عر

1 عَرَّتِ الإِبِلُ, aor. ـِ (S, O, K) and عَرُّ, (K,) inf. n. عَرٌّ; (S;) The camels were, or became, mangy, or scabby, or affected with the mange or scab; (S, O, K; *) as also ↓ تَعَرْعَرَت; (O, K; *) and عُرَّت: (K: *) or this last verb signifies they (the camels) had purulent pustules, like the [cutaneous eruption called] قُوَبَآء [q. v.], coming forth dispersedly in their lips (S, O) and their legs, (S,) and discharging a fluid resembling yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady: (S, O:) or the same verb signifies, (IKtt, K, * TA,) and so the first, and ↓ the second, (K, *) said of young, or unweaned, camels, they had purulent pustules in their necks: (IKtt, K, * TA:) and all the three verbs, said of camels, signify they had a disease which caused their fur to fall off, (K, TA,) so that the skin appeared and shone. (TA.) b2: عَرَّ البَدَنَ, said of the mange, or scab, signifies اِعْتَرَضَهُ [app. meaning It attacked the body]. (B, TA.) A2: عَرَّ, aor. ـُ inf. n. عُرَّةٌ, said of a bird, It muted, or dunged. (S, O.) b2: عَرَّ, (S, Mgh, TA,) aor. ـُ (S, TA,) inf. n. عَرٌّ; (O;) and ↓ عرّر, inf. n. تَعْرِيرٌ; (S, O;) He manured land: he dunged it: (Mgh, TA:) he manured it with human ordure. (TA.) b3: And [hence] عَرَّهُ, (Mgh, Msb,) aor. ـُ (Msb,) He defiled, or besmeared, him, or it, (Mgh, Msb,) with عُرَّة, i. e. dung such as is called سِرْقِين, (Mgh,) or with a thing. (Msb.) b4: And عَرَّهُ بِشَرٍّ (assumed tropical:) He sullied, or bespattered, him with evil, by charging him therewith; aspersed him; or charged, or upbraided, him with evil: (S, O, K, TA:) from عَرَّ signifying “ he dunged ” land; or, accord. to A'Obeyd, it may be from عَرٌّ signifying

“ mange,” or “ scab: ” and (assumed tropical:) he wronged him, or treated him unjustly or injuriously; and reviled him; and took his property. (TA.) b5: And [in like manner] هُوَ يَعُرُّ قَوْمَهُ (assumed tropical:) He brings against his people, or party, an abominable, or evil, charge, (يُدْخِلُ عَلَيْهِمْ مَكْرُوهًا,) aspersing them with it. (S, O.) (assumed tropical:) He disgraces, or dishonours, his people, or party. (TA.) b6: And عَرَّهُ, aor. ـُ (assumed tropical:) He applied to him a surname, or nickname, that disgraced him, or dishonoured him: and عُرَّ (assumed tropical:) He received, or became called by, such a surname or nickname. (TA.) b7: And عَرَّهُ, (S, O, K,) aor. ـُ (TA,) inf. n. عَرٌّ, (K,) (assumed tropical:) He did to him an abominable, or evil, thing: (K:) he displeased him; grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (S, O, K.) b8: And عَرَّهُ also signifies It (a thing that he disliked, or hated, and that distressed him,) befell him; syn. عَرَاهُ, meaning دَهَاهُ. (Ksh in xlviii. 25. [In Bd, اغراه; app. a mistranscription for عَرَاهُ.]) b9: Also, (O, Msb, K,) aor. ـُ (O, TA,) inf. n. عَرٌّ; (O, K;) and ↓ اعترّهُ, (Msb, K,) and اعترّ بِهِ; (K;) and عَرَاهُ and اعتراهُ likewise; (Msb, TA; [see art. عرو;]) He addressed, or applied, himself to obtain favour, or bounty, of him, without asking; (Msb, K;) he came to him, and sought his favour, or bounty; or seeking his favour, or bounty: (O, TA:) or he went round about him, seeking to obtain what he had, whether asking him or not asking him. (TA, as implied in an explanation of مُعْتَرٌّ.) b10: And عَرَّهُ He alighted at his abode as a visiter and guest. (IKtt, TA.) A3: See also 3.2 عَرَّّ see the preceding paragraph, former half.3 عارّ, (S, O, K,) aor. ـَ (S,) inf. n. عِرَارٌ (S, O, K) and مُعَارَّةٌ; (K;) and, (S, O, K,) as some say, (S, O,) ↓ عَرَّ, aor. ـِ (S, O, K,) or ـُ (thus in the L,) inf. n. عِرَارٌ, (S, O, K,) with kesr; (K; [in one of my copies of the S عَرَارٌ; but عُرَارق, which would be agreeable with analogy, I do not find;]) He (an ostrich [said of the male only]) cried; uttered a cry or cries: (S, O, K:) like as they say of a female ostrich زَمَرَتْ: (S, O: *) IKtt cites an assertion that it is عَارَ, aor. ـُ (TA.) 4 اعرّت الدَّارُ The house had in it عُرَّة [i. e. dung, or human ordure], (S, * O, K, *) or much thereof; like أَعْذَرَت. (TA.) 6 تعارّ He awoke from his sleep, (S, A, O,) in the night, with a sound, or cry, (S, O,) or speaking, or talking: (A:) he was sleepless, and turned over upon the bed, by night, speaking, or talking, (A, K,) and with a sound, or cry, and, as some say, stretching. (TA.) A'Obeyd says that some derive it [as Z does] from عِرَارٌ, signifying the “ crying ” of a male ostrich; but that he knows not whether it be so or not. (TA.) 8 إِعْتَرَ3َ see 1, near the end of the paragraph.10 اِسْتَعَرَّهُمُ الجَرَبُ The mange, or scab, appeared and spread among them. (S, O, * K.) [See also 8 in art. سعر.] R. Q. 2 تَعَرْعَرَت: see 1, first quarter, in two places.

عَرٌّ The mange, or scab; (S, A, Mgh, O, K;) as also ↓ عُرٌّ (K) and ↓ عُرَّةٌ (IF, Msb, K) and ↓ عَرَّةٌ: (IF, Msb, and so in a copy of the A:) see also عَرَرٌ: or عَرٌّ has this signification; but ↓ عُرٌّ, with damm, signifies purulent pustules in the necks of young, or unweaned, camels: and a certain disease, in consequence of which the fur of the camel falls off, (K, TA,) so that the skin appears and shines; as some say: (TA:) or purulent pustules, like the [cutaneous eruption called] قُوَبَآء

[q. v.], which comes forth in camels, dispersedly, in their lips (S, O) and their legs, (S,) discharging a fluid which resembles yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady. (S, O.) En-Nábighah says, (addressing En-Noamán Ibn-El-Mundhir, O,) فَحَمَّلْتَنِى ذَنْبَ امْرِئٍ وَتَرَكْتَهُ يُكْوَى غَيْرُهُ وَهْوَ رَاتِعُ ↓ كَذِى العُرِّ [And thou hast charged me with the crime, or offence, of a man other than myself, and left him like that which has the disease called عُرّ, another than which is cauterized while he is pasturing at pleasure]: he who says العَرّ, in relating this verse, errs; for cauterization is not practised as a preservative from the mange, or scab. (IDrd, S, O.) b2: [Hence, app.,] (assumed tropical:) A vice, or fault, or the like. (Har p. 366.) [See also عُرَّة.] b3: And (assumed tropical:) Evil, or mischief. (Har ibid.) One says, لَقِيتُ مِنْهُ شَرًّا وَعَرًّا (assumed tropical:) [I experienced from him, or it, evil and mischief: the two nouns being synonymous: and the latter of them also an inf. n. of عَرَّهُ, q. v.]. (TA: but written without any syll. signs.) [See also an instance of the use of the phrase شَرٌّ وَعَرٌّ voce دَفِينٌ.] b4: See also عَارٌّ.

عُرٌّ: see عَرٌّ, in three places: b2: and see عُرَّةٌ.

عَرَّةٌ: see عَرٌّ.

عُرَّةٌ: see عَرٌّ. b2: Also Madness, or such as is caused by diabolical possession, affecting a man: You say, بِهِ عُرَّةٌ In him is madness, &c. (S, O.) b3: Dung, such as is called بَعَر, and سِرْجِين, (S, O,) or سِرْقِين, (Mgh,) [i. e. dung of horses or other solid-hoofed animals, and of camels, sheep and goats, wild oxen, and the like,] and that of birds; (S, O, K;) as also ↓ عُرٌّ: (O, K:) and human ordure. (O, K.) It is said in a trad., لَعَنَ اللّٰهُ بَائِعَ العُرَّةِ وَمُشْتَرِيَهَا i. e. [God has cursed, or may God curse, the seller of] سرقين [or perhaps the meaning may be human ordure, and the buyer thereof], (Mgh.) b4: Dirt, or filth. (Msb.) b5: (assumed tropical:) Filthiness in the natural dispositions. (O.) b6: (tropical:) A thing that exposes its author to disgrace; a vice, or fault, or the like. (O, Msb, TA.) See also مَعَرَّةٌ. [And see عُرٌّ, voce عَرٌّ. Hence,] عُرَّةُ النِّسَآءِ (tropical:) That which disgraces women; their evil conversation or behaviour, with others. (TA.) b7: As an epithet applied to a man, (S, O, Msb,) (assumed tropical:) Dirty, or filthy; as also ↓ عَارُورٌ and ↓ عَارُورَةٌ: (S, O:) [or] having an intensive signification [as though meaning “ dirt,” or “ filth,” itself]: (Msb:) (assumed tropical:) a man who is the disgrace of the people [to whom he belongs]: (K:) a man sullied, or bespattered, with evil. (IDrd, O.) And one says, فُلَانٌ عُرَّةُ أَهْلِهِ meaning (assumed tropical:) Such a one is the worst of his family. (TA.) b8: Also (assumed tropical:) The act of doing an abominable, or evil, thing, to another. (K.) عَرَرٌ and ↓ عُرُورٌ Manginess, or scabbiness: (K:) or, accord. to some, mange, or scab, itself; like ↓ عَرٌّ. (TA.) عَرَارٌ A certain plant, of sweet odour, (S, O,) intensely yellow and wide in the blossom; (O;) i. q. بَهَارُ البَرِّ [q. v., i. e. buphthalmum, or ox-eye; which is called by both of these names in the present day]: (S, O, K:) accord. to IB, the wild narcissus (النَّرْجِسُ البَرِّىُّ): (TA:) and said by some to be a sort of tree [or plant] to which the complexion of a woman is likened: (Ham p. 548:) n. un. with ة: (S, O, K:) IAar says that the عَرَارَة is like the بَهَار; having wood, [or arborescent, app. meaning that it is the buphthalmum arborescens, the flower of which is intensely yellow, agreeably with what is said of it in the O,] having a sweet odour, and growing only in plain land. (O.) A2: Also, i. e. like سَحَابٌ [in measure], Retaliation of slaughter or of wounding or of mutilation; syn. قَوَدٌ: and anything that is slain in retaliation for another (كُلُّ شَىْءٍ بَآءَ بِشَىْءٍ): (K, TA:) of any such thing one says, هُوَ لَهُ عَرَارٌ [It is one slain in retaliation for it]. (TA.) [This latter meaning is app. taken from the prov.

بَآءَتْ عَرَارِ بِكَحْلٍ, relating to two cows; mentioned in art. بوأ.]

عُرُورٌ: see عَرَرٌ.

عَرِيرٌ A stranger (Az, S, Z, O, K) among a people: (O, K:) occurring, in the accus. case, in a trad., in which some read غَرِيرًا, with the pointed غ; and some say that the right reading is غَرِيًّا, i. e. مُلْصَقًا [here meaning “ an adherent ”]: but Hr and IAth agree with Az [and the S] and Z and the [O and] K. (TA.) عَرْعَرٌ The tree called سَرْو [which is the common, or evergreen, cypress; but the former name is generally applied in the present day to the juniper-tree]; (S, O, K;) a Pers\. word: (K:) it is a kind of great tree, of the trees of the mountains: (O:) some say that it is the [tree called] سَاسَم, and also [said to be] called شِيزَى: others, that it is a great kind of mountain-tree, evergreen, called by the Persians سَرْو: (TA:) AHn says that he had been informed by an Arab of the desert, of the people of the Saráh (السَّرَاة), who are possessors of the عَرْعَر, that it is the أَبْهَل [q. v., a name now applied to the juniper-tree, like عَرْعَر; and particularly to the species thereof called the savin]; and he adds that he knew it in his own country, and afterwards saw it in the province of Kazween, cut for firewood from the mountains thereof, in the borders of Ed-Deylem; whence he knew that his informant was well acquainted with it, for those mountains are places of growth of the ابهل: (O:) he says that it has a fruit like the نَبِق [or fruit of the lote-tree called سِدْر], first green, then becoming white, then becoming black until it is like حُمَم [or charcoal, &c.], and sweet, when it is eaten: (TA:) n. un. with ة. (O, TA.) عَرْعَارٌ: see عَرْعَارٌ, in art. رع.

عَارٌّ A camel having the mange, or scab; as also ↓ أَعَرُّ; (A'Obeyd, S, O;) which latter [in some of the copies of the K written ↓ عَرٌّ] is applied in this sense to a man; and ↓ مَعْرُورٌ to a camel: (K:) or this last signifies having, or affected with, the disease called عُرّ. (S, O, K.) b2: See also مُعْتَرٌّ.

عَارُورٌ and عَارُورَةٌ: see عُرَّةٌ.

أَعَرُّ: see عَارٌّ. b2: One says also, أَنْتَ شَرٌّ مِنْهُ وَأَعَرُّ [meaning (assumed tropical:) Thou art worse than he, and more evil: the two nouns being synonymous, like شَرٌّ and عَرٌّ]. (TA.) مَعَرَّةٌ A place of عَرّ, i. e. mange, or scab: this is the primary signification. (TA.) b2: Hence, المَعَرَّةُ The region of the sky that is beyond the Milky Way (المَجَرَّة) in the direction of the North Pole; so called because of the multitude of the stars therein; (O, * TA;) like as the sky is called الجَرْبَآءُ because of its numerous stars; these being compared to scabs on the body of a man: (TA:) and to this and the مَجَرَّة a man alluded, when, being asked respecting the place where he alighted and abode, he informed the inquirer that he alighted and abode between two tribes, (O, TA,) great and numerous; (O;) saying, نَزَلْتُ بَيْنَ المَعَرَّةِ وَالمَجَرَّةِ [I have alighted between the مَعَرَّة and the مَجَرَّة]: (O, TA:) or, as some say, (O,) المَعَرَّةُ is the name of a certain star, or asterism, [which is] below the مَجَرَّة [or Milky Way, app. meaning when the latter, as viewed from Arabia, is seen stretching across the sky above the North Pole]. (O, K.) b3: [Hence likewise, app.,] مَعَرَّةٌ signifies also (assumed tropical:) A cause of reviling, or of being reviled; syn. مَسَبَّةٌ: (TA:) a crime, or sin; syn. إِثْمٌ; (S, O, Msb, K;) and جِنَايَةٌ; (TS, L, TA; in the copies of the K خِيَانَة; [and thus in the O;] but this is a mistake; TA;) and جُرْمٌ; (TA;) as also ↓ عُرَّةٌ: (K:) or a crime, or sin, [that is noxious] like the mange, or scab: (L, TA:) a foul, or an abominable, thing: (O, TA:) a cause of grief or vexation: (Mgh, Msb:) annoyance, or hurt; or a thing by which one is annoyed or hurt; syn. أَذًى; (Sh, Mgh, K;) or أَذِيَّةٌ: (O:) displeasing, grieving, or vexing, conduct: (Mgh, Msb:) and i. q. شِدَّةٌ [app. as meaning violence, or the like]. (O: there mentioned between the significations of إِثْمٌ and أَذِيَّةٌ.) Also (assumed tropical:) The slaying unexpectedly, (S,) or the fighting, (O, K,) of an army, without the permission of the commander: (S, O, K: [omitted in one of my copies of the S:]) or the alighting of an army among a people, and eating of the produce of their fields without knowledge (Sh, O, TA) of the commander: (O:) or an army's oppressing, or assaulting, those by whom they pass, whether Muslims, or unbelievers with whom terms of peace have been made, and afflicting them in respect of their women under covert and their possessions by conduct not permitted to them. (TA.) b4: And (assumed tropical:) A debt, fine, or mulct, which one is obliged to pay: and a fine for homicide: (K, TA:) thus expl. by Mohammad Ibn-Is-hák Ibn-Yesár: (TA:) or a thing that one dislikes, or hates, relating to fines for homicide; of the measure مَفْعَلَةٌ from عَرٌّ signifying “ mange,” or “ scab. ” (Th, TA.) b5: And (assumed tropical:) The changing of the face in colour by reason of anger: (O, K, TA:) Az says that it is thus mentioned by Abu-l-'Abbás with teshdeed to the ر: but if it be from تَمَعَّرَ وَجْهُهُ, not from العَرُّ, it is without teshdeed. (O, TA.) مَعْرُورٌ: see عَارٌّ. b2: Also, with ة, applied to a palm-tree (نَخْلَةٌ), [and to land (أَرْضٌ),] Dunged with عُرَّة [q. v.]. (TA.) b3: And, without ة, (assumed tropical:) A man sullied, or bespattered, with evil; or aspersed: (S, Msb:) and wronged, or treated unjustly or injuriously; and reviled; and deprived of his property. (TA.) مُعْتَرٌّ One who addresses, or applies, himself to obtain favour, or bounty, without asking; (I'Ab, S, O, * Msb, K;) one who comes to another, and seeks his favour, or bounty; or seeking his favour, or bounty; as also ↓ عَارٌّ: or one who goes round about another, seeking to obtain what the latter has, whether asking him or not asking. (TA.) And A guest visiting. (Msb.) And A poor man. (K, TA.) It occurs in the Kur xxii. 37: accord. to some, having the last of these meanings: accord. to others, the first thereof. (TA.)

عد

1 عَدَّهُ, (S, A, O, Msb, &c.,) aor. ـُ (O, Msb,) inf. n. عَدٌّ (S, O, Msb, K) and عِدَّةٌ and تَعْدَادٌ [which last has an intensive signification, and may also be regarded as an inf. n. of the verb next following]; and ↓ عدّدهُ; (TA;) or this latter has an intensive signification; (Msb;) He numbered, counted, reckoned, or computed, it: (S, A, O, Msb, K:) [and ↓ اِعْتَدَّهُ sometimes signifies the same, as is shown by what here follows:] فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا, in the Kur xxxiii. 48, means [Then there shall not be for you, as incumbent on them, any عِدَّة (q. v.)] of which ye shall count the number [of the days]: (Bd, Jel:) or the meaning is, of which ye shall exact the accomplishment of the number [of the days]: (Ksh, Bd:) and Lh has mentioned, as heard from the Arabs, عَدَدْتُ الدَّرَاهِمَ أَفْرَادًا and وِحَادًا [I counted the dirhems by single pieces], and ↓ أَعْدَدْتُ, also, followed by the same words; then adding, “I know not whether it [i. e. the latter] be from العَدَدُ or from العُدَّةُ ” [i. e. whether the meaning be I counted or I prepared or provided, the latter of which is a well-known meaning]: his doubt indicates that أَعْدَدْتُ is a dial. var. of عَدَدْتُ; but [SM says] “ I know it not.” (TA.) عَدَّ is doubly trans.: you say عَدَدْتُكَ المَالَ as well as عَدَدْتُ لَكَ المَالَ [both meaning I numbered, counted, reckoned, or computed, to thee the articles of property]. (TA.) And you say, عُدَّ فِى قَوْمٍ He was numbered, or reckoned, among a people, or party. (S, K.) [And عَدَّ مَحَاسِنَهُ, and ↓ عَدَّدَهَا, inf. n. of the former عَدٌّ, and of either تَعْدَادٌ, He enumerated, or recounted, his good qualities or actions: a phrase of frequent occurrence.] b2: [Also He counted, or reckoned, as meaning he accounted, or esteemed, him, or it, good or bad &c.:] one says عَدَّهُ حَسَنًا He counted, accounted, reckoned, or esteemed, him, or it, good, or goodly; syn. اِسْتَحْسَنَهُ: (S in art. حسن, &c.:) and ↓ اعتدّ signifies the same as عَدَّ [in this sense]; whence the saying, وَيَعْتَدُّهُ قَوْمٌ كَثِيرٌ تِجَارَةً [And many people count it, or reckon it, as merchandise]. (Har p. 127.) 2 عَدَّّ see above, in two places. b2: عدّدهُ also signifies He made it a provision against the casualties of fortune: (S, O, K: see also 4:) so, accord. to Akh, in the Kur civ. 2: or, as some say, he made it numerous: (S, O:) or it may mean he reckoned it (Bd and Jel in civ. 2) time after time. (Bd.) 3 عَاْدَّ [عادّ بَعْضُهُمْ بَعْضًا, inf. n. مُعَادَّةٌ and عِدَادٌ, app. signifies They enumerated, or recounted, their good qualities or actions, one to another: for] يَوْمُ العِدَادِ is expl. by Sh as meaning يَوْمُ الفِخَارِ وَمُعَادَّةِ بَعْضِهِمْ بَعْضًا [i. e. The day of vying, or contending for superiority, in glory, or excellence, &c., and app. of persons enumerating, or recounting, their good qualities or actions, one to another]. (TA.) [See also عِدَادٌ.] b2: عَادَّهُمُ الشَّىْءَ He shared with them equally in the thing: and عادّ بَعْضُهُمْ بَعْضًا فِى الشَّىْءِ They shared one with another in the thing; i. e., in anything. (TA.) [Hence,] one says, عادّهُ فِى المِيرَاثِ [He shared with him in the inheritance]. (S.) b3: [The inf. n.] عِدَادٌ also signifies The contributing equally, or clubbing, for the purchase of corn, or food, to eat: and a people's having money, or property, divided into lots, or portions, and distributed in shares among them: syn. بِدَادٌ; (T and L in art. بد from IAar, and O in the present art.;) and مُنَاهَدَةٌ. (T and L in art. بد from IAar, and O and K in the present art.) [You say, عادّ القَوْمُ: see بَادَّ] b4: عادّهُ, inf. n. مُعَادَّةٌ and عِدَادٌ, said of a malady, and of the pain of a venomous sting or bite, and of insanity, It intermitted, and returned to him. (TA.) It is said in a trad., (S, O,) مَا زَالَتْ أُكْلَةُ خَيْبَرَ تُعَادُّنِى (S, O, K) The pain of the poison of the food of Kheyber which I ate has not ceased to return to me at certain periods. (TA.) and one says, عَادَّتْهُ اللَّسْعَةُ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, K.) 4 أَعْدَدْتُهُ, (Msb,) inf. n. إِعْدَادٌ, (Msb, TA,) with which ↓ اِعْتِدَادٌ and ↓ اِسْتِعْدَادٌ and ↓ تَعْدَادٌ [as inf. n. of 2] are syn., (TA,) I made it ready, prepared it, or provided it. (Msb, TA. *) One says, اعدّهُ لِأَمْرِ كَذَا He made it ready, prepared it, or provided it, for such an affair. (S, O, K. *) And أَعْدَدْتُ لِلْأَمْرِ عُدَّتَهُ [I made ready, prepared, or provided, for the affair, its proper apparatus]. (TA.) Some say that أَعَدَّ is originally أَعْتَدَ; but others deny this. (L in art. عتد.) See also 1, former half.

A2: أَعَدَّ is also intrans.: [but when it is used as such, نَفْسَهُ may be considered as understood after it:] see 10.5 تَعَدَّّ [تعدّد It was, or became, numerous: often used in this sense. b2: Hence, one says,] هُمْ يَتَعَدَّدُونَ عَلَى عَشَرَةِ آلَافٍ They exceed in number ten thousand; and ↓ يَتَعَادُّونَ signifies the same; (S, O, K; *) or the latter means they participate, one with another, in such generous qualities as may be shared. (TA.) b3: See also 10.6 تعادّوا They shared, one with another, in a thing. (TA.) See also 5. [And see 3.]7 انعدّ: see what next follows.8 اعتدّ It was, or became, numbered, counted, reckoned, or computed. (S, O.) Many of the learned say that ↓ انعدّ should not be [thus] used as a quasi-pass. of عَدَّهُ: it is said to be vulgar, or bad. (MF.) A2: اعتدّهُ: see 1, first and last sentences. b2: One says also اعتدّ بِهِ (S, O, Msb) meaning He included it in a numbering, or reckoning. (Msb.) [And hence, He made account of it; accounted it a matter of importance. And لَا يُعْتَدُّ بِهِ No account is made of it, or him; it, or he, is not reckoned, or esteemed, as of any account, or importance: a phrase of frequent occurrence.]

A3: [He made it ready, prepared it, or provided it:] see 4. b2: See also 10.

A4: اِعْتَدَّتْ, said of a woman, She observed, or kept, the period of her عِدَّة [q. v.]. (S, O.) 10 استعدّ, (S, O, Msb, K,) as also ↓ اعدّ and ↓ اعتدّ and ↓ تعدّد, the last, as well as the first, mentioned by Th, (TA,) He made himself ready, prepared himself, or became in a state of preparation, (S, O, K, TA,) لِلْأَمْرِ for the affair; (S, O, K, * TA; *) he prepared, or provided, himself with proper, or necessary, apparatus, or implements, or the like. (A'Obeyd, Msb, &c.) A2: All except the last are also trans.: see 4.

R. Q. 1 عَدْعَدَ, (IAar, O, TA,) inf. n. عَدْعَدَةٌ, (IAar, O, K, TA,) He was quick, (IAar, TA,) or he hastened, and was quick, (O, K,) in walking, or going along, (IAar, O, K, TA,) &c. (IAar, TA.) A2: [And app. said of the sandgrouse (القَطَا) meaning It uttered its cry: see عَدْعَدَةٌ below.] Q. Q. 2 تَمَعْدَدَ, in which, accord. to Sb, the م is a radical letter, because of the rarity of the measure تَمَلْعَلَ, but others contradict him, (S, K, *) He assumed the dress, garb, habit, or external appearance, of the sons of Ma'add who was the son of 'Adnán, and who is called the Father of the Arabs [because through him all the descendants of Ismá'eel, or Ishmael, trace their ancestry], (S, O, K,) imitating them in their coarseness therein: (K:) or he asserted himself to be related to them: (S, O, K:) or he spoke their language: (TA:) or he affected, or constrained himself, to endure with patience their mode of life: (S, O, K:) or he imitated their mode of life, which was coarse and rude; abstaining from ease and luxury, and from the garb of the foreigners: (S, O:) and he (a boy) attained to the prime of manhood, and became thick, or coarse. (S, O, K.) 'Omar said, (S, O,) or not 'Omar, but the Prophet, (K,) اِخْشَوْشِنُوا وَتَمَعْدَدُوا, (S, O, * K, *) i. e. [Lead ye a rough, or coarse, life, and] imitate the mode of life of the sons of Ma'add, &c. (TA.) [See also art. معد.] b2: It is also used by the poet Maan Ibn-Ows for تَبَاعَدَ [He went, or withdrew himself, far away]: (S, O:) it means thus, and he went away into the country, or in the land. (TA.) عَدْ عَدْ A cry by which the mule is chidden; (Az, O, K;) like عَدَسْ. (Az, O.) عُدٌّ and ↓ عُدَّةٌ Pustules in the face: (IJ, TA:) or pustules that come forth in the faces of beautiful, or goodly, persons: (O, K:) pl. of the former [and app. of the latter also, which is probably a n. un.,] أَعْدَادٌ. (Marg. note in a copy of the S.) عِدٌّ Multitude, muchness, or abundance, (S, O, K,) in a thing. (K.) One says, إِنَّهُمْ لَذَوُو عِدٍّ وَقِبصٍ (in one of my copies of the S and in the O لَذُو, and in the other of my copies of the S and in the O قِبْضٍ,) [Verily they are many, or numerous]. b2: [It is also an epithet, signifying] Water having a continual increase; (S, O, K;) that does not cease; as the water of a spring; (S, O, Msb, K;) and of a well: (S, O, Msb:) or copious water of the earth: or spring-water; rain-water being called كَرَعٌ: (TA:) or old water, that does not become exhausted: (IDrd, TA:) or an old well; (M, O, K;) said in the M [and O] to be from حَسَبٌ عِدٌّ: (TA: [but see this in what follows:]) or in the dial. of Temeem, much water; but in the dial. of Bekr Ibn-Wáïl, little water: (AO, TA:) or well-water, whether little or much; so accord. to a woman of Kiláb; opposed to that of the rain: accord. to Lth, a place which men make, or prepare, wherein much water collects; but Az says that this is a mistake: (TA:) pl. أَعْدَادٌ. (S, A, O.) b3: And حَسَبٌ عِدٌّ (tropical:) Old nobility or the like: (M, A, O:) accord. to IDrd, from عِدٌّ applied to old water that does not become exhausted. (TA. [This derivation is probably correct: but see above.]) A2: See also عَدِيدٌ.

A3: And see the paragraph here following.

عُدَّةٌ Apparatus, equipments or equipage, accoutrements, furniture, gear, tackle or tackling, (S, O, L, Msb,) that one has prepared for the casualties of fortune, (S, O, L,) consisting of property and weapons, (S, O,) or of property, or weapons, or other things, (Msb,) or of implements, instruments, tools, or the like, and of beasts: (L:) accord. to some, formed from عُتْدَةٌ [q. v.]; but others deny this: (L in art. عتد:) pl. عُدَدٌ. (Msb.) One says, أَخَذَ لِلْأَمْرِ عُدَّتَهُ and عَتَادَهُ [He took, for the affair, his apparatus, &c.; or he prepared, or provided, himself for the affair]: both signify the same. (S, O.) b2: Also, (S, O,) and ↓ عِدٌّ, this latter of the dial. of Temeem, (A'Obeyd, Msb,) A state of preparation. (A'Obeyd, S, O, Msb.) One says, كُونُوا عَلَى عُدَّةٍ Be ye in a state of preparation. (S, O.) A2: See also عُدٌّ.

عِدَّةٌ an inf. n. of 1[q. v.]. (TA.) b2: And A number collected together; a number collectively. (TA.) You say, رَأَيْتُ عِدَّةَ رِجَالٍ I saw a number of men collected together. (TA.) And أَنْفَذْتُ عِدَّةَ كُتُبٍ I transmitted a number of letters together. (S, K, * TA.) b3: عِدَّةُ المَرْأَةِ The days of the menstruation of the woman, (S, O, Msb, K, TA,) which she numbers, when she has been divorced, or when her husband has died; [until the expiration of which she may not marry again; the period being, in the case of a divorced woman, not pregnant, that of three menstruations]; or [in the case of a pregnant woman] the days of her pregnancy; or [in the case of a widow not pregnant] four months and ten nights: (TA:) or the woman's waiting the prescribed time after divorce, or after the death of her husband, until she may marry again: (Msb:) and the days of the woman's mourning for a husband, and of abstaining from the wearing of ornaments &c.; (K, TA;) whether it be a period of months or of menstruations, or the period completed by her giving birth to offspring in her womb, which she has conceived by her husband: (TA:) pl. عِدَدٌ. (Msb.) One says, اِنْقَضَتْ عِدَّتُهَا Her عِدَّة ended, (S, TA,) from the period of the death of her husband, or of his divorcing her. (TA.) b4: اِنْقَضَتْ عِدَّةُ الرَّجُلِ means The man's term of life ended: pl. عِدَدٌ. (TA.) b5: And one says, فُلَانٌ إِنَّمَا يَأْتِى أَهْلَهُ العِدَّةَ Such a one comes to his wife, or family, only once in the month, or in the two months. (O, L.) See also عِدَادٌ, in two places.

عَدَدٌ a subst. from عَدَّهُ “ he numbered it; ” as also ↓ عَدِيدٌ: (S, O, K:) [originally] What is numbered, counted, reckoned, or computed: (O, Msb, K: [in the CK, a و is inadvertently omitted after the explanation of this meaning:]) [and hence,] a number; (Msb;) and ↓ عَدِيدٌ is syn. therewith [in this sense, as will be seen in what follows]; (A;) a quantity composed of units; and therefore not [properly] applicable to one; but accord. to the grammarians, one belongs to the predicament ofالعَدَدُ because it is the root thereof, and because it implies quantity, for when it is said “ How many hast thou? ” it is as proper to answer “ One ” as it is to answer “ Three ” &c.: (Msb:) pl. أَعْدَادٌ. (TA.) ↓ مَا أَكْثَرَ عَدِيدَهُمْ means عَدَدَهُمْ [i. e. How great is their number!]. (A.) Zj says that عَدَدٌ is sometimes used in the sense of an inf. n.; as in the phrase in the Kur [xviii. 10], سِنِينَ عَدَدًا: but many say that it is in this instance used in its proper sense, meaning مَعْدُودَةً [i. e. numbered], and is made masc. because سِنِين is syn. with أَعْوَام. (Msb.) In the phrase وَأَحْصَى

كُلَّ شَىْءٍ عَدَدًا, in the Kur [lxxii. last verse], it is used in its proper sense of مَعْدُودًا, and is put in the accus. case as a denotative of state; or it is used in this case as an inf. n. (IAth, O.) b2: It signifies also The years of a man's life, which one numbers, or counts. (IAar, O, K. [In the CK, after the words وَالعَدَدُ المعدُودُ, a و should be inserted.]) Hence the phrase رَقَّ عَدَدُهُ The years of his life, which he numbered, became few, the greater part having passed. (IAar, O.) عِدَدٌ: see the next paragraph.

عِدَادٌ an inf. n. of 3 [q. v.]. (TA.) b2: يَوْمُ العِدَادِ [as expl. by Sh: see 3, first sentence. b3: Also] The day of giving: (S, O:) العِدَاد signifies العَطَآء (S, O, K) in this phrase. (S, O.) b4: And i. q. يَوْمُ العَرْضِ [which generally means The day of the last judgment]. (TA.) b5: And one says, أَتَيْتُ فُلَانًا فِى يَوْمِ عِدَادٍ meaning I came to such a one on a Friday (يوم حُمُعَةٍ), or on a Minor Festival (يوم فِطْرٍ), or on a Great Festival (يوم أَضْحَى). (O, K, * TA.) b6: And لَقِيتُ فُلَانًا عِدَادَ الثُّرَيَّا, (S, O, K,) or عِدَادَ الثُّرَيَّا القَمَرَ, and فِى

نُزُولِ القَمَرِ الثُّرَيَّا, (TA,) meaning I met such a one once in the month: (S, O, K:) because the moon makes its abode in الثريّا [the Pleiades, its third Mansion,] once in every month: (S, O:) IB [understood the meaning to be, once in the year; for he] asserts that, correctly, J should have said, because the moon is in conjunction with الثريّا once in every year, and that is on the fifth day of [the Syrian month] Ádhár [corresponding to March O. S.], agreeably with what is said in a verse of Ibn-Holáhil which will be found cited in what follows: but [this verse evidently relates to what was the case in its author's time; for it is well known that] the moon traverses the firmament once in every month, and is every night in a [different], Mansion, and it is therefore in [the Mansion of] الثريّا once in every month. (L, TA.) [Accord. to some,] one says, لَا آتِيكَ

إِلَّا عِدَادَ القَمَرِ الثُّرَيَّا, meaning I will not come to thee save once in the year: because the moon makes its abode in الثريّا but once in the year: (A:) and مَا يَأْتِينَا فُلَانٌ إِلَّا عِدَادَ الثُّرَيَّا القَمَرَ, and إِلَّا قِرَانَ القَمَرِ الثُّرَيَّا, meaning Such a one comes not to us save once in the year: and مَا أَلْقَاهُ إِلَّا الثُّرَيَّا القَمَرَ ↓ عِدَّةَ, and الّا عِدَادَ الثُّرَيَّا القَمَرَ, and الّا عِدَادَ الثُّرَيَّا مِنَ القَمَرِ, meaning I do not meet him save once in the year: (TA:) [but these explanations are probably founded upon a want of due consideration of a statement which here follows:] after citing this verse of Aseed, or Useyd, or Useiyid, [written in the TA اسيد,] Ibn-Holáhil, or Ibn-El-Holáhil, [thus differently written in different places,] إِذَا مَا قَارَنَ القَمَرُ الثُّرَيَّا لِثَالِثَةِ فَقَدْ ذَهَبَ الشِّتَآءُ [When the moon is in conjunction with the Pleiades in a third night, then winter has departed], AHeyth said, [as though what was the case at a particular period of a cycle were the case generally,] the moon is in conjunction with الثريّا only in a third night from the new moon, [meaning only once in the year in the third night,] and that is in the beginning of spring and the end of winter. (TA.) b7: And عِدَادٌ and ↓ عِدَدٌ, (S, O, K,) the latter a contraction of the former, used by poetic license, (S, O,) signify A paroxysm of pain which a person stung or bitten by a venomous reptile suffers on the completion of a year from the day on which he was stung or bitten: (S, O, K: *) a paroxysm of pain occurring at a certain period: (A:) a paroxysm such as that of a tertian, or quartan, fever; and the pain of poison which kills at a certain period: and the regular period of the return of a fever is called its عِدَاد. (TA.) One says, أَتَتْهُ اللَّسْعَةُ لِعِدَادٍ The pain of the venomous sting, or bite, returned to him with vehemence at the expiration of a year. (S, O, * K.) And بِهِ مَرَضٌ عِدَادٌ He has a malady that intermits and returns. (A.) And عِدَادُ السَّلِيمِ is said to signify A period of seven days from that on which the person has received a venomous sting or bite: when it has expired, his recovery is hoped for: as long as it has not expired, one says, هُوَ فِى

عِدَادِهِ. (A, TA.) [See also 3.] b8: عِدَادٌ signifies also The time of death. (O, K.) b9: And A day, or night, when the family of a person deceased assemble together to wail for him. (ISk, TA.) b10: And A touch of insanity or diabolical possession: (S, O, K:) or an affection resembling insanity or diabolical possession, that takes a man at certain times. (Az, TA.) One says, بِالرَّجُلِ عِدَادٌ In the man is a touch of insanity [&c.]. (S, O.) b11: And The twanging of a bow; (S, O, K; *) and so ↓ عَدِيدٌ. (O, K.) b12: See also the next paragraph, in five places: b13: and see عَدِيدَةٌ.

عَدِيدٌ: see عَدَدٌ, in three places. b2: Also A man who introduces himself into a tribe, to be numbered, or reckoned, as belonging to it, but has no kindred in it: (Msb:) or عَدِيدٌ قَوْمٍ signifies one who is numbered, or reckoned, among a people, (K, TA,) but is not with them (معهم [app. a mistranscription for مِنْهُمْ of them]); as also ↓ عِدَادٌ. (TA.) One says, فُلَانٌ عَدِيدُ بَنِى فُلَانٍ, (S, Mgh, O, Msb,) and ↓ مِنْ عِدَادِهِمْ, (Msb,) Such a one is numbered, or reckoned, among the sons of such a one. (S, Mgh, O, Msb.) And فِى بَنِى ↓ عِدَادُهُ فُلَانٍ He is numbered among the sons of such a one in the دِيوَان [or register of soldiers or pensioners]. (S, O, K.) And أَهْلِ ↓ فُلَانٌ فِى عِدَادِ الخَيْرِ Such a one is numbered, or reckoned, among the people of goodness, or of wealth. (S, O.) b3: And A like, or an equal; [originally, in number;] (A, O, K;) as also ↓ عِدٌّ and ↓ عِدَادٌ: (IAar, O, K:) pl. of the first عَدَائِدُ; and of the second and third أَعْدَادٌ. (TA.) One says, هٰذِهِ الدَّرَاهِمُ عَدِيدُ هٰذِهِ These dirhems are equal to these. (A, * TA.) And هُمْ عَدِيدُ الحَصَى وَالثَّرَى They are equal in multitude, or quantity, to the pebbles and the moist earth; (S, * O, * TA;) i. e. they are innumerable. (TA.) The saying of Aboo-Duwád, describing a mare, وَطِمِرَّةٍ كَهِرَاوَةِ الأَعْزَابِ لَيْسَ لَهَا عَدَائِدْ Th explains by saying that he likens her to the staff of the wayfarer, because of her being smooth, as though عدائد here meant knots: [so that, accord. to him, we should render the verse thus: and compact in make, or swift and excellent, like the staff of those who go far away with their camels to pasture, having no knots:] but Az says that the meaning is, [like Hiráwet-el-Aazáb (a celebrated mare)], having no equals. (TA.) A2: See also عِدَادٌ, last sentence but one.

عَدِيدَةٌ A lot, portion, or share: (IAar, O, K:) like غَدِيدَةٌ: (IAar, O:) pl. عَدَائِدُ; (IAar, O, TA;) with which ↓ عِدَادٌ is syn.: and عَدَائِدُ signifies also property divided into shares; and an inheritance [so divided]. (TA.) Lebeed says, تَطِيرُ عَدَائِدُ الأَشْرَاكِ شَفْعًا وَوِتْرًا وَالزَّعَامَةُ لِلْغُلَامِ The portions of property and inheritance of the sharers fly away in the course of time, two together and singly; but the lordship, or mastery, is still remaining for the boy: (IAar, TA:) or the poet means those who share with him [i. e. with the boy] (مَنْ يُعَادُّهُ) in the inheritance: or it (عدائد) is from عُدَّةُ المَالِ [i. e. what one prepares for a future time, of property]: (S, O:) for عدائد, in this verse, some read غَدَائِدُ. (L in art. غد [q. v.]) [See also زَعَامَةٌ.]

عِدَّانٌ and عَدَّانٌ The time, or period, of a thing; (IAar, K, TA;) as in the phrase أَنَا عَلَى عَدَّانِ ذٰلِكَ I was at the time, or period, of that; (IAar, TA;) and in the saying جِئْتُ عَلَى عَدَّانِ تَفْعَلُ ذٰلِكَ I came at the time of thy doing that; (TA;) and thus in the saying كَانَ ذٰلِكَ عَلَى عَدَّانِ فُلَانٍ

That was in the time of such a one: (S, O:) or the first, and best, or most excellent, part, (K, TA,) and the most, (TA,) of a thing; (K, TA;) accord. to Az, from أَعَدَّهُ “ he prepared it; ” and so in the saying كَانَ ذٰلِكَ فِى عَدَّانِ شَبَابِهِ and مُلْكِهِ [That was in the first and best and chief part of his young manhood and of his dominion]. (TA.) [See also art. عدن.]

A2: عِدَّانٌ as a contraction of عِتْدَانٌ: see عَتُودٌ, of which it is a pl. عَدْعَدَةٌ inf. n. of عَدْعَدَ [q. v.]. (IAar, O.) A2: And The cry, or crying, of the sand-grouse (القَطَا): (A 'Obeyd, O, K:) app. onomatopoetic. (A 'Obeyd, O.) جَيْشٌ أَعَدُّ An army in the most complete state of preparation, or equipment. (TA, from a trad.) مَعَدٌّ The side (ISd, TA) of a man and of a horse &c.: (L in art. معد [in which it is fully explained]:) المَعَدَّانِ signifies the places of the two boards of the saddle (S, * O, * A, K, * TA) upon the two sides of the horse. (A, TA.) One says, عَرِقَ مَعَدَّاهُ [The parts of his sides beneath the two boards of the saddle sweated]. (A, TA.) اللِّبْسَةُ المَعَدِّيَّةُ The mode of dress of the sons of Ma'add, which was coarse and rude. (S, from a trad. [See Q. Q. 2.]) مَعْدُودٌ [meaning Numbered, counted, reckoned, or computed,] is applied to any number, little or large; but مَعْدُودَاتٌ more particularly denotes few; and so does every pl. formed by the addition of ا and ت, as دُرَيْهِمَاتٌ and حَمَامَاتٌ; though it is allowable to use such a pl. to denote muchness. (Zj, TA.) الأَيَّامُ المَعْدُودَاتُ signifies The days called أَيَّامُ التَّشْرِيقِ; (S, Mgh, O, Msb, K;) the three days next after the day of the sacrifice [which is the tenth of Dhu-l-Hijjeh]; thus called because they are few. (TA.) and one also says دَرَاهِمُ مَعْدُودَةٌ [lit. Numbered, or counted, dirhems] as meaning a few dirhems. (TA.) المُعَيْدِىُّ is the dim. of المَعَدِّىُّ, (S, O, K,) meaning He whose origin is referred to Ma'add, (S, O, TA,) and is originally المُعَيْدِدِىُّ, then المُعَيْدِّىُّ, and then المُعَيْدِىُّ, (IDrst, TA,) thus pronounced without the teshdeed of the د because the double teshdeed, (IDrst, S, O, K, TA,) that of the د with that of the ى after it, (IDrst, TA,) is found difficult of pronunciation, (IDrst, S, O, K, TA,) combined with the ى that denotes the dim.: (S, O, K:) it is thus pronounced in the prov., أَنْ تَسْمَعَ بِالْمُعَيْدِىِّ خَيْرٌ مِنْ أَنْ تَرَاهُ [Thy hearing of the Mo'eydee is better than thy seeing him]: (Ks, S, O:) or تَسْمَعُ بالمعيدىّ خير من ان تراه, (K, TA,) which means the same, the ع in تسمع being pronounced with damm because أَنْ is suppressed before it; but some pronounce it with nasb, regarding أَنْ as understood, though this is anomalous: (TA:) or تَسْمَعُ بِالْمُعَيْدِىِّ لَا

أَنْ تَرَاهُ; as though meaning hear thou of the Mo'eydee, but do not see him: (ISk, S, O, K:) of which three variants, the second is that which is best known: so says A 'Obeyd: (TA:) the prov. is applied to him who is of good repute, but whose outward appearance is contemned. (S, O, K, TA. [See also Freytag's Arab. Prov. i. 223.]) مُعْتَدٌّ بِهِ A thing included in a numbering, or reckoning. (Msb.) [And hence, A thing of which account is made; that is accounted a matter of importance. See the verb.]

مُسْتَعِدَّاتٌ is used in a verse of Ibn-Mukbil as meaning The legs of a she-camel. (AA, TA voce أَطَامِيمُ, q. v.)

سمن

1 سَمِنَ, (S, M, L, Msb, K,) aor. ـَ (L, Msb, K;) and سَمُنَ, aor. ـُ (Msb;) inf. n. of the former سِمَنٌ (S, M, L, K) and سَمَانَةٌ, (M, L, K,) or the former is a simple subst. (Msb) [and the latter by rule inf. n. of the latter verb]; He was, or became, fat, or plump; (S, M, L;) or in the condition of having much flesh and fat: (Msb:) and ↓ تسمّن has a like meaning [i. e. he was, or became, fattened, rendered plump, or made to have much flesh and fat]. (S, L. *) A poet says, رَكِبْنَاهَا سَمَانَتَهَا فَلَمَّا بَدَتْ مِنْهَا السَّنَاسِنُ وَالضُّلُوعُ (IAar, M, L,) meaning We rode her during her state of fatness, or plumpness, [but when the edges of her vertebræ, and the ribs, became apparent, ...] (M, L.) b2: [Hence,] سَمِنَ البُرُّ, inf. n. سِمَنٌ, (assumed tropical:) The wheat became full in the grain. (A in art. صفر.) A2: سَمَنَهُ, (S, M, L, K,) aor. ـُ inf. n. سَمْنٌ, (S, M, L,) He made it, [or prepared it,] namely, food, with سَمْن [q. v. infrà]; (M, L, K;) as also ↓ سمّنه, and ↓ اسمنهُ: (K:) or the first signifies, (S,) or signifies also, and so ↓ the second and ↓ third, (M, L,) he moistened it, and stirred it about, (S, M, L,) namely, food, (S, L,) or bread, (M, L,) with سَمْن, (S, M, L,) لَهُمْ for them. (S.) b2: Also, and ↓ اسمنهُ, (L,) or سَمَنَ القَوْمَ, (M, K,) aor. and inf. n. as above, (M,) He fed him, or the people, or party, with سَمْن. (M, L, K.) b3: And سَمَنْتُ لَهُ I seasoned his bread for him with سَمْن. (L.) 2 سمّنهُ, (S, M, L, Msb, K,) inf. n. تَسْمِينٌ; (K;) He, or it, rendered him fat, or plump; (S, M, L, K; *) or caused him to have much flesh and fat: (Msb:) and ↓ اسمنهُ signifies the same. (M, L, Msb.) It is said in a prov., سَمِّنْ كَلْبَكَ يَأْكُلْكَ [Fatten thy dog, and he will eat thee]. (S, L, Msb. [See Freytag's Arab. Prov., i. 609.]) b2: سَمَّنَهُمْ, (S, M, L,) inf. n. as above, (S, L,) He furnished them with سَمْن for travelling-provision, &c. (S, M, L.) b3: See also 1, in two places.

A2: تَسْمِينٌ also signifies The act of cooling, (S, M, L, K,) in the dial. of Et-Táïf (S, M, L) and ElYemen. (S.) A fish was brought to El-Hajjáj, (S, M, L,) broiled, (L,) and he said to the cook, (S,) or to the man who brought it, (M, L,) سَمِّنْهَا, (S, M, L,) meaning Cool it: (S:) the man who brought it knew not what he meant; so 'Ambeseh Ibn-Sa'eed said to him, He says to thee Cool it (M, L) a little. (L.) 4 اسمن He (a man, M, L) was fat, or plump, by nature. (M, L, K.) b2: He (a man, S, M, L) possessed a thing that was fat, or plump: (S, M, L, K:) or bought such: (M, L, K:) or gave such (S, M, L, K) to another. (S.) And اسمن القَوْمُ The people, or party, became in the state of those whose cattle had become fat, or plump. (M, L, K. *) b3: Also He bought سَمْن. (L.) b4: and اسمنوا They became in the condition of having much سَمْن. (M, L, K.) A2: اسمنهُ: see 2: b2: and see also 1, in three places.5 تَسَمَّنَ see 1. b2: [Hence,] تسمّن also signifies (assumed tropical:) He prided himself in the abundance of his wealth, and collected it but did not expend it: (TA in art. هنأ:) or he made a boast of abundance of goodness, or goods, which he did not possess; and laid claim to nobility that was not in him: or collected wealth for the purpose of attaining to the condition of the noble: or loved to indulge himself largely in eatables and drinkables that are the causes of fatness, or plumpness. (L.) 10 استسمنهُ He deemed, or reckoned, (S, L, Msb, K,) or he found, (M, L, K,) it, or him, (namely, a thing, M, L, and flesh-meat, L, or a man, K,) to be fat, or plump, (S, M, L, K,) or to have much flesh and fat: (Msb:) or he sought it, or demanded it, fat, or plump. (M, L.) A2: and جَاؤُوا يَسْتَسْمِنُونَ They came seeking, or demanding, that سَمْن [in the CK السَّمِين i. e. that which was fat or plump] should be given to them. (S, M, L, K. *) سَمْنٌ Clarified butter; ghee; i. e. سِلَآء of fresh butter, (M, L, K,) or of milk; (L;) it is of the cow, and sometimes of the goat: (S, L:) what comes forth, (Mgh,) or is made, (Msb,) [or clarified, by cooking it, or boiling it, sometimes with an admixture of سَوِيق (or meal of parched barley or wheat), or dates, or globules of gazelles' dung, (see خُلَاصَةٌ, and قِشْدَةٌ, and قِلْدَةٌ,)] from the milk of cows, and of goats, (Mgh, Msb,) or sheep: (Msb:) [n. un. with ة:] pl. [of mult.] سُمْنَانٌ (S, M, L, Msb, K, in the CK [erroneously] سِمْنَانٌ) and سُمُونٌ and [of pauc.] أَسْمُنٌ: (M, L, K:) it counteracts all poisons, clears away the filth from foul ulcers, matures all tumours, and removes the [discoloration and spots termed] كَلَف and نَمَش from the face, applied as a liniment. (K.) b2: سَمْنُ الهَبِيدِ [Decocted juice of the colocynth, or of its pulp, or seed]. (TA voce خَوْلَعٌ, q. v.) سِمَنٌ Fatness, or plumpness; contr. of هُزَالٌ; (M, L;) or the condition of having much flesh and fat. (Msb.) [See 1, first sentence.]

سَمْنَةٌ, (M, L,) or ↓ سُمْنَةٌ, with damm, (K,) A certain herb, (M, L, K,) having leaves, and slender twigs, and a white flower: said by AHn to be of the [kind called] جَنْبَة, (M, L,) which grows forth بِنُجُومِ الصَّيْفِ [which may mean either by the influence of the stars of the season called الصيف, i. e., of its rains, or with the herbs of that season, in either case in spring or summer,] and is evergreen. (M, L, K.) سُمْنَةٌ A medicine for fattening, or rendering plump: (M, L, K:) or a medicine by which women are fattened, or rendered plump. (T, S, L.) b2: See also سَمْنَةٌ.

السُّمَنِيَّةُ A certain sect of idolaters, who assert the doctrine of metempsychosis, and deny that knowledge comes from informations; (S, Msb;) a certain people, of the Indians, who hold that the duration of the present world is from eternity, or that it is everlasting, (M, L, K,) and assert the doctrine of metempsychosis: (K:) the word is said to be an irregular rel. n. from سُومَنَات, a town of India. (Msb.) سَمِينٌ Fat, or plump; (S, M, L, K; *) contr. of مُهْزُولٌ; (S, L;) or having much flesh and fat; (Msb;) and ↓ سَامِنٌ signifies the same: (M, L, K:) fem. with ة: (M, L, Msb:) [see سَاحّق:] pl. (of the first, and of its fem., Msb) سِمَانٌ, (Sb, M, L, Msb, K,) used instead of سُمَنَآءُ, which they did not say: (Sb, M, L:) accord. to Lh, (M, L,) ↓ مُسْمِنٌ signifies fat, or plump, by nature; (M, L, K;) applied to a man: and some say اِمْرَأَةٌ

↓ مُسمِنَةٌ meaning a woman fat, or plump, syn. سَمِينَةٌ, (M, L,) or ↓ امرأة مُسْمَنَةٌ, like مُكْرَمَةٌ [in measure], meaning [a woman rendered fat, or plump,] by nature; (K;) and بِالأَدْوِيَةِ ↓ مُسَمَّنَةٌ [rendered fat, or plump, by medicines]; (M, L, K;) and woe, on the day of resurrection, by reason of languor in the bones, is denounced in a trad. against women who make use of medicine to render themselves thus. (L.) b2: [Hence,] أَرْضٌ سَمِينَةٌ (assumed tropical:) [Fat land; i. e.] land of good soil, with few stones, strong to foster plants or herbage: (M, L:) or land consisting of soil in which is no stone. (K.) b3: And كَلَامٌ سَمِينٌ (assumed tropical:) Chaste, eloquent, or excellent, language. (L in art. قصد.) b4: See also مَسْمُونٌ.

سُمَانَى [accord. to those who make the alif to be a sign of the fem. gender] or سُمَانًى [accord. to those who make that letter to be one of quasicoordination] A certain bird, (S, M, L, Msb, K,) well known; (Msb;) [the quail; tetrao coturnix: so called in the present day: and also called سَلْوَى:] used as a pl. and as a sing.; (M, L, K;) sometimes as a sing.: (M, L:) [or] the n. un. is سُمَانَاةٌ: (S, M, L, K:) pl. سُمَانَيَاتٌ: (S:) one should not say سُمَّانى, with teshdeed. (S, L.) سَمَّانٌ A seller of سَمْن. (S, M, L.) A2: Also Certain dyes [or pigments] with which one decorates, or embellishes. (M, L, K.) [See also سِمَّانٌ, in art. سم.]

A3: سَمَّانُ, the name of A certain plant, see in art. سم.

سَامِنٌ: see سَمِينٌ. b2: Also A possessor of سَمْن: (M, L, K:) like لَابِنٌ and تَامِرٌ as meaning “ a possessor of milk ” and “ of dates. ” (L.) أَسْمَانٌ Waist-wrappers; syn. أُزُرٌ [pl. of إِزَارٌ]: and old and worn-out garments or pieces of cloth: (L:) or old and worn-out أُزُر. (K.) مُسْمَنٌ: see its fem., with ة, voce سَمِينٌ.

مُسْمِنٌ; and its fem., with ة: see سَمِينٌ. b2: قَوْمٌ مُسْمِنُونَ A people, or party, whose cattle have become fat, or plump. (L.) طَعَامٌ مَسْمَنَةٌ لِلْجِسْمِ [Food that is a cause of fattening to the body]. (M, L, K: * in the CK [erroneously] مُسْمِنَةٌ.) [See also an ex. voce كِظَّةٌ.]

مُسَمَّنٌ: see its fem., with ة, voce سَمِينٌ.

مَسْمُونٌ Food made [or prepared] with سَمْن: (L:) or moistened, and stirred about, therewith: (S:) [and ↓ سَمِينٌ signifies the same; for] a rájiz says, لَحْمُ جَزُور" غَثَّةٍ سَمِينَةْ [And a capacious bowl came to us early in the morning, flesh of a slaughtered camel, lean, prepared with clarified butter]: i. e. فَبَاكَرَتْنَا جَفْنَةٌ بَطِينَةْ, from السَّمْنُ, not from السِّمَنُ. (S, L.)

رم

ى1 رَمَى الشَّىْءَ, (T, * S, M, K,) aor. ـْ (T,) inf. n. رَمْىٌ; (T, M;) and رَمَى بِهِ; (M, K;) He threw, cast, or flung, the thing, (S, K,) مِنْ يَدِهِ from his hand; (S, TA;) as also ↓ ارمى; (M, K;) i. e. ارمى الشَّىْءَ مِنْ يَدِهِ: (M: [in the K it is implied that one says also بَهِ ↓ ارمى; agreeably with a phrase mentioned in what follows:]) you say, الحَجَرَ مِنْ يَدِى ↓ أَرْمَيْتُ I threw the stone from my hand: (S:) and الفَرَسُ بِرَاكِبِهِ ↓ ارمى

The horse threw, or threw down, [i. e. threw off,] his rider: (T:) رَمَيْتُ الرَّجُلَ is said إِذَا رَمَيْتَهُ بِيَدِكَ; [i. e., as meaning رَمَيْتُهُ بِيَدِى; which may be rendered I threw him (the man) with my hand; and also I threw, or shot, at him (the man) with my hand;] but when you remove him from his place, you say, عَنِ الفَرَسِ وَغَيْرِهِ ↓ أَرْمَيْتُهُ [I threw him, or threw him down or off, from the horse &c.]: (Msb:) and عَنْ فَرَسِهِ ↓ طَعَنَهُ فَأَرْمَاهُ, meaning [He thrust him, or pierced him, with his spear,] and threw him, or threw him down [or off], from his horse: (El-Fárábee, S, Msb:) and الحِمْلَ عَنْ ظَهْرِ البَعِيرِ ↓ أَرْمَيْتُ I threw down the load from the back of the camel. (T.) وَمَا رَمَيْتَ

إِذْ رَمَيْتَ وَلٰكِنَّ اللّٰهَ رَمَى, in the Kur [viii. 17], is said by Aboo-Is-hák to be tropical, and to mean (tropical:) And thou didst not cast [in effect, or] so as to attain the point that was attained, [when thou didst cast,] but God [cast in effect, i. e.,] overruled the casting: or, accord. to Abu-l-' Abbás, the meaning is, (assumed tropical:) thou didst not cast fear, or terror, into their hearts, when thou didst cast the pebbles, [but God cast the fear, or terror:] or, accord. to Mbr, (assumed tropical:) thou didst not cast with thy strength, when thou didst cast, but with the strength of God thou didst cast [so that in effect God cast]. (T. [See also another explanation in what follows.]) b2: [رَمَى بِسَلْحِهِ He cast forth his excrement, or ordure, or properly, in a thin state, is a phrase of frequent occurrence.] b3: You say also, رَمَيْتُ بِالسَّهْمِ [I shot the arrow], inf. n. رَمْىٌ and رِمَايَةٌ. (S.) And رَمَى عَنِ القَوْسِ, (S, M, Msb,) or رَمَى السَّهْمَ عَن القَوْسِ, (Mgh, * K,) and عَلَيْهَا, (S, M, Mgh, Msb, K,) inf. n. رَمْىٌ (Mgh, Msb, K) and رِمَايَةٌ, (Mgh, K,) [He shot, or shot the arrow, from, and upon, meaning with, the bow;] and accord. to El-Ghooree, بِهَا also; (Mgh;) but one should not say رَمَى بِهَا, (S, M, Msb, K,) unless meaning “ he threw it from his hand; ”

though some make it to mean [رَمَى عَنْهَا or] رَمَى

عَلَيْهَا, making the ب to be instead of عن or على. (Msb.) b4: And رَمَى القَنَصَ, (S, M,) or الصَّيْدَ, [He shot, or shot at, the animal, or animals, of the chase,] inf. n. رَمْىٌ and رِمَايَةٌ, (Msb,) or رَمْىٌ, and none other. (M.) [And رَمَاهُ بِكَذَا He threw at him, cast at him, or shot at him, with such a thing; i. e. he threw it, cast it, or shot it, at him: and, more commonly, he threw at him, or cast at him, and hit him, or he shot him, with such a thing: namely, with a stone, an arrow, &c. and رَمَاهُ بِحِجَارَةً He threw at him with stones, threw stones at him: and he pelted him with stones, i. e. threw at him and hit him with stones.] and رَمَى فِى الأَغْرَاضِ [He shot, or cast, at the butts]. (ISk, T, S, M.) b5: [Hence,] one says, in cursing a person, رَمَى اللّٰهُ فِى يَدِهِ, and أَنْفِهِ, (assumed tropical:) [May God aim at, and smite, with some bane, or malady, his hand, or arm, and his nose,] and in like manner in relation to other members. (M, K. *) [And رَمَاهُ اللّٰهُ بِكَذَا, sometimes meaning (assumed tropical:) God smote him, or afflicted him, with such a thing: but generally, may God smite him, or afflict him, with such a thing; as in the saying,] رَمَاهُ اللّٰهُ بِدَآءِ الذِّئْبِ (assumed tropical:) [May God smite him, or afflict him, with the disease of the wolf]; a prov., meaning may God destroy him, or cause him to perish; because [it is said that] the wolf has no disease but death: or, as some say, the meaning is, رَمَاهُ اللّٰهُ بِالجُوعِ [may God afflict him with hunger]; because the wolf is always hungry. (Meyd.) and رَمَاهُ بِدَاهِيَةٍ (assumed tropical:) [He (God) sent upon him, or against him,. or smote him with, a calamity: and also] (assumed tropical:) he (a man) made a very sagacious and crafty and politic man to be his assailant. (L in art. حجر. [See also, in that art., رُمِىَ فُلَانٌ بِحَجِرِ الأَرْضِ, and بِحَجَرِهِ.]) [And رَمَاهُ بِكَذَا (assumed tropical:) He assailed him with such a thing; as, for instance, reproach, and an argument, &c. Hence,] رَمَاهُ بِقَبِيحٍ, (TA,) or بِأَمْرٍ قَبِيحٍ, (IAar, T,) or بِالقَبِيحِ, (Msb,) (assumed tropical:) He reproached him, or upbraided him, with a thing, or with that, which was bad, evil, abominable, or foul: (IAar, T, Msb, TA:) whence the usage of the verb alone [in this sense, adultery being understood,] in the Kur xxiv. 4 and 6. (T, TA.) [And رَمَاهُ بِسُوْءٍ (assumed tropical:) He cast an evil imputation upon him; accused him, or suspected him, of evil: see مَرْمِىٌّ. And رَمَاهُ alone (assumed tropical:) He accused him, or suspected him.] And رَمَاهُ بِالحَقِّ (assumed tropical:) [He accused him with truth]. (L in art. قرح, in explanation of قَرَحَهُ بِالحَقِّ.) [And رَمَاهُ بِلِسَانِهِ (assumed tropical:) He spoke against him.] b6: رَمَى اللّٰهُ لَكَ means (tropical:) May God aid thee, or aid thee against thine enemy, and work [good] for thee: (AO, S, TA: *) and رَمَى اللّٰهُ لَهُ (tropical:) God aided him, or aided him against his enemy, (AAF, M, K, TA,) and wrought [good] for him: (AAF, M, TA:) and [it is said that] the verb has this meaning in the words of the Kur, وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلٰكِنَّ اللّٰهَ رَمَى

[of which other explanations have been given above]; because, when God aids a person against his enemy, He aims at, and smites, (يَرْمِى,) that enemy. (M, TA.) [In like manner, also, فُلَانٌ يَرْمِى مِنْ وَرَآءِ فُلَانٍ means (assumed tropical:) Such a one defends such a one.] b7: رُمِيتُ بِكَذَا (tropical:) I had such a thing offered, or presented, to me, the meeting with it being appointed, or prepared; [I had it as it were thrown to me, or thrown in my way; as though I were thrown at therewith;] like نُبِذْتُ بِهِ. (A in art. نبذ.) b8: رَمَانِى القَوْمُ بِأَبْصَارِهِمْ (assumed tropical:) The people, or party, [cast their eyes, on me: or] looked at me sideways, or did so with anger, or aversion: or looked at me hardly, or intently. (Mgh.) [And رَمَى بِبَصَرِهِ الأَرْضَ (assumed tropical:) He cast his eyes on the ground.] b9: رَمَى بِالقَوْمِ (assumed tropical:) He, or it, caused, or made, the people, or party, to go forth; expelled them; [or cast them forth;] from one country, or the like, to another. (M, TA.) [See also 6.]) [And رَمَى بِنَاقَتِهِ الفَلَاةَ (assumed tropical:) He urged forth his she-camel, or went forth with her, or journeyed with her, or directed his course with her, into the desert; agreeably with what precedes or with what follows.] رَمْىٌ signifies also (assumed tropical:) The going forth from one country, or the like, to another. (Th, M, TA.) And رَمَى الرَّجُلُ (assumed tropical:) The man journeyed. (IAar, T, TA.) And Az says, (TA,) I heard an Arab of the desert say to another, أَيْنَ تَرْمِى, meaning (assumed tropical:) Whither dost thou direct thy course. (T, TA.) One says, رَأَيْتُ نَاسًا يَرْمُونَ الطَّائِفَ (assumed tropical:) I saw men directing their course to, or towards, Et-Táïf. (Har p. 54.) [See also an ex. in a verse of Dhu-r-Rummeh cited in p. 78.] b10: رَمَوْهَا بِأَثْوَابٍ خِفَافٍ, in a verse cited voce ثَوْبٌ, [They cast upon them light, or agile, bodies,] means they mounted them with their [light, or agile,] bodies; referring to camels. (T and TA in art. ثوب.) b11: رُمِىَ فِى جِنَازَتِهِ He has been carried, or lifted, and put, into, or upon, his bier, means (assumed tropical:) he died, or has died: (TA:) it is said in giving information of a man's death. (TA in art. جنز.) b12: [رَمَى also app. means (assumed tropical:) He (a governor) imposed an impost upon his subjects: see رَمِيَّةٌ.]

b13: And رَمَى, aor. ـْ means also (assumed tropical:) He misconjectured; thought wrongly; or formed a wrong opinion: (IAar, T:) [and app. he threw out a conjecture: or he spoke conjecturally; for Az adds,] it is like the phrase رَجْمًا بِالغَيْبِ [or رَجَمَ بِالغَيْبِ or قَالَ رَجْمًا بِالغَيْبِ]. (T.) b14: رَمَى السَّحَابُ: see 6. b15: رَمَى عَلَى الخَمْسِينَ: see 4.

A2: رَمُوَ is a verb of the same kind as قَضُوَ and هَيُؤَ, [invariable as to person, time, and mood,] and means Excel-lent [or how excellent] is he in his throwing, or shooting! (IJ, TA voce هَيُؤَ, q. v. [See also بَطُؤَ, voce بُطْآنَ.]) 3 رَامَيْتُهُ, (S, K,) and رَامَيْتُهُ بِالسِّهَامِ, (TA,) inf. n. مُرَامَاةٌ and رِمَآءٌ (T, S, K) and ↓ تَرْمَآءٌ, (K,) or this last is like the two preceding ns. [in meaning, but is a quasi-inf. n.], (T,) [I threw, or shot, (generally the latter,) and I shot arrows, with him, or at him; (see 6;) mostly meaning in competition, or contention; i. e. I competed, or contended, with him, in throwing, or shooting, and in shooting arrows: and رَامَيْتُهُ alone often means رَامَيْتُهُ بِالحِجَارَةِ, or بِالسِّهَامِ; whence it is said that] مُرَامَاةٌ signifies the shooting arrows, and throwing stones, with any one. (KL.) It is said in a prove., respecting an affair in which one is forward before doing it, قَبْلَ الرِّمَآءِ تُمْلَأُ الكَنَائِنُ [Before shooting arrows with another, or doing so in competition or contention, the quivers are to be filled]. (A 'Obeyd, T.) 4 أَرْمَىَ see 1, first sentence, in seven places: b2: and see also 6.

A2: ارمى, (M, Mgh,) inf. n. إِرْمَآءٌ, (Mgh,) also signifies It (a thing, Mgh) exceeded. (M, Mgh.) You say, ارمى عَلَيْهِ It (anything) exceeded it, namely, another thing. (M.) Hátim-Teiyi says, وَأَسْمَرَ خَطِّيًّا كَأَنَّ كُعُوبَهُ نَوَى القَسْبِ قَدْ أَرْمَى ذِرَاعًا عَلَى العَشْرِ [And a tawny spear of El-Khatt, as though its knots, or joints, were hard date-stones; one that exceeded a cubit over the ten]: (T, S:) i. e., قَدْ زَادَ عَلَيْهَا. (T.) And hence, (T,) you say, ارمى عَلَى الخَمْسِينَ, i. e. He exceeded [the age of fifty]; (Az, A 'Obeyd, T, S, M, K;) [like اربى;] as also ↓ رَمَى; (Az, T, S, M, K;) [for] رَمْىٌ signifies the exceeding in age: and one says also أَرْمَأَ and رَمَأَ in the same sense. (IAar, T.) and ارمى فُلَانٌ signifies the same as أَرْبَى [meaning Such a one took usury or the like]. (S.) See also رَمَآءٌ, below. You say also, سَابَّهُ فَأَرْمَى عَلَيْهِ, i. e. [He reciprocated reviling, or vilifying, with him, and] he exceeded him. (S.) 5 ترمّى He shot, or cast, at the butts, and at the trunks of trees. (ISk, T, S, M.) 6 تَرَامَيْنَا and ↓ اِرْتَمَيْنَا [We cast, or shot, (generally the latter,) one with another, or one at another; mostly meaning in competition, or contention; i. e. we competed, or contended, together in throwing, or shooting]: (S, K:) and ترامى القَوْمُ بِالسِّهَامِ and ↓ ارتموا The people, or party, shot arrows, [one with another, or] one at another. (T.) b2: [Hence,] ترامت بِهِ البِلَادُ (tropical:) The countries cast him forth, or expelled him; (M, K, TA;) [as though they bandied him, one to another;] as also ↓ ارتمت, (so in a copy of the M, [which I think correct,]) or ↓ ارمت. (K.) b3: And ترامى السَّحَابُ (assumed tropical:) The clouds became drawn, or joined, together, (M, K, TA,) [as though thrown, one at another,] and heaped, or piled, up; (TA;) as also ↓ رَمَى. (M, TA.) b4: And ترامى أَمْرُهُ إِلَى

الظَّفَرِ; or إِلَى الخِذْلَانِ; i. e. (assumed tropical:) [His affair, or case,] came eventually [to the attainment of what was desired, or sought; or to abandonment by God]. (T, K, TA.) Hence, (TA,) it is said in a trad., of Zeyd Ibn-Háritheh, سُبِىَ فِى الجَاهِلِيَّةِ فَتَرَامَى الأَمْرُ أَنْ صَارَلِخَدِيجَةَ, (T, TA,) i. e. (assumed tropical:) [He was made a captive in the Time of Ignorance, and the case] came eventually, and led, [to his becoming the property of Khadeejeh, (إِلَى being understood before أَنْ صَارَ,)] as though the decrees [of God] cast him thereto. (IAth, TA.) One says also, ترامى الأَمْرُ, meaning تَرَاخَى [i. e. (assumed tropical:) The affair was sluggish, or backward]: (K:) [or] one says of a [purulent swelling such as is termed]

حِيْن, (T,) or of a wound, (S,) ترامى إِلَى فَسَادٍ, (T,) or الى الفَسَادِ, (S,) i. e. (assumed tropical:) It was in a sluggish, or backward, state, (تَرَاخَى,) and became putrid and corrupt. (T.) And ترامى إِلَيْهِ الخَبَرُ (assumed tropical:) The news, or information, came to him; or came to him by degrees. (MA.) b5: ترامت سَفْرَتُهُ (assumed tropical:) His journey was, or became, distant, or far-extending. (Har p. 34.) b6: تراماهُ الشَّبَابُ Youthfulness, or youthful vigour, attained its full term [in him]. (Skr, M.) 8 ارتمى It was, or became, thrown, cast, or flung. (S, K, TA.) It fell to the ground: so in the saying, ارتمى الحِمْلُ عَنْ ظَهْرِ البَعِيرِ [The load fell to the ground, or it may mean was thrown down, from the back of the camel]. (T.) b2: Also He shot, or shot at, an animal, or animals, of the chase. (T, S, M.) b3: See also 6, in three places.

رَمْىٌ [originally an inf. n.]: see رَمِىٌّ.

رِمًى The sound of a stone (T, K) thrown at a boy (so accord. to a copy of the T) or thrown by a boy; (K;) on the authority of IAar. (T.) A2: رِمًا [thus written in the M]: see رَمَآءٌ.

رَمْيَةٌ A single throw, or cast, or fling: and a single shot: (Mgh, Msb, TA:) pl. رَمَيَاتٌ. (Msb, TA.) رُبَّ رَمْيَةٍ مِنْ غَيْرِ رَامٍ [Many a hitting shot, or scarce any hitting shot, is there without a skilled shooter] is a prov. [applied to the case of an unexpected success obtained by an inexperienced person;] meaning many a [hitting] shot, or scarce any [hitting] shot, originates from a shooter that [usually] misses. (Meyd) رَمَآءٌ, (S, IAth, K, in a copy of the T and in a copy of the S without any vowel-sign,) with fet-h and medd, (IAth, and so in a copy of the S, in which it is added that it is said by Ks to be with medd,) like سَمَآءٌ; (K;) or ↓ رِمَآءٌ; (Mgh, and so in a copy of the T;) or ↓ رِمًا, said by Lh to be formed by substitution [of م for ب, as is shown by what follows]; (M;) An excess, or an addition; i. e., (A 'Obeyd, T, Mgh,) i. q. رِبًا, (A 'Obeyd, T, S, M, K,) or رِبًوا, (Mgh, and thus written in some copies of the S and K, or in most of the copies of the K, [meaning usury, and the like,]) or an excess, or addition, over what is lawful. (T, IAth.) Hence the trad. of 'Omar, لَا تَبِيعُوا, (A 'Obeyd, T,) or he said لَا تَشْتَرُوا, (S,) الذَّهَبَ بِالفِضَّةِ إِلَّا يَدًا بِيَدٍ هَا وَهَا, [or هَأْ وَهَأْ, (see art. هوأ,)] or هَآء وَهَآء, [i. e. هَآءَ وَهَآءَ,] (accord. to different copies of the T and S,) adding, (T, S,) إِنِّى أَخَافُ عَلَيْكُمُ الرمآءَ; (T, S, Mgh;) [i. e. Exchange not ye gold for silver, except it be done hand with hand, meaning, except there be no delay between the giving and receiving, take and take: verily I fear for you the practice of usury;] or he said, إِلَّا هَآءَ وَهَآءِ, meaning, except [by saying] take and give: (Az, TA in باب الالف الليّنة:) and, as some relate it, he said, انّى اخاف عليكم ↓ الإرْمَآءَ; [which means the same;] using the inf. n. (T, Mgh.) رِمَآءٌ: see the next preceding paragraph.

رَمِىٌّ, applied to the male of the goat-kind, or mountain-goat, or of the gazelle, [and any male animal of the chase,] and likewise, without ة, to the female, i. q. ↓ مَرْمِىٌّ [i. e. Thrown at, or cast at, or shot at, or shot]: but when they do not distinguish a male from a female, the word applied to the male and to the female is [↓ رَمِيَّةٌ,] with ة [added لِلنَّقْلِ, i. e. to transfer it from the category of epithets to that of substantives]: or, accord. to Lh, رَمِىٌّ and ↓ رَمِيَّةٌ are both applied, as epithets, to the female; but the former is the more approved: the pl. of the former [and of the latter also] is رَمَايَا. (M, TA.) A2: Also, (M,) accord. to As, i. q. سَقِىٌّ, i. e., (T, S,) A cloud of which the rain-drops are large, and vehement in their fall, (T, S, M, K, *) of the clouds of the hot season and of the autumn: (S:) or, (M, K,) accord. to Lth, (T,) small portions of clouds, (T, M, K,) of the [apparent] size of the hand, or somewhat larger; but the approved explanation is that given by As: (T:) and ↓ رَمْىٌ is a dial. var. thereof: (TA:) the pl. is أَرْمِيَةٌ, (T, S, M, K,) like as that of سَقِىٌّ is أَسْقِيَةٌ, (S,) and أَرْمآءٌ, (Lth, T, M, K,) [each, properly, a pl. of pauc.,] and رَمَايَا. (M, K.) رَمِيَّةٌ: see the next preceding paragraph, in two places. [As a subst.,] it signifies A thing, (S, M,) meaning (S) an animal (As, T, S, M, * Mgh, Msb) of the chase, (As, T, S,) that is thrown at, or cast at, or shot at, or shot, (As, T, S, M, Mgh, Msb,) by its pursuer; and any beast thrown at, cast at, shot at, or shot; (As, T;) applied to the male and the female: (As, T, Mgh, Msb:) it is originally a word of the measure فَعِلَيةٌ in the sense of the measure مَفْعُولَةٌ: (Msb:) [or rather] it is made fem., (As, T,) [i. e.] it has ة, (S,) because it is made a subst., (As, T, S,) not an epithet: (As, T:) it is not مَرْمِيَّةٌ converted into رَمِيَّةٌ: (S:) or, accord. to Sb, the ة, in general, is affixed to show that the act has not yet been executed upon the object thereof; [so that the meaning is, an animal to be thrown at, cast at, shot at, or shot;] and thus ذَبِيحَةٌ is applied to “ a sheep, or goat, [to be slaughtered or sacrificed,] not yet slaughtered [or sacrificed]; ” but when the act has been executed upon it, it is [said to be] ذَبِيحٌ: (M:) the pl. is رَمِيَّاتٌ and رَمَايَا. (Msb.) One says, بِئْسَ الرَّمِيَّةُ الأَرْنَبُ, meaning Very bad is the thing of those that are [or are to be] thrown at, or cast at, or shot at, or shot, the hare. (S, M.) b2: Also, (assumed tropical:) An impost which the governor imposes [so I render مَا يَرْمِيهِ العَامِلُ] upon his subjects. (TA.) رِمِّيَّا, (S, TA,) thus correctly written, like عِمِّيَّا; in the copies of the K like عِمِيَّا, (TA,) [and in two copies of the T written رِمِيَّا; in a copy of the M, رِمِّيَا;] i. q. تَرَامٍ: (T, S: *) or مُرَامَاةٌ: (K:) or رَمْىٌ: (M:) or it is an intensive inf. n. from الرَّمْىُ, of the measure فِعِّيلَى, like هِجِّيَرى and خِصِّيصَى: (Nh, TA:) one says, كَانَتْ بَيْنَهُمْ رِمِّيَّا (T, * S, M, * TA) ثُمَّ حَجَزَتْ بَيْنَهُمْ حِجِّيزَى, (T,) or ثُمَّ صَارُوا إِلَى حِجِّيزَى, (S, TA,) i. e. There was between them a reciprocal throwing of stones, (T, TA,) [or shooting of arrows or the like, or a great, or vehement, throwing, &c.,] then there intervened between them [an intervention, or a vehement intervention, or] a person, or persons, who withheld them, one from another, (T,) or then they withheld themselves, [or withheld themselves much,] one from another. (TA.) رَامٍ act. part. n. of 1; (Lth, T, TA;) Throwing, &c.: (TA:) [pl. رُمَاةٌ.] b2: [Hence, الرَّامِى a name of The constellation Sagittarius; the ninth of the signs of the zodiac: thus called in the present day; but more commonly, القَوْسُ.] b3: [Hence likewise,] رَامٍ also signifies (assumed tropical:) [One who assails with reproach, &c.:] (assumed tropical:) one who reproaches, or upbraids; or who gives an ill name: (KL:) [(assumed tropical:) one who accuses, or suspects, another: see مَرْمِىٌّ.]

أَرْمَى [More, and most, skilled in throwing, or casting, or shooting]: see an ex. voce تِقْنٌ.

تَرْمَآءٌ: see 3 [of which it is a quasi-inf. n.].

مَرْمًى A place [of throwing, or casting, or] of shooting arrows; (KL;) the place of the butt at which arrows are shot: (TA:) [pl. مَرَامٍ.] b2: [Hence,] (assumed tropical:) i. q. مَقْصِدٌ [meaning A place, and an object, to, or towards, which one directs his aim or course]: (TA, and Har p. 54:) pl. مَرَامٍ: (Har ibid.:) whence the trad., لَيْسَ وَرَآءَ اللّٰهِ مَرْمًى, i. e. (assumed tropical:) [There is not, beyond God,] any object (مَقْصِد) towards which to direct hopes. (TA.) مِرْمًى An instrument for throwing, or casting, or shooting: pl. مَرَامٍ. (Har p. 54.) [Hence,] مَرَامِى نِيرَانٍ [Engines for throwing fire upon the enemy]. (S and K voce حَرَّاقَةٌ.) [See also مِرْمَاةٌ.]

مَرْمَاةٌ i. q. غَلْوَةٌ [as meaning The limit of a shot or throw]. (K in art. غلو.) A2: See also the next paragraph.

مِرْمَاةٌ An arrow with which one shoots (As, IAar, T) at a butt: (As, T, Mgh:) an arrow with which one learns to shoot; (M, K, TA;) which is the worst kind of arrows: (TA:) or a small, weak arrow: (AHn, M, K:) or an arrow with its [head of] iron: (Th, TA in art. حسب:) or, like سِرْوَةٌ, a round arrow-head: (AA, [so in the S, but in the TA it is IAar,] S, TA:) [and app. a missile of any kind: (see مِرْدًى:)] pl. مَرَامٍ. (M.) When they see many مَرَامٍ in the quiver of a man, they say, وَنَبْلُ العَبْدِ أَكْثَرُهَا المَرَامِى

[And the arrows of the slave, most of them are those that are small and weak]: a prov., said to mean that the free man purchases arrows at a high price, buying the broad and long iron head, because he is a man of war and of the chase; but the slave is only a pastor, and therefore is content with what are termed مَرَامٍ, because they are cheaper if he buy them; and if he ask for them as a gift, no one gives him aught but a مِرْمَاة. (M.) [See also the last sentence of this paragraph.] b2: It is also used, tropically, as meaning (tropical:) A مَنْجَنِيق [or kind of engine for casting stones at the enemy; app. such as was called by the Romans “ onager,” or the like thereof]: because, like the مِرْمَاْة before mentioned, it is an instrument for casting, or shooting. (Mgh.) [See also مِرْمًى.] And [the pl.] مَرَامٍ also signifies (assumed tropical:) Thunderbolts; syn. صَوَاعِقُ. (Bd in xviii. 38.) b3: Also A cloven hoof (S, Mgh, K) of a sheep or goat; because it is of the things that are thrown away: (Mgh:) [or,] accord. to A 'Obeyd, (T, S,) a thing that is between the two hoofs of a sheep or goat; (T, S, M, K;) as also ↓ مَرْمَاةٌ: (A 'Obeyd, T, M, K:) thus, he says, it is explained; but I know not what is its meaning: (T, S:) its dual occurs in the following trad.: لَوْ أَنَّ أَحَدَهُمْ دُعِىَ

إِلَى مِرْمَاتَيْنِ لَأَجَابَ وَهُوَ لَا يُجِيبُ إِلَى الصَّلَاةِ; (T, S; related also, with some variations, in the M and Mgh;) in which it is said to be the dual of مِرْمَاةٌ in the former of these two senses; [i. e. If any one of you were invited to partake of two hoofs of a sheep or goat, he would obey the invitation, but he will not obey the invitation to prayer;] (S, Mgh;) or, accord. to A 'Obeyd, it is here the dual of this word in the latter of the same two senses: (T, S:) accord. to IAar, (T, TA,) or Aboo-Sa'eed, it here means the kind of arrow called مِرْمَاةٌ: (T, Mgh, TA:) but in another, and similar, trad., مرماتين is followed by أَوْعَرْقٍ [i. e. “ or a bone with some meat remaining upon it ”]. (T, Z, TA.) مَرْمِىٌّ pass. part. n. of 1; Thrown, &c.: (TA:) [thrown at, or cast at, or shot at, or shot:] see رَمِىٌّ. b2: [Hence, (assumed tropical:) Smitten, or afflicted, with some bane, or malady, &c.: (assumed tropical:) assailed with reproach, &c.: (assumed tropical:) reproached, or upbraided, or stigmatized with an ill name: (assumed tropical:) accused, or suspected.] You say اِمْرَأَةٌ مَرْمِيَّةٌ بِسُوْءٍ (assumed tropical:) A woman accused, or suspected, of evil. (TA in art. رطم.) مُرْتَمٍ A scout (T, K) لِقَوْمٍ [to a people or party]: (T, K: *) and so مُرْتَبِئٌ. (T.)

خسف

1 خَسَفَ, aor. ـِ (JK, S, Msb, K,) inf. n. خَسْفٌ, (JK,) or خُسُوفٌ, (S, K,) or both; (Msb;) [and ↓ انخسف;] It (a place) sank, (JK, Msb,) or went away, into the ground, or earth, (S, Msb, K,) with what was upon it. (JK.) You say, الأَرْضُ ↓ انخسف, [and خَسَفَت,] The ground sank [into the earth] with what was upon it. (TA.) And بِهِ الأَرْضُ ↓ انخسفت, (JK,) or به الارض ↓ انخسف, and خُسِفَ به الارض, (TA,) and خَسَفَتْ, (Msb in art. سوخ,) The ground sank with him, or it: (JK:) or the ground, or earth, [swallowed up him, or it; or] took and enclosed him, or it. (TA.) And البِئْرُ ↓ انخسفت The well [sank and collapsed; or] went away into the earth with its casing of stones and wood. (Mgh.) And خَسَفَ فِى الأَرْضِ and خُسِفَ بِهِ [He, or it, sank into the ground, or earth, and became swallowed up, or enclosed, or concealed, therein]. (S.) It is said in the Kur [xxviii. 82], accord. to one reading, لَخُسِفَ بِنَا [We had been swallowed up by the earth]: (S:) accord. to another reading, (that of 'Abd-Allah, S, i. e. Ibn-Mes'ood, TA,) بنا ↓ لَانْخُسِفَ, (S, K,) in the pass. form; (K;) [meaning the same;] like as one says, اُنْطُلِقَ بنا. (S.) You say also, خَسَفَتْ عَيْنُ المَآءِ The spring of water sank, or went away, into the earth. (Msb, K. *) And العَيْنُ ↓ انخسفت The eye sank, or became depressed, in the head; syn. غَارَتْ; (Msb in art. غور;) [and so خَسَفَت, inf. n. خُسُوفٌ; for] خُسُوفُ العَيْنِ signifies The eye's going away into the head: (S:) or ↓ انخسفت signifies its black, or part surrounded by the white, disappeared in the head: (Mgh:) or this last, (K,) as quasi-pass. of the trans. v. خَسَفَ, (TA,) (tropical:) it (the eye) became blind; as also ↓ أَخْسَفَت; (K, TA;) and [in like manner]

خَسَفَت (assumed tropical:) it (the eye) lost its light [or sight]. (Msb.) b2: [Hence, app.,] خَسَفَ القَمَرُ, inf. n. خُسُوفٌ; (S, Msb, K;) and خُسِفَ; (TA;) (assumed tropical:) The moon [suffered eclipse, or became eclipsed, or] lost its light, or part of its light; (Msb;) i. q. كَسَفَ: (S, * Msb, * K:) and خَسَفَتِ الشَّمْسُ and كَسَفَت both signify the same [i. e. the sun suffered eclipse, &c.]: (Mgh:) or one says كَسَفَت of the sun, and خَسَفَ of the moon, (Th, S, Msb, K,) accord. to the more approved usage: (Th, S, Msb:) or, in the common conventional language, الكُسُوفُ is the partial loss of the light of the sun, and الخُسُوفُ is the total loss of the light thereof: (AHát, Msb:) or الخسوف is the partial loss of the light of the sun, and الكسوف is the total loss thereof, (K, TA,) accord. to AHát: (TA:) الخسوف often occurs in the trads., as said of the sun; though the term commonly known in the classical language is الكسوف [in this case]: and it is said in a trad., إِنَّ الشَّمْسَ وَ القَمَرَ لَايَخْسِفَانِ لِمَوْتِ أَحَدٍ أَوْ لِحَيَاتِهِ [Verily the sun and the moon suffer not eclipse for the death of any one or for his life]; predominance being in this instance attributed to the moon, as being masc., over the sun, which is fem. (IAth.) b3: Also, inf. n. خَسْفٌ, (assumed tropical:) It (a thing) became defective or deficient; suffered loss or diminution. (K.) b4: (tropical:) It (the body) became lean, or emaciated. (TA.) And خَسَفَتْ, said of camels and of sheep or goats, (tropical:) They became lean, or emaciated. (TA. [This meaning is there indicated, but not clearly expressed. See خَسْفَةٌ. Accord. to the KL, the inf. n. خَسْفٌ signifies The being vile, abject, or contemptible: and also the being lean, or emaciated: and hence Golius, on that authority, has rendered the verb as meaning vilis et macer fuit.]) b5: Also (assumed tropical:) It (the colour, or complexion, of a person) became altered, or altered for the worse. (TA.) b6: And (tropical:) It (a thing, K, as, for instance, a roof, TA) became pierced with a hole, or rent; (K, TA;) as also ↓ انخسف. (TA.) b7: And, خَسَفَت, said of a she-camel, (tropical:) She, after yielding abundant milk, soon stopped [its flow] in winter. (K, TA.) b8: And, said of a well, It was, or became, such as is termed خَسِيفٌ [q. v.]. (TA.) b9: And خَسَفَ, said of a man, (tropical:) He recovered from a disease. (IDrd, K, TA.) A2: خَسَفَ, (JK, Msb, TA,) aor. ـِ (Kur xvi. 47, &c,) inf. n. خَسْفٌ, He (God) made a place, (JK, Msb,) or the ground, (TA,) to sink, (JK, Msb, TA,) or go away, into the earth, (Msb,) with what was upon it. (JK, TA.) And خَسَفَ بِهِ الأَرْضَ, (S, K,) inf. n. خَسْفٌ, (S,) He (God) made him, or it, to disappear in the earth, or ground: (S, K:) [or made the earth, or ground, to sink with, and swallow up, him, or it:] whence, in the Kur [xxviii. 81], فَخَسَفْنَا بِهِ وَبِدَارِهِ الأَرْضَ [And we made the ground to sink with, and swallow up, him and his mansion]. (S.) and خَسَفْتُ عَيْنَ المَآءِ I made the spring of water to sink, or go away, into the earth. (Msb.) b2: خَسَفَ عَيْنَ فُلَانٍ, (K, TA,) aor. ـِ inf. n. خَسْفٌ, (TA,) (tropical:) He put out, or blinded, the eye of such a one, (K, * TA,) so that the black, or part surrounded by the white, disappeared in the head. (TA.) b3: خَسَفَ الشَّىْءَ, (K,) aor. and inf. n. as above, (TA,) (tropical:) He made a hole in, or rent, the thing. (K, TA.) b4: And (assumed tropical:) He cut, or cut off, the thing. (K.) b5: خَسَفَ البِئْرَ, (K,) inf. n. as above, (TA,) (assumed tropical:) He dug the well in stones, so that it yielded an abundant and unceasing flow of water: (K, TA:) or he dug the well by piercing through its mountain [or rock] to the water beneath so that it would never become exhausted: or he dug the well so as to reach an unceasing, or a copious, source of water. (TA.) Hence the saying of 'Omar, in reply to a question of El-'Abbás respecting the poets, اِمْرَأُ القَيْسِ سَابِقُهُمْ خَسَفَ لَهُمْ عَيْنَ الشِّعْرِ, i. e. (assumed tropical:) [Imra-el-Keys is he who has the precedence of them:] he has made the source of poetry to well forth abundantly to them. (TA.) b6: خَسَفَ النَّاقَةَ, inf. n. as above, (tropical:) He (God) made the she-camel, after yielding abundant milk, soon to stop [its flow] in winter. (K, TA.) b7: خَسْفٌ also signifies The confining a beast without fodder: (K, TA:) or making a beast to pass the night without fodder: (Ham p. 290:) and (hence, TA) (tropical:) the constraining a man to do that which he dislikes, or hates; (JK, Ham ibid., K, TA;) as also خُسْفٌ: (JK:) and (hence, Ham) (tropical:) the lowering, humbling, or abasing, another: (Ham, * K, TA:) whence, سُمْتُهُ الخَسْفَ, (Ham,) or سَامَهُ خَسْفًا, &c.: [explained below: see خَسْفٌ:] (TA:) and the verb of خَسْفٌ in these three senses is خَسَفَ. (T, K.) 4 أَخْسَفَتِ العَيْنُ: see 1.

A2: اخسف, said of a well-sinker, (assumed tropical:) He found his well to be such as is termed خَسِيف [q. v.]: (JK:) or he produced an abundant flow of water. (TA.) 7 إِنْخَسَفَ see 1, in nine places.

خَسْفٌ [an inf. n. of 1: and hence several of the significations here following.] Deep places in the ground (عُمُوقُ ظَاهِرِ الأَرْضِ; in the CK عُمُوقُ ماءِ الارضِ); as also ↓ خُسْفٌ. (K, TA.) b2: The place whence the water of a well issues. (Az, S, K.) In the following saying of Sá'ideh El-Hudhalee, أَلَا يَا فَتَى مَا عَبْدُ شَمْسٍ بِمِثْلِهِ يُبَلُّ عَلَى العَادِى وَ تُؤْبِى المَخَاسِفُ the last word is pl. of خَسْفٌ [app. as signifying A source of water], after the manner of مَشَابِهُ and مَلَامِحُ: (TA:) the meaning is, [Truly, O young man, what is 'Abd-Shems? i. e.] how great a person is 'Abd-Shems! by the like of him the enemy is overcome [and the sources of water become difficult of access]. (M in art. بل.) b3: A cloud, or collection of clouds, that has risen and appeared from the direction of the extreme west, [as North-western Africa is called by the Arabs,] from [the quarter of] the right of the Kibleh [to one who is on the north-east of Mekkeh, towards El-'Irák]: (Lth, K:) or it signifies, (JK, TA,) [and] so ↓ خِسْفٌ and ↓ خَسِيفٌ, (K,) a cloud, or collection of clouds, that has risen and appeared مِنْ قِبَلِ العَيْنِ, bearing much water; (JK, K, TA;) i. e., from [the quarter of] the right of the Kibleh [as explained above]. (TA.) A2: (tropical:) Deficiency, or imperfection; a fault; or a low, or base, quality; (S, K, TA;) as also ↓ خَسِيفَةٌ. (TA.) One says, رَضِىَ فُلَانٌ بِالخَسْفِ (tropical:) Such a one was content with deficiency, or imperfection; &c. (S, TA.) b2: (assumed tropical:) Leanness, or emaciation; (TA;) as also ↓ خَسِيفَةٌ. (JK.) b3: [See also 1, last sentence. b4: Hence,] بَاتَ القَوْمُ عَلَى الخَسْفِ (tropical:) The party passed the night in a state of hunger, not having anything wherewith to feed themselves: (TA:) and بَاتَ فُلَانٌ الخَسْفَ (tropical:) Such a one passed the night hungry: (S, K, TA:) and شَرِبْنَا عَلَىٰ الخَسْفِ (tropical:) We drank without eating. (IAar, IDrd, K, TA.) A poet says, بَتْنَا عَلَى الخَسْفِ لَا رِسْلٌ نُقَاتُ بِهِ حَتَّى جَعَلْنَا حِبَالَ الرَّحْلِ فُصْلَانَا [We passed the night in a state of hunger: there was no milk wherewith we might be fed, until we made the ropes of the camel's saddle to serve as young camels]: i. e. we had no food until we bound the she-camels with ropes in order that they might yield us milk [as though they had young ones to suckle], and we might feed ourselves with their milk. (O, TA.) [See also another ex., in a verse of Dhu-r-Rummeh, cited voce إِلَّا, p. 78.] b5: [Hence, also,] سَامَهُ خَسْفًا and ↓ خُسْفًا, (S, K,) and سَامَهُ الخَسْفَ, (S, Msb,) (tropical:) He brought upon him abasement, or ignominy: (S, Msb, K:) or he required, or constrained, him to do an affair of difficulty; and to become in a state of abasement, or ignominy. (S, TA.) [See also two similar phrases voce خُطَّةٌ.] b6: [And hence,] خَسْفٌ signifies also (assumed tropical:) Wrong, wrongdoing, injustice, injuriousness, or tyranny. (TA.) [and سَامَهُ خَسْفًا, or الخَسْفَ, sometimes means (assumed tropical:) He brought upon him wrong, &c.]

A3: See also the next paragraph.

خُسْفٌ: [see 1, last sentence: and] see خَسْفٌ, in two places. b2: دَعِ الأَمْرَ بِخُسْفٍ means (assumed tropical:) Leave thou the thing, or affair, as it is. (Sgh, K.) A2: The [fruit called] جَوْز, which is eaten; [i. e. the walnut, or walnuts;] (AA, AHn, K;) of the dial. of the people of Esh-Shihr; (AA;) as also ↓ خَسْفٌ: (AA, K:) accord. to ISd, the former is the correct word: (TA:) n. un. with ة. (JK.) خِسْفٌ: see خَسْفٌ.

خَسْفَةٌ [app. A leanness, or an emaciation: see 1, and see also خَسْفٌ]: this befalls camels, and sheep or goats, in the heat and in the cold. (A, TA.) A2: Also sing. of ↓ أَخَاسِيفُ, (JK,) which signifies Soft tracts of land: (S, K, * TA:) or level lands: (JK:) and one says also ↓ أَخَاسِفُ [and thus the word is written in the CK]. (Fr, TA.) One says, مِنَ الأَرْضِ ↓ وَقَعُوا فِى أَخَاسِيفَ They became in soft tracts of land. (S.) [See also أَخَاشِفُ, in art. خشف.]

خَسَوفٌ: see the next paragraph.

خَسِيفٌ (tropical:) A spring, or source, (عَيْنٌ, [shown in the TA to have this meaning here,]) sinking, or going away [into the earth]; as also ↓ خَاسِفٌ; (K, TA;) in like manner without ة. (TA.) b2: (assumed tropical:) A well (بِئْرٌ) dug in stones, so that it yields an abundant and unceasing flow of water; (S, K;) as also خَسِيفَةٌ and ↓ خَسُوفٌ and ↓ مَخْسُوفَةٌ; (K;) or, as some say, خَسِيفٌ only: (TA:) or this signifies a well pierced through its mountain [or rock] to the water beneath so that it never becomes exhausted; (JK, TA;) as also ↓ مَخْسُوفَةٌ: (JK:) or a well dug so as to reach an unceasing, or a copious, source of water: (TA:) pl. [of pauc.]

أَخْسِفَةٌ (JK, K) and [of mult.] خُسُفٌ. (S, K.) b3: (tropical:) A she-camel that yields abundant milk, but soon stops [its flow] in winter. (K, TA.) [And] with ة, (assumed tropical:) A she-camel that yields abundant milk. (JK.) b4: See also خَسْفٌ. b5: عَيْنٌ خَسِيفَةٌ (Mgh, K, TA) and ↓ خَاسِفَةٌ (JK, Mgh) (tropical:) An eye put out, or blinded; (JK, K, TA;) of which the black, or part surrounded by the white, has disappeared in the head. (JK, Mgh, TA.) A2: الخَسِيفَان, thus correctly written, as in the L, and so in the Nawádir of Aboo-'Amr Esh-Sheybánee, and in the Tedhkireh of Aboo-'Alee El-Hejeree, who asserts that the ن is the ن of the dual, and in one dial. with damm, [so that the word is written الخَسِيفَانِ and الخَسِيفَانُ,] and on whose authority is mentioned the saying هُمَا خَلِيلَانُ, with damm to the ن, [so that each is a dual in form, though not in signification,] but in the O and the K ↓ الخَيْسَفَانُ, [in the CK الخِيسَفَانُ,] with fet-h to the س, and [↓ الخَيْسُفَانُ,] with damm to that letter, (TA,) Bad dates: (O, K:) so in the Nawádir and Tedhkireh above mentioned: (TA:) or a palm-tree that bears a small quantity of fruit, and of which the unripe dates turn bad. (O, K.) خَسِيفَةٌ [as an epithet, fem. of خَسِيفٌ, q. v.:] as a subst.: see خَسْفٌ, in two places.

خَاسِفٌ, and its fem., with ة: see خَسِيفٌ, in two places. b2: Also (tropical:) Lean, or emaciated. (S, K.) b3: (assumed tropical:) A body altered, or altered for the worse. (A, TA.) (assumed tropical:) A man (JK) altered, or altered for the worse, in colour, or complexion, (JK, Ibn-'Abbád, K,) and in aspect. (JK.) b4: (tropical:) Hungry. (AHeyth, TA.) b5: (assumed tropical:) A boy light, or active, (K, TA,) and brisk, lively, or sprightly; as also خَاشِفٌ. (TA.) b6: (assumed tropical:) A man convalescent; or recovering from disease; syn. نَاقِهٌ: (AA, K: [see 1:]) pl. خُسُفٌ. (K.) الخَيْسَفَانُ and الخَيْسُفَانُ: see خَسِيفٌ.

أَخَاسِفُ and أَخَاسِيفُ: see خَسْفَةٌ, in three places.

المُخَسَّفُ The lion. (TS, K.) مَخْسُوفَةٌ, applied to a well: see خَسِيفٌ, in two places.

المَخَاسِفُ: see خَسْفٌ.

ذكر: ذَكَر: تأمل، تبصر، ردد الأمر في خاطره، وعزم على فعل شيء (معجم بدرون). ذكر فلاناً ب: أثنى عليه ومدحه ب، يقال مثلاً: ذكره بالشجاعة أي أثنى على شجاعته (كوسج طرائف ص79).
ذكَّر (بالتشديد). ذكَره بالشي: أذكره، جعله يذكره (عبد الواحد ص217).
ذكَّر: حدّث عن الماضي، حكى (بوشر).
وذكّر النخل، التذكير: قيام الفلاح بنثر مقدار من لقاح فحل النخل على اعذاق الأنثى ليلقحها. (برتون 1: 386، شو 1: 219، بليسييه ص150).
وتذكير التين: ما كان يفعله الأوائل مع التين وهو أن يعلقوا بعض ثمار التين الذكر أو البري على شجرة التين الأنثى لكي يمنعوا تساقط ثمرها قبل أن ينضج أو يفسد ويتغير (شو 1: 219، ألكالا).
ثم امتد استعمال هذه الكلمة فأطلقت على كثير من أشجار الفاكهة لتشير إلى الطريقة التي تجعل منها أكثر إثماراً أو تجعل ثمرها أفضل نوعاً وأطيب (ابن العوام 1: 7، 20، 562، 272).
ذكَّر الطعام: ملّح منه ما يأكله، نثر عليه ملحاً (فوك).
ذاكر. ذاكر فلاناً: كالمه وخاض معه في الحديث (معجم الطرائف، بدرون ص182) ويقال ذاكره به (دي يونج)، ففي العبدري (ص90 و، ق): قرأت عليه مقامات الحريري وكان يتعقب عليها تعقيبات نقد جيدة وذاكرته فيها بمواضع عديدة كنت أتعقبها فأثبت قولي واستحسنه.
وذاكره فيه (معجم الطرائف).
وذاكر المعلم تلميذه: سأل تلميذه سؤالاً (أبو الفداء تاريخ 3: 24).
وذاكر العلماء أو الأدباء: تحادثوا وتشافهوا وتفاوضوا وتناقشوا في أمر أو موضوع (فوك).
يقال مثلاً: ذاكر الفضلاء (ميرسنج ص27، دي يونج) والمذاكرة في الفقه (ابن بطوطة 4: 235) والمذاكرة في الأدب (بدرون ص2).
وأخيراً فإن ذاكر فلاناً تعني أيضاً: أنشده شعراً أو قصّ عليه قصصاً وحكى له حكايات (معجم بدرون).
أذكر: نجد بدل قولهم أذكره الشيء، أذكره منه في بيت من الشعر عند ويجرز (ص41). (انظر تعليقة رقم 225 ص140).
تذاكر: تفاوض، يقال مثلاً تذاكروا الصلحَ أي تفاوضوا فيه (معجم البلاذري) وتذاكروا العلمَ (الأغاني ص56). وفي معجم فوك: تذاكر مع. ونجد في المقري (1: 485): تذاكرت مع شيخنا حديث أبي ثعلبة.
انذكر: ذكرت في معجم فوك في مادة لاتينية معناها ذكر.
ذِكْر: ذكرى، ما يذكره الإنسان عن شيء ما (كليلة ودمنة ص15، 26، عباد ص 1).
ذِكْر: نصّ قَسَم (المقري 2: 103).
ذِكْر وجمعها أَذْكار: دعاء نافلة (بربروجر ص3، المقدمة 2: 372، 3: 145، 347) ذكر وجمعها أذكار: أذان، نداء المؤذن للصلاة. ففي معيار العلوم (ص22): وتناغى أذكار المؤذن بأسحارها نغمات الوُرْق. راجع زيشر (26: 595) نجد فيه ما ذكرته وكذلك ملر (ص 69).
ذِكْر: حفل يردد فيه عدد من الأشخاص (من الدراويش عادة) في فترات مختلفة لا إله إلاَّ الله وباقي أسماء الله الحسنى وأدعية وغير ذلك في ترانيم وألحان. وغالباً ما يصحب ذلك موسيقى ورقص (لين عادات 1: 371، عواده ص 699، ديسكرياك ص159، كندي 1: 136).
ذكر الله: ترغلة: اطرغلة يمامة (دومب ص62).
ذَكَر: بمعنى قوي شجاع أبي، لا يوصف به الرجل فقط (لين) بل يوصف به الفرس أيضاً (معجم مسلم).
وذَكَر عند أهل الحراثة: ما يدخل من طرف البِرك في سكة الحديد (محيط المحيط).
ذكر في أنثى وأنثى في ذكر: أنظره في أنثى.
الأَظفار الذكران: أنظره في ظُفْر.
ذَكَرِيّ: خاص بالذَكَر، رَجْلي (بوشر).
ذُكْراني. امرأة ذكرانية: شجاعة (فوك).
ذُكُور: كثير الحفظ في ذهنه، ويقال: ذكور للشيء (معجم الماوردي).
ذَكِير، يقال للصلب: حديد ذكير (برجرن) وأيضاً ذكير فقط (المستعيني مادة حديد، ألكالا، مارسيل، باربيه، معجم البربرية وهو يكتبه غالباً بالدال).
ذُكُورِيَّة: رجولة، رجولية (فوك، معجم الماوردي).
ذُكَّار، واحدته ذُكَّارة وهو الفحل من الشجر. مثل ذُكَّار الفستق أي فحل الفستق (ابن العوام 1: 267) وذكار التين: فحل التين وشجرة التين البري (ابن العوام 1: 419).
وتطلق كلمة ذُكّار وحدها على شجرة التين البري وثمرها (فوك، ألكالا، المعجم اللاتيني - العربي، ترجمة العقد الصقلي ص21، 23، ابن العوام 1: 16، 20، 93 (أبدل فيه الدال بالذال)، ص302 (اقرأ فيه ذكار وفقاً لما جاء في مخطوطتنا) ص573).
وتستعمل ثمرة هذه الشجرة لتلقيح (تذكير) شجرة التين الأنثى، وذلك أنهم ينظمون ثمر التين البري في قلادة من ثمرها الصغير الموجود عليها (ابن العوام 1: 573) وهذا ما يفسر هذه الأبيات المذكورة في الحلل السندسية (ص76 ق) وقد نظمها أمير صلب كثيراً من رعاياه:
أهل الحرابة والفساد من الورى ... يَعْزون في التشبيه للذُكَّار
ففساد ... الصلاح لغيره ... بالقطع والتعليق في الأشجار
ذُكَّارهم ذكرى إذا ما أبصرِوا ... فوق الجموع وفي ذُرَى الأسوار
(في البيت الثاني بياض في مخطوطتنا ولعل الصواب ففساده فيه الصلاح).
ذُكّار: لقاح النخل (باجني ص148).
ذَكِّير: من يشترك في الحفل الديني المسمى ذِكْر (انظر الكلمة) (لين عادات 2: 212). ذِكِّير: عَرَّاف، كاهن، زاجر الطير، ضارب الرمل (باين سميث 1558).
ذَكَّارة المُعَذَّبين: سلاسل، قيود، أغلال (المعجم اللاتيني - العربي).
ذاكر، القُوَّة الذاكرة: القوة الحافظة (فوك).
تَذْكِرَة: تذكر، تذكار (بوشر).
تذكرة: موعظة (ابن جبير ص150، 151).
وتذكرة وتجمع على تذاكر: رقعة، بطاقة (بوشر، همبرت ص107، محيط المحيط).
وتذكرة: براءة (فرمان) صك يصدره الأمير. (مملوك 1، 1: 188).
وتذكرة: جواز سفر (برتون: 1: 18). وفي محيط المحيط: تذكرة الطريق.
وتذكرة: بطاقة التصدير (بلسييه ص 324، كريست وبارب ص50، بلاكيير 2: 266).
وتذكرة: شهادة تمنح لأسرى النصارى حين يطلق سراحهم (لوجييه ص285).
وتذكرة: لائحة، جدول مفصل لمضمون حساب (بوشر).
وتذكرة: سند الإعفاء بكفالة من الرسوم الجمركية. (بوشر).
تذكرة النكاح: عقد النكاح (بركهارت نوبيه ص 305).
تذكار الأموات: يوم الأموات (همبرت ص154).
تذكاري: استذكاري (بوشر).
تَذْكِيرَة، وتجمع على تذاكير: مذكرة، مفكرة. (فوك).
مُذَكِّر: واعظ (فالتون ص43).
والمذكر مرادف المعرّف: العبد الدليل على أسماء الناس. وهو أشبه بالحاجب والآذان (ابن بطوطة 2: 346، 363).
مذاكر: عضو التناسل (بوشر).
مذاكر: خصية (فوك، ألكالا).

ذكر

1 ذَكَرَهُ, [aor. ـُ inf. n. ذِكْرَى, (S, A, Msb,) which is fem., (Msb,) and imperfectly decl., (S,) and ذِكْرٌ (A, K) [and ذُكْرٌ, or, accord. to EtTebreezee, (Ham p. 26,) the latter of these two but not the former, or, as is said in the Msb., both are properly substs., and a distinction is made between them, as will be shown below,] and تَذْكَارٌ, (K,) He preserved it in his memory: (K, * TA:) he remembered it; (S, A;) as also ذَكَرَهُ بِقَلْبِهِ [to distinguish it from ذَكَرَ in a sense afterwards to be explained], (S, Msb,) and ↓ تذكّرهُ; (S, A;) and ↓ اِدَّكَرَهُ (S, K, TA,) originally اِذْتَكَرَهُ (S,) and اِذَّكَرَهُ (TA, and so in the CK,) and اِذْدَكَرَهُ (K,) and ↓ استذكرهُ, (Az, K,) signify the same as تذكّرهُ (K) [as explained above]: ↓ تذكّرهُ signifies also he became reminded of it; (Msb;) [and so ↓ ادّكرهُ and its variations: and ↓ استذكرهُ seems properly to signify, as also ↓ تذكرّهُ, he recollected it; or called it to mind: and he sought to remember it: and ↓ استذكر and ↓ تذكّر used intransitively, he sought, or endeavoured, to remember.] Yousay, ذَكَرْتُ الشَّىْءَ بَعْدَ النِّسْيَانِ [I remembered the thing after forgetting]: (S:) and ذَكَرْتُ المَنْسِىَّ and ↓ تَذَكَّرْتُهُ [I remembered the thing forgotten, and I became reminded of it, or I recollected it]: (A:) and بَعْدَ أَمَهٍ ↓ ادّكر, occurring in the Kur [xii. 45, accord. to one reading of the last word], means He remembered [or became reminded] after forgetting. (S) And رَبَطَ فِى

بِهِ حَاجَتِهِ ↓ إِصْبَعِهِ خَيْطًا يَسْتَذْكِرُ [He tied upon his finger a thread or string, seeking to remember, or recollect, or call to mind, thereby the thing that he wanted: such a thread or string is commonly called رَتِيمَةٌ:]: (Az:) and ↓ استذكر is used alone with the like signification [i. e. He sought to remember]: and also signifies He studied a book and preserved it in his memory, accord. to the K; but accord. to other lexicons, he studied a thing in order to remember it, or preserve it in his memory: (TA:) you say, بِدِرَاسَتِهِ ↓ استذكر He sought to remember by his studying of a book. (A.) b2: ذَكَرَ حَقَّهُ, (K,) inf. n. ذِكْرٌ (TA,) He was mindful of his right, or claim; and did not neglect it. (K.) Agreeably with this explanation, the words in the Kur [ii. 231, &c.,] وَاذْكُرُوا نِعْمَةَ اللّٰهِ عَلَيْكُمْ have been rendered And be ye mindful of, and neglect not to be thankful for, the favour of God conferred upon you: like as an Arab says to his companion, اُذْكُرْ حَقِّىعَلَيْكَ Be thou mindful of my claim upon thee; and neglect it not. (TA.) b3: [In like manner also are explained the words] وَاذْكُرُوا مَا فِيهِ in the Kur [ii. 60], And study ye what is in it, and forget it not: or think ye upon what is in it: or do ye what is in it. (Bd.) b4: One says, مَا اسْمُكَ أَذْكُرْ, (Fs and Lb, and so in a copy of the K,) or أَذْكُرْهُ, (so in another copy of the K, and in the TA,) the hemzeh of أَذْكُرْ being disjunctive, (Lb, K,) [in the CK we find مَا اسمُكَ اَذْكِرْهُ بقطعِ الهَمْزَةِ مِنْ اَذْكَر, as though the reading were أَذْكَرْهُ with a disjunctive hemzeh from أَذْكَرَ, which is manifestly wrong,] and with fet-h, because it is the hemzeh of the first person of a triliteral [unaugmented] verb, and with the ر mejzoom, because it is the complement of an interrogative phrase: (Lb:) it is expressive of disapprobation, (Lb, K,) and means, Acquaint me with thy name: [or, lit., what is thy name?] I will remember it, or I will bear it in mind (اذكره): the conditional phrase [if thou tell it to me] is suppressed because unnecessary, on account of frequent usage of the saying, and because what remains is indicative of it: (Lb, MF:) the saying is a prov.; and is also related with the conjunctive hemzeh, [اذْكُرْ, or اذْكُرْ; in which case it is most appropriately rendered, What is thy name? Say: or Tell it] but the reading with the disjunctive hemzeh is that which is commonly known: (TA:) [for]

A2: ذَكَرَهُ, aor. ـُ (TA,) inf. n. ذِكْرَى, fem., [and imperfectly decl,] (Msb,) and ذِكْرٌ and ذُكْرٌ, (TA,) [or the former of these two (which is the most common of all) but not the latter, or, as is said in the Msb, both are properly substs., and a distinction is made between them, as will be shown below,] also signifies He mentioned it; told it; related it; said it; (TA;) and so ذَكَرَهُ بِلِسَانِهِ [to distinguish it from ذَكَرَ in the first sense explained above]. (S, Msb.) You say ذَكَرْتُ لِفُلَانٍ حَدِيثَ كَذَاوَكَذَا I mentioned, or told, or related, to such a one the story of such and such things. (TA.) And ذَكَرَ امْرَأُ بِمَا لَيْسَ فِيهِ [He mentioned, or spoke of, a man as having that attribute which was not in him]. (El-Jámi' es-Sagheer voce مَنْ) b2: And ذَكَرَهُ (assumed tropical:) He magnified Him, namely, God; celebrated, lauded, or praised, Him; asserted his unity; (Zj;) [saying سُبْحَانَ اللّٰهِ, and الحَمْدُ لِلّٰهِ, and اَللّٰهُ أَكْبَرُ; or لَاإِلَاهَ إِلَّااللّٰهُ; or هُوَاللّٰهُ; or the like.] b3: [And, in like manner, (assumed tropical:) He spoke well of him, namely, a man; mentioned him with approbation; eulogized, praised, or commended, him: for ذَكَرَهُ بِالجَمِيلِ, or بِخَيْرٍ

See ذِكْرٌ below.] b4: Also, contr., [for ذَكَرَهُ بِالقَبِيحِ or بِشَرٍّ] (assumed tropical:) He spoke evil of him; men-tioned him with evil words; (Fr;) mentioned his vices, or faults; spoke evil of him behind his back, or in his absence, saying of him what would grieve him if he heard it, but saying what was true; or merely said of him what would grieve him: an elliptical expression in this and in the contrary sense; what is meant being known. (Zj.) One says to a man, لَئِنْ ذَكَرْتَنِى لَتَنْدَمَنَّ, meaning [Verily, if thou mention me] with evil words [thou will assuredly repent]: and in like manner the verb is used in the Kur xxi. 37 and 61: and 'Antarah says, لَاتَذْكُرِى فَرَسِى وَمَا أَطْعَمْتُهُ فَيَكُونَ جِلْدُكَ مِثْلَ جِلْدِ الأَجْرَبِ meaning Mention thou not reproachfully [my horse, and what I have given him for food, for, if thou do, thy skin will be like the skin of the scabby]: (Fr, T:) but AHeyth disallows this signification of the verb, and explains the saying of 'Antarah as meaning, Be not thou fond of mentioning my horse, and my preferring him before the family. (T, TA.) b5: ذَكَرَ فُلَانَةَ, inf. n ذِكْرٌ, [expressly said to be] with kesr, [so in the CK, and I think it the right reading,] or ذَكْرٌ, [so in a MS. copy of the K, and in the TA,] with fet-h, [so in the TA,] He demanded such a one in marriage: or he addressed himself to demand her in marriage: (K:) [as though the mentioning a woman implied a desire to demand her in marriage:] it occurs in one of these two senses in a trad. (TA.) A3: ذَكَرَهُ, inf. n. ذَكْرٌ, with fet-h, He struck him upon his penis. (K.) 2 ذكّرهُ إِيَّاهُ, (S, A, * Msb, K,) and ذكّرهُ بِهِ, (Kur xiv. 5, &c.,) inf. n. تَذْكِرَةٌ (A, TA) and تَذْكِيرٌ, (K, TA,) and quasi-inf. n. ↓ ذِكْرَى imperfectly decl.; (A, * K, * TA;) and ايّاهُ ↓ اذكرهُ; (S, Msb, K;) He reminded him of, or caused him to remember, him, or it. (S, Msb, K.) b2: And ذكّر, (TA,) inf. n. تَذْكِيرٌ (K) [and تَذْكِرَةٌ also, as in the Kur xx. 2], He exhorted; admonished; exhorted to obedience; gave good advice, and reminded of the results of affairs; reminded of what might soften the heart, by the mention of rewards and punishments. (K, TA.) Thus the verb is used in the Kur lxxxviii. 21. (TA.) A2: Also ذكّرهُ, inf. n. تَذْكِيرُ, He made it (a word) masculine; contr. of أَنَّثَهُ. (S, * Msb, K. *) b2: In the Kur [ii. 282], فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى is said by some to signify (assumed tropical:) That one of them may make the other to be in the legal predicament of a male: [meaning that both of them together shall be as one man:] or, accord. to others, one of them may remind the other. (TA.) b3: It is said in a trad., فَذَكِّرُوهُ ↓ القُرْآنُ ذَكَرٌ (tropical:) The Kur-án is eminently excellent [lit., masculine]: therefore do ye hold it and know it and describe it as such. (K, TA. [In the CK, for ذَكَرٌ is put ذِكْرٌ.]) b4: [Hence,] ذكّرهُ, (TA,) inf. n. تَذْكِيرٌ, (K,) He put to it, namely a sword, (TA,) and the head of an axe &c., (K,) an edge of steel. (K, * TA.) [See ذُكْرَةٌ.]3 ذاكرهُ, (MA,) inf. n. مُذَاكَرَةٌ, (KL;) He called to mind with him (MA, KL) a story, or discourse, or the like, (MA,) or a thing. (KL.) b2: [And hence, He conferred with him.]4 أَذْكَرَ see 2.

A2: اذكر also signifies He (a man [or other]) begat a male. (TA from a trad.) and اذكرت She (a woman, S, A, or other female, TA) brought forth a male, (S, A, K,) or males. (Mgh.) It is said in a prayer for a woman in labour, أَيْسَرَتْ وَأَذْكَرَتْ May she have an easy birth, and may she bring forth a male child. (A.) And you say also, اذكرت بِهِ (assumed tropical:) She brought him forth a male, and hardy: (TA from a trad.:) or a male, and sharp and cunning. (Mgh.) 5 تَذَكَّرَ see 1, in five places, in the first and second sentences. b2: [Also It (a word) was, or became, or was made, of the masculine gender; contr. of تأنّث.]6 تذاكروا They called to mind [a story, or discourse, or the like, or a thing,] one with another. (KL. [See 3.]) b2: [And hence, They conferred together.]8 اِدَّكَرَ and اِذَّكَرَ and اِذْدَكَرَ: see 1, in three places, in the first and second sentences.10 إِسْتَذْكَرَ see 1, in six places, in the first and third sentences.

ذَكْرٌ: see ذِكْرٌ: A2: and ذَكِيرٌ.

ذُكْرٌ: see ذِكْرٌ, in six places.

A2: سَيْفٌ ذُو ذُكْرٍ, or ↓ ذُكُرٍ, (as in different copies of the S,) and أَذْكِرَةٍ, [which is the pl.,] (A,) (tropical:) A cutting, or sharp, sword. (S, A.) [See ذُكْرَةٌ.]

ذِكْرٌ (Yoo, A'Obeyd, Yaakoob, S, M, A, Msb, K) and ↓ ذُكْرٌ, (Yoo, A'Obeyd, Yaakoob, S, A, Msb, K, TA,) or the latter only in the first of the senses here to be explained, (Fr, Msb, TA,) and the latter only is mentioned in this sense in the Fs, (TA,) and is said by El-Ahmar to be of the dial. of Kureysh, (TA,) [both said in the Msb to be simple substs., though many hold them to be inf. ns.,] and ↓ ذَكْرٌ, accord. to one of the expositors of the Fs, but this is strange, (TA,) and ↓ ذِكْرَةٌ (S, M) and ↓ ذُكْرَةٌ (M, TA) and ↓ ذِكْرَى, (S, M, [see 1, first sentence,]) and also دِكْرٌ (S) and دُكْرٌ, mentioned by ISd as of the dial. of Rabee'ah, but held by him to be of weak authority, (TA,) Remembrance; (S, M, A, Msb, K, &c.;) the presence of a thing in the mind: (Er-Rághib:) also termed ذِكْرٌ بِالقَلْبِ, (Msb, TA,) to distinguish it from ذِكْرٌ in another sense, to be explained below: (TA:) he pl. of ↓ ذِكْرَةٌ is ذِكَرٌ, (M,) also said to be pl. of ↓ ذِكْرَى. (MF, art. احد.) You say, ↓ اِجْعَلْهُ مِنْكَ عَلَى ذُكْرٍ and ذِكْرٍ in the same sense, Place thou him, or it, in thy remembrance. (S.) And أَجْعَلَهُ مِنِّى

↓ عَلَى ذُكْرٍ, and ذِكْرٍ, I will not forget him, or it. (A.) And ↓ مَا زَالَ مِنِّى عَلَى ذُكْرٍ, and ذِكْرٍ (K,) or the former only, (Fr, Msb, TA,) He, or it, did not cease to be in my remembrance; (K;) I did not forget him, or it. (Fr, TA.) and ↓ أَنْتَ مِنِّى عَلَى ذُكْرٍ Thou art in my mind. (ISd, Lb.) b2: The words in the Kur [xxix. 44]

وَلَذِكْرُ اللّٰهِ أَكْبَرُ admit of two explanations: The remembrance of God is better for a man than a man's remembrance of a man: and the remembrance of God is better as more efficacious in forbidding evil conduct than is prayer. (TA.) b3: ذِكْرٌ also signifies Memory; a certain quality of the mind, by which a man is able to remember what he cares to know; like حِفُظٌ, except that this latter term is used with regard to the preservation of a thing [in the mind], whereas the former is used with regard to calling it to mind. (Er-Rághib.) A2: Also ذِكْرٌ (Er-Rághib, Msb, TA) and ↓ ذُكْرٌ, (Msb, TA,) or the former only accord. to Fr, (Msb, TA,) and ↓ ذِكْرَى (Msb,) The mention, telling, relating, or saying, of a thing: said by some to be contr. of صَمْتٌ: (TA:) and also termed ذِكْرٌ بِاللِّسَانِ (Msb, TA,) to distinguish it from ذِكْرٌ in the sense first explained above. (TA.) b2: Also ذِكْرٌ (assumed tropical:) The praise, and glorification, of God; the celebration, or declaration, of his remoteness, or freedom, from every impurity or imperfection, or from everything derogatory from his glory; or the saying سُبْحَانَ, اللّٰهِ, [and الحَمْدُ لِلّٰهِ, and أَللّٰهُ أَكْبَرُ,] and لَا إِلَاهَ إِلَّا اللّٰهُ, [&c., see 1,] and uttering all the forms of his praise: a reading, or reciting, of the Kur-án: a thanking [God]: obedience [to God]: (Abu-l- 'Abbás:) prayer to God; (K;) supplication. (Abu-l-'Abbás, K.) b3: Also (tropical:) Praise, or eulogy, or good speech, of another. (S, * K, * TA.) b4: [And, accord. to some, (tropical:) Dispraise, or evil speech. See 1.]

b5: Also (assumed tropical:) A thing that is current upon the tongue. (K.) b6: (tropical:) Fame; renown; report; reputation; (S, A, K;) whether good or evil; (ISd;) as also ↓ ذُكْرَةٌ. (Az, ISd, K.) Thus in the saying, لَهُ ذِكْرٌ فِى النَّاسِ (tropical:) He has fame among the people: in which it has also the signification next following. (A.) b7: (tropical:) Eminence; nobility; honour. (S, A, Msb, K.) So in the Kur [xciv. 4], وَرَفَعْنَا لَكَ ذِكْرَكَ (tropical:) And We have raised for thee thine eminence, or thy nobility, or thine honour: as some say, it means, when I am mentioned, thou art mentioned with Me: and again, in the Kur [xliii. 43], وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ (tropical:) And verily it (the Kur-án) is an honour to thee and to thy people. (TA.) Also, in the Kur [xxxviii. 1], وَ القُرْآنِ ذِى الذِّكْرِ (tropical:) By the Kur-án possessed of eminence, &c. (S) b8: Also (assumed tropical:) A book containing an exposition of religion, and an institution of religious laws: (K:) any book of the prophets: (TA:) and especially the Kur-án: (MF, TA:) and the تَوْرَاةٌ [or Book of the Law revealed to Moses]: (Aboo-Hureyreh, TA in art. زبر:) and that [law] which is [recorded] in heaven. (Sa'eed Ibn-Jubeyr, TA ubi suprà.) b9: (assumed tropical:) An exhortation; an admonition, or a warning. (Bd in xxxviii. 1.) b10: ذِكْرُ حَقٍّ (tropical:) A written obligation; syn. صَكٌّ: (A, K:) pl. ذُكُورُ حَقٍّ, (A,) or ذُكُورُ حُقُوقٍ. (TA.) You say, لِى عَلَى هٰذَا الأَمْرِ ذِكْرُ حَقٍّ (tropical:) [I have a written obligation to insure this thing]. (A.) A3: See also the next paragraph, in the latter half.

ذَكَرٌ [probably originally signifying “ mentioned,” or “ talked of,” of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ, and خَبَطٌ in the sense of مَخْبُوطٌ, and قَبَضٌ in the sense of مَقْبُوضٌ, &c.; and hence the first, and perhaps most others, of the significations here following:] Male; masculine; of the male, or masculine, sex, or gender; contr. of أُنْثَى: (S, A, Msb, K, &c.:) [the corresponding word in Hebrew () has been supposed to have this signification because a male is much “ mentioned,” or “ talked of; ” and it is well known that the Arabs make comparatively little account of a female:] pl. ذُكُورٌ (S, A, Msb, K) and ذُكُورَةٌ (A, Msb, K) and ذِكَارٌ (K) and ذِكَارَةٌ and ذُكْرَانٌ (S, A, Msb, K) and ذِكَرَةٌ: (S, K:) [the last, in one copy of the S, I find written ↓ ذِكْرَةٌ, which, if correct, is a pl. of pauc.: and in the TA, in the same phrase in which it occurs in the S, it is written ↓ ذُكْرَةٌ, and expressly said to be with damm, so that it is a quasi-pl. n.:] the pl. form with و and ن is not allowable. (Msb.) One says, كَمِ الذِّكَرَةُ مِنْ وَلَدِكَ, or ↓ الذِّكْرَةُ, (accord. to different copies of the S,) or ↓ الذُّكْرَةُ, with damm, (accord. to the TA,) How many are the males of thy children? (S, TA.) b2: The male organ of generation; the penis; syn. عَوْفٌ; (S, K, &c.;) of a man: (TA:) or the فَرْج [an equivocal term, but here evidently used in the above-mentioned sense,] of an animal: (Msb:) pl. ذُكُورٌ, (K,) or ذِكَرَةٌ, like عِنَبَةٌ, (Msb,) or ذِكَارَةٌ, (T, TA,) and ↓ مَذَاكِيرُ: (S, Msb, K:) the last contr. to analogy, (S, Msb,) as though used for the sake of distinction between this signification and the one immediately preceding: (S:) or of the same class as مَحَاسِنُ [with respect to حُسْنٌ] and مَلَامِحُ [with respect to لَمْحَةٌ]: (ISd:) Akh says that it is a pl. without a [proper] sing., like عَبَابِيدُ and أَبَابِيلُ: accord. to the T, it has no sing.; or if it have a sing., it is ↓ مُذْكِرٌ, like مُقْدِمٌ, of which the pl. is مَقَادِيمُ; and signifies the parts next to the penis: (TA:) or it signifies the penis with what is around it; [or the genitals;] and is similar to مَفَارِقُ in the phrase شَابَتْ مَفَارِقُ رَأْسِهِ: and قَطَعَ مَذَاكِيرَهُ signified He extirpated his penis. (Mgh.) b3: Applied to a man, (A, K,) it also signifies (tropical:) Strong; courageous; acute and ardent; vigorous and effective in affairs; [and also] stubborn; and disdainful: (TA:) or [masculine, meaning] perfect; like as أُنْثَى is applied to a woman. (T and A in art. انث.) The signification of “ strong, courageous, and stubborn,” and the significations which the same word has when applied to rain and to a saying, are assigned in the K to ↓ ذِكْرٌ; but [SM says,] I know not how this is; for in the other lexicons they are assigned to ذَكَرٌ. (TA.) You say, لَا يَفْعَلُهُ إِلَّا ذُكُورَةُ الرِّجَالِ (tropical:) [None will do it but such as are strong, &c., of men]. (A.) b4: Applied to iron, (tropical:) Of the toughest and best quality, (K,) and strongest; (TA;) contr. of أَنِيثٌ; (S;) [iron converted into steel;] as also ↓ ذَكِيرٌ. (K.) [See also ذُكْرَةٌ.] b5: Applied to a sword, (tropical:) Having مَآء

[i. e., diversified wavy marks, streaks, or grain]; (S;) as also ↓ مُذَّكَّرٌ: (S, K:) or of which the edge is of steel (حَدِيدٌ ذَكَرٌ) and the مَتْن [or middle of the broad side] of soft iron; of which the people say that they are of the fabric of the Jinn, or Genii: (A'Obeyd, S:) or ↓ مُذَكَّرُ signifies having a sharp iron blade or edge: (As:) the pl. of the former is ذُكُورٌ. (Ham p. 168.) b6: ذُكُورُ البُقُولِ (tropical:) Herbs, or leguminous plants, that are hard and thick: (TA voce عُشْبٌ:) or that are thick, and inclining to bitterness: (S, TA:) like as أَحْرَارُهَا signifies such as are slender and sweet: (TA:) or the former signifies such as are thick and rough. (AHeyth.) b7: ذُكُورَةُ الطِّيبِ, (K,) and ذُكُورُهُ, and ذِكَارَتُهُ, (TA,) (tropical:) Perfume proper for men, exclusively of women: i. e., (TA,) that leaves no stain; (K, * TA;) that becomes dissipated; such as musk, and aloes-wood, and camphire, and غَالِيَة, and ذَرِيرَة. (TA.) [See the contr., طِيبٌ مُؤَنَّثٌ, in art. انث.] b8: ذَكَرٌ applied to the Kur-án signifies (tropical:) Eminently excellent. (K.) See 2. b9: Applied to a saying, (tropical:) Strong and firm: and in like manner to poetry. (A.) b10: The Arabs disliked a she-camel's bringing forth a male; and hence they applied the term ذَكَرٌ, met., to (tropical:) Anything disliked. (A.) b11: [Thus,] applied to rain, it signifies (tropical:) Violent; (A, K;) falling in large drops. (K.) They said, أَصَابَتِ الأَرْضَ ذُكُورُ الأَسْمِيَةِ (tropical:) Rains bringing intense cold and torrents fell upon the earth. (A.) b12: Applied to a day, (tropical:) [Severe; distressing; hard to be borne: see also مُذَكَّرٌ]. (A.) b13: IDrd says, I think that the name الذكر [so in the TA, without any syll. signs; app. الذَّكَرُ] is applied by some of the Arabs to السِّمَاكُ الرَّامِحُ [or the star Arcturus]. (TA.) ذَكُرٌ: see ذَكِيرٌ.

ذَكِرٌ: see ذَكِيرٌ.

سَيْفٌ ذُو ذُكُرٍ: see ذُكْرٌ.

ذَكْرَةٌ: see مُذَكَّرٌ.

ذُكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

A3: Also (tropical:) A piece of steel that is added [to the edge of a sword and] to the head of an axe &c. (K, * TA.) b2: And (tropical:) Sharpness of a sword: [see also ذُكْرٌ:] and of a man. (S, A, K.) You say, ذَهَبَتْ ذُكْرَةُ السَّيْفِ, and ذُكْرَةُ الرَّجُلِ, (tropical:) The sharpness of the sword, and the sharpness of the man, went. (S, A.) ذِكْرَةٌ: see ذِكْرٌ, in two places: A2: and ذَكَرٌ, in two places.

ذَكَرَةٌ: see مُذَكَّرٌ.

ذَكِرَةٌ: see مُذَكَّرٌ.

ذِكْرَى: see ذِكْرٌ, in three places. b2: Remembrance with the reception of exhortation: so in the following passage of the Kur [xlvii. 20], فَأَنَّى لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَاهُمْ [Then how, that is, of what avail, will be to them their remembrance with the reception of exhortation when it (the hour of the resurrection) cometh to them: or] how will it be to them when it (the hour) cometh to them with their remembrance and their reception of exhortation: (K, * TA:) i. e., this will not profit them. (TA.) b3: Repentance: so in the Kur [lxxxix. 24], وَأَنَّى لَهُ الذِّكْرَى, i. e. And how shall he have repentance? (K, TA.) b4: A reminding, or causing to remember: so in the Kur viii. 1, and xi. 121, (K,) and li. 55. (Fr.) See 2. b5: An admonition: so in the Kur xxxviii. 42, and xl. 56. (K.) b6: A being reminded, or caused to remember: so in the Kur [xxxviii. 46], in the phrase ذِكْرَى الدَّارِ Their being reminded of, or caused to remember, the latter abode, and being made to relinquish worldly things, or not to desire them: (K:) or it may mean their remembering much the latter abode. (B, TA.) ذَكِيرٌ A man possessing an excellent memory. (S.) b2: Also, (Az, K,) and ↓ ذَكْرٌ, (accord. to a MS. copy of the K, and so, as is said in the TA, accord. to the method of the author of the K,) or ↓ ذَكِرٌ, (accord. to the CK,) and ↓ ذَكُرٌ and ↓ ذِكِّيرٌ, (K,) (tropical:) A man possessing ذِكْر, (K,) i. e., fame, or renown: or glory, or boastfulness. (TA.) A2: See also ذَكَرٌ, in the latter half of the paragraph.

ذِكِّيرٌ: see the next preceding paragraph.

ذُكَّارَةٌ The males of palm-trees. (K.) ذَاكِرٌ [act. part. n. of 1]. b2: مَا حَلَفْتُ بِهِ ذَاكِرًا وَلَا

آثِرًا: see art. اثر.

أَذْكَرُ (tropical:) More, and most, sharp, (S, TA,) acute and ardent, vigorous and effective in affairs. (TA.) Mohammad used to go round to his wives in one night, and to perform the ablution termed غُسْل for his visit to every one of them; and being asked wherefore he did so, he answered, إِنَّهُ أَذْكَرُ (tropical:) It is more, or most, sharp [or effective]; syn. أَحَدُّ. (S, TA, from a trad.) And it was said to Ibn-Ez-Zubeyr, when he was prostrated, وَاللّٰهِ مَا وَلَدَتِ النِّسَآءُ أَذْكَرَ مِنْكَ (tropical:) By God, women have not brought forth one more acute and ardent and vigorous and effective in affairs than thou. (TA from a trad.) تَذْكِرَةٌ an inf. n. of 2. (A, TA.) b2: [and hence,] A thing by means of which something that one wants [or desires to remember] is called to mind; a memorandum. (S, K, TA.) b3: [A biographical memoir. b4: And, in the present day, Any official note; such as a passport; a permit; and the like.]

مَذْكَرٌ A place of remembrance: pl. مَذَاكِرُ: whence المَذَاكِرُ in a trad., app. meaning The black corner or stone [of the Kaabeh]. (TA.) مُذْكَرٌ: see its fem., with ة, voce مُذَكَّرٌ.

مُذْكِرٌ A woman [or other female (see 4)] bringing forth a male: (S, K:) or a woman that brings forth men-children. (TA in art. رجل.) b2: And (tropical:) A desert that produces herbs, or leguminous plants, of the kind called ذُكُور. (As. [See ذَكَرٌ: and see also مِذْكَارٌ.]) b3: and (tropical:) A road that is feared. (A, K.) b4: See also مَذَكَّرٌ, in two places. b5: And see ذَكَرٌ, in the former half of the paragraph.

مُذَكَّرٌ [A masculine word; a word made mas-culine]. b2: مُذَكَّرَةٌ A she-camel resembling a hecamel in make and in disposition. (S.) and also, (K, TA,) or ↓ مُذْكَرَةٌ, (accord. to the CK,) A woman who makes herself like a male; (K;) as also ↓ ذَكَرَةٌ, (L, and so in a copy of the K,) or ↓ ذَكِرَةٌ, (so in another copy of the K, and in the TA,) or ↓ ذَكْرَةٌ, (so in the CK,) and ↓ مُتَذَكِّرَةٌ. (K.) b3: مُذَكَّرَةُ الثُّنْيَا A she-camel having a large head, (K, TA,) like that of a he-camel: (TA:) because her head is one of the parts that are excepted in the game of chance [called المَيْسِر] for the man who has sold her: [therefore those parts are termed الثُّنْيَا:] (K:) or resembling the make of the male in [the largeness of] the head and legs. (Th, M in art. ثنى.) b4: And يَوْمٌ مُذَكَّرٌ (tropical:) A day that is severe, distressing, or hard to be borne; as also ↓ مُذْكِرٌ: (K, TA:) or in which a severe fight, or slaughter, has taken place. (A, TA.) [See also ذَكَرٌ, last sentence but one.]

b5: And دَاهِيَةٌ مُذَكَّرَةٌ (tropical:) A severe calamity or misfortune; (A, K;) and so ↓ مُذْكِرٌ [without ة because it is from this epithet applied to a she-camel as meaning "bringing forth a male;" for her doing so was disliked, as has been mentioned voce ذَكَرٌ]: (K:) or the latter means which none can withstand but strong, courageous, stubborn men. (TA.) A2: See also ذَكَرٌ, in two places, in the latter half of the paragraph.

مِذْكَارٌ A woman [or other female] that usually brings forth males. (S, K.) And A man who usually begets male children. (TA.) b2: Also (tropical:) Land that produces herbs, or leguminous plants, such as are termed ذُكُور: (A, TA: [see مُذْكِرٌ, and ذَكَرٌ:]) or that does not produce [anything]: but the former signification is the more common. (TA.) b3: And فَلَاةٌ مِذْكَارٌ (tropical:) A terrible desert; (As, A, K;) that is not traversed but by strong, courageous, stubborn men. (As, K.) مَذْكُورٌ [pass. part. n. of 1]. b2: (assumed tropical:) A man praised, or spoken of well. (TA.) b3: لَمْ يَكُنْ شَيْئًا مَذْكُورًا, in the Kur [lxxvi. 1], means [accord. to some] When he was not a thing existing by itself, though existing in the knowledge of God. (TA.) مَذَاكِيرُ said to be an anomalous pl. of ذَكَرٌ in a sense pointed out above: see the latter word. (S, Msb, K. *) مُتَذَكّرَةٌ: see مُذَكَّرٌ.