجود A field, or garden, rained upon: (A:) [or rained upon copiously, or abundantly.] And أَرْضٌ مَجْودَةٌ Land rained upon with a copious, or an abundant, rain. (S, L, K.) ― - (assumed tropical:) A man (S, A) affected with thirst: (S, A, K:) [or, with vehement thirst: (see جُوَادٌ:)] or at the point of death, or destruction. (K.) ― - And [hence,] (tropical:) Affected with longing desire. (L.) ― - Also (assumed tropical:) Overcome by drowsiness, or slumber: (TA:) or distressed by drowsiness, or slumber, &c. (Lh, L.) مُجِيدٌ مجيد : see مِجْوَادٌ. ― - Also A man possessing a horse such as is termed جَوَادِ [i. e. fleet, or swift, and excellent]: pl. مَجَاوِيدُ [by rule pl. of مِجْوَادٌ, q. v.]. (A, TA.) ― - حَتْفٌ مُجِيدٌ (tropical:) Present death. (K, TA.) مِجْوَادٌ مجواد One who says, utters, or expresses, or who does, (K, TA,) much, or often, (TA,) what is good, goodly, approvable, or excellent; (K, TA;) as also ↓ مُجِيدٌ : (TA:) [or rather the latter is a simple, not an intensive, epithet:] the former is applied to a poet, (S, A, K,) as syn. with the latter, (K,) or as meaning who says, or utters, much, or often, what is good, or excellent: (S:) and both are applied to a workman, or an artificer: pl. of the former مَجَاوِيدُ. (A.) جوذاب جُوذَابٌ : see art. جذب. جور 1 جَارَ جار جاري , aor. يَجُورُ, (TA,) inf. n. جَوْرٌ, (S, A, K,) He declined, or deviated, from the right course; (S, A;) and so جارعَنِ القَصْدِ: (A:) he wandered from the right way: (TA:) he pursued a wrong course: (K:) or he left the right way in journeying: and it (anything) declined. (TA.) You say also, جار عَنِ الطِّرِيقِ He declined, or deviated, from the road, or way. (S, Mgh, Msb.) ― - And جار, (S, Mgh, Msb,) aor. as above, (Msb,) and so the inf. n., (Mgh, Msb, K,) He acted wrongfully, unjustly, injuriously, or tyrannically, (S, * Mgh, Msb, K,) عَلَيْهِ against him, (S, TA,) فِى حُكْمِهِ in his judgment, (Msb,) or فِى الحُكْمِ in judgment. (S, TA.) ― - جارتِ الأَرْضُ (tropical:) The plants, or herbage, of the land grew tall: (A, TA:) and so جَأَرَت. (TA.) = See also 10. 2 جوّرهُ جور جوره جورة , (S, A, K,) inf. n. تَجْوِيرٌ, (S,) He attributed, or imputed, to him, or charged him with, or accused him of, wrongful, unjust, injurious, or tyrannical, conduct; (S, K;) contr. of عَدَّلَهُ. (A.) = He prostrated him (S, K) by a blow, (S,) or by a thrust of a spear or the like; from جار “he, or it, declined;”; (A;) like كَوَّرَهُ. (S.) ― - He threw it down, (TA,) and overturned it; (K, TA;) namely, a building, and a tent, &c.: (TA:) he took it to pieces; namely, a tent. (A.) 3 جاوِرهُ جاوره جاورة , inf. n. مُجَاوَرَةٌ and جِوَارٌ (S, Msb, K) and ↓ جُوَارٌ , (S, M, and some copies of the K,) or the last is a simple subst., (Msb,) and ↓ جَوَارٌ , (M, and so in some copies of the K instead of جُوَارٌ,) of which forms the second (جِوَارٌ) is more chaste than the third (S, TA) and than the fourth, as relating to the verb in the sense here following, though some disapprove of it, and assert the third and the fourth to be more chaste; (TA;) He became his جار [or neighbour]; (K;) he lived in his neighbourhood, or near to him: (Msb, TA:) or he lived in a dwelling contiguous to his. (Msb.) ― - Also جاورهُ, (TA,) inf. n. جِوَارٌ, (K,) and ↓ جُوَارٌ is said to be a quasi-inf. n., and more chaste than جِوَارٌ as relating to the verb in the sense here following; (TA;) He bound himself to him by a covenant to protect him. (K, TA.) ― - And جاور بَنّى فُلَانٍ, and فِى بنى فلان, inf. n. مَجَاوَرَةٌ and جِوَارٌ, He protected himself by a covenant with the sons of such a one; from مُجَاوَرَةٌ signifying the “ living near. ” (TA.) ― - And جاور, inf. n. مُجَاوَرَةٌ, i. q. اِعْتَكَفَ فِى مَسْجِدٍ [He confined himself in a mosque, or place of worship, during a period of days and nights, or at least during one whole day, fasting from daybreak to sunset, and occupying himself in prayer and religious meditation, without any interruption by affairs distracting the mind from devotion and not pressing]. (S, K.) But جاور بِمَكَّةَ, and بِالمَدِينَةِ, signifies absolutely He abode in Mekkeh, and El-Medeeneh; not necessarily implying conformity with the conditions of اِعْتِكَاف required by the law [though generally meaning for the purpose of study: and so in the neighbourhood of the great collegiate mosque called the Azhar, in Cairo: so that the term ↓ مُجَاوِرٌ means a student of Mekkeh &c.]. (TA.) 4 اجارهُ أجار أجاره أجارة إِجارة اجاره اجارة جارى , (S, A, &c.,) inf. n. إِجَارَةٌ (Mgh, K) and ↓ جَارَةٌ , (Kr, K,) [or the latter is rather a quasi-inf. n., like طَاعَةٌ from أَطَاعَهُ,] He protected him; granted him refuge; (K;) preserved, saved, rescued, or liberated, him; (S, A, Msb, K;) from (مِنْ) wrongful, unjust, injurious, or tyrannical, treatment; (S, K;) from punishment; (S, A;) or from what he feared: (Msb:) he aided him; succoured him; delivered him from evil: the أَ having a privative effect. (Mgh.) It is said of God, يُجِيرُ وَلَا يُجَارُ عَلَيْهِ He protects, but none is protected against him. (TA.) And in the Kur [lxxii. 22], قُلْ إِنِّى لَنْ يُجِيرَنِى مِنَ اللّٰهِ أَحَدٌ Verily none will protect me against God. (TA.) ― - اجار المَتَاعَ He put the household-goods, or commodities, into the repository, (K, TA,) and so preserved them from being lost. (TA.) ― - It is said [of God] in a trad., يُجِيرُ بَيْنَ البُحُورِ He makes a division between the seas, and prevents one from mixing with another and encroaching upon it. (TA.) 5 تجوّر جار تجور He became prostrated; (S;) he fell down; (K;) by reason of a blow. (S, TA.) ― - It (a building, TA) became thrown down, or demolished. (K.) ― - He (a man, TA) laid himself down on his side (K) upon his bed. (TA.) 6 تَجَاوَرُوا جاور تجاور تجاوروا and ↓ اِجْتَوَرُوا (S, K) are syn., (S,) signifying They became mutual neighbours; they lived near together: (K, * TA:) the [radical] و in the latter verb remaining unaltered because this verb is syn. with one in which the و must preserve its original form on account of the quiescence of the preceding letter, namely, تجاوروا, (S, TA,) and to show that it is syn. therewith: but اِجْتَارُوا also occurs. (TA.) ― - [Also They bound themselves by a covenant to protect one another.] 8 إِجْتَوَرَ see 6. 10 استجار استجار ٱستجار and ↓ جَارَ , (K,) the latter like جَارٌ as syn. with مُسْتَجِيرٌ, (TA,) He sought, desired, or asked, to be protected; to be granted refuge; to be preserved, saved, rescued, or liberated. (K.) And استجارهُ He desired him, or asked him, to preserve, save, rescue, or deliver, him, (S, A, Msb,) مِنْ فُلَانٍ from such a one. (S.) And استجار بِهِ He had recourse to him for refuge, protection, or preservation; he sought his protection. (TA.) جَارٌ جار جاري A neighbour; one who lives near to another; (S, Mgh, Msb, K;) one who lives in the next tent or house: (IAar, Th, T, Msb:) pl. [of mult.] جِيرَانٌ (Msb, K) [and جِوَارٌ (a pl. not of unfrequent occurrence, and mentioned by Freytag as used by El-Mutanebbee,)] and [of pauc.] جِيرَةٌ and أَجْوَارٌ; (K;) like قَاعٌ, pl. قِيعَانٌ and قِيعَةٌ and أَقْوَاعٌ, the only similar instance: (TA:) fem. with ة. (Mgh.) الجَارُ ذُو القُرْبَى [in the Kur iv. 40] is The relation, or kinsman, who is abiding in one's neighbourhood: or who is abiding in one town or district or the like while thou art in another, and who has that title to respect which belongs to nearness of relationship: (TA:) or the near neighbour: (Bd, Jel:) or the near relation: (Jel:) or he who is near, and connected, by relationship or religion. (Bd.) جَارُ الجَنْبِ: and الجَارُ الجُنُبُ and جَارُ الجُنُبِ: see art. جنب. جَارٌ نِفِّيجٌ A stranger [who has become one's neighbour]. (TA.) ― - A person whom one protects from wrongful, unjust, injurious, or tyrannical, treatment. (S, Mgh, Msb, K.) ― - One who seeks, or asks, protection (Msb, K) of another: جَارُكَ signifying he who seeks thy protection. (TA.) ― - A protector; (A, Mgh, Msb, K;) one who protects another from that which he fears; (Msb;) one who grants refuge, or protects, or preserves. (AHeyth.) مِنْ ذٰلِكَ الأَمْرِ ↓ هُمْ جَارَةٌ They are protectors from that thing, is a phrase mentioned by Th, respecting which ISd says, I know not how this is, unless the sing. be supposed to be originally جَائِرٌ, so as to have a pl. of the measure فَعَلَةٌ [as جَارَةٌ is originally جَوَرَةٌ]. (TA.) ― - An aider, or assister. (IAar, Msb, K.) ― - A confederate. (IAar, Msb, K.) ― - A woman's husband. (Msb, K.) ― - A man's wife; (Msb;) as also ↓ جَارَةٌ : (S, M, A, Mgh, Msb, K:) or the latter, the object of his love: (M:) and the latter also, a woman's fellow-wife; (Mgh, Msb, TA;) so called because the term ضَرَّةٌ is disliked, (Mgh, Msb,) as being of evil omen. (Mgh.) ― - A partner who has not divided with his partner: so in the trad. الجَارُ أَحَقُّ بِصَقَبِهِ [explained in art. صقب]; as is shown by another trad. (Az, Msb.) ― - A partner, or sharer, (Msb, K,) in immoveable property, such as land and houses, (Msb, TA,) and in merchandise, (K, TA,) whether he divide the property with the other or not, (Msb,) or whether he be partner in the whole or only in part. (TA.) ― - One who divides with another. (IAar, K.) ― - (tropical:) The فرْج [or pudendum] of a woman: and (tropical:) The anus; as also ↓ جَارَةٌ . (IAar, K, TA.) ― - The part (IAar, K) of the sea-shore (IAar) that is near to the places where people have alighted and taken up their abode. (IAar, K.) جَوْرٌ جور جورة , an inf. n. used as an epithet, (TA,) i. q. ↓ جَائِرٌ ; (K, TA;) i. e. Declining, or deviating, from the right course: and acting wrongfully, unjustly, injuriously, or tyrannically: (TA:) pl. [of the latter], applied to men, ↓ جَوَرَةٌ , (K,) in which the و remains unaltered contr. to rule, (TA,) and ↓ جَارَةٌ , (A, K,) as in all the copies of the K, but some substitute for it, as a correction, ↓ جُوَرَةٌ , [found in a copy of the A,] which, however, requires consideration, (TA,) and جَائِرُونَ. (K.) You say طَرِيقٌ جَوْرٌ A road, or way, deviating from the right course. (TA.) And هُوَ جَوْرٌ عَنْ طَرِيقِنَا He is declining, or deviating, from our way. (TA.) ― - Also, for ذُو جَوْر, meaning Wronged, or unjustly treated, by the judge. (Mgh from a trad.) ― - عِنْدَهُ مِنَ المَالِ الجَوْرُ (tropical:) He possesses, of property, an extraordinary abundance. (A, TA.) See also جِوَرٌّ. جَارَةٌ جار جاره جارة : see جَارٌ, in three places: = and جَوْرٌ: = and see also 4. جَوَرَةٌ جور جوره جورة and جُوَرَةٌ: see جَوْرٌ. إِنَّهُ لَحَسَنُ الجِيرَةِ انه لحسن الجيره انه لحسن الجيرة Verily he is good in respect of the mode, or manner, of جِوَار [i. e. living as a neighbour, or binding himself by covenant to protect others]. (TA.) جِوَرٌّ جور جورة A rain accompanied by vehement thunder: (K:) or by a vehement sound of thunder: (S:) or a copious rain; as also جَأْرٌ and جُؤَرٌ; (K in art. جأر;) and, accord. to As, جُؤَارٌ: (TA:) and an exceedingly great torrent. (TA. [In this last sense written in a copy of the A ↓ جَوْرٌ , and there said to be tropical.]) See جَوَارٌ: and see also art. جر. ― - You say also بَازِلٌ جِوَرٌّ (S) [app. meaning A camel nine years old that brays loudly: or] hard and strong: and بَعِيرٌ جِوَرٌّ a bulky camel. (TA.) جَوَارٌ جارية جوار : see 3. = Also The part of the exterior court or yard of a house that is coextensive with the house. (K, * TA.) = Abundant and deep water. (K.) Whence ↓ جِوَرٌّ applied to rain. (TA.) = Ships: a dial. var. of جَوَارٍ; on the authority of Sá'id, (K,) surnamed Abu-l-'Alà: (TA:) said in the K to be strange; but similar instances are well known. (MF.) جُوَارٌ جارية جوار : see 3, in two places. ― - Also, and ↓ جِوَارٌ , or the latter is only an inf. n., The covenant between two parties by which either is bound to protect the other. (TA.) جِوَارٌ جارية جوار : see what next precedes. = [Also a pl. of جَارٌ.] جَائِرٌ : see جَوْرٌ. ― - Also (tropical:) Wide and big; applied to a [bucket of the kind called] غَرْب: and so, with ة, applied to a [skin of the kind called] قِرْبَة. (A, TA.) مُجَوَّرٌ مجور [as meaning Thrown down, or overturned,] occurs in the following prov.: “ يَوْمٌ بِيَوْمِ الحَفَضِ المُجَوَّرِ [A day for a day of the household-goods (or, accord. to the TA, the hair-cloth tent) thrown down, or overturned]: applied in the case of rejoicing at a calamity befalling another: a man had an aged paternal uncle, and used continually to go into the latter's tent, or house, and throw down his household-goods, one upon another; and when he himself grew old, sons of a brother of his did to him as he had done to his paternal uncle; wherefore he said thus, meaning, this is for what I did to my paternal uncle. (K.) مُجَاوِرٌ مجاور : see 3, last sentence. جوز 1 جَازَ المَوْضِعَ 3 4 , (S, K,) or المَكَانَ, (A, Mgh, Msb,) aor. يَجُوزُ, (S, Msb,) inf. n. جَوَازٌ (S, Msb, K) and جَوْزٌ and جُؤُوزٌ and مَجَازٌ, (K,) He went, or passed, in, or along, the place, and left it behind; (Mgh, K;) [whether this be meant for one signification or two, does not appear; but in either case it is evident that one signification is he passed through, or over, or along, and beyond, the place; and this signification is of frequent occurrence;] as also جاز بِهِ; (K;) and ↓ اجازهُ ; (Mgh;) and ↓ جاوزهُ , (Mgh, K,) inf. n. جِوَازٌ; (K, TA; in the CK جَوَازٌ;) and ↓ تجاوزهُ ; (Mgh;) lit., he traversed, or crossed, its جَوْز, i. e., middle, and passed through it: (Mgh:) or he went, or passed, in, or along, the place; (As, S, A, Msb, TA;) as also جاز بِهِ, and ↓ جاوزهُ , (TA,) and ↓ اجازهُ , (A,) and ↓ اجتازهُ : (S: [so it appears from its being said that اِجْتِيَازٌ is syn. with سُلُوكٌ:]) and in like manner, الطَّرِيَقَ the road: (TA:) الموضعَ ↓ جاوز and جازهُ signify the same: (TA:) or ↓ اجازهُ (As, S, Msb, K) and ↓ جاوزهُ and ↓ تجاوزهُ (A) signify he left it behind him, (As, S, A, K,) and traversed, or crossed, it; (As, S, A, Msb;) and ↓ جاوزهُ and بِهِ ↓ جاوز also signify he left it behind. (TA.) You say, جُزْتُ خِلَالَ الدِّيَارِ, which is like جُسْتُ [I passed amid, or among, the houses: (see the remarks on the letter ز:) or I went to and fro amid, or among, the houses, in a hostile attack upon them: or went round about them]. (Ibn-Umm-Kásim, TA.) And جُزْتُ بِكَذَا, i. e., بِهِ ↓ اِجْتَزْتُ [I passed by, and beyond, such a thing]. (TA.) And جاز عَلَيْهِ He passed by him, or it; syn. مَرَّ بِهِ, and اِمْتَرَّ بِهِ and عَلَيْهِ. (M and K in art. مر.) And جَازَهُ He passed, or crossed, over it. (L.) جاز and ↓ اجاز are syn. [in this last sense]. (TA.) You say, الصِّرَاطِ ↓ أَعَانَكَ اللّٰهُ عَلَى إِجَازَةِ (A, TA) May God aid thee [to pass, or cross, over, or] to pass along, and to leave behind thee, the Sirát. (TA.) And it is said in a trad. respecting the Sirát, فَأَكُونُ أَنَا عَلَيْهِ ↓ وَأُمَّتِى أَوَّلَ مَنْ يُجِيزُ [And I, with my people, shall be the first who will pass over it]: يجيز being here syn. with يَجُوزُ. (TA.) ― - جُزْتُ الشَّىْءَ إِلَى غَيْرِهِ: see 3. ― - ↓ جاز الدِّرْهَمُ فَتَجَوَّزَهُ [The piece of money passed, or was current, and he accepted it as current: in the TA written جاز الدرهم كتجوزه, and without any syll. signs; but that the reading which I have adopted is right appears from what immediately follows:] a poet says وَزُيَّفُ [Pieces of money whereof there are current and bad]: and Lh mentions the saying, لَمْ أَرَ النَّفَقَةَ تَجُوزُ بِمَكَانٍ كَمَا تَجُوزُ بِمَكَّةَ [I have not seen money for expenses pass away in a place as it passes away in Mekkeh]: ISd says, He has not explained it, but I think that the meaning is تَنْفُقُ. (TA.) ― - جاز الشَّىْءُ, inf. n. جَوَازٌ, The thing was, or became, allowable; it passed for lawful: as though it kept the middle (جَوْز) of the road. (TA.) You say, جَازَ البَيْعُ, and النِّكَاحُ, (A, Mgh,) and العَقْدُ وَغَيْرُهُ, (Msb,) [The sale, and the marriage, and the contract, or other thing, was, or became, allowable; or] passed as right, sound, valid, or good [in law:] (Msb:) or had effect. (Mgh.) [And جاز لَهُ أَنْ يَفْعَلَ كَذَا It was allowable to him to do so. And يَجُوزُ أَنْ يَكُونَ كَذَا It may be so; or such a thing may be.] = جَازَهُ in the sense of اجازهُ: see 4, second sentence, in two places. 2 جَوَّزَ see 4, in nine places. 3 جاوزهُ and جاوز بِهِ , inf. n. جِوَازٌ: see 1, in six places. ― - جاوز الحَدَّ, and القَدْرَ, inf. n. مُجَاوَزَةٌ; and so ↓ تجاوز , alone; He exceeded, or transgressed, the proper bound, or limit, or measure; acted extravagantly, exorbitantly, or immoderately: he, or it, was, or became, excessive, extravagant, exorbitant, or immoderate. (The Lexicons &c. passim.) ― - جَاوَزْتُ الشَّىْءِ أِلَى غَيْرِهِ (S, Msb *) I passed from the thing [to another thing]; (Msb;) as also ↓ تَجَاوَزْتُهُ ; (S, Msb;) i. q. ↓ جُزْتُهُ . (S.) ― - جاوز عَنْ ذَنْبِهِ: see 6. ― - [Hence, app.,] كَانَ مِنْ خُلُقِى الجِوَازُ It was of my disposition to be easy, or facile, in selling and demanding. (TA from a trad.) = جاوز بِهِ: see 4, in two places. 4 اجاز and اجازهُ : see 1, in six places. = اجازهُ He made him to go, or pass along; as also ↓ جَازَهُ : (TA:) he made him to pass through, or over, or along and beyond: (S, IF, Msb, K;) as also [بِهِ ↓ جاوز , as will be shown by an ex. below, and ↓ جوّزهُ , and ] ↓ جَازَهُ , for which we find جاوزهُ incorrectly substituted in the K. (TA.) A rájiz says خَلُّوا الطَّرِيقَ عَنْ أَبِى سَيَّارَهْ حَتَّى يُجِيزَ سَالِمًا حِمَارَهْ [Leave ye the road to Aboo-Seiyárah until he make his ass to pass through, or over, safely]. (S.) And it is said in the Kur [vii. 134, and x. 90], بِبَنِى إِسْرَائِيلَ البَحْرَ ↓ وَجَاوَزْنَا [And we made the Children of Israel to pass through the sea]. (TA.) You say also لَهُمْ إِبِلَهُمْ ↓ جَوَّزَ , inf. n. تَجْوِيزٌ, He led for them their camels one by one until they passed. (K.) ― - [He made it to pass, or be current; as also ↓ جوّزهُ : as in the following phrases.] أَجَزْتُ عَلَى اسْمِهِ i. q. جَعَلْتُهُ جَائِزًا [I made his name to pass, or be current, by stamping money with it]: (ISk, S, TA:) and ضَرَبْتُ [I coined, or minted, money in his name]. (ISd, TA.) And الضَّرَّابُ الدَّرَاهِمَ ↓ جوّز , inf. n. تَجْوِيزٌ, [The coiner, or minter,] made the dirhems, or pieces of money, to pass, or be current. (Mgh.) ― - He made it, or held it, to be allowable, or to pass for lawful; he allowed it, or permitted it; (S, K, TA;) as also ↓ جوّزهُ : (S, TA:) syn. سَوَّغَ: (S, K:) and syn. of إِجَازَةٌ, [the inf. n. of the former verb,] إِذْنٌ. (K, TA: omitted in the CK.) You say, اجاز لَهُ مَا صَنَعَ, (S, K, *) and له ↓ جوّز , (S,) He made, or held, what he did to be allowable, &c. (S, K.) And العَقْلُ ↓ هٰذَا مِمَّا لَا يُجُوِّزُهُ [This is of the things which reason will not allow]. (A, TA.) ― - [He granted him the authority or degree of a licentiate in some one or more of the various departments of learning, for the instruction of others therein;] he granted him a license with respect to the matters that he had related and heard [from other learned men, to teach the same]. (TA.) You say also, اجاز لِفُلَانٍ جَمِيعَ مَسْمُوعَاتِهِ مِنْ مَشَائِخِهِ [He ters which he had heard from his sheykhs, to teach the same to others]. (TA.) The licentiate is termed ↓ مُجَازٌ : and the matters which he relates are termed ↓ مُجَازَاتٌ . (TA.) ― - اجاز البَيْعَ, (A, Mgh, K,) and النِّكَاحَ, (A, Mgh,) and العَقْدَ, (Msb,) He (the judge, A, Mgh) made the sale, (A, Mgh, K,) and the marriage, (A, Mgh,) and the contract, (Msb,) to have effect; he executed or performed it; (Mgh, Msb K;) لَهُ for him: (K:) he decreed it. (Mgh.) And [in like manner] اجاز رَأْيَهُ, and ↓ جوّزهُ , He made his judgment, or opinion, to have effect; he executed or performed it. (K.) Hence the saying, in a trad. of Aboo-Dharr, قَبْلَ أَنْ يُجَيزُوا عَلَىَّ, i. e., Before they slay me, and execute your order upon me. (TA.) = أَجَازَنِى (S, K *) (tropical:) He gave me water for, (S,) or he watered [for me], (K,) my land, or my beasts. (S, K.) And إِبِلَهُ ↓ جوّز , (K,) inf. n. تَجْوِيزٌ, (TA,) He watered his camels. (K.) And اجاز الوَفْدَ He gave to the party who came as envoys, or the like, the quantity of water sufficient to pass therewith from one watering-place to another. (TA.) And أَجَازَهُ مَآءً يَجُوزُ بِهِ الطَّرِيقَ (assumed tropical:) He gave him water wherewith to travel the road. (A.) And أَجِزْنِى مَآءً Give thou me some water that I may go my way, and pass from thee. (Aboo-Bekr, TA.) ― - Hence, (Aboo-Bekr, TA,) اجازهُ بِجَائِزَةٍ, (Aboo-Bekr, TA,) and اجازهُ بِجَائِزَةٍ سَنِيَّةٍ, (S, A,) (assumed tropical:) He (the Sultán) gave him a gift, or present, (Aboo-Bekr, TA,) and he gave him a gift, or present, of high estimation. (S, A. *) Or the origin of the expression was this: Katan the son of 'Owf, of the tribe of Benoo-Hilál-Ibn-'Ámir-Ibn-Saasa'ah, gave the government of Fáris to 'Abd-Allah Ibn- 'Abbás; and El-Ahnaf passing by him with his army on an expedition to Khurásán, he waited for them upon a bridge, and said, أَجِيزُوهُمْ [Make ye them to pass over]; and he began to mention the lineage of each man and to give him according to his rank: (S:) or from the fact that a certain commander, having a river between him and an opposing force, said, مَنْ جَازَ هٰذَا النَّهْرَ فَلَهُ كَذَا [Whoso passeth this river shall have such a thing]; and whenever one passed over, he received a جَائِزَة. (TA.) You say also, أَجَازَهُ, meaning (assumed tropical:) He gave him. (TA.) And it is said in a trad., أَجِيزُوا الوَفْدَ بِنَحْوِ مَا كُنْتُ أُجِيزُهُمْ بِهِ Give ye to the party who come as envoys, or the like, a similar جَائِزَة to that which I used to give them. (TA.) 5 تجوّز اللَّيْلُ جاز الموضع The darkness of the night cleared away. (A.) = تجوّز فِى صَلَاتِهِ He relaxed, or remitted, in his prayer; (S, A, Mgh, Msb, K, TA;) and so in other things; (A;) and abridged it; and was quick in it: said to be from الجَوْزُ “the act of traversing, and going, or passing along:” (TA:) or did less than was sufficient in it. (Msb.) ― - Hence, تجوّز فِى أَخْذِ الدَّرَاهِمِ, (A, Mgh,) or تجوّز الدَّرَاهِمَ, (K,) He accepted the dirhems, or pieces of money, as current; did not reject them: (A, Mgh:) see 1: or he accepted them as they were, or notwithstanding what was in them: (Lth, TA:) or he accepted them notwithstanding what was intermixed with them, (K, TA,) [of bad money,] concealed therein, and notwithstanding their fewness. (TA.) In the phrase التَّجَوُّزُ بِدُونِ الحَقِّ [The accepting less than what was due], the inf. n. is made trans. by means of بِ because it implies the meaning of الرِّضَا [which is made trans. by the same means]. (Mgh.) ↓ تَجَاوَزْ also occurs in the sense of تَجَوَّزْ in a trad. of Ibn-Rawáhah: هٰذَا لَكَ وَتَجَاوَزْ فِى القَسْمِ This is thine, or for thee, and be thou remiss, or not extreme, in, or with respect to, the division: and is allowable, though we have not heard it. (Mgh.) You say also, تَجَوَّزَ فِى هٰذَا الأَمْرِ مَا لَمْ يَتَجَوَّزْ فِى غَيْرِهِ He bore patiently, or with silence and forgiveness, and with feigned neglect, or connivance, in this affair, or case, what he did not so bear in another. (K, * TA.) ― - See also 6, in three places. = تجوّز فِى كَلَامِهِ He made use of a trope, or tropes, in his speech. (S, K.) [See مَجَازٌ, below.] 6 تجاوزهُ جاوز تجاوز تجاوزه تجاوزة : see 1, first sentence: and see also 3. = تجاوز i. q. أَفْرَطَ, [i.e., جاوز الحَدَّ, explained above,] فِيهِ in it, or with respect to it. (K. See 3.) ― - تجاوز عَنْهُ, (S, A, Mgh, Msb,) and ↓ تجوّز ; (S, A, Mgh;) and تجاوزعَنْ ذَنْبِهِ, (A, K,) and ↓ تجوّز , and ↓ جاوز ; (K;) He (God, S, A, or a man, Msb) passed him by, or over, without punishing him; or forgave him; (S, A, Mgh, Msb;) namely, an evil-doer; (A, Mgh, Msb;) and He passed by, or over, without punishing, or forgave, his sin or offence. (A, K. *) You say, اَللّٰهُمَّ تَجَاوَزْ عَنِّى, and عَنِّى ↓ تَجَوَّزْ , O God, pass me by, or over, without punishing me; or forgive me. (S, A.) تجاوز عَنْهُ, followed by a noun in the accus. case, also signifies He forgave him a thing. (L.) And the same alone, He feigned himself neglectful of it; he connived at it. (K.) ― - [Also, this last phrase alone, He transcended it.] ― - تَجَاوَزْ فِى القَسْمِ: see 5. 8 اجتازهُ أجتازه اجتازه اجتازة ٱجتاز ٱجتازه : and اجتاز بِهِ: see 1. 10 استجازهُ استجازه استجازة ٱستجاز ٱستجازه He asked, or demanded, of him permission. (K, * TA.) ― - He asked, or demanded, of him [the authority or degree of a licentiate; i. e.,] a license with respect to the matters that he had related and heard [from other learned men, to teach the same]. (TA.) [See 4.] = (tropical:) He asked, or demanded, of him (S, K) water for, (S,) or to water [for him], (K,) his land, or his beasts. (S, K.) = He approved it. (Har p. 326.) جَوْزٌ جوز The middle (S, K) of a thing, (K,) or of anything; (S;) [as, for instance,] of a desert, (A,) and of a camel, (TA,) and of the night: (A, TA:) and the main part of a thing, (K,) or of the night: (TA:) pl. أَجْوَازٌ; (Sb, S, A;) beside which it has no other. (Sb.) = [The walnut; or walnuts;] a well-known fruit, (K,) which is eaten: (Msb:) a Persian word, (S,) arabicized; (S, Msb, K;) originally گَوْزْ: (Mgh, Msb, K:) n. un. جَوْزَةٌ: (S, TA:) pl. جَوْزَاتٌ: (S, K, TA: in the CK جَوْزَانٌ:) the tree thereof abounds in the land of the Arabs, in the province of El-Yemen, where it bears fruit and is cultivated; and in the Sarawát (السَّرَوَات) are trees thereof, which are not cultivated: the wood thereof is characterized by hardness and strength. (AHn. TA.) ― - جَوْزُ بَوَّي, (K,) or جَوْزُ بَوَّا, with the short alif, as heard from the physicians, in Persian گَوْزِ بُويَا, (Mgh, under the letter ب,) [vulgarly called جَوْزُ الطِّيبِ, The nutmeg;] a certain medicine; (K;) it is of the size of the gall-nut (عَفْص), easily broken, with a thin coat, (Mgh, TA,) having a pleasant odour, (Mgh,) or a pleasant and sharp odour; and the best kind is the red, with a black coat, and heavy: (TA:) it is good for the [affection of the face termed] لَقْوَة, strengthens the stomach and heart, and removes cold. (Mgh.) ― - جَوْزُ مَاثِلٍ [The datura stramonium, or thorn-apple;] also a certain medicine; (K;) having the property of producing torpor; resembling the جَوْزُ القَىْءِ (see what follows); having upon it small, thick thorns; and its seed is like that of the أُتْرُجّ [or citror.]. (TA.) ― - جَوْزُ القّىْءِ [Nux vomica;] also a certain medicine, (K,) having a power similar to that of the white خَرْبَق [or hellebore]. (TA.) ― - جَوْزُ الهِنْدِ [The cocoa-nut;] what is commonly called the نَارَجِيل. (TA.) جَوْزَةٌ جوز جوزه جوزة : see جَائِزَةٌ, in four places. = Also n. un. of جَوْزٌ [q. v.]. جِيزَةٌ جيزه جيزة : see جَائِزَةٌ. الجَوْزَآءُ الجوزآء A certain constellation (نَجْمٌ); (S;) a certain sign of the Zodiac; (K;) [namely, Gemini;] said to cross the جَوْز (i. e. the middle, TA) of the sky; (S, TA;) for which reason it is [asserted to be] thus called. (TA.) ― - Also i. q. الجَبَّارُ [The constellation Orion]: (A and K in art. جبر:) it has three very bright stars disposed obliquely in the midst thereof, called by the Arabs النَّظْمُ, and نِطَاقُ الجَوْزَآءِ, and فَقَارُ الجَوْزَآءِ. (Har p. 456.) جَوَازٌ جواز (assumed tropical:) The act of watering, or giving to drink: (S:) or a single watering of, or giving drink to, camels. (TA.) [See also جَائِزَةٌ.] A rájiz says يَا صَاحِبَ الْمَآءِ فَدَتْكَ نَفْسِى عَجِّلْ جَوَازِي وَأَقِلَّ حَبْسِى [O master of the water (may my soul be thy ransom) hasten the watering of my camels, and make my detention little]. (TA.) ― - (tropical:) The water with which beasts are watered, or with which seed-produce is watered: (AA, S, K:) [and] water which is given one that he may travel with it the road. (A, Mgh.) [See also جَائِزَةٌ.] ― - Hence, (Mgh,) (assumed tropical:) The traveller's pass, (A, Mgh, K,) given him to prevent any one's offering opposition to him: (A, Mgh:) pl. أَجْوِزَةٌ. (A, TA.) = The office, or authority, of a guardian and affiancer. (TA.) جَائِزٌ [act. part. n. of جَازَ, in all its senses]. ― - Passing, or current, money. (Mgh.) See an ex. above, voce جَازَ. [And hence,] جَوَائِزُ الأَشْعَارِ, and الأَمْثَالِ, (K, TA,) for the former of which we find, in some copies of the K, الشِّعْرِ, which is incorrect, (TA,) Verses, or poems, and proverbs, current from country to country, or from town to town. (K, TA.) ― - Applied to a contract, [and a sale and a marriage, Allowable; passing for lawful;] passing as right, sound, valid, or good [in law]; having effect. (Msb.) = [The beam of a house, or chamber, upon which rest the عَوَارِض, or rafters;] that upon which are placed the extremities of the pieces of wood in the roof of a house or chamber; (AO, TA;) the palm-trunk, (S,) or piece of wood, which passes across between two walls, (K,) called in Persian تِيْر, (S, K,) which is the سَهْم of the house or chamber: (S:) pl. [of pauc.] أَجْوِزَةٌ, (S, CK, TA,) in [some of] the copies of the K, incorrectly, أجْوُزٌ, (TA,) [and both these are given in the CK,] and [of mult.] جُوزَانٌ (S, K) and جِيزَانٌ (CK, but omitted in my MS. copy of the K and in the TA,) and جَوَائِزُ. (Seer, K.) جَائِزَةٌ (assumed tropical:) A draught of water; (S, K;) as also ↓ جَوْزَةٌ : (K:) or ↓ the latter signifies a single watering, or giving of water to drink; (S, K; [see an ex. in art. اذن, conj. 2;]) or such as a man passes with from one person to another: and ↓ both signify the quantity of water with which the traveller passes from one watering-place to another; as also ↓ جِيزَةٌ . (TA.) It is said in a prov., ثُمَّ يُؤُذَّنُ ↓ لِكُلِّ جَابِهٍ جَوْزَةٌ , i. e., (assumed tropical:) For every one that comes to us for water is a single water-ing, or giving of water to drink; then he is repelled from the water: or, as in the M, then his ear is struck, to indicate to him that he has nothing more than that to receive from us. (TA.) ― - Hence, (A, Mgh,) accord. to Aboo-Bekr, (TA,) [but see 4,] (assumed tropical:) A gift, or present: (Aboo-Bekr, S, Mgh, K:) pl. جَوَائِزُ. (S, A, Mgh.) ― - Hence also, (Mgh,) (tropical:) Kindness and courtesy: (K:) or kindnesses and courtesy shown to those who come to one as envoys or the like: (Mgh:) or provisions for a day and a night given to a guest at his departure after entertainment for three days. (Mgh, TA.) It is said in a trad., الضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ وَجَائِزَتُهُ يَوْمٌ وَلَيْلَةٌ وَمَا زَادَ فَهُوَ صَدَقَةٌ, meaning, [The period of] the entertainment of a guest is three days, during the first of which the host shall take trouble to show him large kindness and courtesy, and on the second and third of which he shall offer him what he has at hand, not exceeding his usual custom; then he shall give him that wherewith to journey for the space of a day and a night; and what is after that shall be as an alms and an act of favour, which he may do if he please of neglect if he please. (TA.) مَجَازٌ مجاز مجازي A way, road, or path, (S, K, TA,) which one travels from one side [or end] to the other; (K, TA;) as also ↓ مَجَازَةٌ . (TA.) You say, جَعَلَ فُلَانٌ ذٰلِكَ الأَمْرَ مَجَازًا إِلَى حَاجَتِهِ (assumed tropical:) Such a one made that thing a way to the attainment of his want. (S, TA.) نَهْرٍ ↓ مَجَازَةُ signifies A bridge. (A.) And ↓ مَجَازَةٌ alone [also] signifies A road (طَرِيقَةٌ) in a سَبْخَة [or salt tract]. (K.) ― - A privy, or place where one performs ablution; syn. مُتَبَرَّزٌ. (TA.) = A trope; a word, or phrase, used in a sense different from that which it was originally applied to denote, by reason of some analogy, or connexion, between the two senses; as, for instance, أَسَدٌ, properly signifying “ a lion, ” applied to “ a courageous man; ” (KT, &c.;) what passes beyond the meaning to which it is originally applied; (TA;) [being of the measure مَفْعَلٌ in the sense of the measure فَاعِلٌ;] contr. of حَقِيقَةٌ. (K.) [This is also called مَجَازٌ لُغَوِىٌّ, and مَجَازٌ لُغَةً; to distinguish it from what is termed مَجَازٌ عُرْفِىٌّ, and مَجَازٌ عُرْفًا, which is A word, or phrase, so little used in a particular proper sense as to be, in that sense, conventionally regarded as tropical; as, for instance, دَابَّةٌ in the sense of “ a man, ” or “ a human being; ” it being commonly applied to “ a beast, ” and especially to “ a horse ” or “ a mule ” or “ an ass. ”] A حَقِيقَة, when little used, becomes what is termed مَجَازٌ عُرْفًا. (Mz, 24th نوع.) The مَجَاز is either what is termed اِسْتِعَارَةٌ [i. e. a metaphor] (as أَسَدٌ used as meaning “ a courageous man ”), or مَجَازٌ مُرْسَلٌ [a loose trope] (as يَدٌ used as meaning “ a benefit, ” “ benefaction, ” “ favour, ” or “ boon ”). (KT, &c.) [مَجَازٌ also signifies A tropical meaning.] مُجَازٌ مجاز مجازي : and مُجَازَاتٌ: see 4, in the middle of the paragraph. مُجِيزٌ مجيز A commissioned agent of another; an executor appointed by a will; syn. وَكِيلٌ, and وَصِىّ; because he executes what he is ordered to do: so in the conventional language of the people of El-Koofeh: (Mgh:) or a slave who has received permission to traffic. (Mgh, K.) ― - The guardian and affiancer [of a woman]; syn. وَلِىٌّ. (K.) You say, هٰذِهِ امْرَأَةٌ لَيْسَ لَهَا مُجِيزٌ [This is a woman who has no guardian and affiancer]: and Shureyh is related to have said, إِذَا أَنْكَحَ الْمُجِيزَانِ فَالنِّكَاحُ لِلْأَوَّلِ [When the two guardians and affiancers give a woman in marriage, the marriage is the former's]. (TA.) ― - The manager of the affairs of an orphan. (K.) مَجَازَةٌ مجاز مجازه مجازة : see مَجَازٌ, in three places. = أَرْضٌ مَجَازَةٌ (S, A) A land containing trees of the جَوْز [or walnut]: (S:) or a land (in the K, مَكَان [a place], which is wrong, TA) abounding with جَوْز. (A, K.) [ مَجَازِىٌّ مجاز مجازى مجازي مجازيي Tropical.] مُجَتَازٌ مجتاز Going, or passing along. (K.) ― - One who travels, or penetrates, along a road. (K.) ― - One who loves to hasten, or outstrip. (K, TA.) جوس 1 جَاسَ جاس , aor. يَجُوسُ, (S, TA,) inf. n. جَوْسٌ, (A, K,) He sought for, or after, (Zj, S, A, K,) a thing, (Zj, A, K,) or news, or tidings, (S,) with the utmost of his endeavour. (Zj, A, K.) ― - [Hence,] جَاسُوا خِلَالَ الدِّيَارِ, (S, A,) in the Kur [xvii. 5], (TA,) inf. n. as above, (S, A, K,) They went through the midst of the houses (تَخَلَّلُوهَا), and sought for what was in them, as a man seeks for news, or tidings; as also ↓ اجتاسوا : (S:) or they went to and fro among the houses, in a sudden attack: (A, K:) or the meaning in the Kur is, they slew you amid your houses; and حَاسُوا signifies the same; going and coming: (Fr, TA:) and, inf. n. as above, (K,) and جَوَسَانٌ, (S, K,) they went round about (Zj, S, A, K) by night, (S,) among the houses, (Zj, A, K,) looking if any remained whom they had not slain, (Zj, TA,) or doing mischief: (A:) and ↓ اِجْتِيَاسٌ signifies the same as جَوَسَانٌ, (K, TA,) the going round about by night. (TA.) ― - جِيسَ also signifies It (anything) was trodden: جَوْسٌ is said to be like دَوْسٌ: (TA:) and you say, جَآءَ فُلَانٌ يَجُوسُ النَّاسَ Such a one came stepping over the people; syn. يَتَخَطَّاهُمْ. (A, TA. *) And accord. to A' Obeyd, جُسْتُهُ and حُسْتُهُ both signify I came into it, and trod it; (خَالَطْتُهُ وَوَطِئْتُهُ;) meaning, any place. (TA.) You say also, جَاسَهُمُ الأَسَدُ The lion trod upon them: or came into the midst of them, and did mischief among them. (TA; [in which the inf. n. of the verb in this sense is said to be جَوْسٌ and جَوْسَآءُ: but the latter is probably a mistranscription for جَوَسَانٌُ.]) 8 إِجْتَوَسَ see 1, in two places. جَوَّاسٌ جواس One who treads upon everything: or who comes into the midst of a people, and does mischief among them. (TA.) ― - Hence, (TA,) The lion. (K, TA.) And in like manner it is applied to a man. (TA.) جوسق جَوْسَقٌ جوسق i. q. قَصْرٌ [A palace: or a pavilion, or kind of building wholly or for the most. part isolated, sometimes on the top of a larger building, i. e., a belvedere, and sometimes projecting from a larger building, and generally consisting of one room if forming a part of a larger building]: (S, K, and Ham p. 823:) or a fortress; syn. حِصْنٌ: (M, IB, TA:) or [a building] resembling a حِصْن: (M:) an arabicized word, (Lth, JK, S, M,) from the Persian كُوشْك: (TA:) its primary meaning is a حِصْن in a state of demolition; and a ruined قَصْر: pl. جَوَاسِقُ and جَوَاسِيقُ; the latter formed by giving fulness of sound to the kesreh, or by poetic license. (Ham ubi suprà.) There were, in the Karáfeh, [the great burial-ground of the Egyptian metropolis,] numerous قُصُور, i. e., what are called جواسق, having belvederes (مَنَاظِر) and gardens: but most of the جواسق were without gardens and without a well; being lofty belvederes: all of them were called قُصُور. (El-Makreezee's “ Khitat, ” ii. 453.) جوش جَوْشٌ The breast; (S, A, K;) as also جُؤْشُوشٌ (S) and جَوْشٌ: (S, A:) and [particularly] that of a man; as also ↓ جُوشٌ : (K:) and the middle of a man. (K.) ― - Also (assumed tropical:) The fore part (صَدْر) of the night; like جَرْشٌ; (S;) and so ↓ جُوشٌ : (TA:) or the middle thereof; (K;) as also جَوْزٌ: (AA:) and a great portion thereof: or of the latter part thereof: (K:) or a portion of the latter part thereof: (TA:) or from the time of a quarter to a third thereof. (T, TA.) You say, مَضَى جَوْشٌ مِنَ اللَّيْلِ (assumed tropical:) [A portion of the fore part, &c., of the night passed]. (S.) جُوشٌ : see above, in two places. جوشن جَوْشَنٌ The breast: (IDrd, S, Mgh, K:) or the broad part of the middle of the breast: and the fore part of the body of a locust. (TA.) ― - A coat of mail: (S, Mgh, K:) or mail with which the breast and the حَيْزُوم [or parts adjoining the breast] are clad. (M, TA.) ― - The middle of the night: (S, K:) and (so in the S, but in the K “ or ”) the fore part thereof: (S, K:) pl. جَوَاشِنُ. (S.) You say, مَضَى جَوْشَنٌ مِنَ اللَّيْلِ An early portion of the night passed: (S:) or [simply] a portion of the night. (M, TA.) It is a dial. var. of جَوْشٌ, [in the first of the meanings explained above, and also as relating to the night,] although augmented. (TA.) جَوْشَنِىٌّ A manufacturer of coats of mail. (K.) جوع 1 جَاعَ جاع , (S, Msb, K,) aor. يَجُوعُ, (S,) inf. n. جَوْعٌ, (Msb, K,) or جُوعٌ, (S, so in two copies,) or this is a simple subst., (Msb, TA,) and مَجَاعَةٌ, (S, K,) He was, or became, hungry; or empty in the belly; (TA;) contr. of شَبِعَ. (S, K, TA.) [See also جُوعٌ below.] ― - [Hence,] جَاعَ إِلَيْهِ, (K,) or جَاعَ إِلَى لِقَائِهِ, (M, TA,) (tropical:) He desired, (M, K, *) and longed, (K,) [as though hungering,] to meet with him; like عَطِشَ. (M, K. *) And جَاعَ إِلَى مَالِهِ (tropical:) He longed for his property. (AZ.) 2 جَوَّعَ see 4, in two places. 4 اجاعهُ أجاع أجاعه إِجاعة اجاعه اجاعة , (S, Msb, K,) inf. n. إِجَاعَةٌ; (Msb;) and ↓ جوّعهُ , (S, Msb, K,) inf. n. تَجْوِيعٌ; (Msb;) He constrained him to be hungry, or empty in the belly: (S, * K, TA:) or he debarred him from food and drink. (Msb.) It is said in a prov., أَجِعْ كَلْبَكَ يَتْبَعْكَ [Make thy dog to be hungry and he will follow thee]; (S, K;) meaning (assumed tropical:) constrain thou the ignoble to have recourse to thee, by want, in order that he may continue by thee; (K, * TA;) for if he be in no need of thee, he will leave thee: and for أَجِعْ, some say ↓ جَوِّعْ . (TA.) 5 تجوّع جاع جوع تجوع He made himself hungry, or empty in the belly, intentionally, or purposely. (S, K.) You say, تَوَحَّشْ لِلدَّوَآءِ and تَجَوَّعْ لِلدَّوَآءِ, [Make thyself hungry, or make thy stomach empty of food and beverage, (see art. وحش,) or] abstain thou from eating the full quantity of food, for the purpose of taking medicine. (TA.) 10 استجاع استجاع He showed hunger. (KL, PS.) ― - [Hence,] اِسْتِجَاعَةُ العِلْمِ (assumed tropical:) The being insatiable of knowledge. (TA.) جُوعٌ جوع , a subst., (Msb, TA,) signifying Hunger; or emptiness of the belly; (TA;) contr. of شِبَعٌ; (S, K, TA;) as also ↓ مَجَاعَةٌ , [properly an inf. n.,] and ↓ مَجْوَعَةٌ , (K, TA,) and ↓ مَجُوعَةٌ . (TA.) You say, جُوعًا لَهُ وَنُوعًا [May God decree hunger to him]: accord. to Sb, an instance of inf. ns. in the accus. case by reason of a verb understood: it is a form of imprecation: and the latter noun may not be put before the former, because it is a corroborative to it: (TA:) or, accord. to some, نُوعٌ means “ thirst. ” (S, &c., in art. نوع.) And ↓ عَامُ مَجَاعَةٍ and ↓ مَجْوَعَةٍ (S, K) and ↓ مَجُوعَةٍ (TA) A year in which is hunger, or emptiness of the belly: (K, TA:) and ↓ عَامُ المَجَاعَةِ and ↓ المَجُوعَةِ [the year of hunger, &c.]: (Msb:) pl. مَجَائِعُ (K) and مَجَاوِهُ: as in the phrases أَصَابَتْهُمُ المَجَاوِعُ [Cases of hunger, &c., befell them] and وَقَعُوافِى المَجَاوِعِ [They fell into cases of hunger, &c.]. (TA.) And ↓ الرَّضَاعَةُ مِنَ المَجَاعَةِ , meaning The sucking which occasions interdiction [of marriage with the woman whose milk is sucked and certain of her relations] is that consequent upon hunger which is stopped by the milk in the time of infancy of the child; not when the child's hunger is only to be stopped by solid food. (Mgh.) [See also 1 in art. رضع.] And it is said in a prov., سَمَنُ كَلْبٍ بِجُوعِ أَهْلِهِ, i. e. [The dog's becoming fat is] by reason of [the hunger of his owners occasioned by] murrain befalling the camels; (K, * TA;) his owners falling into hunger and distress and leanness: (TA:) or كلب was the name of a certain man, who was an object of fear, wherefore he was asked for a pledge, and he pledged his family: then obtaining possession of the camels, or cattle, of the people to whom he had pledged his family, he drove them away, and left his family: (K, TA:) some relate this prov. differently, saying [سَمِنَ كَلْبٌ “ a dog, ” or “ Kelb, ” “ became fat, ” and] بِبُؤْسِ أَهْلِهِ [“ by reason of the distress of his owners, ” or “ his family ”]. (TA.) [See Freytag's Arab. Prov. i. 615.] جَوْعَةٌ جوع جوعه جوعة A single temporary affection of hunger. (S, TA.) A state of destitution and hunger of a tribe. (TA.) جَوْعَانُ جوعان : see the next paragraph. جَائِعٌ and ↓ جَوْعَانُ , (Msb, K, TA,) but not جَيْعَانُ, [as the vulgar say,] for this a mistake, (TA,) Hungry; or empty in the belly: (K, * TA:) or debarred from food and drink: (Msb:) the fem. [of the former] is جَائِعَةٌ and [of the latter] جَوْعَى: (Msb, K:) and the pl. [of the former] is جُوَّعٌ (S, Msb, K) and جُيَّعٌ, with the و changed into ى, (L,) and [of the latter, or perhaps of both,] جِيَاعٌ (S, K) and جَاعَةٌ (K * in art. سوع) and جَيَاعَى [with the و changed into ى contr. to rule, if this be not a mistake for جِيَاعٌ, in which the و is changed into ى by rule]. (Msb.) You say جَائِعٌ نَائِعٌ; the latter word being an imitative sequent; (TA;) or, accord. to some, signifying “ thirsty. ” (S, &c., in art. نوع.) ― - رَجُلٌ جَائِعُ القِدْرِ (tropical:) A man whose cookingpot is not full. (TA.) ― - اِمْرَأَةٌ جَائِعَةُ الوِشَاحِ (tropical:) A woman slender in the [waist, or] belly. (K, * TA.) [See art. وشح.] مَجَاعٌ مجاع [The space in which one becomes hungry]. You say, هُوَ مِنِّى عَلَى قَدْرِ مَجَاعِ الشَّبْعَانِ, i. e., عَلَى قَدْرِ مَا يَجُوعُ الشَّبْعَانُ [He, or it, is distant from me as far as the space in which he who is satiated with food becomes hungry]: (O, K: *) and in like manner, عَلَى قَدْرِ مَعْطَشِ الرَّيَّانِ [as far as the space in which he who is satisfied with drink becomes thirsty]. (Z, TA.) مَجَاعَةٌ مجاعه مجاعة : see جُوعٌ, in four places. مَجْوَعَةٌ مجوعه مجوعة and مَجُوعَةٌ: see جُوعٌ, in five places. مُسْتَجِيعٌ مستجيع A man (S) who always shows himself, or is seen, to be hungry: (S, A, O, K:) or, accord. to Aboo-Sa'eed, who is always eating one thing after another. (Sgh, L.) جوف 1 جَوَفٌ أجوف جوف The being [hollow, or] wide and hollow within: (PS:) or the being empty, vacant, or void: an inf. n. of which the verb is of the class of تَعِبَ [i. e. جَافَ, originally جَوِفَ, like خَافَ, sec. pers. جِفْتَ, aor. يَجَافُ]: (Msb:) the being wide, spacious, or ample: (K:) the inf. n., or source, whence شَىْءٌ أَجْوَفُ. (S.) [See also 10.] = جَافَهُ, [aor. يَجُوفُ,] inf. n. جَوْفٌ, It reached his جَوْف [or inside, or interior, &c.]. (TA.) It (medicine) entered his جَوْف. (TA. [See also 8.]) And جَافَتْهُ الجِرَاحَةُ The wound reached his جَوْف. (Msb.) ― - طَعَنَهُ فَجَافَهُ, and ↓ اجافهُ , He pierced him and pierced his جَوْف: (Mgh, Msb:) and ↓ جوّفهُ , inf. n. تَجْوِيفٌ, he pierced him in his جَوْف. (TA.) جُفْتُهُ بِالطَّعْنَةِ, and الطَّعْنَةَ ↓ أَجَفْتُهُ , I made the spear-wound, or the like, to reach his جَوْف. (Ks, A 'Obeyd, S, K.) جَافَ الصَّيْدَ He made the arrow to enter the جَوْف of the object of the chase. (TA.) 2 تَجْوِيفٌ تجويف The making [a thing] hollow, or empty in the middle. (KL, PS.) You say, جوّفهُ, inf. n. تَجْوِيفٌ, [He made it hollow; hollowed it out;] he made it to have a جَوْف. (Msb.) And of a thing that is مُجَوَّف, (S, K,) i. e. أجْوَف, (S,) you say, فِيهِ تَجْوِيفٌ [In it is a hollowing out; meaning a hollow, in which sense تجويف has a pl., namely, تَجَاوِيفُ]. (S, K.) ― - See also 1. 4 أَجْوَفَ see 1, in two places. ― - اجاف البَابَ (tropical:) He shut, or closed, the door. (S, K, TA.) Hence, in a trad., وَأَجِيفُوا الأَبْوَاَ وَأَطْفِئُوا المَصَابِيحَ [And shut ye the doors, and extinguish the lamps]. (TA.) 5 تجوّف جوف تجوف It was, or became, hollow, or empty within. (KL.) = تجوّفهُ: see 8. ― - تَجَوَّفَتِ الخُوصَةُ العَرْفَجَ The leaf was in the جَوْف [or inside] of the [plant called] عرفج, not having yet come forth. (S.) 8 اجتافهُ اجتافه اجتافة He entered its جَوْف [or inside, or interior; he entered into the midst of it]; as also ↓ تجوّفهُ . (S, K.) [See an ex. in a verse of Lebeed, voce أَصْلٌ: and see also 1.] 10 استجاف 10 and اِسْتَجْوَفَ It (a thing) became wide, spacious, or ample. (S, K.) [See also 1, first sentence.] = استجافهُ He found it (a place) to be أَجْوَف [i. e. hollow, or empty within; or wide, spacious, or ample]. (O, L, K.) جَوْفٌ أجوف جوف [A hollow; an interior empty, vacant, or void, space;] a vacancy: pl. أَجْوَافٌ: this is the primary signification: then it was used in relation to a thing capable of being occupied and of being unoccupied; so as to be applied in the sense next following. (Msb.) ― - The inside, or interior, (Msb, KL,) of a house [&c.]. (Msb.) ― - [The midst, or middle, of a thing.] ― - A low, or depressed, (S, K, TA,) and wide, (TA,) tract, or portion, of land, or ground: (S, K, TA:) what is wider than the شِعْب; the [water-courses termed] تِلَاع, and the valleys, flow into it; and it has جِرَفَة [or abrupt, water-worn, banks]: sometimes it is wider than a valley, and deeper: and sometimes it is a plain, or soft, tract, that retains water: and sometimes it is completely round, so that it retains water: accord. to IAar, it signifies a valley: or, as some say, the interior (بَطْن) of a valley. (TA.) ― - The belly, or abdomen, of a man: (S, K:) or, accord. to ISd, the interior of the belly: and the part upon which close the shoulder-blades and the upper arms and the ribs and the two flanks (الصُّقْلَانِ): (TA:) the chest, or thorax; i. e., the part of the body that is separated from the بَطْن [or belly, or abdomen,] by the حِجَاب [or diaphragm, or midriff]; containing the heart and its appertenances: (Zj in his “ Khalk el-Insán: ”) pl. as above. (TA.) See also جَائِفٌ. It is one of the words that are not used adverbially except with prepositions. (Sb, TA.) It is said in a trad., لَا تَنْسَوُا الجَوْفَ وَمَا وَعَى [Forget not ye the جوف and what it hath collected]; meaning what enters into it, of food and beverage: but some say that الجوف here means the belly and the فَرْج [or vulva, or pudendum muliebre], together, which are also called ↓ الأَجْوَفَانِ : and some say that the meaning is, the heart and what it hath retained, and kept in memory, of the knowledge of God. (A 'Obeyd, TA.) ― - الأَجْوَافُ is also applied by the people of El-Ghowr (K) and of El-Yemen (TA) to The tents (فَسَاطِيط) of their عُمَّال [or governors, or collectors of the poor-rates]. (K.) ― - جَوْفُ اللَّيْلِ الآخِرُ, occurring in a trad., means (assumed tropical:) The last third of the night: [or] the fifth of the sixths of the night: (K:) not the half, as some assert. (TA.) جَوْفِىٌّ أجوف جوف جوفى جوفي جوفيي : see أَجْوَفُ. جُوفِىٌّ أجوف جوف جوفى جوفي جوفيي : see أَجْوَفُ. = Also, and without tesh-deed, (S, K,) [app. meaning, when with the article ال, written and pronounced الجُوفِى,] in the accus. case جُوفِيًا, by poetic license, (S,) A species of fish; and so ↓ جُوَافٌ . (S, K.) جُوفَانٌ جوف جوفان The penis of an ass: (El-Muärrij, K:) and of a man. (TA.) جُوَافٌ جواف : see جُوفِىٌّ. جَائِفٌ Reaching the جَوْف. (Msb.) [Hence,] طَعْنَةٌ جَائِفَةٌ, (S, Mgh, K, &c.,) or جِرَاحَةٌ جَائِفَةٌ, (Msb,) A spear-wound, or the like, that reaches the ↓ جَوْف , (S, Mgh, Msb, K,) by which is here meant [the interior of the body or head, or], accord. to IAth, any vital part, as the belly and the brain: (TA:) and sometimes, that penetrates into the جوف: (A 'Obeyd, S, Mgh:) and that passes through also: (A 'Obeyd, S:) and said to be such as is in the pit between the collarbones, and in the pubes; but not in the neck, nor in the throat, nor in the thigh, nor in the leg: (Mgh:) not if it reaches the interior of the bone of the thigh: (Msb:) opposed to جَالِفَةٌ. (S in art. جلف.) ― - Hence, جَائِفَةٌ is applied to (tropical:) A great fault or imperfection or vice. (TA from a trad.) ― - تَلْعَةٌ جَائِفَةٌ A deep [water-course, &c.: see تلعه]: pl. جَوَائِفُ. (K, TA. [In the CK, قَصِيرَةٌ is erroneously put for قَعِيرَةٌ.]) ― - جَوَائِفُ النَّفْسِ The deep recesses of the جَوْفَ [or chest] in the places where the soul has its seat; expl. by مَا تَقَعَّرَ مِنَ الجَوْفِ فِى مَقَارِّ الرُّوحِ. (L, K.) So in the phrase, used by El-Farezdak, وَرَدَّ النَّفْسَ بَيْنَ الجَوَائِفِ [And he drove back the soul into the midst of the deep recesses of the chest]: (L, TA:) but some read بين الشَّرَاسِفِ. (TA.) ― - الجَائِفُ [The cephalic vein;] a vein that runs along the upper arm to the [cartilage called] نَغْض of the shoulder-blade; it is the فَلِيق. (TA.) أَجْوَفُ Having a جَوْف; (TA;) [i. e.,] hollow, or empty within; (KL, PS;) having in it a تَجْوِيف [or hollowing out, meaning a hollow], (S,) and so ↓ مُجَوَّفٌ : (S, K: [but the latter is more properly rendered hollowed, or hollowed out:]) empty, vacant, or void: (Msb:) wide, spacious, or ample; (S, K;) as also ↓ مُسْتَجَافٌ , (S, TA,) and ↓ جُوفِىٌّ , with damm, (K,) thus correctly written, being a rel. n. altered from the original form, like سُهْلِىٌّ and دُهْرِىٌّ, (Sgh, TA,) but meaning wide in the جَوْف [or belly, &c.], written by J [in the S] ↓ جَوْفِىٌّ , with fet-h: (TA:) great in the جَوْف; (TA;) as also ↓ مَجُوفٌ ; (AO, S, K;) each applied to a man: (TA:) [fem. جَوْفَآءُ:] pl. جُوفٌ. (TA.) You say لُؤْلُؤٌ أَجْوَفُ, and ↓ مُجَوَّفٌ , [Hollow, and hollowed, pearls; or] both signify the same. (TA.) And قَنَاةٌ جَوْفَآءُ An empty [or a hollow] cane, or reed: (K:) and in like manner, شَجَرَةٌ [a tree]; (S, K;) having a جَوْف. (S.) And دَلْوٌ جَوْفَآءُ A wide, or an ample, bucket: (K:) and دِلَآءٌ جَوفٌ wide, or ample, buckets: (S:) and قِدْرٌ جَوْفَآءُ a wide, capacious, cooking-pot. (Ham p. 719.) And الأَجْوَفُ The lion that is great in the جَوْف [or belly, &c.]. (K.) And الأَجْوَفَانِ The belly and the فَرْج [or vulva, or pudendum muliebre]; (S, K;) because of their width. (TA.) See also جَوْفٌ. Hence the trad., إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الأَجْوَفَانِ [Verily what I most fear for you are the belly and the vulva]. (TA.) ― - (tropical:) A cowardly man; as also ↓ مِجْوَفٌ , and ↓ مُجَوَّفٌ ; the last explained in the K as meaning having no heart: pl. [of the first] جُوفٌ. (TA.) ― - A horse white in the جَوْف [or belly] as far as the part where the sides terminate, whatever be the colour of the rest of him; (AO, TA;) as also ↓ مِجْوَفٌ . (TA.) [See also مُجَوَّفٌ.] ― - In the conventional language of the science of inflection, (assumed tropical:) [A hollow word; i. e.] a word having an infirm letter for its medial radical; (K, TA;) as قَالَ and بَاعَ. (TA.) مُجَافٌ مجاف (tropical:) A shut, or closed, door. (TA.) مَجُوفٌ مجذوف : see أَجْوَفُ. مِجْوَفٌ مجوف : see أَجْوَفُ, in two places. مُجَوَّفٌ مجوف : see أَجْوَفُ, in three places. ― - Also A beast whose بَلَق [q. v.] reaches up to his belly: (As, S, K:) or a horse whose بَلَق reaches to his sides is said to be مُجَوَّفٌ بَلَقًا. (AA, TA.) [See also أَجْوَفُ, last meaning but one.] ― - And an epithet applied to the bird called صُرَد, because it is white in the belly. (Mgh and Msb in art. صرد.) مُسْتَجَافٌ مستجاف : see أَجْوَفُ. جول 1 جَالَ جال , (S, K, &c.,) aor. يَجُولُ, (S,) inf. n. جَوْلٌ (S, K) and جُولٌ (K) and جَوَلَانٌ (Az, S, ISd, Z, Sgh) and جُؤُولٌ (ISd, K) and جِيلَالٌ, (Ibn-'Abbád, K, TA,) in some copies of the K جِيلَان; (TA;) and in like manner, ↓ اجتال and ↓ انجال ; (S, K;) He went round or about, or or round about; as also ↓ جوّل , inf. n. تَجْوَالٌ: (K:) or جوّل signifies he went round, or about, or round about, much, or often; agreeably with what Sb says of the measure تَفْعَالٌ; but accord. to the O, تَجْوَالٌ is an inf. n. of جال. (TA.) You say, جال فِى البِلَادِ He went about, or round about, in the countries, or districts, not remaining fixed, or settled: (Msb:) and البِلَادَ ↓ جوّل , (T, TA,) or جوّل فِى البِلَادِ, (S,) inf. n. تَجْوِيلٌ, (T, TA,) or تَجْوَالٌ, (S,) he went about, or round about, much, or often, in the countries, or districts. (T, S, TA.) And جال فِى المَيْدَانِ, aor. as above, inf. n. جَوْلَةٌ and جَوَلَانٌ, He (a horse) traversed the sides, or lateral parts or tracts, of the horse-course; which are termed أَجْوَالٌ, pl. of جُولٌ. (Msb.) And جال فِى الحَرْبِ, inf. n. جَوْلَةٌ, He wheeled round, or about, in battle. (K.) And فَرَّ لِلْجَوَلَانِ ثُمَّ عَادَ لِلْقِتَالِ [He fled, to wheel round, or about, and then returned to the fight]. (Msb in art. كر.) And جالُوا, (Msb,) or ↓ تَجَاوَلُوا , (S, K,) means جال بَعْضُهُمْ عَلَى بَعْضٍ, (S, Msb, K,) i. e., They assailed, or assaulted, one another, (TA,) فِى الحَرْبِ [in battle]; (S, Msb, K;) [and so, app., ↓ جَاوَلُوا , inf. n. مُجَاوَلَةٌ:] and كَانَتْ بَيْنَهُمْ ↓ مُجَاوَلَاتٌ (S, K *) There were between them mutual [assailings, or assaults, and] defendings. (Ibn-'Abbád, TA.) And جال القَوْمُ, inf. n. جَوْلَةٌ, The company of men were routed, defeated, or put to flight, (اِنْكَشَفُوا,) and then returned to the fight, or charged, or assaulted. (K.) And أَصَابَ المُسْلِمِينَ جَوْلَةٌ Defeat befell the Muslims: a metonymy; used only in relation to the favourites of God; from الجَوَلَانُ. (Mgh.) ― - جالوُا فِى الضَّلَالَةِ, (Sgh, TA,) or إِلَى الضَّلَالَةِ, (A, TA,) (assumed tropical:) They became excited to lightness, or levity, and unsteadiness, and carried away, and driven, (Sgh, TA,) or they became fascinated, and turned away, (A, TA,) by the influence of devils, (A, Sgh, TA,) from their religion, (Sgh, TA,) or from the right course, (A, TA,) to error. (A, Sgh, TA.) ― - جال التُّرَابُ, (ISd, K,) inf. n. جَوْلٌ, (TA,) The dust went away, and rose; as also ↓ انجال : (ISd, K:) or the latter signifies became removed, or cleared away [by the wind]; syn. اِنْكَشَطَ. (T, TA.) ― - يَجُولُ فِى صَدْرِى أَنْ أَفْعَلَهُ (tropical:) [It is revolved in my bosom, or mind, that I should do it]. (TA.) ― - See also 4, in two places. = جال الشَّىْءَ, (K,) inf. n. جَوْلٌ, (TA,) He chose, or selected, the thing. (K.) You say, جُلْتُ هٰذَا مِنْ هٰذَا I chose, or selected, this from this. (AA, S.) And مَنْهُمْ جَوْلًا ↓ اِجْتَلْتُ I chose, or selected, from them [a choice portion]; (S, K, * TA;) and separated some of them from others. (TA.) And مِنْ مَالِهِ جَوْلًا ↓ اجتال , and جَوَالَةً, He chose, or selected, from his property, or cattle, a choice portion. (TA.) 2 جَوَّلَ see 1, in two places. 3 جَاوَلُوا جاولوا , inf. n. مُجَاوَلَةٌ: and كَانَتْ بَيْنَهُمْ مُجَاوَلَاتٌ: see 1. 4 احالهُ احاله احالة أحال أحاله إِحالة , (Msb, K,) and اجال بِهِ, (K,) inf. n. إِجَالَةٌ, (S,) He, or it, made, or caused, him, or it, to go, move, or turn round, or about, or round about; to circle, or revolve; (S, Msb, K;) as also بِهِ ↓ جال . (Zj, K.) One says in the game called المَيْسِر, [see this word,] أَجِلِ السِّهَامَ [Turn thou round about, i. e., shuffle, the arrows in the رِبَابَة]. (S, TA.) And اجال السِّهَامَ بَيْنَ القَوْمِ He moved about the arrows, [i. e., shuffled them in the رِبَابَة,] (Az, ISd, TA,) and then distributed them among the people, or party. (Az, TA.) And اجال سَيْفَهُ He brandished, flourished, or played with, his sword, turning it round about. (Msb.) And بَالتُّرَابِ ↓ الرِّيحُ تَجُولُ , (Lth, TA,) and بِالحَصَى, (K, TA,) [The wind makes the dust, and the pebbles, to turn round about, to circle, or to revolve.] ― - أَجَالُوا الرَّأْىَ فِيمَا بَيْنَهُمْ (tropical:) They turned about, or revolved, [in their minds, the idea, or opinion, respecting the matter that was between them.] (TA.) And اجالوا الفِكَرِ (assumed tropical:) [They turned about, or revolved, thoughts, ideas, schemes, or contrivances, in their minds]. (Jel in ix. 48.) ― - [اجال خَمْسَهُ فِى وِعَائِهِ, in the 7th Makámeh of Har, (p. 76 of the sec. ed.,) is explained in a MS. of that work as meaning ادخل, (De Sacy's Chrest. Ar., sec. ed., p. 185,) i. e., He inserted: but the proper meaning is, he turned about, or round about, his five fingers in his bag.] ― - ↓ أَجِلْ جَائِلَتَكَ (tropical:) Accomplish, or finish, the affair in which thou art engaged. (M, K, TA.) 6 تَجَاْوَلَ see 1. 7 إِنْجَوَلَ see 1, in two places. 8 إِجْتَوَلَ see 1, first sentence. = اجتالهُمْ He turned them from their course. (K.) He (the devil) caused them to leave, or forsake, the right way. (T, TA.) اِجْتَالَتْهُمُ الشَّيَاطِينُ عَنْ دِينِهِمْ The devils excited them to lightness, or levity, and unsteadiness, so that they turned away from their religion, to error; i. e., they carried them away and drove them [from their religion]. (Sgh, TA.) [See also 10.] = See also 1, last two sentences. 10 اِسْتَجَالَتْهُمُ الشَّيَاطِينُ The devils turned them from the right course, to error; fascinated them so that they turned with them. (A, TA.) And استجالهُ الشَّىْءُ The thing excited him to lightness, or levity, and unsteadiness. (TA.) [See also 8.] ― - استجالتِ الخَيْلُ مَا مَرَّتْ بِهِ The horses removed, or displaced, that by which they passed. (O, TA.) ― - اُسْتُجِيلَ الرَّبَابُ The رباب [or white clouds] were driven together after a state of dispersion, and became ready to rain: (M, TA:) or it means جَآءَتْهُ الرِّيحُ فَاسْتَجَالَتْهُ, i. e., the wind came to them, and removed them, or displaced them, and dissundered them, and drove them away. (TA.) ― - اِسْتَجَلْنَا الجَهَامَ (tropical:) We saw the rainless clouds going about, or round about, in the horizon, (A, TA,) or in the sky. (TA.) جَالٌ جال : see جُولٌ, in five places: ― - and مِجْوَلٌ. جَالٍ جال : see جَائِلٌ. جَوْلٌ جول : see جَوْلَانٌ, in two places. = Also A large army, or military force, or troop of horse: (Sgh, K:) pl. جُولٌ. (Sgh, TA.) A herd of camels: and a troop of خَيْل [meaning horses or horsemen]: as also ↓ جُولٌ in both these senses: (K:) or the latter, which is also explained in the K as signifying a herd of camels, and a flock of ostriches and of sheep or goats, is pl. of the former: (TA:) or the former signifies thirty [horses or horsemen]: or forty: (K:) or less: or more: (TA:) or the choice, or best, of camels: and [in like manner] ↓ جَوَالَةٌ signifies the choice and best; as in the saying, أَخَذَ جَوَالَةَ مَالِهِ [He took the choice and best of his cattle, or property]. (K. [See also 1, last two sentences: and see جَوَلَان.]) And Many great sheep or goats. (K.) ― - Also A male mountain-goat that is old, or advanced in age: (M, K:) pl. أَجْوَالٌ. (M, TA.) جُولٌ جول The wall [that surrounds the interior] of a well: accord. to A 'Obeyd, every side of a well, from its top to its bottom: and ↓ جَالٌ signifies the same: (S:) or the former, the side, or lateral part, (M, Msb, K,) of a well, and of a grave, and of the sea, and of a mountain; as also ↓ جَالٌ (M, K) and ↓ جِيلٌ : (K, TA; in the CK جَيْل:) or the surrounding parts [or sides] of a grave: (M, TA:) and الوَادِى ↓ جَالَا the two sides of the water of the valley: and البَحْرِ ↓ جَالَا the two shores of the sea, or great river: (T, TA:) pl. [of pauc.] أَجْوَالٌ, (Az, S, Msb, K,) pl. of جُولٌ and جَالٌ, (TA,) and [of mult.] جِوَالٌ and جِوَالَةٌ; (so in copies of the K, and in the M, but in some copies of the K جُوَالٌ and جُوَالَةٌ;) and أَجَاوِلُ is pl. of أَجْوَالٌ. (TA.) Also, as in the T and the Moheet, (TA,) The portion of rock that is at the bottom of the water, (K, TA.) upon which is the casing of the well; so that if it quit its place, the well falls to ruin: this is [said to be] the primary meaning of the word: and hence the saying, هٰذَا مَآءٌ لَا يُدْرَكُ جُولُهُ [This is water of which the rock beneath it is not to be reached]. (TA.) ― - [And from this word as signifying the casing of a well, or the portion of rock above mentioned,] (tropical:) Intelligence; (S, K, TA;) judgment, and intelligence, or full intelligence, or intelligence to which one has recourse; (T, TA;) understanding of the heart; (TA;) and resolution, or fixed purpose of mind; (S, M;) and prudence: (T, TA:) العَزْمُ in the K is erroneously put for الحَزْمُ. (TA.) You say, of a man, مَالَهُ جُولٌ (tropical:) He has not intelligence and judgment, or fixed purpose of mind, to withhold him, or protect him; like the جول of a well; (S, M, * TA; *) because a well, when cased with stone or the like, is stronger. (TA.) And رَجُلٌ لَهُ زَبْرٌ وَجُولٌ (tropical:) A man having judgment and intelligence, or full intelligence, or intelligence to which recourse is had; whose جول does not become demolished: and in like manner, هُوَ مَزْبُورٌ مَافَوقَ الجُولِ مِنْهُ وَصُلْبٌ مَاتَحْتَ الزَّبْرِ مِنَ الجُولِ: and in the contr. case, لَيْسَ لِفُلَانٍ جُولٌ (tropical:) Such a one has not intelligence nor prudence; i. e., his جول is demolished, therefore one is not sure that the زبر [that rests upon it] may not also fall: and لَيْسَ لَهُ جُولٌ, and ↓ جَالٌ , (tropical:) He has not prudence. (T, TA.) ― - فَعَلْتُهُ مِنْ جُولِهِ I did it on account, or for the sake, or because, of him, or it. (Ibn-'Abbád, TA.) = See also جَوْلٌ: = and جَوْلَانٌ. جِيلٌ جيل : see جُولٌ. جَوْلَانٌ جولان Dust; as also ↓ جَوْلٌ and ↓ جُولٌ , (K,) both mentioned by Az, (TA,) and ↓ جَيْلَانٌ , (K,) mentioned by ISd: [or] all signify dust which the wind makes to turn about or round about, to circle, or to revolve, upon, or from, the surface of the earth. (TA.) And Small pebbles which the wind makes to turn about or round about, to circle, or to revolve; (K, TA;) as also ↓ جَوْلٌ and ↓ جَيْلَانٌ . (TA.) = جَوْلَانُ: see أَجْوَلُ. جَوَلَانُ الهُمُومِ جولان الهموم (tropical:) The first, or beginning, [lit. the revolving, (see 1,)] of anxieties. (Ibn-'Abbád, K, TA. [In the CK, erroneously, جَوْلانُ.]) You say, فِى قَلْبِهِ جَوَلَانُ الهُمُومِ (tropical:) In his heart are revolving anxieties. (A, TA.) = جَوَلَانُ المَالِ The small, or young, and bad, of cattle: (Fr, S, K:) so in the M and O; but in a copy of the M, written جَوْلان; which is app. a mistake. (TA.) Accord. to Ibn-'Abbád, The choice, or best, of cattle: the contr. of what is said by Fr. (TA. [See also جَوْلٌ.]) جَيْلَانٌ جيل جيلان : see جَوْلَانٌ, in two places. = جيْلَانُ: see أَجْوَلُ. جَوْلَانِىٌّ جول جولان جولانى جولاني : see أَجْوَلُ. ― - Also (tropical:) A man whose benefits are common to the near and the distant; (K, TA;) whose benefits go round to every one. (Sgh, TA.) جَيْلَانِىٌّ جيلانى جيلاني : see أَجْوَلُ. جَوِيلٌ جويل What the winds sweep away (AHn, M, K) and round about, (AHn, M,) of fragments of plants and of the fallen leaves of trees; (AHn, M, K;) as also ↓ جَائِلٌ . (M, TA.) جَوَالَةٌ جوال جواله جوالة : see جَوْلٌ. جَوَائِلُ أَمْرٍ (assumed tropical:) The turns (دَوَائِر) of an affair, or event. (TA.) جَوَّالٌ جالية جوال One who goes about, or round about, much, or often, in the countries, or districts, (Msb,) TA,) not remaining fixed, or settled; (Msb;) as also ↓ جَوَّالَةٌ [but in a more intensive sense, meaning who does so very much, or very often]. (TA.) ― - A horse having a flexible head: (TA:) and ↓ أَجْوَلِىٌّ a swift horse, that turns about howsoever one turns him. (K, * TA.) جَوَّالَةٌ جوال جواله جوالة : see the next preceding paragraph. جَائِلٌ : see جَوِيلٌ. ― - Also Rainless clouds going round about. (A, TA.) ― - And, applied to a [woman's ornament of the kind termed] وِشَاح, and to a camel's belly-girth, Loose; not tight; unsteady; as also ↓ جَالٍ . (T, TA.) [Hence,] اِمْرَأَةٌ جَائِلَةُ الوِشَاحَيْنِ (tropical:) A woman slender in the waist. (Z, TA.) جَائِلَةٌ An affair in which one is engaged. (M, K.) See 4, last sentence. أَجْوَلُ [More, and most, wont to go round, or about, or round about; to circle, or revolve;] is from the first of the verbs in this art.: and hence the prov., أَجْوَلُ مِنْ قُطْرُبٍ [More wont to go about, or round about, or more restless, than a قطرب; a certain animalcule, or insect, that is constantly moving about: see art. قطرب]. (Har p. 661.) ― - Also, [as meaning (assumed tropical:) More, and most, circulating,] applied to language, or discourse. (TA in art. جمع.) [See an ex. voce مَجْمَعٌ.] ― - يَوْمٌ أَجْوَلُ, and ↓ جَيْلَانِىٌّ , and ↓ جَوْلَانِىٌّ , (Lh, M, K,) and ↓ جَوْلَانُ , and ↓ جَيْلَانُ , (M, K,) A day of much dust (T, M, K) and wind: (T, TA:) from جَوْلٌ signifying “ dust.” (TA.) أَجْوَلِىٌّ : see جَوَّالٌ. مَجَالٌ مجال مجالي A place in which one goes round, or about, or round about: (TA:) [a field of battle: a circus:] a place of exercise for horses. (Har p. 16.) ― - [Hence] one says, لَمْ يَبْقَ مَجَالٌ فِى الأَمْرِ (tropical:) [There remained not any scope in the affair, or case]. (TA.) مِجْوَلٌ مجول A certain garment for women, (M, K,) doubled, and sewed together at one of its two sides, and having an opening made to it at the neck and bosom; in which a woman goes about: (M, TA:) or for a young girl; (K;) the دِرْع being for a woman: (TA:) a small garment in which a girl goes about: (S:) or a garment which a girl wears before she is made to keep herself behind, or within, the curtain, and in which she goes about: (Z, TA:) accord. to IAar, i. q. صُدْرَةٌ. (TA.) Imra-el-Keys says إِلَى مِثْلِهَايَرْنُو الحَلِيمُ صَبَابَةً إِذَا مَا اسْبَكَرَّتْ بَيْنَ دِرْعٍ وَمِجْوَلِ [At the like of her the staid would fixedly gaze with tenderness of desire, when she has become of erect and justly-proportioned stature, between such as wears a woman's shirt and such as wears a young girl's garment]. (S, * TA.) ― - A woman's anklet. (Ibn-'Abbád, K.) ― - An amulet, a phylactery, or charm of the kind termed عُوذَة. (IAar, K.) ― - A crescent of silver in the middle of the necklace termed قِلَادَة. (IAar, K.) ― - Silver [itself]. (Th, K.) ― - A good, or sound, دِرْهَم [or silver coin]. (IAar, K.) ― - A shield; (S, O, K;) sometimes used in this sense; (S, O;) as also ↓ جَالٌ . (Ibn-'Abbád, TA.) ― - A large wooden bowl. (IAar, TA.) ― - A white ثَوْب [or piece of cloth] that is put upon the hand of him to whom the players at the game called المَيْسِر commit the arrows [to be shuffled and distributed, in order that he may not be able to distinguish them by the feel,] when they have collected themselves. (ISd, K, * TA.) [For the same purpose, a piece of thin skin was also used: see رِبَابَةٌ.] = A pool of water left by a torrent; because the water goes round about in it. (IF, TA.) = A wild ass. (IAar, K.) مُسْتَجَالٌ مستجال [pass. part. n. of 10, Turned from the right course, &c.:] excited to lightness, or levity, and unsteadiness: (TA:) being bereft of his reason, or intellect. (AA, TA.) جوم جَامٌ جام A vessel, (K,) or فَاثُور [i. e. a basin, or a table, or a tray used as a table], (IAar, TA,) of silver: (IAar, K, TA:) or a white dish or tray, of glass or of silver: (Mgh:) or a vessel (ظَرْف) of glass: (Har p. 200:) [a Persian word, i. e. جَامْ, arabicized; or] a genuine Arabic word: (TA:) pl. [of pauc.] أَجْؤُمٌ, with ', (IAar, K,) and أَجْوَامٌ, and (as some say, IAar, TA, [of mult.,]) جُومٌ, (K,) with damm, (TA, in the CK جَوْمٌ,) and [of pauc. or mult.] جَامَاتٌ: (IAar, K:) but IB says that جَامٌ is pl. of ↓ جَامَةٌ , as is also جَامَاتٌ: [instead of which he should rather have said that جام is a coll. gen. n. of which the n. un. is جامة, (though this requires consideration, as the former is commonly used as a sing.,) and that the pl. of the latter is جامات:] that its dim. is ↓ جُوَيْمَةٌ : and that it, i. e. جام, is of the fem. gender. (TA.) جَامَةٌ جذام جذامه جذامة : see above. جُوَيْمَةٌ جويمه جويمة : see above. جون 1 جَانَ جان جاني , (K, TA, [in the CK, erroneously, جانَّ,]) inf. n. جَوْنٌ, (TA,) It (the face) became black. (K.) جَوْنٌ جون White: and black: (S, Msb, K:) thus bearing two contr. significations: (S:) and ↓ جُونِىٌّ , also, has the latter signification: (IAth, TA in art. حوت:) or جَوْنٌ signifies black tinged over with red: (T, M, TA:) and black intermixed with red; the colour of the قَطَا: (T, TA:) and also red: (K:) or of a pure red colour: (TA:) and, applied to a horse and a camel, of the colour termed أَدْهَم, (S, K,) intensely black: (S:) every camel, and every wild ass, seen from a distance, is of this colour: fem. with ة: (T, TA:) and, applied to a plant, or herbage, green, (K,) or intensely green, (TA,) inclining to blackness: (K, TA:) pl. جُونٌ; (S, TA;) like as صُتْمٌ is of صَتْمٌ, (S,) and وُرْدٌ of وَرْدٌ. (M, TA.) You say also, الشَّمْسُ جَوْنَةٌ The sun is characterized by what is termed جُونَةٌ: (S:) or is intensely glistening and clear. (Az, TA.) [See also جَوْنَةٌ below.] See also جُونِىٌّ. Accord. to ISk, أَبُو الجَوْنِ means The white man: opposed to أَبُوالبَيْضَآءِ meaning the negro. (TA in art. بيض.) ― - Also (assumed tropical:) Day: (AO, S, K:) pl. as above. (K.) So in the saying غَيَّرَ يَا بِنْتَ الحُلَيْسِ لَوْنِى مَرُّ اللَّيَالِى وَاخْتِلَافُ الجُوْنِ [The passing of the nights, and the alternating of the day, have changed, O daughter of El-Holeys, my colour]. (AO, S.) ― - And, accord. to certain of the lawyers, metaphorically, (tropical:) The light: and the darkness. (Msb.) ― - And accord. to IAar, (assumed tropical:) The فرق [app. فَرَق, meaning day-break]. (TA.) = الجَوْنَانِ The two extremities of the bow. (Fr, Az, K.) جَوْنَةٌ جون جونه جونة The sun; (K;) [i. e.] the sun's disc; because it becomes black [or of a blackish colour tinged with red] at setting; (S;) or it may be because of its whiteness and clearness; but it is said to be only applied to the sun when it is setting; opposed to غَزَالَةٌ; as observed by MF: (TA:) [see also جَوْنٌ:] the sun is also called ↓ جَوْنَآءُ , (K,) because of its becoming black [or of a blackish colour tinged with red] at setting. (TA.) ― - A [jar such as is called] خَابِيَة: (IAar, TA:) or a خابية smeared with tar, or pitch. (S.) [See an ex. in a verse of Lebeed cited in art. دكن.] See also جُونَةٌ. ― - And A bucket (دَلْو) that has become black. (IAar, TA.) ― - And i. q. فَحْمَةٌ [which may here mean either A piece of charcoal, or the blackness of night or the like]. (IAar, K.) ― - And i. q. أَحْمَرُ [perhaps as a subst., meaning A red thing]. (K.) ― - See also جَونِىٌّ. جُونَةٌ جون جونه جونة The quality [i. e. colour], in horses, denoted by [the epithet] جَوْنٌ; like غُبْسةٌ and دُهْمَةٌ; (S;) in horses, i. q. جَوْنَةٌ: (K:) and in the sun, also, the quality denoted by جَوْنَةٌ [as fem. of جَوْنٌ, q. v.]: and blackness; as in the saying, لَا أَفْعَلُهُ حَتَّى تَبْيَضَّ جُونَةُ القَارِ [I will not do it until the blackness of pitch, or tar, become white]: but if you say القَارِ ↓ جَوْنَةُ , the meaning is the خَابِية [smeared with tar, or pitch]. (S.) = A small basket (سُلَيْلَة), (K,) or سَفَط, (K in art. جأن,) of a round form, (TA,) that is with the sellers of perfumes, (S, K,) used for containing their perfumes: (K in art. جأن:) called in Persian شِيشَهْ دَانٌ [a receptacle for bottles or the like]: (KL:) originally with ': (K:) or sometimes pronounced with ': (S:) El-Fárisee approved the suppression of the ': (M, TA:) pl. جُوَنٌ. (S, M, K.) [See also رَبْعَةٌ.] = A small mountain. (K.) جَوْنَآءُ جونآء : see جَوْنَةٌ. ― - Also A cooking-pot; (K;) because it is black. (TA.) ― - And A she-camel such as is termed دَهْمَآءُ [of an intense, or a dark, gray colour, without any admixture of white]; from جَانَ said of the face. (K.) جُونِىٌّ جون جونى جوني : see جَوْنٌ. ― - Also A species of the kind of bird called قَطًا, (S, K,) black in the belly and wings, larger than the [species called] كُدْرِىّ, one of the former species being equal to two of the latter: (S, TA:) or, accord. to ISk, the قطا compose two species; one called جُونِىٌّ and كُدْرِىٌّ; and the other, غَطَاطٌ; and the former is dusky, or dingy, or of a hue inclining to black and dust-colour, (أَكْدَر,) in the back, black in the inner side of the wing, yellow in the throat, short in the legs, having in the tail two feathers longer than the rest of the tail: (T, TA:) or, as some say, the كُدْرِيَّة and جُونِيَّة are one of the two species of the قطا, and the other is the غطاط; and the former are short in the legs, yellow in the necks, black in the primary feathers of the wings, of a white hue tinged with red (صُهْب) in the tertials: (TA voce غطاط, q. v.:) [but see كُدْرِىٌّ: the جونىّ is described by De Sacy, on the authority of the book entitled درّة المنتقاة من عجائب المخلوقات وغرائب الموجودات, thus: “ le djouni a les barbes internes des ailes et les pennes primaires noires; il a la gorge blanche, ornée de deux colliers, l'un jaune et l'autre noir; son dos est d'un gris cendré, moucheté, mêlé d'un peu de jaune: on appelle cette espèce djouni, parce que sa voix ne rend pas un son clair et sonore, mais qu'elle fait entendre seulement une sorte de gargouillement dans le gosier: ” (Chrest. Arabe, 2nd ed., ii. 369:)] it is stated in the handwriting of As, on the authority of the Arabs, that جونىّ, applied to the قطا, is with '; app. meaning that it was pronounced جُؤُنِىٌّ: (M, TA:) a single bird of this species is termed جُونِيَّةٌ: (S:) and you say also ↓ قَطَاةٌ جَوْنَةٌ , with fet-h: (TA:) [but جُونِىٌّ seems to be also used as a n. un., like رُومِىٌّ: for it is said that] جُونٌ is pl. [or rather coll. gen. n.] of جُونىٌّ, like as تَمْرٌ is of تَمْرَةٌ. (Ham p. 605.) جوه 1 جَاهَهُ بِالمَكْرُوهِ جاهه بالمكروه جاهه بالمكروة , (S,) or بِمَكْرُوهٍ, (K,) [aor. يَجُوهُ,] inf. n. جَوْهٌ, (S,) i. q. جَبَهَهُ بِهِ [He met him, or encountered him, with, or he said to him, or did to him, or he accused him, to his face, of, that which was, or a thing that was, disliked, or hated]. (S, K.) And [in like manner,] جاههُ بِشَرٍّ He encountered him with evil [speech or conduct]; or confronted him therewith: whence لَا جِهْتَ, i. e. Mayest thou not be encountered with evil; said in chiding a he-camel: see جَاهِ below. (TA.) A woman of Ghatafán, being chidden by her son, and being asked why she did not reply against him, said, أَخَافُ أَنْ يَجُوهَنِى بِأَكْثَرَ مِنْ هٰذَا, meaning I fear that he would encounter me with more than this. (JK.) 2 جوّه جو جوه جوة and ↓ اجاه are rendered by Golius Ad dignitatem evexit: spectabilem reddidit: as on the authority of the S: but in my copies of the S the two verbs are اوجه and وجّه; and belong to art. وجه, though mentioned in the present art.] 4 أَجْوَهَ see 2.] 5 تجوّه جوي تجوه تجوة He magnified himself; or was, or became, proud, haughty, or disdainful: or he affected rank, station, or dignity, not possessing it. (TA.) جَاهٌ جاه جاة Rank, station, or dignity, (S, K, TA, and JK in art. وجه,) with, or in the estimation of, the Sultán; (JK, TA;) as also ↓ جَاهَةٌ , (K,) on the authority of Lh, (TA, as from the K, [but not in my copies,]) or, accord. to Sgh, of Ks.: the former word [probably arabicized from the Persian جَاهْ; but] said to be formed by transposition from وَجْهٌ; this being first changed to جَوْهٌ; then, to جَوَهٌ; and then, to جَاهٌ: or, accord. to Lh, it is not from وَجْهٌ, but from جُهْت [app. جُهْتُ, first pers. sing. of جَاهَ, q. v.]; though he does not explain what is جُهْت. (TA.) You say, فُلَانٌ ذُو جَاهٍ [Such a one is possessed of rank, station, or dignity]. (S.) And لِفُلَانٍ جَاهٌ فِيهِمْ To such a one belongs rank, station, or dignity, among them. (Aboo-Bekr, TA.) The dim. of جَاهٌ [or of جَاهَةٌ] is ↓ جُوَيْهَةٌ . (TA.) = جَاهِ, indecl., with kesr for its termination; and, accord. to As, sometimes, جَاهٍ, with tenween; (S;) or جَاهِ جَاهِ, (JK, K,) and جَاهٍ جَاهٍ, and جَاهْ جَاهْ, (Lh, K,) and جُوه ↓ جُوه , or جَوْه جَوْه, (accord. to different copies of the K, but) indecl., with kesr for the termination, [i. e. جُوهِ جُوهِ, or جَوْهِ جَوْهِ,] mentioned in the M, (TA,) and ↓ جَاهِ لَا جِهْتَ , (IDrd, TA, [see 1,]) ejaculations used for chiding a he-camel, not a she-camel: (As, JK, IDrd, S, K:) or one says to a she-camel, عَاجٍ and جَاهٍ. (A 'Obeyd, TA in art. عوج: [or perhaps there is an omission here: I think it more likely that what A 'Obeyd said was that one says to a she-camel عَاجٍ, and to a he-camel جَاهٍ.]) جُوهٌ جو جوه جوة The face, or countenance: syn. وَجْهٌ; as also جِيهٌ: (Lh, K:) the latter with kesr: (TA:) so in the saying, نَظَرَ بِجُوهِ سَوْءٍ and بِجِيهِ سَوْءٍ [He looked with an evil face or countenance]. (Lh, K.) = جُوهِ جُوهِ, or جَوْهِ جَوْهِ: see the next preceding paragraph. جَاهَةٌ جاه جاهه جاهة : see جَاهٌ. جُوَيْهَةٌ جويهه جويهة : see جَاهٌ. تُجَاهَ تجاه تجاة and تِجَاهَ and تَجَاهَ: see art. وجه. جوهر جَوْهَرٌ جوهر : see art. جهر. جَوْهَرِىٌّ جوهر جوهرى جوهري جوهريي : see art. جهر. جوى 1 جَوِىَ جو جوى جوي , (S, K,) aor. جَوَىَ , (TA,) inf. n. جَوًى, (K,) He (a man, S) was, or became, affected with what is termed ↓ جَوًى , (S, K,) meaning ardour: and violence of amorous desire; or of grief, or sorrow: (S:) or inward love: (M, K:) and grief, or sorrow: (K, and so in a copy of the S:) and ardour: and violence of love: or of grief, or sorrow: (K:) [see حُبٌّ:] ― - and also as meaning consumption; or an ulcer in the lungs: and long continuance, or oppressiveness, of disease: and a disease in the chest: (K:) or any inward disease during which one does not find food to be wholesome: (TA:) part. n. ↓ جَوٍ ; (S, K;) fem. جَوِيَةٌ. (TA.) ― - You say also, جَوِيَتْ نَفْسِى, meaning I found the country, or town, to disagree with me. (S.) And جَوِيَتْ نَفْسُهُ مِنْهُ and عَنْهُ [He found it to disagree with him: a meaning indicated, but not expressed]. (K.) See also 8. ― - And جَوِيَتِ الأَرْضُ The land stank. (TA.) 8 اجتواهُ اجتواه اجتواة ٱجتواه ٱجتوى He disliked residing in it, namely, a country, or town, even if in the enjoyment of ease and plenty: (S:) or he disliked it, (K, TA,) and found it to disagree with him; (TA;) as also ↓ جَوِيَهُ : (K, TA:) or he disliked it, namely, a city, and found it to be insalubrious: or, as AZ says, he disliked it, namely, a country, even if it agreed with him in respect of his body: and he says, in his Nawádir, that اِجْتِوَآءٌ signifies the yearning towards, or longing for, home, and disliking a place, even if in the enjoyment of ease and plenty: and disliking it without yearning towards, or longing for, home: and also the not finding the food nor the beverage in a land to be wholesome: but not when one likes the residing in it but its food and beverage do not agree with him. (TA.) = And اجتوى His heart was burnt by the fire of enmity. (Ham p. 219.) جَوًى جو جوى جوي : see 1: ― - and see what next follows, in two places. جَوٍ جو part. n. of 1, q. v.; (S, K;) and ↓ جَوًى signifies the same, being an inf. n. used as an epithet. (K.) ― - Hence, (S,) the former, (S, K,) as also ↓ the latter, (K, and so in a copy of the S,) signifies Stinking water; (K;) or water that has become altered and stinking. (S, TA.) ― - أَرْضٌ جَوِيَةٌ and ↓ جَوِيَّةٌ A land that disagrees with one. (K.) جَوِىٌّ جو جوى جوي Contracted in the bosom, (K, TA,) by reason of disease therein, (TA,) so that his tongue cannot explain for him, (K,) or so that his tongue can hardly, or not at all, explain for him. (TA.) ― - أَرْضٌ جَوِيَّةٌ: see جَوٍ. جى 3 جَايَاهُ جاياه جاياة , inf. n. مُجَايَاةٌ, He faced him, fronted him, was opposite to him, or was over against him: a dial. var. of جَايَأَهُ. (IAar, K.) You say also, مَرَّ بِى مُجَايَاةً He passed by me being in front, or opposite. (TA.) جيأ 1 جَآءَ جآء , aor. يَجِىْءُ, inf. n. مَجِىْءٌ (S, Msb, K, &c., [the most common form, but] deviating from the general rule [respecting inf. ns. of this class], for the inf. n. of a verb of the form فَعَلَ having its aor. of the form يَفْعِلُ is [accord. to the general rule, if commencing with an augmentative م,] مَفْعَلٌ, though some words, beside مَجِىْءٌ, deviate from this rule by being of the measure مَفْعِلٌ, [for مَجِىْءٌ is originally مَجْيِئٌ,] as مَعِيشٌ and مَكِيلٌ and مَصِيرٌ and مَسِيرٌ and مَحِيدٌ and مَمِيلٌ and مَقِيلٌ and مَزِيدٌ and مَعِيلٌ and مَبِيعٌ and مَحِيصٌ and مَحِيضٌ, S, * TA) and جَيْئَةٌ (S, K, of the form of an inf. n. of un., but used as an inf. n. in an absolute sense, like رَجْفَةٌ and رَحْمَةٌ, S, TA) and جَىْءٌ, (K,) He, or it, came; or was, or became, present; syn. أَتَى; (S, K;) or حَضَرَ, said of a man [&c.]; (Msb;) or حَصَلَ [meaning it came, came to pass, happened, took place, betided, befell, or occurred; it resulted; it ensued; &c.]; and it is used in relation to ideal, as well as real, substantives; so that إِذَا جَآءَ نَصْرُ اللّٰهِ [When the assistance of God shall come (in the Kur ex. 1)] is [not a figurative but] a proper phrase. (Er-Rághib, TA.) Sb mentions, on the authority of certain of the Arabs, هُوَ يَجِيكَ [for هو يَجِيْؤُكَ He comes, or will come, to thee], with the hemzeh suppressed: (TA:) and he also mentions يَجُوْءُ as a dial. var. of يَجِىْءُ. (Id. in art. جوأ, q. v.) [As shown above,] جَآءَ is used intransitively and transitively. (Msb, MF.) say, جَآءَ زَيْدٌ Zeyd came; or was, or became, present. (Msb.) And جِئْتُ مَجِيْئًا حَسَنًا [I came with a good coming; or in a good manner]. (S.) And جِئْتُ زَيْدًا I came to Zeyd. (Msb.) And sometimes one says, جِئْتُ إِلَيْهِ meaning I went [as well as I came] to him, or it. (Msb.) And جِئْتُ مِنَ البَلَدِ [I came from the town, or country]: and مِنَ القَوْمِ, meaning مِنْ عِنْدِ القَوْمِ [from the presence of the people, or company of men]. (Msb.) And جَآءَ الغَيْثُ The rain [came, or] descended. (Msb.) And جَآءَ أَمْرُ السُّلْطَانِ The order, or command, of the Sultán came, or arrived. (Msb.) And جِئْتُ بِهِ (S, Msb, K) and ↓ أَجَأْتُهُ , both signifying the same, (S, K,) [I came with him, or it;] I brought him, or it, with me. (Msb.) And الحَمْدُ للّٰهِ الَّذِى جَآءَ بِكَ [Praise be to God who brought thee]; and الحَمْدُ للّٰهِ إِذْ جِئْتَ [Praise be to God because, or that, thou camest, or hast come]; but not الحَمْدُ للّٰهِ الَّذِى جِئْتَ: (S, TA:) and [in like manner] you say, الحَمْدُ للّٰهِ إِذْ كَانَ كَذَا; but not الحَمْدُ للّٰهِ الَّذِى كَانَ كَذَا unless you say بِهِ or مِنْهُ or عَنْهُ [after الذى]. (ISk, TA.) [Hence, جَآءَ بِوَلَدٍ He begot a child, or children; like أَتَى بِوَلَدٍ. And جَآءتْ بِهِ She brought him forth; gave birth to him; like أَتَتْ بِهِ. And جَآءَ بِمَعْنًى It (a word) conveyed, or imported, a meaning.] ― - [جَآءَ بِشَىْءٍ also signifies He brought to pass, did, executed, performed, or effected, a thing: and he said, gave utterance to, or uttered, a thing: like أَتَى بِهِ in both these senses.] And جَآءَ كَذَا He did thus, or such a thing. (TA.) Hence, [in the Kur xix. 28,] لَقَدْ جِئْتِ شَيْئًا فَرِيًّا (TA) [Verily, O Mary, thou hast done] a thing hitherto unknown; a thing deemed strange. (Bd. [See another ex. voce إِمْرٌ, likewise from the Kur.]) And جِئْتُ شَيْئًا حَسَنًا I did a good thing. (Msb.) And جَآءَ بِالبَدِيعِ He produced a new saying, or new poetry, not after the similitude of anything preceding. (TA in art. بدع.) And جَآءَ جَرْيًا بَعْدَ جَرْىٍ (K in art. تأم) or [more commonly] جاء بِجَرْىٍ بَعْدَ جَرْىٍ (M in that art.) [He (a horse) performed, or fetched, run after run]. ― - جَآء is also syn. with صَارَ, like أَتَى; as in the saying, جَآءَ البِنَآءُ مُحْكَمًا The building became, or came to be, firm, strong, or compact. (Kull p. 11.) [And hence the phrase,] مَا جَآءَتْ حَاجَتَكَ, (M, K,) thus in all the copies of the K, with the noun in the accus. case; i. e. What became, or has become, thy want? syn. مَا صَارَتْ; (M, K;) or What was thy want? syn. مَا كَانَتْ: (Er-Radee, TA:) ما being here an interrogative, and the [implied] pronoun [in the verb] being made fem. because its predicate is fem.: but some say حَاجَتُكَ, in the nom. case, [as it is in the CK, meaning What did, or has, thy want become?] regarding حاجتك as the subject of جاءت, and ما as the predicate of this verb. (TA.) ― - See also 3. 3 مُجَايَأَةٌ [inf. n. of جَايَأَ] signifies The act of facing, or fronting; being opposite, or over against: (IAar, K:) and the act of coinciding; as also جِيَآءٌ. (AZ, K.) You say of a man, جَايَأَنِى مِنْ قُرْبٍ He faced me, fronted me, was opposite to me, or was over against me, at a short distance. (TA.) And مَرَّ بِى مُجَايَأَةً He passed by me being in front, or opposite. (TA.) And جَايَأْتُ فُلَانًا I coincided with such a one in his coming. (TA.) And لَوْ جَاوَزْتَ هٰذَا المَكَانَ لَجَايَأْتَ الغَيْثَ Hadst thou passed beyond this place, thou hadst met with rain, or coincided with rain in its coming. (TA.) ― - ↓ جَاآنِى فَجِئْتُهُ , [so in copies of the S, and in copies of the K, as from the S, but in the TA, as from the S, جَآءَأَنِى, and said to be with two hemzehs, though this is evidently wrong,] aor. أَجِيْؤُهُ, the former verb of the measure فَاعَلَنِى, (S,) is [said to be] a mistake for جَايَأَنِى فجئته, since the former verb has an infirm letter [ى] for its medial radical and ' for its final, not the reverse, (Sgh, K,) [therefore] what J says is not allowable unless it be an instance of transposition; (IB, TA;) but what is given by F [and Sgh as the correct form] is that which is accord. to rule, and what J says is that which has been heard from the Arabs, as ISd has pointed out; (TA;) [and rule is not to be regarded when it is contr. to classical usage;] the meaning is, He vied with me, or strove to surpass me, in frequency of coming, and I surpassed him therein. (S, K.) 4 أَجَاءَهُ He made him, or it, to come. (Kull p. 11.) ― - [Hence,] أَجَأْتُهُ i. q. جِئْتُ بِهِ: see 1. (S, K.) ― - أَجَأْتُهُ إِلَيْهِ I compelled him, constrained him, or necessitated him, to have recourse, or betake himself, to it; (Fr, S, K;) or made him to want it, or be in need of it: (S:) in the dial. of Temeem, أَشَأْتُهُ. (TA in art. شيأ.) It is said in a prov., شَرٌّ مَا يُجِيْؤُكَ إِلَى مُخَّةِ عُرْقُوبٍ [It is an evil thing that compels thee to have recourse to the marrow of a hock]; for, as As says, the عرقوب contains no marrow, and only he who cannot obtain any [other] thing is made to want it. (S.) And it is said in the Kur xix. 23, فَأَجَآءَهَا المَخَاضُ إِلَى جِذْعِ النَّخْلَةِ And the motion of the child in her womb compelled her to betake herself to the trunk of the palm-tree. (Bd.) جِيْئَةٌ [A coming;] a subst. from جَآءَ, (S, K,) of the measure فِعْلَةٌ, with kesr to the ج. (S.) جَئِئٌ and جَأّءٌ: see what next follows. جَيَّآءٌ جيآء , (K,) mentioned by Sb as an extr. word, (TA,) [but regularly formed, of the measure فَعَّالٌ,] and ↓ جَأّءٌ , also written جَأَّاءٌ, (K,) with the ى changed into hemzeh, (TA,) and ↓ جَئِئٌ , (K,) [originally جَيِئٌ, of the measure فَعِلٌ, denoting intensiveness, in the CK written جَايِئٌ,] mentioned by IJ as anomalous, A frequent comer. (TA.) One says, إِنَّهُ لَجَيَّآءٌ بِخَيْرٍ Verily he is a frequent bringer of good. (TA.) [ جَآءٍ جآء , originally جَايِئٌ, then جَائِئٌ, then جَائِىٌ, and then جَآءٍ, Coming; act. part. n. of 1.] جيب 1 جَابَ جاب جابي , aor. يَجِيبُ: see 1 in art. جوب, in two places. 2 جيّب جيب , inf. n. تَجْيِيبٌ: see 1 in art. جوب. جَيْبٌ جيب The طَوْق [or opening at the neck and bosom] (K) of a shirt (S, K) and the like; (K;) as, for instance, of a coat of mail: (TA:) or the opening of a shirt at the uppermost part of the breast: (Msb, MF:) or the opening in a garment for the head to be put through: or such an opening as a sleeve and a طَوْق: (MF:) pl. [of mult.] جُيُوبٌ, (Msb, K,) also pronounced جِيُوبٌ, (TA,) [like بِيُوتٌ for بُيُوتٌ,] and [of pauc.] أَجْيَابٌ: (Msb:) this is said to be its proper art., (K, TA,) not جوب, because its pl. is جُيُوبٌ. (TA.) [The Arabs often carry things within the bosom of the shirt &c.; and hence the word is now applied by them to A pocket.] ― - (assumed tropical:) The heart; the bosom. (K.) So in the saying, هُوَ نَاصِحُ الجَيْبِ (assumed tropical:) [He is pure, or sincere, of heart or bosom]: (K:) or trusty, trustworthy, or faithful. (S. [See also art. نصح.]) A poet says وَخَشَّنْتَ صَدْرًا جَيْبُهُ لَكَ نَاصِحُ ” (assumed tropical:) [And thou hast exasperated a bosom the heart of which was faithful to thee]. (TA.) You say also, هُوَ دَنِسُ الجَيْبِ (assumed tropical:) [He is a person of foul heart]. (A in art. دنس.) And رَدَعَ جَيْبَهُ عَنْهُ (assumed tropical:) He cleared his heart, or bosom, of it. (K in art. ردع q. v.) ― - جَيْبُ الأَرْضِ (assumed tropical:) The place of entrance of the land, or country: (K:) pl. جُيُوبٌ. (TA.) جِيبَةٌ جيب جيبه جيبة : see art. جوب. يَاقُوتٌ مُجَيَّبٌ ياقوت مجيب Hollowed [sapphires]: occurring in a trad. describing the banks of the river of Paradise: but accord. to one reading, it is لُؤْلُؤٌ مُجَوَّبٌ; accord. to another, مُجَيَّبٌ or مَجَوَّفٌ; and accord. to another, مُجَيَّبٌ or مُجَوَّبٌ. (TA.) جيح 1 جَاحَتِ الآفَةُ المَالَ جاحت الآفة المال , aor. تَجِيحُهُ, inf. n. جِيَاحَةٌ, [perhaps a mistranscription for جَائِحَةٌ,] i. q. جَاحَتْهُ of which the aor. is تَجُوحُهُ: see art. جوح. (Msb.) And جَاحَهُمُ اللّٰهُ, inf. n. جَيْحٌ and جَائِحَةٌ, the latter an inf. n. like عَافِيَةٌ, God afflicted them with a calamity. (TA.) مَجِيحٌ مجيح i. q. مَجُوحٌ: see art. جوح. (Msb.) جيد 1 جَيِدَ جيد , (Lh, L,) or جَادَ, of the same class as تَعِبَ, aor. يَجَادُ, (Msb,) inf. n. جَيَدٌ, (Lh, S, A, L, Msb, K,) He had a long neck: (A, Msb, K:) or a long and beautiful neck: (S, L:) or a slender and long neck. (L, K.) جِيدٌ جيد , of the measure فِعْلٌ, (Sb, Akh,) or it may be originally of the measure فُعْلٌ, (Sb, TA,) The neck: (S, L, Msb, K:) said by Sh to be used only in praise; and عُنُقٌ, in dispraise; the use of the former in the Kur exi. being ironical; (TA;) but accord. to Esh-Shiháb, the contr. is often the case: (MF:) generally applied to that of a woman: (L:) or the part of the neck upon which the necklace lies: or its fore part: (L, K:) pl. [of pauc.] أَجْيَادٌ (S, L, Msb, K) and [of mult.] جُيُودٌ. (L, K.) لَيِّنَةُ الأَجْيَادِ means A female soft in respect of the neck; as though the term جِيدٌ applied to each distinct part of the neck, and the pl. denoted the whole neck. (L.) جَيْدَانَةٌ جيدانه جيدانة : see أَجْيَدُ. جَيِّدٌ جيد : see art. جود. أَجْيَدُ Having a long neck: (A, Msb, K:) or having a long and beautiful neck: (S, L:) or having a slender and long neck: (L, K:) or it is not applied to a man: (T, TA:) fem. جَيْدَآءُ, (S, L, Msb, K,) with which ↓ جَيْدَانَةٌ is syn.; (K;) or this signifies having a beautiful neck: (L:) pl. جُودٌ [originally جُيْدٌ]. (S, A, K.) And عُنُقٌ أَجْيَدُ A long and beautiful, or slender and long, neck. (L.) جير 2 جيّر جير He plastered a watering-trough or tank with جَيَّار. (TA.) جَيْرِ جير , with kesr to the ر, (S, Mughnee, K, &c.,) like أَمْسِ; (Mughnee;) and جَيْرَ, like أَيْنَ; and sometimes جَيْرٍ; (Mughnee, K;) or this, where it occurs, is for جَيْرِ إِنَّ, and is properly written جَيْرِنْ, إِنَّ in the sense of نَعَمْ being a corroborative of جَيْرِ, and its hemzeh and sheddeh and final vowel being here suppressed: (Mughnee:) a form of oath, (S, K,) or put in the place of an oath, (IAmb, TA,) meaning Verily, or truly; syn. حَقًّا: (S, K:) or a responsive particle, (Mughnee,) meaning yes; syn. نَعَمْ [which is most approved as responsive to an interrogation], (Mughnee, K,) or أَجَلْ [which is most approved as responsive to an affirmation]; (Sharh et-Tesheel, K;) not a noun in the sense of حَقًّا, for were it so it would be an inf. n.; nor in the sense of أَبَدًا, for were it so it would be an adv. n. of time; and if it were a noun it would be decl., and would admit the article ال, and would not have إِنَّ for a corroborative, nor have لَا opposed to it, as it has in the saying إِذَا تَقُولُ لَا ابْنَةُ العُجَيْرِ تَصْدُقُ لَا إِذَا تَقُولُ جَيْرِ [When the daughter of El-'Ojeyr says لا, she speaks truly: not when she says جير]: (Mughnee:) or it is a verbal noun, meaning I know; syn. أَعْرِفُ; as is mentioned by Ibn-Abi-r-Rabeea, and by Er-Radee on the authority of 'Abd-El- Káhir. (MF.) You say, جَيْرِ لَا آتِيكَ Verily, or truly, [&c.,] I will not come to thee. (S.) And جَيْرِ لَا أَفْعَلُ ذٰلِكَ Verily, or truly, [&c.,] I will not do that. (K, * TA.) And لَا جَيْرِ لَا أَفْعَلُ No, verily, or truly, [&c.,] I will not do [that]. (K.) جِيرٌ جير Gypsum; syn. جِصٌّ. (IAar, TA.) [In modern Arabic, Lime: see also what next follows.] جَيَّارٌ جيار Quick lime, and the mixtures thereof, with which are plastered watering-troughs or tanks, and baths; syn. صَارُوجٌ: (S, K:) quick lime and gypsum mixed with ashes: (IAar TA:) or quick lime alone. (TA. [See also جِيرٌ.]) = [A limeburner: so in the present day: see أَتُونٌ.] = Heat in the chest, by reason of rage or hunger; as also ↓ جَائِرٌ : (S, K:) or cough, or the like. (Ham p. 56.) It is app. of the measure فَعَّالٌ; or it may be of the measure فَيْعَالٌ; or فَوْعَالٌ [originally جَوْيَارٌ]. (IJ, TA.) ― - Strength, or vehemence. (TA.) جَائِرٌ : see جَيَّارٌ. مُجَيَّرٌ مجير A watering-trough or tank made small: or made deep: or plastered with gypsum. (K.) جيش 1 جَاشَ , (S, A, Msb, K,) aor. يَجِيشُ, (S, Msb, K,) inf. n. جَيْشٌ (Msb, K) and جَيَشَانٌ (T, K) and جُيُوشٌ, (K,) said of a cooking-pot (T, S, A, Msb, K) &c., (T, A, K,) It boiled, or estuated: (T, S, A, Msb, K:) or began to do so, not yet boiling or estuating; this latter being said by some to be the correct meaning. (Ib, L, TA.) ― - (tropical:) It (the sea) estuated (A, * K, TA) with the waves, (A, TA,) so that it was unnavigable. (TA.) ― - (assumed tropical:) It (a valley) flowed with much water, its water, or waves, rising high. (S, K. *) ― - (assumed tropical:) It (a water-spout, or pipe,) poured forth water: (TA:) and [in like manner] you say of the eye, جَاشَتْ, meaning, (assumed tropical:) it flowed, or overflowed, with tears. (K.) ― - (assumed tropical:) He (a horse) reared, and became excited. (TA.) ― - جَاشَتْ نَفْسُهُ, (S, K,) or جَاشَتْ إِلَيْهِ نَفْسُهُ, (A,) (tropical:) His soul [or stomach] heaved; or became agitated by a tendency to vomit; syn. غَثَتْ; (S, K, TA;) or فَارَتْ; (T in art. ثور; see ثَارَتْ نَفْسُهُ in that art.;) as though what was in his belly rose to his fauces: (TA:) or his soul [as it were] turned round, [i. e., he became giddy,] with the tendency to vomit: (S, K:) as also ↓ تجيّشت ; (K;) which occurs in the former of these senses in a trad.: (TA:) and جَاشَتْ نَفْسُهُ also signifies his soul [or stomach] heaved, by reason of grief or fright; (K;) [as also جَأَشَتْ;] or when this last signification is meant, you say جَشَأَتْ: (S:) and his (a coward's) soul purposed flight: or was frightened: as also جَأَشَتْ, in either of these two senses: (TA:) and جَاشَتْ إِلَيْهِ النَّفْسُ his heart quitted its place by reason of fear. (EM p. 79.) ― - جَاشَ صَدْرُهُ (tropical:) His bosom boiled with wrath, or rage. (TA.) You say also, صَدْرُهُ يَجِيشُ عَلَىَّ بِالغِلِّ (tropical:) [His bosom boils against me with rancour, malevolence, malice, or spite; or with latent rancour, &c.]. (A.) ― - جَاشَ الهَمُّ فِى الصَّدْرِ Anxiety boiled in the bosom: and in like manner, جَاشَتِ الغُصَّةُ فِى الصَّدْرِ (assumed tropical:) [Choking wrath or rage boiled in the bosom]. (T, TA.) ― - جَاشَت الحَرْبُ بَيْنَهُمْ (A, L) (tropical:) War, or the war, [boiled, or raged, or] began to boil [or rage,] between them. (L, TA.) ― - In the following words of a poet, cited by IAar قَامَتْ تَبَدَّى لَكَ فِى جَيْشَانِهَا ” (assumed tropical:) [She arose, showing herself to thee] in her strength and youth, [تَبَدَّى being for تَتَبَدَّى,] جيشان, [the inf. n.,] meaning as rendered above, is with sukoon [to the ى] by poetic license. (ISd, TA.) 2 جيّش , [from جَيْشٌ,] He collected, or assembled, armies, or military forces. (S.) And جيّش جَيْشًا [He collected, or assembled, an army, or a military force]. (A.) 5 تجيّشت نَفْسُهُ : see 1. = [تجيّشوا, from جَيْشٌ, They became collected, or assembled, as an army, or a military force: or they formed themselves into an army, or a military force.] 10 استجاش , [from جَيْشٌ,] He demanded, or summoned, armies, or military forces, مِنْ مَحَلِّ كَذَا from such a place. (A.) And استجاشهُ He demanded of him an army, or a military force. (S.) جَاشٌ : see جَأْشٌ, in art. جأش, in two places; and see الجَائِشَةُ, below. جَيْشٌ An army; a military force: (A, K:) or a body of men in war: (TA:) or men going to war or for some other purpose: (T, K, TA:) pl. جُيُوشٌ. (S, A Msb, K.) جَيْشَةٌ A single rising, or heaving, or the like: pl. جَيْشَاتٌ: hence the phrase جَيْشَاتُ الأَبَاطِيلِ [app. meaning The risings of false or vain things in the mind, or the like]. (TA.) مِرْجَلٌ جَيَّاشٌ [A cooking-pot boiling, or boiling much]. (A.) ― - فَرَسٌ جِيَّاشٌ (assumed tropical:) A horse that rears and is excited when thou puttest him in motion with thy heel. (K * TA.) الجَائِشَةُ The soul; syn. النَّفْسُ; (K;) [as also الجَأْشُ, sometimes written ↓ الجَاشُ , without ';] mentioned by some in art. جأش. (TA.) Quasi جيع جَيَاعَى جوعان جياعى جياعي and جُيَّعٌ: see جَائِعٌ, in art. جوع. جيف 1 جَافَتِ الجِيفَةُ جافت الجيفه جافت الجيفة , aor. تَجِيفُ; (K;) and ↓ جيّفت , (S, * K,) inf. n. تَجْيِيفٌ; (S;) and ↓ اجتافت , (K,) [and ↓ تجيّفت , Golius, as from the K, but not found by me in any copy thereof,] and ↓ انجافت ; (TA;) The dead body stank, or became stinking. (S, * K, TA.) 2 جيّف جيف جيفة He became a stinking dead body. (Mgh, KL.) ― - See also 1. 5 تَجَيَّفَ see 1. 7 إِنْجَيَفَ see 1. 8 إِجْتَيَفَ see 1. جِيفَةٌ جيفه جيفة [A carcass, or corpse, i. e.] a dead body [of a beast or a man], that has become stinking; (S, Mgh, K;) or, as some say, in a general sense; [whether stinking or not:] (TA:) or, of beasts and cattle, an animal that has died a natural death, or been killed otherwise than in the manner prescribed by the law, and has become stinking: (Msb:) [and the corpse of a man: (see جَيَّافٌ:)] pl. [of mult.] جِيَفٌ (S, Mgh, Msb, K) and [of pauc.] أَجْيَافٌ. (S K.) [Hence,] جِيفَةُ لَيْلٍ قُطْرُبُ نَهَارٍ One who sleeps all the night, and labours all the day. (TA from a trad. [See also art. قطرب.]) IDrd mentions this word in art. جوف, holding the ى to be originally و. (TA.) جَيَّافٌ جياف A rifler, or ransacker, of graves; (K, TA;) because he removes the [grave-] clothes from the corpses, and takes them; or, as some say, because of the stinking nature of his act. (TA.) جيل جِيلٌ جيل A nation, people, race, tribe, or family of mankind; (S, Msb, K;) such as the Turks, and the Greeks, (S. TA,) and the Chinese: (TA:) pl. أَجْيَالٌ (M, Msb, TA) and جِيلَانٌ. (M, TA.) ― - And A generation of men. (TA.) = See also جُولٌ. جَيَلُ جيل : see جَيْأَلُ, in art. جأل. جَيْلَانُ الحَصَى جيلان الحصى جيلان الحصي Small pebbles which the wind makes to turn about or round about, to circle, or to revolve: (S, K:) but this belongs to art. جول. (TA.) = يَوْمٌ جَيْلَانُ: see أَجْوَلُ, in art. جول. يَوْمٌ جَيْلَانِىٌّ يوم جيلانى يوم جيلاني : see أَجْوَلُ, in art. جول. جيم 2 جيّم جِيمًا جيم جيما He wrote a ج. (K.) جِيمٌ جيم The letter ج: masc. and fem.: (T, K, * TA:) pl. أَجْيَامٌ and جِيمَاتٌ. (TA.) Quasi جيه جِيهٌ جيه جية : see جُوهٌ, in art. جوه. --------------------------------------------- ح Alphabetical letter ح ح The sixth letter of the alphabet: called حَآءٌ [and حَا (respecting which latter see the letter ب). It is one of the letters termed مَهْمُوسَة, or nonvocal, i. e. pronounced with the breath only, without the voice; and of those termed حَلْقِيَّة i. e. faucial, or guttural, for] the place of its utterance is in the fauces; and were it not for a hoarse aspiration with which it is pronounced, it would resemble ع: next after it [with respect to the place of utterance] is ه: [ع having the lowest place of utterance; then ح; and then ه:] and ح and ه are never consociated in any uncompounded word of the which the letters are all radicals, because of the mutual nearness of their places of utterance: they occur together in حَيَّهَلْ; but this is only a compound word in the classical language; and as the name of a certain kind of tree it is a post-classical word. (Kh, L.) = [It is often put for حِينَئِذٍ. = As a numeral, it denotes Eight.] حا حَا حا and حَآءٌ: see the letter ح, and see arts. حوأ and حى. حب 1 حَبَّ حب [signifying He, or it, was, or became, loved, beloved, an object of love, affected, liked, or approved, is originally حَبُبَ or حَبِبَ]. You say, حَبَّ إِلَىَّ هٰذَا الشَّىْءُ, [aor. حَبُ3َ or حَبَ3َ ,] inf. n. حُبٌّ, This thing was, or became, an object of love to me. (K. [The meaning is there indicated, but not expressed. In the CK, الشَّىءَ is erroneously put for الشَّىْءُ.]) And حَبُبْتُ إِلَيْهِ I became loved, beloved, or an object of love, to him: [said to be] the only instance of its kind except شَرُرْتُ and لَبُبْتُ. (K.) And مَا كُنْتَ حَبِيبًا وَلَقَدْ حَبِبْتَ, with kesr, Thou wast not loved, and thou hast become loved. (S.) See also 5. ― - حَبَّ, formed from حَبُبَ, by making the former ب quiescent and incorporating it into the latter, is also a verb of praise [signifying Beloved, lovely, pleasing, charming, or excellent, is he, or it]; (TA;) and so حُبَّ, [which is more common,] formed from the same, by incorporating the former ب into the latter after transferring the dammeh of the former to the ح. (ISk, S, TA.) A poet says وَزَادَهُ كَلَفًا فِى الحُبِّ أَنْ مَنَعَتْ وَحَبَّ شَيْئًا الَى الانْسَانِ مَا مُنِعَا [And her denying increased his devotion in love: for lovely, as a thing, to man, is that which is denied]. (TA.) And Sá'ideh says هَجَرَتْ غَضُوبُ وَحَبَّ مَنْ يَتَجَنَّبُ وَعَدَتْ عَوَادٍ دُونَ وَلْيِكَ تَشْعِبُ [Ghadoob hath forsaken thee, (and lovely is the person who withdraweth far away,) and obstacles in the way of thy drawing near have occurred to separate thee and her]. (S, TA.) [See also حَبَّذَا, below.] ― - [Both are also verbs of wonder.] You say, حَبَّ بِفُلَانٍ, (As, S, and so in copies of the K,) and حُبَّ, (I 'Ak p. 236, [where both forms are mentioned as correct,] and so in the CK,) How beloved, or lovely, &c., is such a one (As, S, K) to me! (As, S.) [See also 4.] A'Obeyd and Fr read this حَبَّ, saying that it means حَبُبَ بفلان, and that the former ب is rendered quiescent by the suppression of its dammeh, and incorporated into the latter. (S, * TA.) = See also 4, in two places. = Also حَبَّ, [aor., accord. to analogy, حَبِ3َ ,] He stood still, stopped, or paused. (K.) = And حُبَّ, with damm, He was fatigued, or tired. (K.) 2 حبّبهُ إِلَىَّ حببه الى حببه الي He, or it, [rendered him, or it, an object of love, lovely, or pleasant, to me;] made me to love, affect, like, approve, or take pleasure in, him, or it. (K.) You say, حبّبهُ إِلَىَّ إِحْسَانُهُ [His beneficence made him an object of love to me]. (A, TA.) And حَبَّبَ اللّٰهُ إِلَيْهِ الإِيمَانَ [God made faith lovely to him]. (A, TA.) And حُبِّبَ إِلَىَّ بِأَنْ تَزُورَنِى [Thy visiting me hath been made pleasant to me]. (A, TA.) = حبّب الدَّوَآءَ [He formed the medicine into pills, or little clots or balls: see its quasi-pass., 5]. (K in حثر, &c.) = And حبّب He filled a water-skin &c. (AA, TA.) = See also 5. 3 مُحَابَّةٌ محابه محابة , (S,) or مُحَابَبَةٌ, (K,) and حِبَابٌ signify the same [as inf. ns. of حابّ]. (S, K.) [You say, حابّ بَعْضُهُمْ بَعْضًا They loved, affected, liked, approved, or took pleasure in, one another.] And حابّهُ He acted, or behaved, in a loving, or friendly, manner with him, or to him. (A, TA.) ― - See also 4. 4 احبّهُ احبه احبة أحب أحبه أحبة حب حبا حبيب , (S, A, Msb, K,) inf. n. إِحْبَابٌ; (KL;) and ↓ حَبَّهُ , (S,) first pers. حَبَبْتُهُ, (Msb, K,) aor. حَبِ3َ , which is anomalous, (S, Msb, K,) the regular aor. being حَبُ3َ , which is unused, (Msb,) [said to be] the only instance of a trans. verb whose second and third radical letters are the same having the measure يَفْعِلُ as that of its aor. without having also the measure يَفْعُلُ, (S,) and therefore by some disapproved, as not chaste, and disallowed by Az, though he allows the pass. form حُبَّ, (TA,) inf. n. حُبٌّ, (K,) or this is a simple subst., (Msb,) and حِبٌّ; (K;) and [↓ حَبَّهُ ,] first pers. حَبِبْتُهُ, aor. حَبَ3َ ; and ↓ حَابّهُ , inf. n. حِبَابٌ, of the dial. of Hudheyl; (Msb;) and ↓ استحبّهُ ; (Msb, K;) signify the same; (S, Msb, K;) He loved, affected, liked, approved, or took pleasure in, him, or it: (A, K, and KL in explanation of the first and last:) he held him, or esteemed him, as a friend: (KL in explanation of the first and last:) or اِسْتِحْبَابٌ signifies the esteeming [a person or thing] good: (S:) and the preferring, or choosing, [a person or thing,] as also إِحْبَابٌ: (KL:) and استحبّهُ عَلَى غَيْرِهِ means he loved, or esteemed, him, or it, above another, or others; preferred him, or it, to another, or others. (K, A, * TA.) مَا أَحَبْتُ ذٰلِكَ, in the dial. of the tribe of Suleym, is for ما أَحْبَبْتُهُ [I loved not, or liked not, that]; like ظَنْتُ for ظَنَنْتُ, and ظَلْتُ and ظِلْتُ for ظَلِلْتُ. (Lh, TA.) [أُحِبُّ أَنْ يَكوُنَ كَذَا may be rendered I would that it were thus, or that such a thing were.] It is said of Ohod, in a trad., هُوَ جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ, meaning It is a mountain whose inhabitants love us, and whose inhabitants we love: or it may mean we love the mountain itself, because it is in the land of people whom we love. (IAth, TA.) And one says فِى سَاعَةٍ يُحِبُّهَا الطَّعَامُ for يُحَبُّ فِيهَا [In an hour, or a time, in which food is loved, or liked]. (TA.) ― - مَا أَحَبَّهُ إِلَىَّ i. q. حَبَّ بِهِ [How beloved, lovely, pleasing, charming, or excellent, is he, or it, to me!]; (As, S, K, * TA;) and so أَحْبِبْ إِلَىَّ بِهِ. (A, TA.) [De Sacy, in his Gram. Ar., sec. ed., ii. 221, mentions the saying, مَا أَحَبَّ المُؤْمِنَ للّٰهِ وَمَا أَحَبَّهُ إِلَى اللّٰهِ, as meaning How greatly does the believer love God! and how great an object of love is he to God!] = احبّ, (S, K,) inf. n. as above, (S,) also signifies He (a camel) kneeled and lay down, and would not spring up: (K:) or was restive: or kneeled and lay down: (S:) or was afflicted by a fracture, or disease, and would not move from his place until cured, or remained there until he died: (AZ, S, K:) or became jaded: (TA: [agreeably with this last explanation the act. part. n. is rendered in the S and K on the authority of Th:]) or was at the point of death, by reason of violent disease, and therefore kneeled and lay down, and could not be roused. (AHeyth, TA.) Accord. to AO, أَحْبَبْتُ حُبَّ الخَيْرِ عَنْ ذِكْرِ رَبِّى [in the Kur xxxviii. 31] means I have stuck to the ground, on account of my love of the horses, [lit., of good things,] and so been diverted from prayer, until the time of prayer has passed: (TA:) by الخير is meant الخَيْل. (Jel.) = Also He became in a state of recovery from his disease. (K.) = And It (seed-produce) had, bore, or produced, grain. (S, K.) 5 تجبّب جب تجبب He manifested, or showed, love, or affection, (S, K,) إِلَيْهِ to him. (S.) تحبّب and ↓ حَبَّ are both syn. with تُودّد. (TA.) ― - [Also, app., He became, or made himself, an object of love or affection to him: see مُحَبَّبٌ, said to be syn. with مُتَحَبِّبٌ.] = He became swollen, or inflated, like a jar (حُبّ), from drinking. (A, TA.) ― - It (a water-skin &c.) became full. (AA, TA.) ― - He began to be satiated with drink. (K.) ― - He (an ass &c.) became filled with water: (S:) and ↓ حَبَّبَ also is used in this sense, but ISd doubts its correctness: (TA:) one says, شَرِبَتِ الإِبِلُ حَتَّى حَبَّبَتْ The camels drank until they were satiated. (S.) = تحبّب الجَلِيدُ كَاللُّؤْلُؤِ الصِّغَارِ [The hoar-frost formed into grains like small pearls]. (TA in art. صأب.) ― - تحبّب الرِّيقُ عَلَى الأَسْنَانِ [The saliva formed, or collected, in little bubbles upon the teeth]. (Az, TA.) ― - تَقَطَّعَ اللَّبَنُ وَتَحَبَّبَ [The milk became decomposed, and formed little clots of curd]. (S in art. بحثر.) ― - تحبّب الزُّبْدُ [The butter formed into little clots, when first appearing in the milk or cream]. (S and K in art. ثمر.) The verb is also used in like manner in relation to honey, (K in art. حثر,) and دِبْس (S in that art.,) and medicine. (TA in that art. [See also 2.]) ― - تحبّب الجِلْدُ [The skin broke cat with pimples, or small pustules: so in the language of the present day: see حَبٌّ]. (TA in art. حثر.) 6 تحابّوا حابى تحاب تحابوا They loved, or affected, or liked, one another. (S, A, * K. *) 10 إِسْتَحْبَ3َ see 4. = اِسْتَحَبَّتْ كَرِشُ المَالِ The stomachs of the cattle, or camels &c., retained the water [that they had drunk], and the time between the two waterings thereof became long, or became lengthened. (K.) This is at the conjunction of [the periods of] الطَّرْف and الجَبْهَة [the ninth and tenth of the Mansions of the Moon, which, in central Arabia, about the commencement of the era of the Flight, took place on the 12th of August, O. S., (see مَنَازِلُ القَمَرِ, in art. نزل,)] when Canopus rises with them. (TA. [الصَّرْفَة is there put for الطَّرْف; but evidently by a mistake of a copyist. There is also another mistake, though a small one, in the foregoing passage: for Canopus rises, in central Arabia, after الطرف, and before الجبهة; and rose aurorally, in that latitude, about the commencement of the era of the Flight, on the 4th of August, O. S.]) حَبْ حب and حَبٍ A cry by which a he-camel is chidden, to urge him on. (TA voce حَوْبِ, q. v.) حَبٌّ حب , (S, Msb, K,) a [coll.] gen. n., (Msb,) n. un. حَبَّةٌ; (S, Msb, K;) Grain of wheat, barley, lentils, rice, &c.: (Az, TA:) accord. to Ks, only of wheat and barley: (TA:) or wheat &c. while in the ears or other envelopes: (Msb:) [but applied also to various other seeds; among which, to beans, (as in the Mgh in art. بقل,) and peas and the like; and kernels; and] the stones of grapes, dates, pomegranates, and the like: (Mgh voce عجَمٌ:) by some it is applied even [to berries; as, for instance,] to grapes: you say حَبَّةٌ مِنْ عِنَبٍ, as well as مِنَ البُرِّ, and مِنَ الشَّعِيرِ, and the like: (TA:) [and hence, to beads: (see حِبٌّ:)] the pl. (of حَبٌّ, Msb) is حُبُوبٌ (S, Msb, K) and حُبَّانٌ, like تُمْرَانٌ, (K,) pl. of تَمْرٌ; (TA;) and (of حَبَّةٌ, Msb) حَبَّاتٌ (Msb, K) and حِبَابٌ, [or this is pl. of حَبٌّ also,] like كِلَابٌ as pl. of كَلْبَةٌ [and of كَلْبٌ]: (Msb:) and حَبٌّ is also called [by lexicologists, but not by grammarians,] a pl. of حَبَّةٌ. (TA.) ― - [Hence,] Seed-produce, whether small or large. (TA.) ― - And الحَبَّةُ الخَضْرَآءُ (S, K) i. q. البُطْمُ [The fruit of the terebinth-tree, or pistacia terebinthus of Linn. (Delile, Flor. Æg. no. 936.)] (K.) ― - And الحَبَّةُ السَّوْدَآءُ (S, K) i. q. الشُّونِيزُ [The black aromatic seed of a species of nigella]. (K.) [But see art. سود. And for other similar terms, see the latter word of each.] ― - And حَبَّ الغَمَامِ and حَبُّ المُزْنِ and حَبُّ قُرٍّ Hail. (S. [See a metaphorical usage of the first of these in a verse cited voce أَنَّ.]) ― - [Hence likewise,] حَبٌّ also signifies Pimples, or small pustules: [so in the present day: and any similar small extuberances: a coll. gen. n.: n. un. with ة.] (S and K * in art. حثر.) حُبٌّ حب Love; affection; syn. وُدٌّ, (A,) or وِدَادٌ; (K;) inclination of the nature, or natural disposition, towards a thing that pleases, or delights; (Kull p. 165;) contr. of بُغْضٌ: (Mgh, TA:) حُبٌّ and ↓ حِبٌّ and ↓ حُبَّةٌ [this being said in the S to be syn. with حُبٌّ and in the K to be syn. with مَحَبَّةٌ, and it is used as an inf. n. in an ex. cited voce دَاحٌ in art. دوح,] and ↓ حُبَابٌ (S, K) and ↓ حِبَابٌ (K) and ↓ مَحَبَّةٌ (S) signify the same; (S, K;) i. e., as above. (K.) The degrees of حُبّ are as follow: first, هَوًى, the “ inclining of the soul, or mind; ” also applied to the “ object of love itself: ” then, عَلَاقَةٌ love cleaving to the heart; ” so termed because of the heart's cleaving to the object of love: then, كَلَفٌ violent, or intense, love; ” from كُلْفَةٌ signifying “ difficulty, or distress, or affliction: ” then, عِشْقٌ, [“ amorous desire; ” or “ passionate love; ”] in the S excess of love; ” and in the language of the physicians a kind of melancholy: ” then, شَغَفٌ ardour of love, accompanied by a sensation of pleasure; ” like لَوْعَةٌ and لَاعِجٌ; the former of which is “ ardour of love; ” and the latter ardent love: ” then, جَوًى inward love; ” and “ violence of amorous desire, ” or “ of grief, or sorrow: ” then, تَتَيُّمٌ a state of enslavement by love: ” then تَبْلٌ lovesickness: ” then, وَلَهٌ distraction, or loss of reason, in love: ” and then, هُيَامٌ “ a state of wandering about at random in consequence of overpowering love. ” (Kull ubi suprà.) [Accord. to the Msb, it is a simple subst.: but accord. to the K, an inf. n.; and hence,] حُبًّا لِمَا أَحْبَبْتُمْ, meaning أُحِبُّ حُبًّا [I love with loving, i. e. much, what ye have loved]. (Har p. 186.) Hence the phrase, وَكَرَامَةً ↓ نَعَمْ وَحُبَّةً [Yea; and with love and honour will I do what thou requirest: or for the sake of the love and honour that I bear thee: or حبّة may be here used for حُبًّا to assimilate it in termination to كرامة: see what follows]. (S, TA.) Hence also the saying of Abu-l-' Atà EsSindee فَوَاللّٰهِ مَا أَدْرِى وَإِنِّى لَصَادِقٌ أَدَآءٌ عَرَانِى مِنْ حُبَابِكِ أَمْ سِحْرُ [And by God, I know not (and indeed I am speaking truth) whether disease have befallen me in consequence of love of thee, or enchantment]: (S, TA:) but IB says that the reading best known is ↓ مِنْ حِبَابِكِ ; and that حِباب, here, may be an inf. n. of حَابَبْتُهُ; or it may be pl. of حُبٌّ, like as عِشاشٌ is of عُشٌّ; (TA;) or it may be an inf. n. of حَبَبْتُهُ: some also read ↓ مِنْ حَبَابِكِ , with fet-h to the ح, said to mean on account of the love of thee, and of the main amount thereof: (Ham p. 26:) and some read مِنْ جَنَابِكِ “ from thy part [or “ from thee ”]. (TA.) ― - See also حَبِيبٌ. = Also a Persian word, arabicized, (AHát, S, Msb,) from خُنْب, (AHát, TA,) [or خُبْ or خُپْ,] i. q. خَابِيَةٌ, (S, Msb,) A jar, (K, MF,) whether large or small, used for preparing wine: (MF:) or a large jar: (K:) or one for water: (IDrd, TA:) or the four pieces of wood upon which is placed a two-handled, or two-eared, jar: (K, TA: [in the CK, by a misplacement of words, this last signification is assigned to حَبَاب:]) pl. [of pauc.] أَحْبَابٌ (K) and [of mult.] حِبَابٌ and حِبَبَةٌ. (S, Msb, K.) From this last signification is [said to be] derived the phrase حُبًّا وَكَرَامَةً [pronounced حُبًّا وَكَرَامَهْ, lit. A jarstand and a cover will I give thee, or the like], كرامة signifying the “ cover ” of a jar, (K, TA,) whether of wood or of baked clay. (TA.) [If this be the true derivation, the phrase may have originated from a person's asking of another the loan or gift of a jar, and the latter's replying “ Yea; and I will give thee a jar-stand and a cover; ” meaning “ I will do what thou requirest, and more: ” but this phrase is now, and perhaps was in early times, generally used, agreeably with the more common significations of the two words, in the sense assigned above to the phrase حُبَّةً وَكَرَامَةً.] حِبٌّ حب : see حُبٌّ: ― - and حَبِيبٌ, in four places: = and حِبَّةٌ. = Also, and ↓ حِبَابٌ , [but the latter is doubted by the author of the TA, and thought to be perhaps syn. with حِبٌّ in the sense of مُحِبٌّ, and in the L it is said to be syn. with حبٌّ, but in what sense is not explained,] An ear-ring [formed] of one حَبَّة [or bead]. (K.) حَبَّةٌ حب حبه حبة n. un. of حَبٌّ [q. v.]. (S, Msb, K.) [Hence,] جَابِرُ بْنُ حَبَّةَ a name of (assumed tropical:) Bread. (ISk, S.) ― - See also حِبَّةٌ, in two places. ― - [A grain; meaning the weight of a grain of barley;] a wellknown weight. (K.) ― - A [small] piece, or portion, of a thing. (S, K.) ― - حَبَّةُ القَلْبِ The heart's core; (AA, TA;) the black, or inner, part of the heart; or i. q. ثَمَرَتُهُ; (S, A, K;) which is that [same thing]: (S:) or a black thing in the heart: (K:) or the black clot of blood that is within the heart: (T, TA:) or the heart's blood. (K.) You say, أَصَابَتْ فُلَانَةُ حَبَّةَ قَلْبِهِ [Such a woman smote his heart's core]. (A, TA.) = A want: or an object of want; a needful, or requisite, thing: syn. حَاجَةٌ. (K.) حُبَّةٌ حب حبه حبة : see حُبٌّ, in two places: ― - and حَبِيبٌ. ― - [It is also used in a pl. sense.] You say, هُوَ مِنْ حُبَّةِ نَفْسِى [He is of the beloved of my soul]. (TA voce حُمَّةٌ.) ― - And حُبَّتُكَ also signifies What thou lovest to receive as a gift, or to have. (K.) You say, اِخْتَرْ حُبَّتَكَ Choose thou what, or whom, thou lovest; as also ↓ مُحَبَّتَكَ . (TA.) = Also A grape-stone: sometimes without teshdeed; (K;) i. e. حُبَةٌ. (TA.) حِبَّةٌ حب حبه حبة , a pl., [or rather quasi-pl. n.,] The seeds of desert-plants that are not used as food; pl. حِبَبٌ: (S:) or seeds of herbs, or leguminous plants, (بُقُول,) and of odoriferous plants: (K:) or of the latter only; (Ks, Az, TA;) and one of such seeds is called ↓ حَبَّةٌ ; (Az, TA;) or حِبَّةٌ; the coll. n. being ↓ حِبٌّ : (Msb:) or different seeds of every kind: or the seeds of the herbage called عُشْب: or all seeds of plants: sing. the same, and ↓ حَبَّةٌ : or this signifies everything that is sown: and حِبَّةٌ, the seed of everything that grows spontaneously, without being sown: or a small plant growing among the kind of herbage called حَشِيش: (K:) and dry herbage, broken in pieces, and heaped together: (Aboo-Ziyád, K:) or dry herbs or leguminous plants: (K:) or the seeds of wild herbs or leguminous plants, and of those of the kind called عُشْب, and their leaves, that are scattered and mixed therewith; such as the قُلْقُلَان and بَسْبَاس and ذُرَق and نَفَل and مُلَّاح, and all kinds of those herbs or leguminous plants that are eaten crude, and those that are thick, or gross, and bitterish: upon these seeds and leaves, cattle, or camels &c., pasture and fatten in the end of [the season called] the صَيْف (T, TA.) حَبَبٌ حبب : see حَبَابٌ. ― - Also, (S, K,) and ↓ حِبَبٌ , (K,) A beautiful arrangement of the teeth in regular rows. (S, K.) ― - And Streaks of saliva on the teeth. (TA.) ― - And (both accord. to the K, but the latter only accord. to the TA,) The saliva that flows over the teeth, or collects in the mouth, in little bubbles. (T, K, TA.) حِبَبٌ حبب : see حَبَابٌ: ― - and حَبَبٌ. حَبَابٌ حباب : see حُبٌّ. ― - حَبَابُكَ Thine utmost: (Msb:) or the utmost of thy power: (S:) or the utmost of thy love: or, of thine endeavour (جَهْدِكَ [like جُهَادَاكَ and حُمَادَاكَ and قُصَارَاكَ and غُنَامَاكَ and نُعَامَاكَ]). (K. [In the CK جُهْدِكَ.]) You say, حَبَابُكَ كَذَا, (K,) and حبابك أَنْ تَفْعَلَ ذٰلِكَ, (S, Msb, * TA,) and حبابك أَنْ يَكُونَ ذٰلِكَ, (TA,) Thine utmost, (Msb,) or the utmost of thy power, (S,) or of thy love, or of thine endeavour, (K,) will be such a thing, (K,) and thy doing that, (S, Msb, * TA,) and that event's taking place. (TA.) = Also, and ↓ حَبَبٌ and ↓, The main body, the mass, or bulk, or greater part or portion, of water, (S, K,) and of sand, (K,) and of [the beverage called] نَبِيذ: but it is said that the third word applies particularly to water: (TA:) or the first signifies the streaks, or lines, of water, (As, K, TA,) resembling variegated work: (As, TA:) or the waves of water that follow one another: (TA:) or the bubbles (S, A, K) of water, (S, K,) or of wine, (A, TA,) that float upon the surface; (S, A, K;) as also the second (AHn, A) and the third: (AHn, TA:) [it is a coll. gen. n., in this sense, of which the n. un. is with ة:] accord. to IDrd, حببُ المَآءِ and حبابُ المَآءِ signify تَكَسَّرُهُ [app. meaning the ripple, or broken surface, of water, such as is seen when it is slightly fretted by wind, and when it flows over uneven ground]. (TA.) طِرْتَ بِعُبَابِهَا وَفُزْتَ بِحَبَابِهَا, in a trad. of 'Alee, relating to Aboo-Bekr, is explained as meaning Thou hast outrun others, and attained to the place where the flood of El-Islám collects, and reached the first [springs] thereof, and drunk the purest of it, and become possessor of its excellencies: [this is the only explanation of it that I have found:] but it is also otherwise explained. (Hr and others, TA in art. عب.) ― - حَبَابٌ also signifies (tropical:) Dew-drops; (A;) the dew (IAth, K) that is on trees &c. in the evening. (IAth, TA.) It is said in a trad., of the inhabitants of Paradise, that their food shall turn into a sweat like حباب المسْك, by which is meant Musky dew: or, perhaps, musky bubbles. (IAth, TA.) حُبَابٌ حباب : see حُبٌّ, in two places: ― - and حَبِيبٌ. = Also The serpent: (S, IAth, K:) or a serpent not of a malignant species: (TA:) and the name of a devil, (S, K,) accord. to some; (S;) but said to be so only because a serpent is called شَيْطَان. (A 'Obeyd, S, TA.) ― - And a pl. [or rather coll. gen. n.] of which the sing. [or n. un.] is حُبَابَةٌ [accord. to the CK حُبَابَةُ], meaning A certain black aquatic insect or small animal. (K.) = أُمُّ حُبَابٍ (tropical:) The present world; (K, TA;) metonymically used in this sense. (TA.) حِبَابٌ حباب : see حُبٌّ, in two places: = and حِبٌّ. حَبِيبٌ حبيب A person loved, beloved, affected, liked, or approved; (S, * A, Msb, * K;) as also ↓ مَحْبُوبٌ and ↓ مُحَبٌّ , (S, Msb, K,) of which two the former is generally used for the latter, (S, K, TA,) in like manner as are used مَزْكُومٌ and مَحْزُونٌ and مَجْنُونٌ and مَكْزُوزٌ and مَقْرُورٌ, each of which has its proper verb of the measure فُعِلَ, (TA,) and ↓ حِبٌّ (S, K) and ↓ حُبَابٌ and ↓ حُبًّةٌ , which last is also applied to a female, and has for its pl. حُبَبٌ: (K:) the fem. of حَبِيبٌ is with ة; (Msb, K;) and so is that of ↓ مَحْبُوبٌ , (K, TA,) [and that of ↓ مُحَبٌّ ,] and that of ↓ حِبٌّ : (TA:) the pl. of حَبِيبٌ is أَحِبَّآءُ, instead of حُبَبَآءُ, which would be the reg. pl. but for the repetition of the ب; and the pl. of حَبِيبَةٌ is حَبَائِبُ: (Msb:) the pl. of ↓ حِبٌّ is أَحْبَابٌ [a pl. of pauc.] and حِبَّانٌ (K) and حُبَّانٌ (MF) and حُبُوبٌ and حِبَبَةٌ and ↓ حُبٌّ , which last is rare (عَزِيزٌ) [as a pl.], or is a quasi-pl. n. (K.) Though ↓ مُحَبٌّ is uncommon it occurs in the following verse of 'Antarah: “ وَلَقَدْ نَزَلْت فَلَا تَظُنّى غَيْرَهُ مِنِّى بِمْنْزِلَةِ المُحَبِّ المُكْرَمِ [And thou hast taken (and imagine not otherwise), in respect of me, i. e. of my heart, the place of the beloved, the honoured; or become in the condition of the beloved, &c.]. (T, TA.) ― - Also, (IAar, KL, TA,) and ↓ حِبٌّ , (K, KL,) A person loving; a lover; a friend; (KL;) i. q. ↓ مُحِبٌّ : (IAar, K, TA:) [fem. of each with ة:] the pl. of the first (i. e. حبيب) is أَحْبَابٌ (TA) [and أَحِبَّآءُ and أَحِبَّةٌ, mentioned by Golius as from the S, but not in my copies of the S: both, however, are correct: the former, the more common: the latter, a pl. of pauc.]. You say اِمْرَأَةٌ لِزَوْجِهَا ↓ مُحِبَّةٌ and ↓ مُحِبٌّ [A woman loving to her husband]. (Fr, S, K. *) ― - أَبُو حَبِيبٍ The kid. (Har p. 227.) ― - الحَبِيبَةُ: see مُحَبٌّ. حُبَاحِبٌ حباحب , (K,) or أَبُو حُبَاحِبٍ, (S,) [A kind of fire-fly;] a fly that flies in the night, (K,) resembling fire, (S,) emitting rays like a lamp: (K:) AHn says that حباحب and ابوحباحب were both unknown to him, and that nothing respecting them had been heard by him from the Arabs; but that some people asserted the insect thus called to be the يَرَاع, a moth that, when it flies by night, no person not knowing it would doubt to be a spark of fire: Aboo-Tálib says, as on the authority of Arabs of the desert, that حباحب is the name of a flying thing longer than the common fly, and slender, that flies between sunset and nightfall, resembling a spark of fire: (TA:) or, accord. to As, it is a flying thing, like the common fly, with a wing that becomes red; when it flies appearing at a distance like a lighted piece of fire-wood. (Har p. 500.) نَارُ الحُبَاحِبِ (S, K) and نَارُأَبِى حُبَاحِبٍ and simply الحُبَاحِبُ (S) mean The fire of the fly above mentioned: or of El-Hobáhib or Aboo-Hobáhib: (TA:) [for] El-Hobáhib, (S,) or Aboo-Hobáhib, (K,) is said to have been a niggardly man, who never lighted any but a faint fire, fearing to attract guests, so that his fire became proverbial. (S, K.) El-Kumeyt says, describing swords يَرَى الرَّاؤُونَ بِالشَّفَرَاتِ مِنْهَا كَنَارِ أَبِى حُبَاحِبَ وَالظُّبِينَا [The beholders see, in the sides of the blades thereof, and the extremities, the semblance of the fire of the fire-fly]: (S:) here the poet has made حباحب imperfectly decl., regarding it as a fem. [proper] name [of the fly above mentioned]. (TA.) Or نارالحباحب (S, K) and simply الحباحب (S) signify The fire that is struck by a horse's hoofs: (Fr, S:) or the sparks of fire that are made to fly forth in the air by the collision of stones: or the sparks that fall from the pieces of wood that are used for producing fire [by means of friction]: (K:) or they are derived from حَبْحَبَةٌ, (IAar, K,) signifying “ weakness, ” (IAar, TA,) [and their meaning is faint fire.] ― - أُمُّ حُبَاحِبٍ A flying insect resembling the [species of locust called] جُنْدَب, (K, * TA,) spotted with yellow and green: when people see it, they say, بَرِّدِى يَا حُبَاحِبُ [Spread forth thy wings (بُرْدَيْكِ), hobáhib]; whereupon it spreads its two wings, which are adorned with red and yellow. (TA.) حَبَّذَا , meaning حَبِيبٌ, as in the phrase حَبَّذَا الأَمْرُ [Loved, beloved, affected, loved, or approved, is the thing, or affair; or lovely, charming, or excellent, is it]; (K;) and in حَبَّذَا زَيْدٌ [Loved, beloved, &c., is Zeyd]; (S;) is composed of حَبَّ, (Sb, Fr, S, K,) a verb of praise, in the pret. form, invariable, originally حَبُبَ, (Fr, S,) and ذَا, (Sb, Fr, S, K,) its agent, (S,) which together constitute it a single word, (Sb, S, K,) a noun, (Sb, K,) or occupying the place of a noun, (S,) governing the noun [particularized by praise] that follows it in the nom. case; (Sb, S, K;) the place that it occupies in construction making it virtually in the nom. case as an inchoative, and the noun that follows it being its enunciative: (S:) [but see what follows.] It is used in the same manner as a prov.; (Sb, K;) [i. e., it is not altered to agree in number or gender with the noun particularized by praise, which follows it;] remaining the same when used in the dual and pl. and fem. sense; so that one says, حبّذا زَيْدٌ and الزَّيْدَانِ and الزَّيْدُونَ and هِنْدٌ and أَنْتَ and أَنْتُمَا and أَنْتُمْ [&c.]; (Ibn-Keysán, TA;) and حبّذا امْرَأَةٌ, not حَبَّذِهِ المَرْأَةُ; (Sb, S, K; *) which shows that the noun that follows it may not be regarded as a substitute for ذا: (S:) [but see what follows.] It is allowable, but bad, to say, زَيْدٌ حَبَّذَا. (TA.) [There are, however, various opinions respecting حبّذا and the noun that follows it.] Some hold that حبّذا is a noun, composed of حَبَّ and ذا, and is an inchoative, and that the noun particularized by praise is its enunciative; or that the former is an enunciative, and the latter an inchoative, reversing the usual order: others hold that حَبَّ is a verb in the pret. form; and ذا, its agent; and that the noun particularized by praise may be an inchoative, of which حبّذا is the enunciative; or it may be an enunciative of which the inchoative is suppressed, so that حبّذا زَيْدٌ is for حبّذا هُوَ زَيْدٌ [Loved, or beloved, &c., is this person: he is Zeyd], or حبّذا المَمْدُوحُ زَيْدٌ [loved, &c., is this person: the person praised is Zeyd]: others hold that حبّذا is a pret. verb, composed of حَبَّ and ذا, and that the noun following it is its agent; but this is the weakest of opinions: one also says, in dispraise, لَاحَبَّذَا زَيْدٌ. (I 'Ak p. 235.) حَابٌّ حاب An arrow that falls [in the space] around the butt: pl. حَوَابُّ. (K.) أَحَبُّ [More, and most, loved, beloved, &c. You say, هٰذَا أَحَبُّ إِلَىَّ مِنْ ذَاكَ This is more an object of love, affection, liking, or approval, or is more lovely, charming, or pleasing, to me than that. And هُوَ أَحَبُّهُمْ إِلَىَّ He is the most beloved of them to me.] مُحَبٌّ محب : see حَبِيبٌ, in three places. ― - المُحَبَّةُ and ↓ المَحْبُوبَةُ and ↓ المُحَبَّبَةُ and ↓ الحَبِيبَةُ are epithets of El-Medeeneh. (K.) مُحِبٌّ محب , and its fem.: see حَبِيبٌ, in three places. مَحَبَّةٌ محب محبه محبة : see حُبٌّ. ― - Also A cause of love or affection: (Jel in xx. 39:) [pl. مَحَابُّ, like مَحَاشُّ pl. of مَحَشَّةٌ, &c.] You say, أُوتِىَ فُلَانٌ مَحَابَّ القُلُوبِ [Such a one was gifted with qualities that are the causes of the love of hearts]. (A, TA.) مُحَبَّةٌ محب محبه محبة : see حُبَّةٌ. مُحَبَّبٌ إِلَى النَّاسِ محبب الي الناس i. q. مُتَحَبِّبٌ [see 5]. (A, TA.) ― - المُحَبَّبيَةُ: see مُحَبٌّ. مَحْبُوبٌ محبوب : see حَبِيبٌ, in two places. ― - المَحْبُوبَةُ: see مُحَبٌّ. ― - أُمُّ مَحْبُوبٍ a surname of The serpent. (K.) [See also حُبَابٌ.] حبر 1 حَبَرَهُ حبر حبره حبرة , (S, Msb, TA,) aor. حَبُرَ , (Msb,) inf. n. حَبْرٌ; (S, Msb, TA;) and ↓ حبّرهُ , (TA,) inf. n. تَحْبيرٌ; (S, K, TA;) or the latter has an intensive signification; (Msb;) He made it beautiful, beautified it, (S, K, TA,) or adorned it, or embellished it, (Msb,) and made it plain; (TA;) namely, handwriting, and poetry, &c., (S, K, both in relation to the latter verb, and TA in relation to both verbs,) such as language, or speech, and science, (S, TA,) and pronunciation, and a recitation; meaning, with respect to the last, the voice [with which he recited]. (TA.) ― - Also حَبَرَهُ, (S, A, L, Msb, but in the Msb “ or, ” not “ also, ”) aor. حَبُرَ , inf. n. حَبْرٌ (S, Msb) and حَبْرَةٌ; (S;) and ↓ احبرهُ ; (K;) and in an intensive sense ↓ حبّرهُ ; (Msb;) He, (God, A,) or it, (a thing, or an affair or event, S, L,) made him happy, joyful, or glad; (S, A, L, Msb, K;) affected him with a happiness, joy, or gladness, that made his face to shine, or of which the mark, or sign, (حَبَار, i. e. أَثَر,) appeared upon his countenance; (Bd in xliii. 70, in explanation of the pass. form of the first of these verbs;) he made him to enjoy a state of ease and plenty; and treated him with honour: (Lth and S in explanation of the pass. form of the first verb as used in the Kur xxx. 14:) or treated him with extraordinary honour. (Bd in xliii. 70, and TA.) [حُبِرَ, properly signifying He was made happy, &c., may be used as meaning he was, or became, happy, &c.; like سُرَّ; and حُبُورٌ, and its syns. mentioned with it below, may be regarded as its inf. ns. Golius, app. from his finding حَبَرٌ explained in the KL as an inf. n. meaning The being happy, &c., (شَادْ شُدَنْ,) assigns to حُبِرَ جِلْدُهُ, as on the authority of that lexicon, the meaning of “ hilaris lætusque fuit; ” but I have not found this verb in any Arabic work.] = حُبِرَ جِلْدُهُ His skin was beaten so that there remained the mark of the beating. (K.) = حَبِرَ الجُرْحُ, (S, K,) aor. حَبَرَ , (K,) inf. n. حَبَرٌ, (S,) The wound broke out afresh: (S, K:) or became healed, but left scars. (Ks, S, K.) ― - حَبرَتْ أَسْنَانُهُ, aor. حَبَرَ , (S, A, * Msb, K,) inf. n. حَبَرٌ, (S, Msb, *) His teeth became of a yellow colour mingled with the whiteness: (K:) or became yellow; (A, Msb;) syn. قَلِحَتْ. (S.) [See also حِبِرٌ.] 2 حبّرهُ حبر حبره حبرة : see 1, in two places. ― - Also, inf. n. تَحْبِيرٌ, He pared it well; namely, an arrow. (TA.) 4 احبرهُ احبره احبرة أحبره حبر : see 1. = احبر بِهِ He, or it, left a mark upon him, or it. (TA.) And احبرِت الضَّرْبَةُ جِلْدَهُ and بِجِلْدِهِ The blow made a mark, or marks, upon his skin. (TA.) حَبْرٌ حبر : see حُبُورٌ, in two places: ― - and حِبْرٌ, in two places: ― - and حِبِرٌ. = Also حَبْرٌ and ↓ حِبْرٌ ; (S, A, Msb, K, &c.;) but As says, I know not whether it be the former or the latter: (S:) IAar says both: A 'Obeyd says that some of the lawyers say the former; and some, the latter; (TA;) and that in his opinion it is the former: (S, TA:) AHeyth, that it is the former only: (TA:) Th mentions the former only: (Msb:) Fr says it is the latter only: (TA:) and the latter is [said to be] the more chaste because the pl. is of the measure أَفْعَالٌ, and not فُعُولٌ: (S, TA:) [but a pl. of the latter measure is also mentioned:] A learned man (As, S, Msb, K) of the Jews: (S, A:) or whether he be a Christian or Jewish or Sabean subject of a Muslim government, who pays a poll-tax for his freedom and toleration, or one who, having been such, has become a Muslim: or one skilled in the beautifying of language: (A 'Obeyd, S:) or a good, or righteous, man: (Kaab, K, TA:) pl. (of the former, Msb) حُبُورٌ, (Msb, K,) [but this is seldom used,] and (of the latter, Msb) أَحْبَارٌ. (IDrst, S, A, Msb, K, &c.) حِبْرٌ حبر Ink, syn. مَدَادٌ, (Msb,) and نِقْسٌ, (K,) with which one writes: (S, Msb:) so called because it is one of the means of beautifying writings; (Mohammad Ibn-Zeyd, TA;) or because it beautifies, and makes plain, handwriting; (Hr, TA;) or because of the marks that it leaves: (As, TA:) pl. [of pauc.] أَحْبَارٌ (IDrst, TA) and [of mult.] حُبُورٌ. (TA.) ― - I. q. وَشْىٌ [The variegation, or figuring, of cloth or of a garment; or a kind of variegated, or figured, cloth or garment]: (IAar, K:) pl. حُبُورٌ. (K, * TA.) [See also حِبَرَةٌ.] ― - A mark, or sign, of the enjoyment of ease and plenty: (As, S, K: [in one copy of the S, and in the CK, for أَثَرُ النَّعْمَةِ, I find, erroneously, أَثَرُ النِّعْمَةِ:]) and [hence,] beauty; (As, S, A, K;) beauty of aspect; or a beautiful and pleasing aspect, that satisfies the eye by its comeliness: (As, S, TA:) colour; complexion: (Fr, IAar, S, TA:) pl. أَحْبَارٌ (S) and حُبُورٌ. (K, * TA.) One says, إِنَّهُ لَحَسَنُ الحِبْرِ وَالسِّبْرِ Verily he is beautiful, and of goodly appearance: (As, S:) or of beautiful complexion. (IAar.) And ذَهَبَ حِبْرُهُ وَسِبْرُهُ His colour, or complexion, (Fr, S,) or beautiful, (A,) and goodliness of form or aspect, departed: (Fr, S, A:) from the saying, جَآءَتِ الأَبِلُ حَسَنَةَ الأَحْبَارِ وَالأَسْبَارِ [The camels came beautiful in colours and in appearances]. (Fr, S, A. *) One says also, وَالسَّبْرِ ↓ فُلَانٌ حَسَنُ الحَبْرِ : where حبر seems to be the inf. n. of حَبَرْتُهُ “ I made him, or it, beautiful. ” (S.) ― - Also, (S, K,) and ↓ حَبْرٌ (TA) and ↓ حَبَرٌ (K) and ↓ حَبَارٌ (S, K) and ↓ حِبَارٌ , (A, K,) A mark, or trace, (S, A, K,) of beating, (A,) or of a blow that has not brought blood, or of a healed wound, (TA,) or of work, or labour: (A, TA:) pl. of the first [or second] حُبُورٌ (Yaakoob, S, K) and [of the first and third, accord. to analogy,] أَحْبَارٌ; (TA;) and of the fourth حَبَارَاتٌ, (Yaakoob, S, TA,) it having no broken pl. (TA.) One says, بِهِ حُبُورٌ Upon him are marks [of beating, &c.]. (S.) And الضَّرْبِ ↓ بِجِلْدِهِ حِبَارُ Upon his skin is the mark of beating. (A.) And العَمَلِ ↓ بِيَدِهِ حِبَارُ Upon his hand is the mark of work, or labour. (A.) ― - See also حِبِرٌ. ― - And see حُبُورٌ. = Also, [like the Hebrew ?, and the Chaldee ?,] A like; an equal; a fellow. (K.) ― - See also حَبْرٌ. حَبَرٌ حبر : see حُبُورٌ: = and حِبْرٌ: ― - and حِبَرَةٌ. حَبِرٌ حبر : see حَبِيرٌ. حِبَرٌ حبر : see حِبَرَةٌ. حِبِرٌ حبر , (Msb, K,) the only subst. of this form beside إِبِلٌ, (Msb,) [and a few rare dial. vars.,] and ↓ حِبْرٌ (K) and ↓ حَبْرٌ (A, K) and ↓ حِبِرَةٌ (S, Msb, K) and ↓ حَبْرَةٌ (A, K,) and ↓ حُبْرَةٌ ; (K;) or حِبِرٌ, without ة, [as also حِبْرٌ and حَبْرٌ,] is a pl. [or rather a coll. gen. n.], (S,) and with ة it is said to be a n. un. ; (Msb;) A yellowness that mingles with the whiteness of the teeth; (K;) a yellowness of the teeth; (Sh, A, Msb;) what is termed قَلَحٌ in the teeth: (S:) or قَلَحٌ is when they become green: and when the crust increases so as to encroach upon the gums, and to make the roots of the teeth to appear, this is what is termed حَفْرٌ and حَفَرٌ: (Sh, Msb, TA:) pl. حُبُورٌ. (K.) حَبْرَةٌ حبر حبره حبرة : see حُبُورٌ, in three places. ― - Also Extraordinariness (مُبَالَغَةٌ) in a thing that is described as beautiful. (K.) [See 1.] ― - A musical performance, or concert, instrumental or vocal or both, (سَمَاعٌ,) in Paradise; (Zj, K;) agreeably with which signification Zj explains [the verb in] the verse of the Kur [xxx. 14, or xliii. 70]: (TA:) and any sweet melody. (K.) = See also حِبِرٌ. حُبْرَةٌ حبر حبره حبرة : see حِبِرٌ. حَبَرَةٌ حبر حبره حبرة : see حُبُورٌ: = and see also the next paragraph, in two places. حِبَرَةٌ حبر حبره حبرة (S, Mgh, Msb, K) and ↓ حَبَرَةٌ (K) A [garment of the kind called] بُرْد, (S, Mgh,) or a sort of بُرْد, (K,) of the fabric of El-Yemen, (S, Mgh, K,) striped (مُنَمَّرٌ [or this word, q. v., may perhaps signify spotted]); (TA;) a kind of garment of the fabric of El-Yemen, of cotton or linen, striped (مُخَطَّطٌ): (Msb:) pl. حِبَرٌ and حِبَرَاتٌ (S, Mgh, Msb, K) and حَبَرٌ and حَبَرَاتٌ: (TA:) [or rather ↓ حِبَرٌ and ↓ حَبَرٌ are coll. gen. ns.] Accord. to Lth, (Az, Mgh, TA,) حبرة is not a place, nor a known thing, but only signifies وَشْىٌ [see حِبْرٌ]; (Az, Mgh, Msb, TA;) and one says بُرْدٌ حِبَرَةٌ (Msb, TA) and بُرُودٌ حِبَرَةٌ, (TA,) and بُرْدُ حِبَرَةٍ (Mgh, Msb, TA) and بُرُودُ حِبَرَةٍ, (Mgh, TA,) like as one says ثُوْبُ قِرْمِزٍ, the word قرمز signifying a certain dye. (Az, Msb, TA.) [The term ↓ حَبَرَةٌ is now applied in Egypt to A lady's outer covering of silk, black for the married, and white for the unmarried, worn in ridding and walking abroad; the former worn also by concubine slaves. See also حَبِيرٌ.] حِبِرَةٌ حبر حبره حبرة : see حِبِرٌ. حِبْرِىٌّ حبر حبرى حبري A seller of ink. (K.) ↓ حَبَّارٌ , also, is mentioned as having the same signification; and some say that analogy is a sufficient authority for it: but it is disallowed by F. (TA.) حِبَرِىٌّ حبر حبرى حبري , not ↓ حَبَّارٌ , (K,) or the latter is allowable on the ground of analogy, (MF,) A seller of the garments called حِبَرٌ. (K.) [See حِبَرَةٌ.] حُبْرُورٌ حبرور (Msb, K) and ↓ حِبْرِيرٌ and ↓ حَبَرْبَرٌ and ↓ حُبُرْبُورٌ and ↓ يَحْبُورٌ [in the CK بَحْبُورٌ] and ↓ حُبُّورٌ (K) The young one of the حُبَارَى: (Msb, K:) pl. حَبَارِيرُ and حَبَابِيرُ. (K.) [See also يَحْبُورٌ below.] حِبْرِيرٌ حبرير : see what next precedes. حَبَرْبَرٌ حبربر : see what next precedes. حُبُرْبُورٌ حبربور : see what next precedes. حَبَارٌ حبار : see حِبْرٌ. ― - Also The هَيْئَة [i. e. form, or aspect, or the like, or goodliness of form or aspect,] of a man. (Aboo-Safwán, Lh.) حِبَارٌ حبار : see حِبْرٌ, in three places. حُبُورٌ حبور and ↓ حَبْرٌ , (S, K,) or ↓ حِبْرٌ , with kesr, (Msb,) and ↓ حَبَرٌ , which last occurs in a verse of El-'Ajjáj, for حَبْرٌ, [by poetic license,] (S,) and ↓ حَبْرَةٌ (A, K) and ↓ حَبَرَةٌ , (K,) Happiness, joy, or gladness: (S, Msb, K:) or the first signifies cheerfulness; i. e. pleasure, or delight, and dilatation of the heart, which has a visible effect in the aspect: (TA voce سُرُورٌ:) and the same word (IAth) and ↓ حَبْرَةٌ (Az, IAth, K) and ↓ حَبْرٌ , (K,) a state of ease and plenty; syn. نَعْمَةٌ: (IAth, K: [in the CK and in a MS. copy of the K, erroneously, نِعْمَة:]) or a state of complete, or perfect, ease and plenty: (Az:) and ampleness of the circumstances of life. (IAth.) [See 1. Hence the saying,] بَعْدَهَا عَبْرَةٌ ↓ كُلُّ حَبْرَةٍ [After every state of happiness, or joy, &c., is a tear]. (A.) حَبِيرٌ حبير A [garment of the kind called] بُرْد, variegated, (مُوَشَّىِ,) (K,) [i. e.] striped. (TA.) One says بُرْدٌ حَبِيرٌ and بُرْدُ حَبِيرٍ. (TA.) [See also حِبَرَةٌ. Hence the saying,] لَبِسَ حَبِيرَ الحُبُورِ وَاسْتَوَى عَلَى سَرِيرِ السُّرُورِ (tropical:) [He clad himself with the mantle of cheerfulness, and seated himself firmly upon the couch of happiness]. (A.) ― - Also, applies to a garment, or piece of cloth, New: (S, K:) and soft and new; (K, TA;) applied to the same; (TA;) and so ↓ حَبِرٌ ; (K;) which also signifies a soft thing: (TA:) pl. of the former حُبْرٌ. (K.) ― - And Clouds; syn. سَحَابٌ: (S:) or clouds spotted (مُنَمَّرٌ); (K;) in which one sees what resembles تَنْمِير, by reason of the abundance of their water; but Er-Riyáshee disapproves of this. (TA.) حُبَارَى حبار حبارى حباري [a word respecting which J says,] its alif [written ى] is not the fem. alif nor the alif of quasi-coordination; [as F says of the alif of قَبَعْثَرًى, though he finds fault with J for saying thus of the alif of حُبَارَى; (see أَلِفُ التَّكْثِيرِ, in art. ا）] the name [says J] being only composed with it, so that it is as it were a part of the word itself, which is imperfectly decl. when determinate and when indeterminate; i. e., without tenween: (S:) but its alif is the fem. alif; for were it not so, it would be perfectly decl.; (K;) and J says that it is imperfectly decl.: (TA:) and his saying that the alif is [as it were] a part of the word itself is a strange expression, for which it would be difficult to give an answer, and which therefore requires not exorbitance: but “ it is sufficient excellence for a man that his faults may be counted: ” (M:) [A species of bustard;] a certain bird, (S, Msb, K,) well known, of the form of the goose, with a dustcolour upon its head and belly, and the back and wings of which are for the most part of the colour of the quail; (Msb;) or it is a long-necked bird, of an ash-colour, of the form of the goose, with a beak somewhat long, and that is preyed upon, but does not itself prey: Az says that it does not drink water, and that it lays its eggs in distant sands: [the truth is, that it drinks seldom: the male bird has a pouch, extending from beneath the tongue to the breast, said to be large enough to contain seven quarts of water; and it has been supposed by some that he fills this with water for the supply of himself and his mate:] and Az further says, We used, when we journeyed, to proceed in the mountains of EdDahnà, and sometimes we picked up in one day between four and eight of its eggs: it lays four eggs, of a bluish colour, more delicious in taste than those of the domestic hen and than those of the ostrich: and others say that it brings its food from a greater distance than any other bird; sometimes from a distance of many days' journey: also, that it is constantly provided with a thin excrement, or dung, which it voids upon the hawk when pursued by the latter; thus saving itself, by preventing the hawk from continuing its flight, and, as some say, causing its feathers to drop off: whence the prov., أَسْلَحُ مِنْ حُبَارَى: [see art. سلح:] (TA:) حُبَارَى is applied alike to the male and the female, and used as sing. and pl.: (S, K:) but it has pl. forms, (TA,) namely, حُبَارَيَاتٌ (S, Msb, K, TA) and حُبَارَاتٌ: (TA:) accord. to Sb, it has not حَبَارٍ, [in the TA incorrectly written حَبَارِى, as though it had the article ال prefixed to it, or were prefixed to another noun,] nor حَبَائِرُ, [though both of these are mentioned as pls. of it in several of the grammars of the Arabs,] in order to distinguish between حُبَارَى and nouns of the measures فَعْلَآءُ and فِعَالَةٌ and the like. (TA.) It is said in a prov. وَكُلُّ شَىْءٍ قَدْ يُحِبُّ وَلَدَهْ حَتَّى الحُبَارَى وَتَطِيرُ عَنَدَهُ [And everything certainly loves its offspring: even the bustard; and it flies by its side]: (S, Mgh: *) [in the TA, وَيَدِفُّ عَنَدَهْ:] it flies by the side of its young one to teach it to fly before its wings have grown, because of its stupidity: (TA:) the حبارى is thus specially mentioned because it is proverbial for stupidity, and, notwithstanding its stupidity, loves its offspring, and teaches it to fly. (S, Mgh.) Another prov. is, فُلَانٌ مَيِّتْ كَمَدَ الحُبَارَى [Such a one is dying with the concealed grief of the bustard]: because the حبارى moults with other birds, but its new feathers are slow in coming: so when the other birds fly, it is unable to do so, and dies of concealed grief. (TA.) [See also حُبْرُورٌ, and يَحْبُورٌ.] حَبَّارٌ حبار : see حِبْرِىٌّ: ― - and حِبَرِىٌّ. حُبُّورٌ حبور : see حُبْرُورٌ. حَابُورٌ حابور A sitting-place, or a company sitting together, (مَجْلِس,) of unrighteous persons [or revellers]: (S, K:) from حَبَرَهُ “ it made him happy, ” &c. (S.) مًحْبَرَةٌ محبره محبرة , (Msb, K,) which is the most approved form, (Msb, TA,) and ↓ محْبَرَةٌ , (S, Msb,) because it is an instrument, (Msb, TA,) a correct form, though said in the K to be incorrect, (TA,) and ↓ مَحْبُرَةٌ (Msb, K) and ↓ مَحْبُرَّةٌ , (K,) the last used by poetic license, (TA,) The place, (S, K,) or earthern pot, or glass bottle, (TA,) in which ink is put: (S, K, TA:) pl. مَحَابِرُ. (Msb.) = Also, the first of these words, A thing, or things, in which happiness, joy, or gladness, is usually found: such are women said to be. (TA from a trad.) [A cause of happiness, joy, or gladness; agreeably with analogy: of the same class as مَجْبَنَةٌ and مَبْخَلَةٌ.] مَحْبُرَةٌ محبره محبرة : see the next preceding paragraph. مِحْبَرَةٌ محبره محبرة : see the next preceding paragraph. مَحْبُرَّةٌ محبره محبرة : see the next preceding paragraph. مُحَبَّرٌ محبر A man (T) having his skin marked by the bites of fleas. (T, K.) ― - An arrow well pared. (K.) يَحْبُورٌ يحبور , applied to a man, [Very happy, joyful, glad, or cheerful;] of the measure يَفْعُولٌ from الحُبُورُ: (S:) a soft, tender, or delicate, man: pl. يَحَابِيرُ. (AA, TA.) = A certain bird: or the male of the حُبَارَى: or its young one. (K.) See حُبْرُورٌ. حبس 1 حَبَسَهُ حبس حبسه حبسة , (S, A, Msb, K,) aor. حَبِسَ , (Msb, K,) inf. n. حَبْسٌ (S, A, Mgh, Msb, K) and مَحْبَسٌ, (Lth, Sb, K,) He confined, restricted, limited, kept in, prevented from escape, kept close, kept within certain bounds or limits, shut up, imprisoned, held in custody, detained, retained, arrested, restrained, withheld, debarred, hindered, impeded, or prevented, him or it; contr. of خَلَّاهُ; (S, TA;) syn. مَنَعَهُ, (A, Mgh, Msb, K, TA,) and أَمْسَكَهُ; (TA;) as also ↓ احتبسهُ : (S, K: *) and i. q. ضَبَطَهُ (Sb, TA in this art) or ضَبَطَ عَلَيْهِ (TA in art. ضبط) [he took, held, or retained, him or it, strongly, vehemently, or firmly; &c.]. You say, لَا يُحْبَسُ دَرُّكُمْ meaning, لَا تُحْبَسُ ذَوَاتُ الدَّرِ [Your milch animals shall not be confined, or restrained from pasturing]. (TA.) And حَبَسَ المِلْكَ عَلَيْهِ (assumed tropical:) [He confined, or restricted, the property to him, by will or otherwise]. (Mgh in art. وقف.) And حَبَسَ نَفْسَهُ عَلَى كَذَا [He confined, or restricted, himself to such a thing]. (S and K voce تحبّس.) And حَبَسَهُ عَنْ وَجْهِهِ [He restrained, or withheld, him from his course, purpose, or object]. (S in art. الت; &c.) And حَبَسَهُ عَنْ حَاجَتِهِ [He withheld, or debarred, him from the thing that he wanted]. (K in art. بيت; &c.) ― - [Hence,] حَبَسَهُ, (IDrst, Mgh, Msb, K,) inf. n. حَبْسٌ; (TA;) and ↓ احبسهُ , (S, IDrst, Mgh, Msb, K, [in one copy of the S, and in one of the A, ↓ احتبسهُ , which is perhaps allowable,]) inf. n. إِحْبَاسٌ; (TA;) and ↓ حبّسهُ , (IDrd, Mgh,) inf. n. تَحْبِيسٌ; (IDrd, TA;) فِى سَبِيلِ اللّٰهِ; (S, IDrst, A, Mgh;) (tropical:) He bequeathed it, or gave it, (namely, a horse, S, IDrst, A, Mgh, K,) unalienably, (S, IDrst, Mgh, Msb, K,) to be used in the cause of God, or religion; (S, IDrst, A, Mgh, K;) i. e., to the warriors, to ride it in war against unbelievers and the like: (TA:) it is said that the chaste forms are ↓ احبسهُ and ↓ حبّسهُ : (TA:) or the latter of these two is sometimes used; (Mgh;) but has an intensive signification [or is applied to several objects]: (Msb:) حَبَسهُ is said to be a bad form; (TA;) it is used by the vulgar, but is allowable: ↓ احبسهُ is used in preference, to signify the bequeathing or giving of horses and other articles of property that are forbidden to be [afterwards] sold or given, to distinguish between that which is so forbidden and that which is not: (IDrst, TA:) the reverse is the case with respect to وَقَفَهُ and أَوْقَفَهُ and وَقَّفَهُ; for the first of these three is the most chaste, and the last of them is disapproved and rare: (TA:) شَيْئًا ↓ حبّس , inf. n. تَحْبِيسٌ, signifies (assumed tropical:) He made a thing to remain in itself unalienable, (K, * TA,) not to be inherited nor sold nor given away, (TA,) assigning the profit arising from it to be employed in the cause of God, or religion. (K, TA.) Mohammad is related to have said to 'Omar, respecting some palm-trees belonging to the latter, (Mgh, TA,) which he (the latter) desired to give in charity, (TA,) الأَصْلَ ↓ حَبِّسِ وَسَبِّلِ الثَّمَرَةَ (tropical:) Make thou the property itself to remain unalienable, (Mgh, TA,) in perpetuity, (Mgh,) not to be inherited nor sold nor given away, (TA,) and assign thou the profit arising therefrom to be employed in the cause of God, or religion. (Mgh, TA.) [See حَبِيسٌ.] 2 حَبَّسَ see 1, in four places. 3 حابس صَاحِبَهُ حابس صاحبه حابس صاحبة , (K,) inf. n. مُحَابَسَةٌ, (TK,) i. q. حَبَسَ [He confined his companion, or restricted him, &c.]: or [more probably, and agreeably with analogy,] he confined his companion, &c., the latter doing the same to him. (TK.) 4 أَحْبَسَ see 1, in three places. 5 تحبّس عَلَى كَذَا He confined, restricted, limited, restrained, or withheld, himself (حَبَسَ نَفْسَهُ) to such a thing. (S, K.) تحبّس عَنِ الرُّكْبَانِ He held back from the riders. (TA.) تحبّس فِى الأَمْرِ [He withheld himself, or held back, in, or respecting, the affair]. (TA in art. حوز.) 7 إِنْحَبَسَ see 8. 8 احتبس احتبس أحتبس ٱحتبس quasi-pass. of حَبَسَهُ; He, or it, was or became, confined, restricted, limited, &c.; and he confined, restricted, limited, &c., himself; (S, A, K;) [as also ↓ انحبس ; but this latter is probably post-classical.] ― - Said of urine [as meaning It became suppressed]. (S and Msb in art. حقب; &c.) = احتبسهُ syn. with حَبسَهُ, which see, in two places. (S, K.) ― - Also He appropriated it to himself; restricted it to his own special possession: (A, TA:) or he made, or constituted, it (اِتَّخَذَهُ) what is termed حَبِيس. (TA.) حَبْسٌ حبس A place of confinement, restriction, imprisonment, or the like; a prison; a jail; (A, Msb;) as also ↓ مَحْبَسٌ , (Lth, A, TA,) which is also an inf. n.; (Lth, TA;) or, accord. to analogy, ↓ مَحْبِسٌ : (Sb, TA:) pl. of the first, حُبُوسٌ; (Msb;) and of the second [and third], مَحَابِسُ. (A.) = See also حِبْسٌ. حُبْسٌ حبس a contraction of حُبُسٌ, which is pl. of حَبِيسٌ [q. v.]. (IAth, TA.) حِبْسٌ حبس A dam constructed of wood or stones, in a channel of water, to confine the water, (S, K,) that people may drink from it and water their beasts; (S, TA;) as also ↓ حَبْسٌ : (El-'Ámiree, K:) pl. أَحْبَاسٌ (S, TA) and حِبَاسٌ: (Meyd, in Golius:) or a dam by which the water-course of a valley is obstructed, in any place where it is confined: (TA:) or stones put in the mouth of a river or rivulet or the like, preventing the overflowing of the water: (IAar, TA:) or a مَصْنَعَة for water; [i. e. a thing like a حَوْض, or water-ing-trough for beasts &c., in which the rain-water is collected;] (S;) as also ↓ حَابِسٌ : (TA:) or a thing like a مَصْنَعَة for water: (AA, K:) pl. أَحْبَاسٌ: (AA, TA:) and ↓ حُبَاسَةٌ and ↓ حِبَاسَةٌ signify the same as حِبْسٌ: or, accord. to Lth, the حباسات in a piece of land are what surround a [portion of ground such as is called] دَبْرَةٌ, which is the same as a مَشَارَة, in which the water is confined until they are full, when it is made to flow to other parts: (TA:) or a حِبْس is what is surrounded by dams [or by ridges of earth] which confine, or retain, the water [for irrigation]; as also مَشَارَةٌ and دَبْرَةٌ. (R, TA in art. شور.) ― - Also Water collected, and having no supply to increase it: (Ibn-'Abbád, K:) thus called by the name of that by which it is confined. (TA.) حُبْسَةٌ حبس حبسه حبسة a subst. from اِحْتِبَاسٌ [signifying A state of confinement, restriction, limitation, &c.]: you say, الصَّمْتُ حُبْسَةٌ [Speechlessness is a state of restriction]. (S, TA.) ― - [Hence,] A difficulty of utterance which prevents one's speaking distinctly; (A;) a difficulty of speech, (Mbr, K,) and hesitation, (Mbr, TA,) when one desires to speak; (Mbr, K;) a hesitation in speech. (Msb.) حَبِيسٌ حبيس i. q. ↓ مَحْبُوسٌ , [pass. part. n. of 1,] Confined; restricted; limited; &c. (TA.) ― - (tropical:) Anything bequeathed, or given, unalienably, (Lth, Mgh, Msb,) for the sake of God; whether an animal or land or a house; (Mgh;) as also ↓ مَحْبُوسٌ and ↓ مُحَبَّسٌ and ↓ مُحْبَسٌ : (Msb:) pl. of the first حُبُسٌ, (Mgh, Msb,) and, by contraction, حُبْسٌ: (Msb:) حَبِيسٌ is used as a sing. and as a pl.: (Msb:) it is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; and is sometimes used in the place of the pass. part. n. of حَبَّسَ: (TA:) it is also particularly applied to a horse bequeathed, or given, unalienably, to be used in the cause of God, or religion; (S, A, * Mgh, K;) i. e., to the warriors, to ride it in war against unbelievers and the like; (TA;) as also ↓ مُحْبَسٌ (S, Mgh, K) and ↓ مَحْبُوسٌ : (K:) and حُبْسٌ, (S,) or حُبُسٌ, (K,) to what is, or are, bequeathed, or given, unalienably, (S, K,) not to be sold nor inherited, (TA,) of palm-trees, or vines, &c., (K,) as land, and anything that is a source of profit, (TA,) itself to remain unalienable, and the profit arising therefrom to be employed in the cause of God, or religion: (K, TA:) but the حُبُس which Mohammad is related to have made common property were what the pagan Arabs bequeathed, or gave, unalienably, for (عَلَى [so in the TA, and this I regard as the true reading, rather than مِن, which is the reading in the Mgh and L,]) the [camels called] سَوَائِب and بَحَائِر, and such as was called حَامٍ: (Mgh, L, TA:) Hr, in the Ghareebeyn, gives the reading حُبْس, which, says IAth, if correct, is a contraction of حُبُس. (TA.) [From حُبْس, used as a subst., has been formed, app. in postclassical times, the pl. أَحْبَاسٌ: see De Sacy's “ Chrest. Ar., ” sec. ed., vol. i. p. 189.] ↓ حَبِيسَةٌ , also, [used as a subst.,] signifies (assumed tropical:) A thing that is bequeathed, or given, unalienably, in the way of beneficence: and its pl. is حَبَائِسُ. (TA.) حُبَاسَةٌ حباسه حباسة and حِبَاسَةٌ: pl. حُبَاسَاتٌ: see حِبْسٌ. حَبِيسَةٌ حبيس حبيسه حبيسة : see حَبِيسٌ, last sentence. [ حَبَّاسٌ حباس A jailer.] حَابِسٌ حابس [act. part. n. of حَبَسَ; Confining; restricting; limiting; &c.]: pl. حُبَّسٌ. (IAth, TA.) [Hence,] حَابِسُ الفِيلِ The Restrainer of the Elephant: an epithet applied to God; alluding to the case of Abrahah. [See Kur ch. cv.] (TA.) And زِقٌّ حَابِسٌ A skin that retains the water [&c.]. (TA.) And كَلَأْ حَابِسٌ Herbage that is abundant, and retaining the water. (TA.) ― - See also حِبْسٌ. = Also i. q. مَحْبُوسٌ, or ذُو حَبْسٍ. (Ham p. 188.) مَحْبَسٌ محبس and مَحْبِسٌ: see حَبْسٌ. ― - Also, the latter, [or both,] The manger, or stable, of a beast. (TA.) مُحْبَسٌ محبس : see حَبِيسٌ, in two places. مُحَبَّسٌ محبس : see حَبِيسٌ. مَحْبُوسٌ محبوس : see حَبِيسٌ, in three places. إِبْلٌ مُحْتَبِسَةٌ ابل محتبسه ابل محتبسة Camels that remain at the house; syn. دَاجِنَةٌ: as though they were restrained from pasturing. (TA.) حبش 1 حَبَشَ لَهُ , (K,) aor. حَبُشَ , (TK,) inf. n. حَبْشٌ and حُبَاشَةٌ; (K, TK;) or حَبَشَ لَهُ حُبَاشَةً; (S;) [whence it appears probable that the author of the K is in error in regarding حُبَاشَةٌ as an inf. n.;] He collected for him something; as also ↓ حَبَّشَ , inf. n. تَحْبِيشٌ: (S, K:) and ↓ تحبّشهُ and ↓ احتبشهُ likewise signify he collected it. (TA.) You say also, قَوْمَهُ ↓ حَبَّشَ , inf. n. تَحْبِيشٌ, He collected his people. (S.) And حَبَشَ لِعِيَالِهِ, inf. n. حَبْشٌ, He gained, or earned, and collected, for his family, or household; like هَبَشَ; as also ↓ احتبش . (TA.) 2 حَبَّشَ see 1, in two places. 4 احبشت بِوَلَدِهَا She brought forth her child like an Abyssinian (حَبَشِىّ) in colour. (S.) 5 تحبّشوا They collected themselves together, (S, * A, TA,) عَلَيْهِ against him; as also تهبّشوا. (TA.) = تحبّشهُ: see 1. 8 إِحْتَبَشَ see 1, in two places. الحُبْشُ : see the next paragraph. الحَبَشُ , (S, A, Msb, K,) a coll. gen. n., (Msb,) and ↓ الحُبْشُ , (A, MF,) or this is a pl., and the former is also said to be an anomalous pl., (TA,) and ↓ الحَبَشَةُ , (S, A, Msb, K,) also said to be an anomalous pl., (TA,) and wrong with respect to rule, (T, M,) having no sing. of the measure فَاعِلٌ, (M,) for they did not use حَابِشٌ as a sing. thereof, like فَاسِقٌ as sing. of فَسَقَةٌ, (T,) but الحَبَشَةُ became used as a dial. var., (T, Msb,) commonly obtaining, for الحَبَشُ, (Msb,) and is allowable in poetry in cases of necessity, (T,) and ↓ الأَحْبُشُ , (IDrd, K,) also used as syn. with الحَبَشُ, (IDrd,) or it is pl. of الحُبْشُ, with damm, not a sing. as it seems to be from the mention of it in the K, (MF,) and ↓ الأُحْبُوشُ , (A, TA,) and الحُبْشَانُ, (A,) which is a pl. (IDrd, S, K) of الحَبَشُ, (IDrd,) like as حُمْلَانٌ is pl. of حَمَلٌ, (S,) and الحُبُوشُ, (A,) [also a pl.,] and ↓ الحَبِيشُ , which is also a pl., (TA,) [or rather a quasipl. n.,] and الأَحَابِشُ, which is likewise a pl., (K,) app. of أَحْبُشٌ, (TA,) and الأَحَابِيشُ, (A,) [which is pl. of أُحْبُوشٌ,] A certain race of the blacks; (S, A, Msb, K, &c.;) [namely, the Abyssinians; who, however, are not properly called “ blacks: ”] one of whom is called حَبَشِىٌّ. (A, Mgh, Msb.) The dim. of حَبَشٌ is حُبَيْشٌ. (Msb.) الحَبَشَةُ : see الحَبَشُ. ― - It also signifies The country of the حُبْشَان [or Abyssinians]: (K:) a proper name applied thereto. (TA.) حُبْشِىٌّ : fem. with ة. For the latter, see حَبَشِىٌّ. ّحَبَشِىُّ a rel. n. from الحَبَشَةُ; (TA;) [signifying Of, or belonging to, or relating to, Abyssinia or the Abyssinians.] ― - [An Abyssinian;] one of the race called الحَبَش. (A, Mgh, Msb.) ― - حَبَشِيَّةٌ (K) and ↓ حُبْشِيَّةٌ (A, K) A black, (A,) or an intensely black, (K,) she-camel. (A, K.) ― - الحَبَشِىُّ مِنَ النَّمْلِ The black ant. (M in art. دلم.) الحَبِيشُ : see الحَبَشُ. حُبَيْشٌ dim. of حَبَشٌ, q. v. (Msb.) ― - Also A certain well-known bird; [the Numidia; which comprises the species commonly called the Guineahen, and pintado: so applied in the present day:] the word is thus, [without the article ال, apparently as a proper name, and] in the dim. form, like كُمَيْتٌ and كُعَيْتٌ: (S, TA:) it is strangely omitted in the K. (TA.) حُبَاشَةٌ What is collected, (S, * and TA in art. هبش,) of men, and of property; as also هُبَاشَةٌ: (TA ubi suprà:) pl. حُبَاشَاتٌ. (S, and TA ubi suprà.) ― - A company, or body, of men, not of one tribe; (S, K;) like هُبَاشَةٌ; (TA;) as also ↓ أُحْبُوشٌ and أَحَابِيشُ; (S;) or as also ↓ أُحْبُوشَةٌ , (K, TA,) of which the pl. is أَحَابِيشُ; (TA:) the pl. of حباشة in this sense is as above. (TA.) الأَحْبُشُ : see الحَبَشُ. الأُحْبُوشُ : see الحَبَشُ. ― - أُحْبُوشٌ: see حُبَاشَةٌ: accord. to some, it signifies Any company, or body, of men; because, when they are collected together, they are [in their general hue] black. (TA.) أُحْبُوشَةٌ : see حُبَاشَةٌ. حبط 1 حَبِطَ حبط , aor. حَبَطَ , inf. n. حَبَطٌ, (Az, S, K, &c.,) He (a beast, Az, S, or a camel, ISd, K) ate much, (S,) or had pain in his belly from pasture which he found unwholesome, or from eating much of herbage, (ISd, K,) so that he became swollen, or inflated, thereby (S, ISd, K) in his belly, (S,) and there would not come forth from him (S, ISd, K) what was in it, (S,) or anything; (ISd, K;) he did not void either thin dung or urine, his belly being bound: (Az:) or he (a sheep, or goat, ISk, S) became swollen, or inflated, in his belly, in consequence of eating [the herb called] ذُرَق, (ISk, S, K, *) which is the حَنْدَ قُوق [i. e. the herb lotus, melilot, or bird's-foot-trefoil]: (ISk, S:) or he (a beast) lighted upon good pasturage, and ate immoderately, so that he became swollen, or inflated, and died: (Z, IAth:) or, in speaking of a horse, you do not say, حَبِطَ الفَرَسُ, but حَبِطَ قُصَيْرَى الفَرَسِ, or خَاصِرَتُهُ, or مَوْقِفُهُ, because it means that the horse's belly became swollen, or inflated: (ISd, Z, L:) you say also, حَبِطَ بَطْنُهُ his belly became swollen, or inflated, so that he died: (Az, TA:) or his (a man's) belly became swollen, or inflated, by food &c.: (Mbr, TA in art. حبطأ:) and حَبِطَ is also said of the skin, meaning it became swollen, or inflated. (TA.) [See also Q. Q. 3; and see حَبَطٌ below.] ― - Hence, app., i. e. from حَبِطَ said of the belly, (Az, TA,) or it is from this verb said of a beast, (Z, IAth, TA,) حَبِطَ عَمَلُهُ, (Az, S, Msb, K, &c.,) aor. حَبَطَ ; (Az, Msb, K;) and حَبَطَ, aor. حَبِطَ ; (AZ, Az, Msb, K;) the latter, says Az, heard by AZ from an Arab of the desert, but I have not heard it on any other authority; (TA;) inf. n. حَبْطٌ, (Az, S, K, [but in the Msb it seems to be indicated that it is حَبَطٌ,]) with the ب quiescent, (Az, S,) thus differing from the inf. n. of حَبِطَ said of the belly, (Az, TA,) and حُبُوطٌ, (Az, S, Msb, K,) which latter, accord. to AZ, is the inf. n. of حَبَطَ like ضَرَبَ; (T, TA;) (tropical:) His work, or deed, became null, or void, or of no account; it went for nothing; it perished; (Az, Msb, TA;) for like as he of whom one says حَبِطَ بَطْنُهُ perishes, so does the work, or deed, of the hypocrite: (Az, TA:) or it became ineffective of reward; its reward became annulled. (S, K.) And hence also, (Z, TA,) حَبِطَ دَمُهُ, aor. حَبَطَ , (Z, Msb, K, TA,) but not حَبَطَ also, as is implied in the K, (TA,) and in this case the inf. n. is حَبَطٌ, (Msb, * TA,) with the ب movent, (TA,) (tropical:) His blood (the blood of one slain, K) went for nothing; unretaliated, and uncompensated by a mulct. (Msb, K, TA.) ― - حَبِطَ said of the water of a well, i. q. أَحْبَطَ, q. v. (TA.) ― - Said of a wound, (S, Ibn-' Abbád, K,) aor. حَبَطَ , (K,) inf. n. حَبَطٌ, with fet-h to the ب, (S, K,) It had scars remaining after having healed: (Ibn-' Abbád, K: *) or it broke open again; or became recrudescent; syn. عَرِبَ [which has the signification given above on the authority of Ibn-' Abbád as well as what follows it] and نُكِسَ. (S.) [See also حَبَطٌ below.] 4 أَحْبَطَ [احبطهُ seems to signify, in its primary acceptation, He made him, (namely a beast,) or it, (the belly,) to be in the state termed حَبَطٌ, which see below. ― - And hence,] احبط عَمَلَهُ (tropical:) He (God, S, K, or a man, Msb) made his work, or deed, to become null, or void, or of no account; to go for nothing; to perish; (Msb, K, * TA;) to be ineffective of reward; or he annulled its reward. (S.) So it signifies in the Kur [33:19, &c.]: and you say, إِنْ عَمِلَ عَمَلًا صَالِحًا أَتْبَعَهُ مَا يُحْبِطُهُ وَ إِنْ أَرْسَلَ كَلِمًا طَيِّبًا أَرْسَلَ خَلْفَهُ مَا يُحْبِطُهُ (tropical:) [If he do a good deed, he makes to follow it that which annuls it; and if he send forth good words, he sends forth after them that which annuls them]. (TA.) And hence also, (Z, TA,) احبط الدَّمَ (tropical:) He made the blood to go for nothing; unretaliated, and uncompensated by a mulct. (Msb, K, * TA. *) ― - احبطهُ الضَّرْبُ The beating made a mark or scar, or marks or scars, upon him. (TA.) = احبط مَآءُ الرَّكِيَّةِ, (K,) inf. n. إِحْبَاطٌ, (AA, S,) The water of the well went away, and did not return (AA, S, K) as it was; (AA, S;) as also ↓ حَبِطَ , aor. حَبَطَ . (TA.) ― - احبط عَنْ فُلَانٍ He turned away from, avoided, shunned, and left, such a one. (IDrd, K.) Q. Q. 3 اِحْبَنْطَى احبنطى احبنطي He (a man, TA) was, or became, swollen, or inflated, in his belly: (K, TA:) he (a man) was short and bigbellied: (S:) he (a man) was, or became, filled with wrath, or rage; or by repletion of the belly; as also اِحْبَنْطَأَ: from حَبَطٌ. (TA.) [See 1.] حَبَطٌ حبط [inf. n. of حَبِطَ, q. v.:] A beast's having the belly swollen, or inflated, so that what is in it does not come forth, in consequence of eating much: (S:) or pain in the belly, of a camel, from pasture which he finds unwholesome, or from herbage of which he has eaten much, so that he becomes swollen, or inflated, therefrom, (ISd, K,) in his belly, (TA,) and nothing comes forth from him: (ISd, K:) or a swelling, or inflation, of the belly, (K,) or a beast's having the belly swollen, or inflated, (ISk, S,) from eating [the herb called] ذُرَق: (ISk, S, K:) [see 1:] and a swelling in the udder or other thing: (K:) or, accord. to the M, the slightest swelling in the udder: or, as some say, swelling, or inflation, wherever it be, from disease or other cause. (TA.) It is said in a trad., إِنَّ مِمَّا يُنْبِتُ الرَّبِيعُ مضا يَقْتُلُ حَبَطًا أَوْ يُلِمُّ [Verily, of what the (rain, or season, called) ربيع causes to grow, is what kills by inflation of the belly, or nearly does so]. (S, TA.) ― - The scars, or marks, of a wound, or of whips, upon the body, after healing: or the swollen scars, or marks, (of whips, TA,) not lacerated: when mangled and bleeding, they are termed عُلُوب [pl. of عَلْب]: (K:) the excrescent flesh upon the scars of wounds. (Sgh.) حَبِطٌ حبط part. n. of حَبِطَ; A camel [or other beast having his belly swollen, or inflated, so that what is in it does not come forth, in consequence of eating much: or] having pain in the belly, from pasture which he finds unwholesome, or from herbage of which he has eaten much, so that he is swollen, or inflated, therefrom, [in his belly,] and nothing comes forth from him: (K:) [see حَبَطٌ:] pl. حَبَاطَى (K) and حَبَطَةٌ. (M, TA.) You say also فَرَسٌ حَبِطُ القُصَيْرَى A horse swollen, or inflated, in the flanks. (TA.) حُبَاطٌ حباط The disease in which the belly is swollen, or inflated, from eating [the herb called] ذُرَق: (K:) or, as Az says, accord. to some, it is with the pointed خ, from التَّخَبُّطُ signifying “ the being in a state of commotion, agitation, convulsion, tumult, or disturbance. ” (TA.) حُبَيْطٍ حبيط : see حَبَنْطًى. حُبَيْطِىٌّ حبيطى حبيطي : see حَبَنْطًى. حَبَنْطًى حبنطى حبنطي , with tenween, and حَبَنْطَأٌ, the ن and the ا [which latter is written in the former word ى being added to render the word quasi-coordinate to سَفَرْجَلٌ, (S, TA,) the derivation being from حَبَطٌ, (TA,) A man short and bigbellied; (S, TA;) as also حَبَنْطَاةٌ and ↓ مُحْبَنْطٍ : (S:) [see the last of these words below:] or filled with wrath, or rage; or by repletion of the belly; (K;) as also حِبَنْطًى and حَبَنْطَاةٌ: (Ks, Lh:) and this last, a woman short, ugly, and bigbellied; (K;) also related with ' [i. e. حَبَنْطَأَةٌ, or, as it is written in the L, حَبَنْطَآءَةٌ, but this I think a mistranscription]. (TA.) When you form the dim., you may reject the ن, and change the ا [which is the final letter] into ى, so that [the dim. becomes originally حُبَيْطِىٌ, for which, accord. to a wellknown rule,] you say ↓ حُبَيْطٍ , with kesr to the ط, and with tenween; for the ا is not to denote the fem. gender, that the letter preceding it should be with fet-h, as in [حُبَيْلَى and بُشَيْرَى] the dims. of حُبْلَى and بُشْرَى: you may also retain the ن, and reject the ا; saying ↓ حُبَيْنِطٌ : and thus you may do in the case of any noun having two letters added for the purpose of quasi-coordination: you may also put a compensation for the letter rejected in either place, or not: if you put a compensation in the former instance, you say ↓ حُبَيْطِىٌّ , with teshdeed to the ى, and with kesr to the ط; and in the latter instance, you say ↓ حُبَيْنِيطٌ . (S, O, TA.) حُبَيْنِطٌ حبينط : see حَبَنْطًى. حُبَينِيطٌ حبينيط : see حَبَنْطًى. مُحْبَنْطٍ محبنط and مُحْبَنْطِئٌ A man, or child, swollen, or inflated, in his belly: (TA:) or filled with anger: (AZ, TA:) or who becomes angry, deeming a thing slow or tardy or late: (IAth, TA:) or refraining as one who seeks or desires, not as one who refuses: (TA:) or the former, becoming angry; and the latter, swollen, or inflated: (IB, TA:) or the former, deeming a thing slow or tardy or late; and the latter, bigbellied: and the latter also signifies cleaving to the ground. (TA.) See also حَبَنْطًى. حبق 1 حَبَقَ حبق , (S, Msb, K,) said of a goat, (Lth, TA,) or mostly said of the camel and of the goat, (K,) and sometimes of a man, (TA,) or حَبَقَتْ, said of a she-goat, (Msb,) aor. حَبِقَ , (S, Msb, K,) inf. n. حَبِقٌ (S, K) and حَبْقٌ (Msb, K) and حُبَاقٌ, (K,) He, or she, broke wind. (S, Msb, K.) ― - [Hence,] يَحْبِقُونَ عَلَى فُلَانٍ (tropical:) They revile such a one; and act in an ignorant, or a silly, or foolish, and a wrong manner towards him. (TA.) حَبْقٌ حبق : see حَبِقٌ. حَبَقٌ حبق [The mentha pulegium of Linn., or pennyroyal; so generally called in the present day, in Egypt and other countries; accord. to Golius, applied by the Moors and Egyptians to ocimum (i. e. basil), which, he says, the Easterns call حبق النبطى; but he should have said الحَبَقُ النَّبَطِىُّ, which see below;] a certain plant of sweet odour, (K,) of sharp flavour, the leaves whereof are like those of the خِلَاف [q. v.] ; of which one kind grows in the plains, and another on the mountains; not depastured; (TA;) called in Persian الفُوتَنْجُ, (K, in the CK الفُوتَنَجُ,) or الفُوذَنْجُ, (S,) or پُودِينَهْ: (TA:) AHn says, on the authority of an Arab of the desert, that it is a cause of diminishing the seminal fluid; that the horse rolls upon it and it diminishes his seminal fluid; and it is put into the pillow which is placed beneath the head of a man and it diminishes his seminal fluid: (TA:) it resembles the sweet-smelling plant called the نَمَّام [q. v., in the CK, erroneously, ثُمام]; (K, * TA;) and grows abundantly by water: (TA:) [a coll. gen. n.: n. un. with ة: and] pl. حِبَاقٌ. (IKh, TA.) ― - حَبَقُ المَآءِ and حَبَقُ التِّمْسَاحِ [Mentha aquatica, or water-mint,] الفُوتَنْجُ النَّهْرِىُّ; (K;) so called because it grows upon the sides of rivers, and because the crocodile eats of it much. (TA.) ― - حَبَقُ القَنَا, or حَبَقُ الفِيلِ, [Marjoram, sweet marjoram,] المَرْزَنْجُوشُ. (K.) ― - حَبَقُ الرَّاعِى [Common artemisia, or mugwort,] البِرِنْجَاسَفُ [or البَرَنْجَاسَفُ]. (K, TA: in the CK البِرِنْجَاسَفُ.) ― - حَبَقُ البَقَرِ [Chamomile] البَابُونَجُ. (K.) ― - حَبَقُ الشُّيُوخِ [Marum; so called in the present day;] المَرْوُ; (K;) also called رَيْحَانُ الشُّيُوخِ. (TA.) ― - الحَبَقُ الصَّعْتَرِىُّ and الحَبَقُ الكَرْمَانِىُّ [Basilroyal] الشَّاهِسْفَرَمُ [from the Persian شَاهْ سِفَرَمْ or شَاهْ سِپَرَمْ &c.]; (K, TA; in the CK الشّاهَسْفَرَمُ;) which is the Sultán of the رَيَاحِين; also called الرَّيْحَانُ المُطْلَقُ; and which is sown in houses. (TA.) ― - الحَبَقُ القَرَنْفُلِىُّ [Common clinopodium, or wild basil,] الفَرَنْجَمُشْكَ; (K, TA; in the CK الفَرَنْجَمُشْكَ;) [a word of Persian origin,] meaning the musk of the Franks. (TA.) ― - الحَبَقُ النَّبَطِىُّ, i. e. رَيْحَانُ الحَمَاحِمُ [which is Garden-basil: الحَمَاحِمُ is said in the K, art. حم, to be الحَبَقُ البُسْتَانِىُّ, with wide leaves; also called الحَبَقُ النَّبَطِىُّ]. (TA.) ― - حَبَقُ تُرُنْجَانٍ [Melissa, citrago, balm-mint, or balm-gentle,] الباذرنجبويه. (TA.) ― - الحَبَقُ الرَّيْحَانِىُّ What is eaten of المُقْلُ المَكِّىُّ [see art. مقل]. (K.) حَبِقٌ حبق , (S, O, L, TA,) in the K, erroneously, حِبْق, (TA,) Emission of wind from the anus, with a sound; (S, O, L, K, TA;) mostly used in relation to camels and sheep or goats; (K;) accord. to Lth, in relation to goats; but sometimes used in relation to human beings; a simple subst., as well as an inf. n.; (TA;) as also ↓ حُبَاقٌ (K) and ↓ حَبْقٌ . (TA.) حَبْقَةٌ حبق حبقه حبقة A single emission of wind from the anus, with a sound: (K:) or a slight emission thereof. (IDrd, TA.) يَا حَبَاقِ يا حباق is said to a female slave, [in reviling her, meaning O thou stinking one !] (K,) like as one says to her يَا دَفَارِ. (TA.) حُبَاقٌ حباق : see حَبِقٌ. عُذْقُ الحُبَيْقِ , (As, S, Msb,) or, accord. to Málik Ibn-Anas, عَذْقُ ابْنِ الحُبَيْقِ, (Msb,) and لَوْنُ الحُبَيْقِ, (S, and TA in art. جعر,) or عَذْقٌ حُبَيْقٌ, (K, in the CK عِذْقٌ حُبَيْقٌ,) A sort of دَقَل, of bad quality: (As, S:) or dates such as are termed دَقَل; (Msb, K;) dust-coloured, small, and somewhat long; of bad quality: (As:) so called because of their badness; (Msb;) or so called in relation to [a man named] Ibn-Hobeyk. (TA.) It is said in a trad., نَهَى عَنْ لَوْنَيْنِ مِنَ التَّمْرِ الجُعْرُورِ وَ لَوْنِ الحُبَيْقِ [He (Mohammad) forbade two sorts of dates; the جعرور and لون الحبيق]: (S:) or نَهَى عَنِ الجُعْرُورِ وَ عَذْقِ الحُبَيْقِ: (Msb:) meaning, in the case of the poor-rate. (S, Msb.) حبك 1 حَبَكَهُ حباك حبك حبكه حبكة , aor. حَبِكَ (S, K) and حَبُكَ , (K,) inf. n. حَبْكٌ, (S, K,) He bound it, or tied it; and made it fast, or firm: (K: [see also 2:]) he made it well: (TA:) he wove it well, (S, K, TA,) and firmly, or compactly; (TA;) namely, a piece of cloth: (S, K, TA:) he made the effect of the work therein to be beautiful; i. e., in a piece of cloth: and ↓ احتبكهُ signifies the same: (K:) or this latter, he made it (i. e. anything) firm, or compact; and made it well. (IAar, S, Msb.) It is said of ' Áïsheh, in a trad., تَحْتَ ↓ كَانَتْ تَحْتَبِكَ الدِرْعِ فِى الصَّلَاةِ She used to bind the إِزَار [or waist-wrapper], and make it fast, beneath the shift, in prayer; (S;) from حُبْكَةٌ, q. v.: (TA:) or بِإِزَارٍ فَوْقَ القَمِيصِ ↓ كَانَتْ فِى الصَّلَاةِ تَحْتَبِكُ she used, in prayer, to bind an ازار over the shirt. (Msb.) [It is said that] ↓ اِحْتِبَاكٌ is also syn. with اِحْتِبَآءٌ, on the authority of As: (S:) [i. e., that] احتبك is syn. with احتبى: (Msb:) [and that] احتبك بِإِزَارِهِ signifies احتبى, (K,) or احتبى بِهِ وَ شَدَّهُ إِلَى يَدَيْهِ: so says Aboo-' Obeyd, as on the authority of As: but Az says that this is a mistake: that what As said was, that الاحتياك, with ى, is syn. with الاحتباء, as ISk relates. (TA.) One says also, حَبَكْتُ الحَظِيرَةَ بِقَصَبَاتِ كَمَ تُحْبَكُ عُرُوشُ الكَرْمِ بِالحِبَالِ [I bound the enclosure for cattle with canes, or reeds, (or perhaps we should read بِقُضْبَانٍ, i. e. with twigs,) like as the trellises of the grape-vine are bound with cords: see also the last sentence of this paragraph]. (Az, TA.) ― - [In the present day, حَبَكَ also signifies He sewed the leaves of a book: and he bound a book.] = حَبْكٌ also signifies The act of cutting: and smiting [or severing] the neck. (K.) One says, حَبَكَهُ بِالسَّيْفِ, aor. حَبِكَ and حَبُكَ , inf. n. حَبْكٌ, (IAar, TA,) He struck him, or smote him, upon his middle, or waist, with the sword: or he cut the flesh [or his flesh] above the bone [with the sword]: (TA:) or he smote [or severed] his neck with the sword: or he smote him with the sword. (IAar, TA.) And حَبَكَ عُرُوشَ الكَرْمِ He cut the trellises of the grapevine. (TA. [But this has another meaning, explained above.]) 2 حبّك حب حباك حبك حبكة , (A, TA,) inf. n. تَحْبِيكٌ, (Sh, K,) He made firm, or fast, (Sh, A, K,) a knot. (A, TA. [See also 1.]) = He striped, or wove with stripes, (A, K,) a [garment of the kind called] كِسَآء. (A, TA.) 5 تحبّك أحب حب حبا حبك تحبك He bound, or tied, the حُبْكَة, i. e. the حُجْزَة: [see حُبْكَة, below:] (K:) or i. q. تَلَبَّبَ بِثِيَابِهِ [he raised, or tucked up, his clothes; or girded himself, and raised, or tucked up, his clothes; &c.]. (IDrd, K.) And تحبّكع بِنِطَاقِهَا She (a woman) bound, or tied, her نطاق [q. v.] upon her waist. (IDrd, K.) 8 إِحْتَبَكَ see 1, in four places; and see حُبْكَةٌ. ذَاتِ الحُبْكِ and الحِبْكِ and الحَبَكِ and الحُبَكِ and الحُبُكِ and الحُبِكِ (TA) and الحِبَكِ (Bd in li. 7] and الحِبُكِ and الحِبِكِ (TA) are various readings in the Kur [li. 7]: الحُبْك is a contraction of الحُبُك, of the dial. of Benoo-Temeem: الحِبْك is a contraction of الحِبِك: الحَبَك is as though its sing., or n. un., were حَبَكَةٌ: الحُبَك is as though its sing. were حُبْكَةٌ: الحُبُك is the common reading, and is pl. of حِبَاكٌ [q. v.] or of حَبِيكَةٌ: الحُبِك is of a form unused [in any other instance]: (TA:) الحِبَك is like النِّعَم [as though its sing. were حِبْكَةٌ]: (Bd:) الحِبُك is affirmed to be a mixture of two dial. vars.: الحِبِك is of a rare measure, like إِبِلٌ &c. (TA.) حُبْكَةٌ حباك حبك حبكه حبكة i. q. حُجْزَةٌ [i. e. The part of the إِزَار (or waist-wrapper) where it is tied round the waist; which part is folded, or doubled]: (Sh, K:) whence ↓ الاِحْتِبَاكُ , meaning “ the binding, or tying, the ازار: ” or the folds of the حُجْزَة, let down, before the wearer, for the purpose of his carrying anything therein. (TA.) And An ازار [itself]; as also ↓ حِبَاكٌ . (Ham p. 37.) And A cord, or rope, which one binds on the waist: (K:) and ↓ حِبَاكٌ [also] signifies a cord, or rope, or an ازار, or other thing, with which the waist is bound; pl. حُبُكٌ: whence the saying, عَقَدَ فُلَانٌ حُبُكَ النِّطَاقِ, meaning (tropical:) Such a one prepared himself to go away; or applied himself exclusively and diligently to an affair. (Har p. 160.) And The thong (القِدَّةُ [in the CK, erroneously, القِدَّةُ]) that connects the head to the [pieces of wood called] غَرَاضِيف, of the [camel's saddle called] قَتَب, (K, TA,) and of the [saddle called] رَحْل; (TA;) as also ↓ حِبَاكٌ . (K.) Pl. (of the former, TA) حُبَكٌ and (of the latter, TA) حُبُكٌ. (K.) حِبَاكٌ حب حبا حباك : see حُبْكَةٌ, in three places. ― - Also An enclosure for cattle (حَظِيرَة), [made] with canes, or reeds, (بِقَصَبَاتٍ, [or perhaps we should read بِقُضْبَانٍ, i. e. with twigs,]) put crosswise, and then bound, or tied: (Az, TA:) or pieces of wood put together like a حَظِيرَة, and then bound in the middle with a cord, or rope, that joins them together. (Lth, TA.) ― - The كِفَاف [i. e. selvages, or the like,] of a garment, or piece of cloth. (Z, TA.) ― - The black threads with which are sewed the borders, or extremities, of a [cloth of the kind called] لِبْد. (Ibn-' Abbád, TA.) ― - A streak, or line, (طَرِيقَةٌ,) in sand and the like; as also ↓ حَبِيكَةٌ : pl. of the former حُبُكٌ; and of the latter ↓ حَبَائِكٌ : (S:) or حُبُكً, the pl. of حِبَاكٌ, signifies the ridges of sand [that are formed by the wind]; (K;) the ripples (دَرَجَ) of sand, and of water, when moved by the wind; pl. of حِبَاكٌ and of ↓ حَبِيكَةٌ : (Az, TA:) [i. e.] حُبُكُ المَآءِ signifies المُتَكَسِّرُ مِنْهُ [the ripples of water]: and so حُبُكُ الشَّعَرِ الجَعْدِ [the rimples, or wavy forms, of crisp hair, appearing as though it were crimped]: (K:) [and the like of other things: this is what is meant by the following passage:] Fr says, الحُبُكُ تَكَسُّرُ كُلِّ شَىْءٍ كَالرَّمْلِ إِذَا مَرَّتْ بِهِ الرِّيحُ السَّاكِنَةُ وَ المَآءِ القَائِمِ إِذَا مَرَّتْ بِهِ الرِّيحُ وَ دِرْعُ الحَدِيدِ لَهَا حُبُكٌ أَيْضًا وَ الشَّعْرَةُ الجَعْدَةُ تَكَسُّرُهَا حُبُكٌ: (S:) [respecting the حُبُك of a coat of mail, here mentioned, see what follows: in like manner,] ↓ حَبِيكٌ (T, K) and ↓ حَبَائِكُ and حُبُكٌ, all as pls. of ↓ حَبِيكَةٌ , [or rather ↓ حَبِيكٌ is a coll. gen. n.,] signify the streaks of locks of hair; (K;) or of a helmet; (T, K; [in the CK, البَيْضَةُ is erroneously put for البَيْضَةِ;]) and likewise of sand, such as are made by the wind: (T, TA:) the حُبُك of the sky, (S, K,) sing. ↓ حَبِيكَةٌ , (K,) are the tracks of the stars: (S, K:) and ↓ حَبَائِكٌ signifies also streaks, or tracks, in the sky: and the heavens; because in them are the paths of the stars: and حُبُكٌ, the streaks of a mountain: (TA:) and حُبُكُ دِرْعٍ, the rows of rings of a coat of mail: (TK in art. حرشف:) [in a passage in the S, cited above, it seems to be implied that it means the rimples, or folds, thereof:] or the scales of silver with which a coat of mail is ornamented; likened to the scales on the back of a fish, by their being termed the حَرْشَفَ of a coat of mail: (TA in art. حرشف:) and حِبَاكُ الحَمَامِ, the blackness of the part above the wings of the pigeon. (Ibn-'Abbád, A, K.) The phrase رَأْسُهُ حُبُكٌ, in a description of Ed-Dejjál [or Antichrist], means The hair of his head is rimpled (مُتَكَسِّرٌ) by reason of crispness; like stagnant water, and sand, when the wind blows upon them, and they in consequence thereof become rippled (يَتَجَعَّدَانِ); and marked with streaks: or, as some say, it is الشَّعَرِ ↓ مُحَبَّكُ , as in the K, meaning the same; (TA;) or crisp-haired: (K:) or حُبُكُ الشَّعِرَ, (IDrd, K, * TA,) meaning the same: (TA:) or إِنَّ شَعَرَهُ حُبُكٌ حُبُكٌ: (S:) or رَأْسُهُ حُبُكٌ حُبُكٌ. (TA.) In the phrase, in the Kur [li. 7], وَ السَّمَآءِ ذَاتِ الحُبُكِ, it is said that الحبك means the tracks of the stars, (S, Er-Rághib, TA,) and the milky way: or ideal tracks: (Er-Rághib, TA:) or streaks of clouds: (TA:) or beautiful طَرَائِق [which is generally understood to mean, in this instance, streaks, or the like; but may also be rendered stages, one above another, to the number of seven]: (Zj, TA:) or structures, or construction: (Mujáhid, TA:) or beautiful construction. (I 'Ab, TA.) See also the paragraph, above, commencing with ذَاتِ الحُبْكِ. حَبِيكٌ حبي حبيك and ↓ مَحْبُوكٌ Bound, or tied; made fast, or firm: (K, TA:) made well: woven well: (TA:) made beautiful in the effect of the work therein: applied to a piece of cloth: (K, TA:) and the former, [app. as meaning firmly, or well, made,] to a bow-string also. (TA.) ― - For the former, see also حِبَاكٌ, in two places. حَبِيكَةٌ حبيكه حبيكة and its pl. حَبَائِكُ: see حِبَاكٌ, in seven places. [ حَبَّاكٌ حب حبا حباك , in the present day, signifies A sewer of the leaves of books: a binder of books: and also an ornamental sewer: and a maker of the kind of lace called شَرِيط.] مُحَبَّكٌ محب محبك Striped; applied to a [garment, or particularly to one of the kind called] كِسَآء. (A, TA.) ― - مُحَبَّكُ الشَّعَرِ: see حِبَاكٌ, in the latter part of the paragraph. مَحْبُوكٌ محب محبوك : see حَبِيكٌ. ― - [Hence,] A strong horse; (K;) firm, or compact, in make: (TA:) or strong in make; applied to a horse &c. (S.) And دَابَّةٌ مَحْبُوكَةٌ A beast having a well-knit frame. (Sh, TA.) And مَحْبُوكُ المَتْنِ وَ العَجُزِ Even, and high, in the back and rump. (Lth, TA.) حبل 1 حَبَلَهُ حبل حبله حبلة , (K,) aor. حَبُلَ , inf. n. حَبْلٌ, (TA,) He bound, tied, or made fast, him, or it, with a rope, or cord. (K, TA.) ― - [Hence,] حَبْلٌ signifies [also] (assumed tropical:) The making a covenant. (KL.) ― - And (assumed tropical:) The obtaining أَمَان [i. e. a promise, or an assurance, of security or safety]. (KL.) ― - And The placing a snare for game. (KL.) And The catching game with, or in, a snare. (KL.) You say, حَبَلَ الصَّيْدَ, (Az, ISd, Msb, K,) aor. حَبُلَ , (Msb,) inf. n. حَبْلٌ; (Msb, TA;) and ↓ احتبلهُ , (Az, S, ISd, Msb, K,) and ↓ تحبّلهُ ; (TA;) He took, or caught, the game with the حِبَالَة [or snare]: (Az, S, ISd, Msb, K:) or he set up the حِبَالَة for the game. (ISd, K.) And حَبَلَتْهُ الحِبَالَةُ The snare [caught him, or] clung to him: and hence, قَذًى حَبَلَتْهُ عَيْنُهُ (tropical:) [Motes which his eye caught]; a metaphorical phrase, used by Er-Rá'ee; the eye being likened to the snare; and the motes, to game. (TA.) And حُبِلَ عَنِ البَرَاحِ (assumed tropical:) [He was prevented, as by a snare, or by a rope, from quitting his place] (TA.) And زَوْجُهَا ↓ اِحْتَبَلَهَا [app. meaning (assumed tropical:) Her husband entrapped her: or laid a snare for her]. (TA.) And ↓ احتبلهُ المَوْتُ (tropical:) [Death ensnared him; or took him]. (ISd, Z, TA.) And حَبَلَتْهُ فُلَانَةُ (tropical:) Such a woman smote his heart with her love; [or captivated him;] as also ↓ اِحْتَبَلَتْهُ . (TA.) [And accord. to the CK, حَبْلٌ also signifies the same as مُدَاهَنَةٌ [i. e. (assumed tropical:) The endeavouring to conciliate; &c.]: but the reading in the TA, and in my MS. copy of the K, is دَاهِيَة: which, however, occurs afterwards in the K as a meaning of حَبْلٌ and of حِبْلٌ.] = حَبِلَتْ, (S, Mgh, Msb, K,) aor. حَبَلَ , (Msb, K,) inf. n. حَبَلٌ, (S, Mgh, Msb, K, TA, [in the CK حَبْل,]) said of a woman, (S, Mgh, Msb,) and of any female beast, (Msb,) She was, or became, pregnant: (S, Msb, K:) حَبَلٌ and حَمْلٌ signifying the same: (AO, S, ISd, K: *) or the former applies only to human beings; and the latter, to others. (Msb, TA.) You say وَقْتُ حَبَلِ أٌمِّهِ بِهِ [The time of his mother's being pregnant with him]. (S.) ― - [Hence,] حَبَلٌ signifies also (tropical:) The being full. (ISd, K, TA.) You say, حَبِلَ مِنَ الشِّرَابِ and المَآءِ, aor. حَبَلَ , (K,) inf. n. حَبَلٌ, (K, * TK,) (tropical:) He became full of beverage, or wine, and of water, (K, TA,) and his belly became swollen [therewith, like that of a pregnant woman]. (TA.) ― - And (tropical:) The being angry. (K, * TA.) You say, حَبِلَ فُلَانٌ (tropical:) Such a one became angry. (TK.) 2 حبّل الزَّرْعُ حبل الزرع , inf. n. تَحْبِيلٌ, (M, A, K, [in the CK, and in my MS. copy of the K, erroneously, الزَّرْعَ,]) (tropical:) The seed-produce shot forth (قَذَفَ) one part thereof upon another, or parts thereof upon others: (M, K, TA:) or the ears of the seedproduce [or corn] became compacted and filled with the grain. (A, TA.) 4 احبل العِضَاهُ احبل العضاه احبل العضاة The [trees called] عضاه [produced their حُبْل, or حُبَل; or] scattered their blossoms, and organized and compacted their fruit [i. e. their pods with the seeds therein]; expl. by تَنَاثَرَ وَرْدُهَا وَ عَقَدَ [meaning عَقَدَ الثَّمَرَ]: (A, O, K:) from الحُبْلَةُ [q. v.], like عَلَّفَ from العُلَّفَ. (AA, O, TA.) = احبلهُ, (S, K,) inf. n. إِحْبَالٌ, (TA,) He fecundated it; syn. أَلْقَحَهُ. (S, K.) 5 تَحَبَّلَ see 1. 8 إِحْتَبَلَ see 1, in four places. حَبْلٌ حبل i. q. رَسَنٌ [as meaning A rope, or cord]; (S;) a certain thing well known; (Msb;) a thing with which one ties, binds, or makes fast, a beast &c.; syn. رِبَاطٌ: (M, K:) and i. q. رَسَنٌ [as meaning a halter]; (M, Msb, K;) as in the Kur cxi. 5; (TA;) and so ↓ مُحَبَّلٌ : (M, K:) in the former sense, the pl. [of pauc.] is أَحْبُلٌ (S, M, K) and أَحْبَالٌ (M, K) and [of mult.] حِبَالٌ (S, M, Msb, K) and حُبُولٌ (M, K) and حِبَالَةٌ (L voce جُرْحٌ) [and حُبُولَةٌ, agreeably with a usage of the Arabs, which is, to add ة to any pl. of the measure فِعَالٌ or of that of فُعُولٌ, (see حَجَرٌ,)] and ↓ حَبَائِلُ , which is anomalous, as in the phrase حَبَائِلُ اللُّؤْلُؤِ [cords of pearls], occurring in a trad.; or this is a mistranscription for جَنَابِذُ, (K, TA, [in the CK حَنائِدُ,]) with ج [and ن] and ذ: (TA:) and in the latter sense, the pl. is حُبُولٌ. (M, Msb, K.) In a trad. in which it is said that a man's hand is to be cut off for his stealing a حَبْل, the حبل of a ship may be mean. (Mgh in art. بيض.) ― - [Hence, (assumed tropical:) A bond; cause of union; or link of connexion:] connexion with another by the bond of love or friendship or the like; (S, K, TA;) pl. حِبَالٌ: (TA:) mutual connexion by such a bond. (ISd, Msb, K.) You say, وَصَلَ فُلَانٌ فِى حَبْلِ فُلَانٍ (assumed tropical:) Such a one married his daughter to such a one. (Har p. 223.) And هُوَ يَخْطُبُ فِى حَبْلِ فُلَانِ (assumed tropical:) He aids such a one in seeking, or demanding, a woman in marriage. (TA.) And it is said in a trad., إِنَّ بَيْنَنَا وَ بَيْنَ القَوْمِ حِبَالًا وَ نَحْنُ قَاطِعُوهَا (assumed tropical:) Verily there is between us and the party a connexion by the bond of love or friendship or the like, and we are severing it. (TA.) You say also, إِنَّهُ لَوَاسِعُ الحَبْلِ (tropical:) Verily he is large, or liberal, in disposition; [or in the scope of his friendship;] and ضَيِّقُ الحَبْلِ (tropical:) narrow therein. (TA.) ― - (tropical:) A covenant, or compact: (S, Msb, K, TA:) (tropical:) a covenant, or an obligation, by which one becomes responsible for the safety, or safe-keeping, of a person or thing: (K, TA:) and (tropical:) a promise, or an assurance, of security, or safety; (A 'Obeyd, S, Msb, K, TA;) such as a man, desiring to make a journey, used [and still uses] to take from the chief of a tribe: (A 'Obeyd, TA:) pl. حِبَالٌ. (TA.) You say, كَانَتْ بَيْنَهُمْ حِبَالٌ فَقَطَعُوهَا (tropical:) There were between them covenants, and obligations whereby they were responsible for one another's safety, and they broke them. (TA.) And it is said in the Kur [iii. 108], إِلَّا بِحَبْلٍ مِنَ اللّٰهِ وَ حَبْلٍ مِنَ النَّاسِ (tropical:) Unless [they have] a covenant from God and a covenant from men: (Ibn-'Arafeh, TA:) for the unbeliever requires a covenant from God, which consists in his being of those who have a revealed scripture without which he cannot retain his religion nor enjoy protection, and a covenant granted to him by men. (Er-Rághib, TA.) And it is also said in the Kur [iii. 98], وَاعْتَصِمُوا بِحَبْلِ اللّٰهِ i. e. (tropical:) [And hold ye fast] by the covenant of God: (TA:) or (tropical:) the means of approach, or access, unto God; i. e. the Kuran, and the Prophet, and intelligence, &c., which are the means of obtaining the protection of God; for حَبْلٌ is metaphorically applied to (tropical:) any means of access to a thing: (Er-Rághib, TA:) or these words of the Kur mean (tropical:) and follow ye the Kuran, and abstain from schism. (A'Obeyd, TA.) And in like manner, the saying of Ibn-Mes'ood, عَلَيْكُمْ بِحَبْلِ اللّٰهِ, means (tropical:) Keep ye to the Book of God; for it is a security for you, and a covenant, against the punishment of God. (A'Obeyd, TA.) ― - (tropical:) An elongated, or extended, tract of sand, (T, S, M, Mgh, K,) collected together, abundant, and high: (T, TA:) or حَبْلٌ مِنَ الرَّمْلِ means a long, extended, tract of sand, collected together, and elevated: (Msb:) [or simply a long, or long and elevated, tract of sand; likened to a rope, as is indicated in the Mgh:] pl. حِبَالٌ. (TA.) ― - [(assumed tropical:) A long, creeping, or twining, stalk or shoot or branch; likened to a rope or cord: pl. حِبَالٌ: often occurring in descriptions of plants by AHn and others.] ― - See also حَبَلَةٌ. ― - الحَبْلُ (assumed tropical:) The وَرِيد; [a name applied to each of the two carotid arteries, and sometimes to each of the two external jugular veins;] also called حَبْلُ الوَرِيدِ; a vein between the windpipe and the [two sinews called the] عِلْبَاوَانِ; (Fr, TA;) a certain vein in the neck, (S,) or in the حَلْق. (Msb.) ― - (assumed tropical:) The عَاتِق [or part between the shoulder-joint and the neck]: (K:) or الحَبْلُ, (K,) or حَبْلُ العَاتِقِ, (TA,) signifies the طَرِيقَة [app. here meaning, as it does in some other instances, oblong muscle] that is between the neck and the head of the shoulder-blade: or a sinew between the neck and the shoulderjoint: (K:) or حَبْلُ العَاتِقِ signifies a bond, or ligament, between the عاتق and the neck; (T, Msb, TA;) or between the neck and the shoulderjoint: (Lth, TA:) or certain sinews. (S.) ― - (assumed tropical:) A certain vein, or nerve, (عِرْق,) in the fore arm, (K, TA,) extending from the wrist until it becomes concealed in the shoulder-joint: (TA:) or حَبْلُ الذِّرَاعِ is [a vein, or nerve,] in the arm: (S:) or حِبَالُ الذِّرَاعَيْنِ signifies the sinews that appear upon the two fore arms; and in like manner, those of a horse. (TA.) One says, هُوَ عَلَى حَبْلِ ذِرَاعِكَ, (S, TA,) a prov., (S,) meaning (tropical:) He, or it, is near to thee: (T, S, Sgh:) or within thy power, or reach; or possible, or practicable, to thee; or easy to thee. (ISd, Z, TA.) ― - Also, (K,) or حَبْلُ الفَقَارِ, (TA,) (assumed tropical:) A certain vein, or nerve, (عِرْق,) in the back, (K, TA,) extending from the beginning thereof to its end. (TA.) ― - الحِبَالُ فِى السَّاقِ, (K,) or حِبَالُ السَّاقَيْنِ, (M,) (assumed tropical:) The sinews of the two shanks. (M, K.) ― - الحِبَالُ فِى الذَّكَرِ, (K,) or ↓ حَبَائِلُ الذَّكَرِ, (M,) (assumed tropical:) The veins (عُرُوق) of the penis. (M, K.) ― - الحَبْلُ also signifies The station of the horses collected for a race, before they are let go. (K.) [Probably it was marked by an extended rope; and for that reason was thus called.] = Also Heaviness; weight, or weightiness; ponderousness; syn. ثِقَلٌ. (Az, K.) حُبْلٌ حبل : see حُبْلَةٌ. حِبْلٌ حبل A calamity, or misfortune; (S, K;) as also ↓ حَبُولٌ : (K:) pl. حُبُولٌ. (S, K.) ISd cites as an ex. the saying of El-Akhtal وَ كُنْتُ سَلِيمَ القَلْبِ حَتَّى أَصَابَنِى مِنَ اللَّامِعَاتِ المُبْرِقَاتِ حُبُولُ [And I was sound of heart until calamities befell me from the resplendent females, exhibiting their beauty]. (TA.) ― - رَجُلٌ حِبْلٌ (assumed tropical:) A learned, sagacious, intelligent man. (IAar, K. *) [And حِبْلٌ also signifies (assumed tropical:) Very intelligent, or very cunning. Pl. أَحْبَالٌ.] You say, إِنَّهُ لَحِبْلٌ مِنْ أَحْبَالِهَا, meaning (tropical:) Verily he is one who possesses much intelligence, or much cunning: and verily he is a gentle manager of cattle. (ISd, K, TA.) حَبَلٌ حبل : see حَبَلَةٌ. = It is also an inf. n.; i. e., of حَبِلَتْ. (S, Mgh, Msb, K.) = And it is also a simple subst.: (K, TA: [in the CK, واسْمُ جَمْعٍ is erroneously put for واسْمٌ:]) [i. e.] it also signifies The fœtus in the womb: (Mgh:) pl. أَحْبَالٌ. (K.) It is said in a trad., نَهَى عَنْ حَبَلِ ↓ الحَبَلَةِ , (S, Mgh,) or نَهَى عَنْ بَيْعِ حَبَلِ الحَبَلَةِ, (Msb, K,) i. e. He forbade the selling of the offspring of the offspring (S, Msb, K) in the belly (Msb, TA) of the she-camel &c.; (Msb;) [i. e.,] the offspring of the fœtus (A'Obeyd, S, Msb) in the belly of the she-camel [&c.]; (A'Obeyd, Msb;) [i. e.,] what the fœtus will bring forth, if it be a female; (Mgh;) the ة in الحبلة being the sign of the fem. gender; (A'Obeyd, Mgh, Msb;) or a sign of intensiveness of the signification: (IAmb, TA:) for the Arabs in the Time of Ignorance used to sell the offspring of the offspring in the bellies (T, M, Msb, TA) of pregnant beasts, (T, Msb,) or of sheep or goats: (M, TA:) or the meaning is, what is in the belly of the she-camel: (A'Obeyd, Esh-Sháfi'ee, K:) or the produce of the grape-vine before it has attained to maturity: (M, K:) but Suh disapproves of this last explanation, as a mistake occasioned by the ة in الحبلة. (TA.) ― - (assumed tropical:) Anything that is in another thing: thus, for instance, the pearl is the حَبَل of the oyster-shell; and the wine is the حَبَل of the glass bottle. (A, TA.) = (tropical:) Fulness; (ISd, K, TA; [see حَبِلَ;]) as also ↓ حُبَالٌ . (IAar, K.) ― - (tropical:) Anger: (K, TA:) (tropical:) anger and grief; as in the saying بِهِ حَبَلٌ (tropical:) In him is anger and grief: (Az, ISd, K, TA:) from the same word as meaning the “ pregnancy ” of a woman. (Az, TA.) = حَبَلْ حَبَلْ A cry by which sheep or goats are chidden. (Sgh, K.) حَبْلَةٌ حبل حبله حبلة : see حَبْلَةٌ. حُبْلَةٌ حبل حبله حبلة The fruit, or produce, of the [kind of trees called] عِضَاهُ, (S, K,) in general: (K:) or the pod, or receptacle of the seeds, of the سَمُر and سَلَم; [so accord. to AZ; as appears from a comparison of passages in art. بل in the T and TA;] that of other [trees of the kind called] عضاه being termed سِنْفَةٌ: (TA:) or the fruit, or produce, of the سَمُر, resembling the [species of kidney-bean called] لُوبِيَآء; (IAar, TA;) or of the سَلَم and سَيَال and سَمُر, (M, K,) which is a curved thing, containing small black grains, resembling lentils: (M, TA:) or, accord. to AO, a species of tree; as is the سَمُر: (Az, TA:) pl. ↓ حُبْلٌ , [or rather this is a coll. gen. n.,] and [the proper pl. is] حُبَلٌ. (K.) Hence, in a trad. of Saad, وَ مَا لَنَا طَعَامٌ إِلَّا الحُبْلَةُ وَ وَرَقُ السَّمُرِ [We having no food except the حبلة and the leaves of the سمر]. (S, TA.) ― - A kind of ornament worn by women, (S, K, TA,) fashioned in the form of the fruit thus called, (TA,) and put upon necklaces, (S, TA,) used in the Time of Ignorance. (As, TA.) ― - A certain herb, (بَقْلَةٌ, ISd, K,) sweet, or pleasant, of the herbs termed ذُكُور: so says ISd: and in one place he says, a certain tree which [the lizards termed] ضِبَاب eat. (TA.) ― - See also what next follows. حَبَلَةٌ حبل حبله حبلة (M, A, K) and ↓ حَبْلَةٌ , (M, A,) or ↓ حُبْلَةٌ , (K,) (assumed tropical:) A grape-vine; (M, A, K;) its branches being likened to ropes, or cords: (A, TA:) or a stock of a grape-vine: (K:) the first of these words has the latter signification (Mgh, TA) accord. to As: (TA:) or it signifies a stock of a grape-vine having its branches spread upon its trellises: (TA:) or the first and second signify a branch of a grape-vine: (S) or, accord. to Lth, حبلة [thus in the TA, without any syll. sign,] signifies a grape-vine: and also a طاق [app. here meaning an arch] of the branches of a grape-vine: so in the T: (TA:) and ↓ حَبَلَ and ↓ حَبْلٌ [are coll. gen. ns., and] signify grapevines. (K.) ― - حَبَلَةُ عَمْرٍو A sort of grapes of Et-Táïf, white, and pointed at the extremities. (TA.) = See also حَبَلٌ: = and see what next follows. حُبْلَى حبل حبلى حبلي حبليي Pregnant; (S, Mgh, Msb, K;) as also ↓ حَابِلَةٌ ; (K;) and ↓ حَبْلَانَةٌ also occurs in the same sense: (ISd, K) applied to a woman, (S, Mgh,) or, accord. to AZ, to any animal having a nail, (S,) or to any beast, as, for instance, a sheep, or goat, and a cat: (Msb:) pl. of the first حَبَالَى (S, Mgh, Msb, K) and حُبْلَيَاتٌ (Msb, K) and حَبَالَيَاتٌ, (S, TA,) which last is pl. of حَبَالَى: (TA:) and the pl. of حَابِلَةٌ is ↓ حَبَلَةٌ , (K,) which is extr. (TA.) One says, اللَّيْلُ حُبْلَى لَسْتَ تَدْرِى مَا تَلِدُ (assumed tropical:) [The night is pregnant: thou knowest not what it will bring forth]: meaning that the events of the night are not to be trusted. (TA.) ― - See also حَبْلَانَةٌ. حُبْلِىٌّ حبل حبلى حبلي حبليي and ↓ حُبْلَوِىٌّ Of, or relating to, one that is حُبَلَى, i. e. pregnant. (S, K.) حَبْلَانَةٌ حبلان حبلانه حبلانة : see حُبْلَى. ― - [Hence,] حَبْلَانُ (tropical:) Full [of beverage, or wine, and of water; see حَبِلَ]; as also ↓ حُبْلَان : fem. of the former حَبْلَى; and of the latter; ↓ حُبْلَى [which is anomalous]: (AHn, ISd, K, TA:) and ↓ أَحْبَلُ a man full of beverage or wine. (Z, TA.) ― - And حَبْلَانُ (tropical:) Angry; (K, TA;) full of anger; عَلَى فُلَانٍ against such a one: (TA:) fem. with ة. (Ibn-'Arafeh, K, TA.) حُبْلَان حبل حبلان : see the next preceding paragraph. [By rule, it should be with tenween, like عُرْيَانٌ, and should form its fem. with ة.] حُبْلَوِىٌّ حبلوى حبلوي : see حُبْلِىٌّ. حُبْلَاوِىٌّ حبلاوى حبلاوي : see حُبْلِىٌّ. حُبَالٌ حبال حبل : see حَبَلٌ. = Also (assumed tropical:) Much hair. (Az, TA.) حَبُولٌ حبل حبول : see حِبْلٌ. حَبِيلُ بَرَحٍ حبيل برح (assumed tropical:) One who stands in his place like the lion, not fleeing: (S:) or (tropical:) courageous: (K, TA:) and an appellation given to (tropical:) a lion; (K, TA;) as though he were prevented, as by a snare, or by a rope, from quitting his place; not quitting it, by reason of his boldness. (TA.) حِبَالَةٌ حباله حبالة حبل (S, Msb, K) and ↓ أُحْبُولَةٌ (Lth, Msb, K) and ↓ أُحْبُولٌ (Lth, K) A snare; or thing by means of which one takes, catches, or snares, game, or wild animals, or birds; (S, M, K;) of whatever kind it be; (M, TA;) a شَرَك, and the like: (Msb:) or حبالة peculiarly applies to the cord (حَبْل) of him who takes, catches, or snares, game or the like: (Er-Rághib, TA:) pl. of the first حَبَائِلُ, (Msb, TA,) and of the second [and third] أَحَابِيلُ. (Msb.) It is said in a prov., خَشِّ ذُؤَالَةَ بِالحِبَالَةِ [Frighten thou the wolf to catch him with the snare]; ذؤالة meaning the wolf: applied to him whose threatening is not cared for: i. e., threaten another than me; for I know thee. (Meyd, TA.) ― - [Hence,] النِّسَآءُ حَبَائِلُ الشَّيْطَانِ (assumed tropical:) [Women are the snares of the Devil]. (TA.) And حَبَائِلُ المَوْتِ (assumed tropical:) The causes of death. (K.) And هُوَ حِبَالَةُ الإِبِلِ (assumed tropical:) He is one who takes good care of the camels, so that they do not escape from him. (TA.) ― - For the pl. حَبَائِلُ, see also حَبْلٌ, in two places; in the first sentence, and near the end of the paragraph. حَابِلٌ حابل One who binds, ties, or makes fast, a rope, or cord. (TA.) Hence, (TA,) يَا حَابِلُ اذْكُرْ حَلًّا, a prov., (K, TA,) meaning O binder, or tyer, of the rope, bear in mind the time of untying. (TA.) ― - The setter of the snare (حَبَالَة) for game; (S, TA;) as also ↓ مُحْتَبِلٌ . (TA.) It is said in a prov., اِخْتَلَطَ الحَابِلُ بِالنَّابِلِ (S) (assumed tropical:) The setter of the snare became confounded with the shooter of the arrows: (TA in art. خلط:) or, in this instance, (S,) الحابل signifies the warp; and النابل, the woof. (S, K.) And in another prov., ثَارَ حَابِلُهُمْ عَلَى نَابِلِهِمْ (assumed tropical:) They kindled mischief among themselves: (K, TA:) الحابل [properly] signifying the owner of the حِبَالَة; and النابل, the shooter with نَبْل, or the owner of نَبْل: i. e., their case became confused: and sometimes it is applied to a party whose case has become turned from its proper state, and who become roused, or stirred up, one against another. (Az, TA.) One says also, حَوَّلَ حَابِلَهُ عَلَى نَابِلِهِ (assumed tropical:) He turned it upside down. (K.) And اِجْعَلْ حَابِلَهُ نَابِلَهُ, and حَابِلَهُ عَلَى نَابِلِهِ, (assumed tropical:) Turn thou it upside down. (TA.) ― - (tropical:) An enchanter. (Sgh, K, TA.) = A [lizard of the kind called] ضَبّ that feeds upon the حُبْلَة [q. v.]; (S, M, K;) and so a gazelle. (TA.) = حَابِلَةٌ: see حُبْلَى. حَابُولٌ حابول A rope [in the form of a hoop] by means of which one ascends palm-trees; (S, M, K;) made of bark, or of [the fibres of the palmtree called] لِيف. (Har pp. 544-5.) أَحْبَلُ : see حَبْلَانُ, voce حَبْلَانَةٌ. أُحْبُولٌ and أُحْبُولَةٌ: see حِبَالَةٌ. مَحْبَلٌ محبل The time of pregnancy: (K:) [or the time of one's mother's pregnancy: for] you say, كَانَ ذٰلِكَ فِى مَحْبَلِ فُلَانٍ That was in the time of such a one's mother's being pregnant with him. (S, TA.) So in the saying of El-Mutanakhkhil El-Hudhalee: “ خُطَّ لَهُ ذٰلِكَ فِى المَحْبَلِ لَا تَقِهِ المَوْتَ وَقِيَّاتُهُ [His possessions by means of which he preserves himself shall not preserve him from death: that was written for him in the time when his mother was pregnant with him: or the last word is المَهْبِلِ: so in the TA in arts. هبل and وقى: see what here follows, in the next sentence]: or the meaning is that here following. (TA.) ― - [The register of God's decrees; which is called] the first writing: (ISd, K:) but in the verse cited above, the last word, accord. to some, is ↓ المَحْبِل , (TA,) which means المَهْبِل, (K, TA,) and this is the reading best known, signifying the place of gestation in the womb. (TA.) مَحْبِلٌ محبل : see what next precedes. مُحَبَّلٌ محبل : see حَبْلٌ, first sentence. ― - Also Hair crisped, or twisted and contracted: so accord. to the K; in which is added, شِبْهُ الجَثْلِ; but the right reading is شِبْهُ الحَبْلِ [like the rope or cord]: or having its locks twisted like ropes or cords: [thus many Ethiopian races, and some of the Arab women, twist their hair, like cords; and thus, generally, did the ancient Egyptians:] or, accord. to the M, i. q. مَضْفُورٌ [meaning plaited, or twisted]. (TA.) مَحْبُولٌ محبول A wild animal caught, or entangled, in a حَبَالَة [or snare]: (S:) or one for which a حبالة has been set, though he may not as yet have fallen into it: and ↓ مُحْتَبَلٌ [in the CK erroneously مُحْتَبِل] one that has fallen into it, (ISd, K,) and been taken. (ISd, TA.) مُحْتَبَلٌ محتبل : see what next precedes. ― - Also [The place of the hobble; i. e.] (tropical:) the pastern of a beast: (T, TA:) or the pasterns of a horse: (S, K:) originally used in relation to a bird caught in a snare. (A, TA.) مُحْتَبِلٌ محتبل : see حَابِلٌ. حبن 1 حَبِنَ حبن , aor. حَبَنَ ; (S, K;) and حُبِنَ; inf. n. (of the former, TA) حَبَنٌ and (of the latter, TA) حَبْنٌ; (K;) He (a man) had the dropsy; as also ↓ احتبن : (KL:) he had a disease in the belly, whereby it became large and swollen. (K.) ― - [Hence,] حَبِنَ عَلَيْهِ, aor. حَبَنَ , (K,) inf. n. حَبَنٌ, (TA,) (tropical:) He became filled with anger against him. (K. TA.) 4 احبنهُ احبنه احبنة أحبن أحبنه [It caused him, or his belly, to become large and swollen]: said of a disease [app. dropsy] that has befallen one; or of much eating. (TA.) 8 إِحْتَبَنَ see 1. حَبْنٌ حبن The tree called دِفْلَى [q. v.]; as also ↓ حَبِينٌ . (K.) حِبْنٌ حبن and ↓ حِبْنَةٌ i. q. دُمَّلٌ [all which are applied in the present day to A boil]: (K:) and [small swellings or pustules, of the kind termed] خُرَاج, (K,) like دُمَّل: (S K:) or a thing that comes upon the body, or person, generating pus, or thick purulent matter, and swelling: pl. [of the former] حُبُونٌ. (K.) = Also, the former, An ape, or a monkey; syn. قِرْدٌ. (Kr, K.) حَبَنٌ حبن The dropsy; (S;) a disease in the belly, whereby it becomes large and swollen. (K.) ― - The yellow water [of the blood; i. e. the serum: a superabundant effusion of which, in the body, constitutes dropsy]. (TA.) حِبْنَةٌ حبن حبنه حبنة : see حِبْنٌ. حَبِينٌ حبين : see أَحْبَنُ: = and see also حَبْنٌ. أمُّ حُبَيْنٍ A certain small beast or reptile, (S, K,) well known; (K;) the عِظَايَة: (Mgh:) or a species of the [kind of lizards termed] عِظَآء; of stinking odour: (Msb:) so called because of the largeness of its belly; from أَحْبَنُ [q. v.]: also called ↓ حُبَيْنَةُ ; (S, Msb, K;) and sometimes the article ال is prefixed to it, (S, Msb, K,) so that it is called أُمُّ الحُبَيْنِ, (S, Msb,) by poetic license: (TA:) it is of the form of the حِرْبَآء [or chameleon], broad in the breast, and large in the belly: (TA:) or, accord. to some, (TA,) it is the female of the حِرْبَآء: (S and Msb and K in art. حرب, and TA in the present art.:) accord. to Az, it is a small reptile resembling the [kind of lizard called] ضَبّ: (Msb:) or, as some say, a certain reptile of the size of a man's hand: or, accord. to Ibn-Ziyád, a dust-coloured reptile, with four legs, and of the size of a frog that is not large; and when the children hunt it, they say to it انَّ الأَمِيرَ نَاظِرٌ إِلَيْكِ أُمَّ الحُبَيْنِ اُنْشُرِى بُرْدَيْكِ [Umm-el-Hobeyn, spread forth thy two wings: verily the commander is looking at thee]: they hunt it until fatigue overcomes it, when it stops, standing upright upon its two kind legs, and spreads forth two wings that it has, of the same dust-colour; and when they hunt it further, it spreads forth wings that were beneath those two wings, than which nothing more beautiful in colour has been seen, yellow and red and green and white, in streaks, one above another, very many; and when it has done this, they leave it: no offspring of it is found; nor any genital organ: (TA:) the appellation أُمُّ حُبَيْنٍ is determinate, like اِبْنُ عِرْسٍ and اِبْنُ آوَى; (S, Msb;) and [so is ↓ حُبَيْنَةُ ,] like أُسَامَةُ; (S;) but determinate as a generic appellation: (S, Msb:) the suppression of the article does not render it indeterminate; which is contr. to rule: (S, K:) the pl. is أُمُّ حُبَيْنَاتٍ, [which is strange,] and أُمَّاتُ حُبَيْنٍ. (Msb.) ― - The Arabs say, in one of their imprecations, صَبَّ اللّٰهُ عَلَيْكَ أُمَّ حُبَيْنٍ مَاخِضًا meaning (assumed tropical:) [May God pour upon thee] the night. (Ibn-Buzurj, TA in art. مخص.) حُبَيْنَةُ حبينه حبينة : see the next preceding paragraph, in two places. أَحْبَنُ Having the dropsy; (S, Mgh, Msb;) as also ↓ مَحْبُونٌ (KL) [and ↓ حَبِينٌ ; so in the Lex. of Golius; and so in the present day]: having a disease in the belly, whereby it becomes large and swollen: (K:) fem. حَبْنَآءُ, (S, K,) applied to a woman: (S:) pl. حُبْنٌ. (TA.) ― - Hence, (TA,) the fem., (tropical:) Big-bellied; (K, TA;) applied to a woman. (TA.) And (assumed tropical:) A foot (قَدَمٌ) having much flesh in the بَخَصَةٌ [app. here meaning the pulpy portion of the sole]; (K;) as though it were swollen. (TA.) And (assumed tropical:) A pigeon (حَمَامٌ) that does not lay eggs: pl. حُبْنٌ. (K.) مَحْبُونٌ محب محبون : see the next preceding paragraph. مُحْبَئِنٌّ (assumed tropical:) Angry. (K.) حبو 1 حَبَا حب حبا , (Msb, K,) [aor. يَحْبُو,] inf. n. حُبُوٌّ, (K,) He, or it (a thing, Msb, TA), was, or became, or drew, near. (Msb, K.) And hence, (TA,) حَبَوْتُ لِلْخَمْسِينَ I was, or became, or drew, near to fifty [years]; (S, ISd, TA;) [as also حبوت الخَمْسِينَ; for] IAar says that حَبَاهَا and حَبَا لَهَا both have this signification. (TA.) ― - حَبَتِ الأَضْلَاعُ إِلَى الصُّلْبِ The ribs joined to the backbone; (K;) and in like manner, with the same meaning, one says of the entrails: and the ribs were near to the backbone. (TA.) And حَبَتِ الشَّرَاسِيفُ, (K,) inf. n. as above, (TA,) i. e. [The extremities of the ribs, projecting over the belly,] were long, so that they were near one another. (K.) And حَبَا المَسِيلُ The water-course, or channel of a torrent, became [contracted,] so that one part thereof was near to another. (K.) = حَبَا, (S, Mgh, Msb, K,) aor. يَحْبُو, (Mgh, Msb,) inf. n. حَبْوٌ, said of a child, (S, Mgh, Msb, K,) before he stands; (Lth, TA;) as also حَبَى, aor. يَحْبِى, inf. n. حَبْىٌ, which, however, is rare; (Msb;) He crept, or crawled, [or dragged himself along,] upon his posteriors; (Mgh;) or so حبا عَلَى اسْتِهِ: (S:) or he went along upon his posteriors, protruding his chest: (K:) or went along on four [or, as we say, on all fours]: in this last sense it is used by the lawyers. (Mgh.) And, said of a man, He went along upon his hands, or arms, and his belly: (K:) or upon his hands, or arms, and his knees: or upon his posteriors: or upon his elbows and knees: (TA:) [or he crept, or crawled: for] you say, مَا جَآءَ إِلَّا حَبْوًا, meaning He came not save creeping, or crawling: and مَانَجَافُلَانٌ إِلَّا حَبْوًا [Such a one escaped not save creeping, or crawling]. (TA.) Also, said of a camel having his fore shank bound up to his arm, He crept, or crawled, along: [or he dragged himself along on the ground:] and, said of a camel, he lay down, and crept, or crawled, [or dragged himself along,] by reason of fatigue: or, as some say, being constrained to ascend a difficult tract of sand, he protruded his chest, and then crept, or crawled. (TA.) ― - [Hence,] said of an arrow, It glided along the ground, and then hit the butt: (S:) or so حبا إِلَى الغَرَضِ. (Msb.) ― - And حبا المَالُ, (K,) inf. n. حَبْوٌ, (TA,) The cattle clave to the ground, motionless, by reason of emaciation. (K.) ― - And حَبَتِ السَّفِينَةُ, (K,) inf. n. حَبْوٌ, (TA,) The ship ran. (K.) = حَبَا لَهُ It (a thing) presented itself, or its breadth, or width, or its side, to him, or it; syn. اِعْتَرَضَ, (K,) or عَرَضَ; (Mgh;) as do, for instance, waves to a ship; (TA;) and as clouds, like a mountain, before they cover the sky. (S.) And حبا الرَّمْلُ, aor. يَحْبُو, inf. n. حَبْوٌ, The sands rose up, extending sideways (مُعْتَرِضًا): (TA:) or extended widely. (IAar, TA.) = حَبَاهُ, (S, Msb, K,) aor. as above, (TA,) inf. n. حَبْوٌ (TA) and حَبْوَةٌ, (S, TA,) or this is a simple subst, (K,) and the inf. n. is حِبَآءٌ, (Msb,) or this last also is a simple subst., (S, * K,) He gave him (S, Msb, K) a thing (Msb) without any compensation (Msb, K) and without [receiving] any favour, or benefit: or in a general sense. (K. [See also حِبَآءٌ below.]) You say, حَبَاهُ كَذَا and بِكَذَا He (God, or a man,) gave him such a thing without [receiving] any favour, or benefit, and without requital. (Ham pp. 327 and 654.) ― - And also, (K,) aor. as above, inf. n. حِبَآءٌ, (TA,) He denied him, refused him, or refused to give him; (K, TA;) on the authority of IAar only. (TA.) Thus the verb bears two contr. significations. (K.) ― - حبا مَا حَوْلَهُ He defended, protected, or guarded, what was around him; (As, S, K;) as also ↓ حبّاهُ , inf. n. تَحْبِيَة