صفو: في معجم ألكالا وبوشر: صفى ويقال: صفا (الصديقُ أو الحبيب بمعنى أخلص له الحب. المقري 2: 403) ويقال: صفا له ففي المقري (11: 485) (وانظر إضافات): ثم لم تَصْفُ لي بَعْدُ. أي لم تخلص لي الحب.
صفا. صفا اللون: بهت وصار أقل دكونة (بوشر).
صفا له: خلص له، كان من ملكه. ففي أماري (ص135) (وانظر تعليقات نقدية) في كلامه عن جزيرة صقلية: وقد كانت صَفَتْ للمسلمين ثم صَفَتْ للفرنج.
صفا له: تفرّغ له، تعاطاه، اهتم به. ففي المقري (1: 488): فكان صفوة للعِلْم أكثر منه للعَمَل.
صفا: أنجز، أتم، أكمل (فوك).
صفا: كفّ عن الشرب (ألكالا).
صَفَّى (بالتشديد): رشح، نضح، رَوَّق، نفاه مما يشوبه من الكدر وأمرّه من خلال قطعة نسيج (ألكالا، بوشر). صَفّى: قطّر، صعَّد (ألكالا) وفيه المصدر تصفيه.
صَفّى: مخض، نزع الزبدة من اللبن (ألكالا).
صَفَى: رتّب، نظَّم، فرّق، يقال مثلاً: صَفّى الشعر (ألكالا) وفيه تصفية الشعر.
صَفَّى: أصفى، خلّص من الكدر، نقّى (هلو).
صفَّى: أنجز، أكمل، أتم (فوك).
اللوم المُصَفّى: البخل التام، الشحّ الكامل. (دي سلان، البكري ص62).
صَفّى: اتخذه صَفيّاً أي صديقاً مختاراً (ديوان الهذليين ص203).
أصْفَى. أصفى رئيس الجند: أخذ نصيبه من الغنيمة (معجم البلاذري).
أصفَى: استصفى الأموال، واحتكرها، وصادرها (معجم البلاذري).
أصفى: طلى بالكلس؟ وفي تاريخ البربر (1: 265): وأضفى عليها من الكلس. غير أن في مخطوطة لندن وفي طبعة بولاق: وأضفى عليها بالصاد المهملة.
تصَفَّى: سال، انهمر. فعند أبو الوليد (ص201): يتصفى الغيث من غمامه.
تصفّى المالُ: راج، نفق (بوشر).
تصفَّى دَمُه: فقد كل دمه (ألف ليلة برسل 12: 83).
غير متصفّين من الدين: غير مختصين بالدين. دي سلان تاريخ البربر (1: 53).
تصافَى. والعامة تقول: تصافوا أي توافقوا وارتفع النزاع من بينهم (محيط المحيط) اصطفى. اصطفى رئيس الجند: أخذ حصته من الغنيمة (معجم البلاذري).
اصطفى: استصفى، احتكر، صادر (معجم البلاذري، معجم الطرائف) وفي حيّان (ص29 و): واصطفى الأمير عبد الله في خلافته أيضاً منية نَصْر الخصي.
استصفى: بدل أن يقال استصفى أموال فلان أي صادرها يقال في نفس المعنى استصفى فلاناً (تاريخ البربر 1: 172، 459، 621).
صَفْوَة: بهجة، جذل، بشاشة، سرور. ففي حكاية باسم الحداد: أغلظ الناس طبع من لم يكن في زمان الربيع ذو صفوة.
صَفْوَة: عند العامة رماد (همبرت ص197 محيط المحيط).
صَفْوَة: عند العامة الماء الذي ينقع فيه الرماد (محيط المحيط).
صُفْوة: عند العامة الإناء الذي ينقع فيه الرماد (محيط المحيط).
أولاد فلان ذكور صفوة: عند العامة أي ليس بينهم أنثى (محيط المحيط).
صفية: رماد (بوشر، همبرت ص197).
صَفَوان: تستعمل صفة، ففي حيان - بسام (3: 49) (في مخطوطة ب فقط) صخرة عظيمة الجرم صفوانة الخلق.
صَفَاء: معناه عند المحدثين تسلية، لهو، سرور، ويقولون: عمل صفاء مع أي لها مع فلان (فليشر معجم ص58).
صَفاء: اسم نوع من القلانس تعتمرها الثريات من نساء مصر (وصفت في الجريدة الأسيوية 1856، 1: 75).
صَفَاوَة: صفاء، نقاء، خلوص (بوشر).
صَفِيّ: صافٍ، صفو الشيء وخياره (ألكالا).
صَفِيّ. بستان صَفيّ: نَزِه. ففي حيّان (ص29 ق): قسم أوقات نزهه وفرجه ما بين هاتين المثنْيَتَيْن الصفيَّتين (وقد أدخلت أل التعريف على الكلمة الأخيرة وهي غير موجودة في المخطوطة).
صَفَايا: بعض أراضٍ العراق التي استصفاها الخليفة عمر، وهي أراضٍ مات أصحابها في حرب المسلمين وأراضٍ كانت ملكاً للأجنبي الغاصب وقواده وأسرته وأراضي الأديرة وبيوت النار، وكل أرض يسهل استصلاحها. ((وهذا ما يسمى قطائع العراق فيما يقول قدامة)).
دي سلان الجريدة الأسيوية 1863، 1: 80 - 81) صفايا الملوك في الأندلس هي الثلاثة آلاف إقطاعة التي كان يملكها ويتيزا وتركها المسلمون لأولاده مكافأة لهم (ابن القوطية ص2 و، المقري 1: 162).
صفايا: تطلق على الأشخاص الذين أصبحوا خاضعين للأمير ويؤدون إليه الجزية. (تاريخ البربر 2: 33).
صُفَّية: مِصفاة، راووق (ويرن ص73).
صافٍ: حاصل، دخل (بوشر)، وهي في اصطلاح التجار الحاصل من ثمن المبيع بعد خصم التكاليف والنوافذ (محيط المحيط).
صافٍ: الصافي عند العامة الخلاصة والوجه الذي استقر عليه الرأي (محيط المحيط).
بياض صافٍ: عند العامة نقي خالص (محيط المحيط).
الأحمر الصافي: عند العامة ما يسمى بشديد الحمرة (محيط المحيط).
صافٍ: نبيذ يعمل من الزبيب (هوست ص218).
صافي الماية: لحن من ألحان الموسيقى (هوست ص258).
الصوافي: ما استصفى من الأراضي (معجم البلاذري). وأملاك الأمير (معجم الطرائف).
أصفَى: أكثر فرحاً وسروراً. (عباداً: 65، كوسج طرائف ص71).
تَصَّفَية: سيلان، حرقة البول. (شيرب) والتهاب الحالب. (دوماس حياة العرب ص425).
التصافي: هذه الكلمة التي يذكرها فريتاج مثلاً عن دي ساسي مشكوك فيها جداً كما أشار إلى ذلك دي ساسي (2: 61) نفسه.
مِصْفة: مصفاة، راووق (بوشر) وهي تصحيف مصْفى.
نصفى: مصفاة، راووق (بوشر).
مِصْفى الراعي: بلسكي، غاليون (نبات). (بوشر). ويعرف بالأندلس بمصفى الرعاة وذلك أن الرعاة تستعمله مكان المصفاة إذا أرادوا تصفية اللبن من الشعر الذي يسقط فيه (ابن البيطار 1: 170).
مِصْفَى: ابريق القهوة، دَلْوة، دَلَّة (زيشر 92: 100 رقم 35).
مُصَفٍ: غاسل الثياب (ألكالا) وفيه أيضاً: مُصَفّية: غاسلة الثياب.
مَصّفا: كلمة تكتب على النقود لتدل على أنها نقية المعدن (زيشر 9: 823).
مِصْفاة: مِشواة، مُصَبَّع (بابن سميث 1516).

صفو

1 صَفَا, (S, M, Msb,) aor. ـْ (S, Msb,) inf. n. صَفَآءٌ (S, M, Msb, K *) and صُفُوٌّ (M, Msb, K *) and صَفْوٌ (K, * TK) and صَفْوَةٌٰ and صِفْوَةٌ, (MA,) said of wine, or beverage, (S,) or of water, (TK,) or of a thing, (M,) It was, or became, clear, limpid, or pure; contr. of كَدِرَ; (S, M, K; *) or free from الكَدَر [i. e. turbidness, thickness, or muddiness]; (Msb;) or free from admixture. (Er-Rághib, TA.) And, said of the air, or atmosphere, It was, or became, cloudless; free from any particle of cloud. (M, K.) [And it is also said, tropically, of life; and of the mind, or heart; and of love, or affection; &c.] b2: صَفَتْ, (AA, S, M, K,) aor. ـْ (AA, S;) and صَفُوتْ; (M, K;) said of a she-camel, (AA, S, M, K,) and of a ewe, or she-goat, (AA, S,) She abounded with milk. (AA, S, M, K.) A2: صَفَا الشَّىْءَ He took the clear, or pure, part, or portion, of the thing; (M, TA;) as also صَفْوَهُ ↓ استصفى; (M;) and ↓ استصفاهُ [alone] signifies the same; (K, TA;) as also ↓ اصطفاهُ; (Er-Rághib, TA;) or he took the best, or choice, part, or portion, of it. (TA.) Yousay, صَفَوْتُ القِدْرَ I took the clear, or pure, part, or portion, [of the contents] of the cooking-pot. (S.) 2 صفّاهُ, inf. n. تَصْفِيَةٌ, He cleared, or clarified, it, namely, wine, or beverage, (S, TA,) by means of the رَاوُوق [or مِصْفَاة]. (TA.) And He removed from it the floating particles, or motes, or the like, that had fallen into it; (TA;) or so صفّاهُ مِنَ القَذَى. (Msb.) b2: And صفّى عَرَمَتَهُ, inf. n. as above, He winnowed his heap of trodden-out corn, or grain. (TA.) 3 صافاهُ, (S, M, K, TA,) inf. n. مُصَافَاةٌ, (TA,) (tropical:) He regarded him, or acted towards him, with reciprocal purity of mind, or sincerity; or with reciprocal purity, or sincerity, of love, or affection; syn. خَالَصَهُ; (S in art. خلص;) he rendered him true, or sincere, brotherly affection; (M, K, TA;) as also ↓ اصفاهُ; (K;) or الوُدَّ ↓ اصفاهُ, (S, Msb,) or المَوَدَّةَ, (TA,) he rendered him pure, or sincere, love or affection; (S, Msb, TA;) and [in like manner] one says also صافاهُ الإِخَآءَ. (TA.) 4 اصفاهُ الشَّىْءَ He made the thing to be his, or he assigned, or appropriated, to him the thing, purely, absolutely, or exclusively. (TA.) b2: See also 3 in two places. b3: And اصفاهُ (S, Msb, K, TA) بِالشَّىْءِ (S) or بِكَذَا (K, TA) (tropical:) He chose him in preference to others (S, Msb, K, TA) for, or to give him, the thing or such a thing; (S, K, TA;) and he distinguished him particularly, peculiarly, or specially, i. e. above, or from, or exclusively of, others, by the thing or by such a thing. (TA.) b4: And اصفى عِيَالَهُ بِشَىْءٍ قَلِيلٍ (assumed tropical:) He contented, or satisfied, his family, or household, with something little, or scanty. (TA.) b5: اصفى الأَمِيرُ دَارَ فُلَانٍ means (assumed tropical:) The prince, or governor, took what was in the house of such a one: (S, * TA:) and مَالَهُ ↓ استصفى (tropical:) He took all his property. (S, K, TA.) A2: اصفى, intrans., (tropical:) He was, or became, destitute, or devoid, مِنَ المَالِ [of property], and مِنَ الأَدَبِ [of good education, good breeding, or polite accomplishments, &c.]: (S, K, TA:) as though clear thereof. (TA.) b2: And (tropical:) He (a man, TA) became exhausted of his sperma by women: (Az, K, TA:) or he ceased from sexual intercourse. (IKtt, TA.) b3: And اصفت said of a hen, (assumed tropical:) She ceased to lay eggs: (S, M, K, TA:) as though she became clear. (TA.) b4: Hence, (TA,) اصفى said of a poet, (tropical:) He ceased to utter poetry, or to poetize. (S, M, A, K, * TA.) A3: اصفى القَوْمُ The people had abundance of milk in their camels, and in their sheep or goats. (TA.) A4: اصفى said of a digger, He reached stone (صَفًا, M, TA, i. e. حَجَرًا, TA), so that he was repelled [thereby], (M, TA,) or prevented from digging [further]. (TA.) 5 تصفّى [It became cleared, or clarified]. (K in art. نطب.) 6 تَصَافَيْنَا We regarded one another, or acted reciprocally, with purity, or sincerity, [of mind, or] of love, or affection; syn. تَخَالَصْنَا. (S. [See also 3.]) 8 اصطفاهُ: see 1, last sentence but one. b2: Also He took it clear, limpid, or pure; (M, TA;) and so [accord. to SM, which, however, I think doubtful,] ↓ استصفاهُ, which is expl. in the K as signifying he reckoned it clear, limpid, or pure; though the former meaning is assigned in the M to اصطفاهُ only. (TA.) b3: And He chose, made choice of, selected, elected, or preferred, it, (S, M, K,) namely, a thing; (M;) as also ↓ استصفاهُ. (M, K.) And اِصْطَفَيْتُ كَذَا عَلَى كَذَا I chose such a thing in preference to such a thing. (TA.) But اِصْطِفَآءُ اللّٰهِ عِبَادَهُ [sometimes means God's creating his servants pure; for it] is sometimes by his bringing them into existence clear from the admixture that is found in others: and sometimes it is by his choice and judgment. (TA.) 10 إِسْتَصْفَوَ see 1, last sentence but one, in two places: b2: see also 8, in two places: b3: and see 4.

صَفًا Stones: or smooth stones: and one thereof is termed صَفَاةٌ: [i. e. the former word is a coll. gen. n., and the latter is its n. un.:] the two words being like حَصًى and حَصَاةٌ: (Msb:) or صَفَاةٌ signifies a smooth rock: (S:) or a hard and smooth stone, large, and such as does not give growth to anything: (M, K:) and the pl. of this is صَفًا [improperly thus termed a pl.] (S, M, K) and صَفَوَاتٌ, (M, K,) and (S, M, K) that of صَفًا, (M, K, *) not of صَفَاةٌ, (M,) أَصْفَآءٌ and صُفِىٌّ (S, M, K) and صِفِىٌّ: (M, K:) or صَفًا signifies stones that are broad and smooth: (ISk, TA:) and [accord. to F,] ↓ صَفْوَآءُ signifies the same as صَفَاةٌ, as also صَفْوَانَةٌ [in the CK erroneously written صَفْوَاة], of which the pl. is ↓ صَفْوَانٌ and ↓ صَفَوَانٌ, (K,) which last is said by El-Háfidh to be a mistaken pronunciation of صَفْوَانٌ; (TA;) [but correctly,] ↓ صَفْوَآءُ [which is a quasi-pl. n.] and ↓ صَفْوَانٌ [a coll. gen. n.] (As, T, S, M, TA) of which the sing. or n. un. is صَفْوَانَةٌ (S, M, TA) signify the same as صَفًا, (As, T, M, TA,) or stones, (S,) or soft, smooth stones; (TA;) or ↓ صَفْوَانٌ is used as a pl. and as a sing.; as a pl. meaning smooth stones, one of which is termed صَفْوَانَةٌ; and as a sing., stone, or a stone: (Msb:) the dual of صَفًا is صَفَوَانِ. (ISk, TA.) مَا تَنْدَى صَفَاتُهُ is a prov., (S,) applied to the niggardly, like مَا يَبِضُّ حَجَرُهُ, (S, in art. بض,) meaning (assumed tropical:) No good is obtained from him. (TA in that art.) And one says also, قَرَعَ صَفَاتَهُ, meaning (assumed tropical:) He im-pugned his character; blamed, or censured, him; or spoke against him. (Mgh in art. غمز.) b2: الصَّفَا A certain place in Mekkeh (S, Msb) may be masc. or fem., as meaning either the مَكَان or the بُقْعَة. (Msb.) b3: [بِنْتُ صَفًا, accord. to Reiske, as stated by Freytag, signifies The echo.]

صَفْوٌ Clearness, limpidness, or purity; contr. of كَدَرٌ; (M, K;) like [the inf. ns.] صَفَآءٌ and صُفُوٌّ [&c. when used as simple substs.: see 1, first sentence]. (K.) See also صَفَآءٌ, below. b2: Also, and ↓ صَفْوَةٌ and ↓ صِفْوَةٌ and ↓ صُفْوَةٌ, (S, M, Msb, K,) but only with fet-h when without ة, (AO, S,) The clear, or pure, part, or portion, of a thing; (S, M, Msb, K;) the best, or choice, part, or portion; (TA;) and so ↓ صَفِىٌّ, (K, * TA,) of a thing. (K, TA.) One says المَآءِ ↓ صَفْوَةُ, (T, TA,) and المَالِ, (AO, T, S, TA,) and الآخَآءِ, (T, TA,) and ↓ صِفْوَتُهُ, (AO, T, S, TA,) and ↓ صُفْوَتُهُ, (AO, S,) [i. e. The clear, or pure, part, or portion, or the best, or choice, of water, and of property, and of brothers,] but only صَفْوُ الإِهَالَةِ [the clear, or pure, part, or portion, or the best, or choice, of the grease, or melted fat, &c.]. (T, TA.) and Mohammad is said to be اللّٰهِ مِنْ خَلْقِهِ ↓ صَفْوَةُ and ↓ مُصْطَفَاهُ [i. e. God's choice one, or elect, or favourite, of his creatures]: (S:) and [in like manner] Adam is said to be اللّٰهِ ↓ صَفِىُّ i. e. the chosen one, or elect, of God. (TA.) صَفَاةٌ as meaning صَافِيَةٌ: see صَافٍ.

A2: Also n. un. of صَفًا [q. v.].

صَفْوَةٌ: see صَفْوٌ, in three places.

صُفْوَةٌ: see صَفْوٌ, in two places.

صِفْوَةٌ: see صَفْوٌ, in two places. b2: One says also, فِى الإِنَآءِ صِفْوَةٌ مِنْ مَآءٍ, or خَمْرٍ, i. e. [In the vessel is] a small quantity [of water, or of wine]. (M.) صَفْوَآءُ: see صَفًا, in two places.

يَوْمٌ صَفْوَانُ, (S, M, K,) and ↓ صَافٍ, (M, K,) A day in which the sun is clear, and which is very cold: (S:) or a cold day, (K,) or a very cold day, (M,) without clouds and without thickness [of the air]. (M, K.) b2: صَفْوَانُ is also a name of The second of the days of cold: (K, TA:) so called because the sky therein is clear of clouds: [as a proper name,] it is determinate, and imperfectly decl. (TA. [See also صُفَيَّةُ.]) A2: صَفْوَانٌ [as a coll. gen. n., of which the n. un. is with ة; and said to be used as a sing. and as a pl.]: see صَفًا, in three places.

صَفَوَانٌ: see صَفًا.

صَفَآءٌ an inf. n. of صَفَا. (S, M, &c. [See 1, first sentence.]) b2: [It is often used by moderns as meaning (assumed tropical:) Serenity of life, and of the mind; freedom from trouble; comfort; content; complacency; happiness, joy, or pleasure: and so, sometimes, ↓ صَفْوٌ.] b3: Also (tropical:) [Reciprocal purity or sincerity of mind, or of love or affection, or of brotherly affection; or pure, or sincere, reciprocal love &c.;] a subst, from صَافَاهُ. (TA.) صَفِىٌّ: see صَافٍ. b2: Also (tropical:) A friend who regards one, or behaves towards one, with reciprocal purity or sincerity of love or affection, or of brotherly affection: (S, * M, * K, TA:) pl. أَصْفِيَآءُ. (TA.) One says, فُلَانٌ صَفِىُّ فُلَانٍ (assumed tropical:) [Such a man is the friend &c. of such a man]: and فُلَانَةُ صَفِىُّ فُلَانٍ and صَفِيَّتُهُ (assumed tropical:) [Such a woman is the friend, &c. of such a man]. (Ham p. 430.) b3: See also صَفْوٌ, in two places. b4: Also (tropical:) The portion, of the spoil, which the chief, or commander, chooses for himself before the division; (S, Msb, K, TA;) and so ↓ صَفِيَّةٌ, of which the pl. is صَفَايَا: (S, Msb:) or, accord. to As, صَفَايَا is pl. of صَفِىٌّ, which signifies the portion which the chief chooses for himself, exclusively of his companions, such as the horse, and that which cannot be divided among the army: or, as AO says, the portion which the chief chose for himself, after [taking] the fourth part, such as the she-camel, and the horse, and the sword, and the girl or young woman; and thus it continued to be in the case of El-Islám, but the fourth became reduced to the fifth. (Msb.) b5: Also, applied to a she-camel, (S, M, K,) and to a ewe, or she-goat, (S,) Abounding with milk; (S, M, K;) or so ↓ صَفِيَّةٌ: (Z, TA:) or the former, a she-camel whose milk lasts throughout the year: (IAar, TA in art. شكر:) pl. of the former, (Sb, S, M, K,) or of the latter, (Z, TA,) as above: (Sb, S, M, Z, K:) Sb says that it is not pluralized with ا and ت because the sing. is without ة. (M.) b6: And A palm-tree (نَخْلَةٌ) abounding with fruit; (M, K;) or so ↓ صَفِيَّةٌ: (Z, TA:) pl. of the former, (TA,) or of the latter, as above. (Z, TA.) صَفِيَّةٌ: see the next preceding paragraph, in three places.

صُفَيَّةُ a name of The first of the days of cold: (K, TA:) so called because the sky therein is clear of clouds. (TA. [See also صَفْوَانُ.]) صَافٍ Clear, limpid, or pure; free from كَدَر [or turbidness, &c.]; (Msb;) and so ↓ صَفِىٌّ, applied to anything. (M.) Applied to pasturage, the former word may mean Clear of dried-up leaves or similar rubbish: or it may be formed by transposition from صَائِفٌ, meaning “ of the [season called] صَيْف,” and so belonging to art. صيف. (M. [See also صَافٍ in another sense as formed by transposition from صَائِفٌ, voce صَافٌ, in art. صوف.]) In the phrase اللَّوْنِ ↓ صَفَاةُ applied by the poet Kutheiyir-'Azzeh to honey (جَنَاةُ النَّحْلِ), and expl. as meaning Clear in respect of colour, [ISd says,] I think that صفاة is originally صَفِيَة, as a possessive epithet. (M.) [صَافٍ is also applied to a sword, and the like, as meaning Bright, or free from rust.] And in the Kur xxii. 37, [instead of the common reading صَوَافَّ, pl. of صَافٌّ and صَافَّةٌ,] some read صَوَافِىَ, [pl. of صَافِيَةٌ, as well as of صَافٍ applied to irrational animals,] as meaning that the animals there mentioned are [to be regarded as] things purely [or exclusively] belonging to God. (TA.) b2: See also صَفْوَانُ.

A2: Also A certain fish, which [it is said] chews the cud; pl. صَوَافٍ. (TA.) صَافِيَةٌ [fem. of صَافٍ, q. v. b2: And also, as a subst.,] (tropical:) One of what are termed صَوَافِى الإِمَامِ, which means the towns, or villages, of those who have rebelled against him, which the Imám [or Khaleefeh] chooses for himself [as his peculiar property]: (A, TA:) or, as in the T, الصَّوَافِى signifies what the Sultán appropriates exclusively to those persons whom he specially favours: or, as some say, it means the possessions and lands which their owners have abandoned, or of which the owners have died leaving no heirs thereof. (TA.) مِصْفَاةٌ i. q. رَاوُوقٌ; (S, MA, K, TA;) i. e. A strainer; (MA; [thus accord. to modern usage;]) a clarifier; i. e. a thing from which clearing, or clarifying, is effected; called by the vulgar مصفيَّة [i. e. مِصْفَيَّة, and also مِصْفَايَة]: pl. مَصَافٍ. (TA.) عَسَلٌ مُصَفًّى [Clarified honey; or] honey cleared of the floating particles, or motes, or the like, that had fallen into it. (TA.) مُصْطَفًى: see صَفْوٌ, last sentence.

شجو

1 شَجِىَ, aor. ـَ inf. n. شَجًا, He was choked; or his throat, or fauces, became obstructed; (S, K;) بِهِ by it; i. e. a bone or the like. (K.) One says, عَلَيْكَ بِالكَظْمِ وَلَوْ شَجِيتَ بِالعَظْمِ [Keep thou to self-restraint though thou be choked by the bone]. (TA.) b2: And, [hence, by a metaphor, (see Har p. 33,)] aor. and inf. n. as above, (assumed tropical:) He grieved, mourned, or lamented; or was sorrowful, sad, or unhappy: (S, Msb:) and he was, or became, anxious, or disquieted in mind. (S.) b3: Also, aor. and inf. n. as above, said of a creditor (غَرِيم), He went away, عَنْهُ [from him]. (K. [See 4.]) A2: شَجَا بَيْنَهُمْ It was, or became, an occasion of contention, or dispute, or of disagreement, or difference, between them. (K.) A3: شَجَاهُ, (S, Msb, K,) aor. ـُ inf. n. شَجْوٌ, (S, Msb,) [app. originally syn. with أَشْجَاهُ in the first of the senses assigned to the latter in the next paragraph: b2: and hence,] (assumed tropical:) It (anxiety, Msb) grieved him; or caused him to mourn or lament, or to be sorrowful or sad or unhappy; (S, Msb, K;) as also ↓ اشجاهُ. (K.) And, said of wealth (الغِنَى), inf. n. شَجْوٌ, It excited his griefs, mournings, &c., and his desire. (TA.) b3: Also, and ↓ اشجاهُ, (assumed tropical:) It caused him to be mirthful, (Ks, K, TA,) and excited him. (Ks, TA.) Thus each of these verbs has two contr. significations. (K.) But MF observes that طَرَّبَهُ, the explanation here given in the K, is said by the author of the K [in art. طرب] to denote a lightness arising from joy or grief. (TA.) [Generally, however, it means as rendered above.]4 اشجاهُ, inf. n. إِشْجَآءٌ, It choked him; or caused his throat, or fauces, to be obstructed; syn. أَغَصَّهُ; (S, TA;) said of a bone lying across in the throat, or fauces. (TA.) [This is clearly shown to be the meaning in the S, as well as in the TA, intended by أَغَصَّهُ; with which it is also syn. in another sense; for] b2: It signifies [also] (assumed tropical:) It, or he, caused him to fall into grief, mourning, lamentation, sorrow, sadness, or unhappiness. (K.) See also 1, in two places. b3: Also (assumed tropical:) He subdued, overpowered, or overcame, him, (K, TA,) so that he grieved, or was sorrowful. (TA.) b4: And (assumed tropical:) He angered him. (Ks, TA.) b5: and (assumed tropical:) He made him to go away. (Az, TA.) and أَشْجَيْتُهُ عَنِّى (assumed tropical:) I gave him (i. e. a creditor or petitioner) what contented him, so that he went away. (TA.) 6 تَشَاجَتْ عَلَيْهِ, (As, T, K, * TA,) said of a woman of the desert with reference to a young man who had been dallying, and holding amorous converse, with her, (As, T, TA,) (assumed tropical:) She resisted him, and expressed grief, or unhappiness, to him, or on account of him, [i. e. on account of his advances,] saying, Alas, my grief, or my unhappiness! (As, T, K, * TA.) And said of a woman with reference to her husband, meaning (assumed tropical:) She expressed grief, &c., as above. (A, TA.) شَجًا A bone, or some other thing (S, K) of the like sort, (K,) sticking fast, (S,) or lying across, or forming an obstruction, (K,) in the throat, or fauces, (S, K,) of a human being, and of a beast; (TA;) a thing in the throat, or fauces, that [chokes one, or] prevents from swallowing: (Har p. 69:) an inf. n. used as a subst. [properly thus termed]. (Har p. 33.) b2: See also the next paragraph.

شَجْوٌ (assumed tropical:) Anxiety, or disquietude of mind; and grief, mourning, lamentation, sorrow, sadness, or unhappiness; (S;) [and] so ↓ شَجًا: thus termed because a man is choked thereby. (Har p. 33.) b2: And (assumed tropical:) A want; an object of want. (Az, K, TA.) One says, بَكَى فُلَانٌ شَجْوَهُ [app. meaning (assumed tropical:) Such a one wept for his object of want]: and دَعَتِ الحَمَامَةُ شَجْوَهَا [app. (assumed tropical:) The pigeon called for its object of want]. (TA.) شَجٍ (assumed tropical:) Grieving, mourning, or lamenting; or sorrowing, sad, or unhappy; applied to a man; (S, Msb;) and شَجِيَةٌ, of the measure فَعِلَةٌ, applied to a woman: one says, وَيْلٌ لِلشَّجِى مِنَ الخَلِىِّ [mentioned and expl. voce خَالٍ, in art. خلو, where each of these epithets is written with teshdeed to the ى; and likewise in another saying there mentioned]: (S:) or, in this saying, (TA,) it signifies occupied [by anxiety or grief]; (K, TA; [in the CK, الشَّجا is erroneously put for الشَّجِى;]) and خَلِىّ means “ free [therefrom]: ” so says Az: and in this instance الشَّجِى

may mean occupied by a bone choking, or obstructing, his throat, or fauces, or by anxiety, and not having found a way of escape therefrom; or by his opponent, or adversary, whom he has been unable to withstand: (TA:) and sometimes one says ↓ شَجِىٌّ, like as one says حَزِنٌ and حَزِينٌ; though this is rare; (Msb;) it is mentioned in the 'Eyn; but شَجٍ is more known; and is said by Az to be the chaste form: (TA:) Mbr says, the ى of الخلى is with teshdeed, and the ى of الشَّجِى is without teshdeed, (S,) and sometimes this ى is with teshdeed in poetry; (S, K;) but if you make it to be from شَجَاهُ, it is ↓ شَجِىٌّ only, syn. with مَشْجُوٌّ. [i. e. grieved, &c.]; (S;) and so it is said to be by Az and Z: and Az adds, the second way of accounting for it is, that they often lengthen فَعِلٌ with a ى, saying, فُلَانٌ قَمِنٌ لِكَذَا and قَمِينٌ, and سَمِجٌ and سَمِيجٌ, and كَرٍ and كَرِىٌّ: and the third way is, that they assimilated one word in measure to another, as in الغَدَايَا وَالعَشَايَا, the [proper] pl. of غَدَاةٌ being only غَدَوَاتٌ. (TA.) شَجِىٌّ: see the next preceding paragraph, in two places.

مَفَازَةٌ شَجْوَآءُ [A desert, or waterless desert,] difficult to travel. (S, K. *) شَجَوِىٌّ, with fet-h to the ج; rel. n. of شَجٍ. (S.) شَجَوْجًى, (S, K,) of the measure فَعَوْعَلٌ [and therefore with tenween], (Mz 40th نوع, and MF and TA,) like خَجَوْجًى &c., (S, * and Mz ibid.,) and ↓ شَجَوْجَآءٌ, (K,) applied to a man, (S,) Long in the legs: (S, K:) or very tall: or very tall, with bigness (ضِخَم, in the CK ضَخْم,) of the bones: or long in the back, short in the leg; (K;) thus in the M; but Az says the reverse, i. e. long in the legs, short in the back. (TA.) b2: Also, (K,) or the former, (TA,) A bulky horse. (K.) b3: And The عَقْعَق [or magpie]; (K;) [and] so شَجَجَى; (K and TA in art. شج;) fem. with ة [i. e. شَجَوْجَاةٌ]. (K.) b4: And A wind continually blowing; as also شَجَوْجَاةٌ. (K.) All this is in the M. (TA.) شَجَوْجَآءٌ: see the next preceding paragraph.

أَمْرٌ شَاجٍ An affair, or event, grieving; or causing to mourn or lament, or to be sorrowful or sad or unhappy. (TA.)

خلق: خَلِق وخَلُق: بلي. ويقال أيضاً: خلقت الشجرة (ابن العوام 1: 511) حيث عليك أم تقرأ: وخلقت وفقاً لما جاء في مخطوطتنا.
خُلِق: صُنِع، أبدع (الكالا، معجم مسلم).
وخُلِق: بُعث، وُلد ثانية (الكالا).
وخُلِق: ولد بعد آخر (الكالا) حيث يجب ان يبدل المبني للمعلوم بالمبني للمجهول المذكور في الفعل المضارع.
وخُلِق: نبت من غير أن يزرعه أحد. ففي ابن البيطار (1: 106): مزروع بالقرم وهو يُخْلَق بأرضها من غير أن يزرع الآن (هذا في مخطوطة أ. وفي مخطوطة ب: يتخلق)، وفي (1: 107) منه: ويخلق بها وبقي على أصل منبته إلى الآن (في المخطوطتين).
خلّق (بالتشديد). خلّق يخلّق: ذكرت في معجم فوك في مادة conformare. كما ذكر خلَّق.
خَلَّق: طّيب، عطّر (بوشر).
وذكر الكالا في معجمه خلَّق في مادة Sossacar والمصدر تخليق في مادة Sossacamiento الذي ترجمه ب (دخول في الرأس) والفعل من Sossacar عند نيريجا هو Seduco ( ومعناه فصل وفرّق). وعند فكتور معناه: اختلس، وأغوى، واستهوى. ولا أدري كيف أن الفعل خلَّق أصبح يدل على هذا المعنى.
أخلَق وكذلك خليق تليهما ب، يقال ما أخْلَقَكَ ب أي ما أجدرك وأولاك (انظر لين). وفي القلائد (ص118) وما كان أخلفك بملك يوفيك.
تخلّق: تكّون، تصوَّر، يقال: تخلقت الأحجار والصخور وغيرها (المقدمة 3: 194).
وتخلق: نبت من غير أن يزرعه أحد (انظر مثاله في مادة خلق. ومعناها في الواقع واحد.
وتخلّق ب: تأدب ب، وتهذب ب. ففي المقدمة (1: 24): تخلق بأمثال هذه السير أي تأدب وتهذب بأمثال هذه الطرائق.
وفيها: تخلّق بالمحامد وأوصاف الكمال، أي جعل من خلقه وتطَّبع بالمحامد وأوصاف الكمال (دي سلان). وفي المقري (2: 380): تخلق بالركوب والأدب: أي تطبع بتعلم ركوب الخيل ودراسة الأدب (وانظر (1: 113)).
وتخلق أيضاً: اكتسب خُلُقاً. وفي كتاب محمد بن الحارث (ص292) استشعر الحذر وتخلَّق بالحزم فبلغ من حذره وحزمه أن. الخ.
وتخلّق: كان حسن الأدب، لين الجانب، دمثاً، مهذباً (المقري 3: 680).
وفي كتاب ابن عبد الملك (ص160 ق): كان حليماً متخلقاً لا يضيع عنده حق لأحد. وفي كتاب الخطيب (ص66 ق): كان فاضلا متخلفاً (متخلقاً). وفي (ص67 و) منه: وبرز السلطان إلى لقائهما إبلاغاً في التَجِلَّة وانحطاطاً في ذّمة التخلَق. وفي (ص71 ق) منه: دَمِث متخلق متنزل. وفي (ص88 ق) منه: كثير الخشوع والتخلق على علّو الهمّة.
وفي المقري (1: 5) في كلامه عن أحد الصوفية: ومن متخلق متجرد تصوف. وهو مختصر متخلق بأخلاق الأولياء، وذلك حين يخضع كل الخضوع لإرادة شيخه بحيث يرمي نفسه في الماء ويضحي بثروته وغير ذلك إذا ما أمره بذلك. (انظر فهرست المخطوطات الشرقية في مكتبة ليدن 5: 31).
وتخلَّق: بلي، صار خَلَقاً (كرتاس ص22، ص25، 28، 40).
وتخلّق: تسخط، استشاط غضباً (بوشر، محيط المحيط).
انخلق: خُلِق (باين سميث 1274).
خَلْق: الكثير من الناس والدواب. ففي النويري (الأندلسي ص461): خلق كثير من الناس والدواب. وفي (ص480) منه: خلق من العامة. وفي (ص481) منه: خلق كثير من أصحابه. خَلَق: أملس، صقيل، أجرد، مؤنثه خَلَقه (أبو الوليد ص227). ويقال عن جلد الخَلْد إنه خَلَق مثل مَخْلُوق (انظر مخلوق).
وخَلَق بمعنى بالي لمؤنثه خَلَقه وليس هذه من الفصيح (انظر لين) ففي مخطوطة ابن بطوطة (ص286 و): لبس ثياباً خلقة (القليوبي ص15 طبعة ليس، ألف ليلة 1: 46).
وهذا المؤنث خلقة وحده يعني ثياباً رثة بالية، أسمال، ففي ألف ليلة (1: 17): جارية عليها خَلِقَة مقطّعة وهذا الشكل في المطبوع منها. وفي معجم بوشر: خلقة من غير شكل بمعنى خرقة، رثة.
خَلَق: قميص من نسيج الكتان أو القنب يلبسه الفلاحون عادة (برجون ص806، بارت 3: 338) وبارت يذكر خَلَق وجمعه خُلْقان.
وخَلَق: نوع من المناديل يغطى به الرأس عند النوم. ففي ألف ليلة (3: 162): ابق عندي واخلع ثيابك والبس هذا الأحرم فإنه ثوب نوم وقد جعلَتْ على رأسه خلقاً من خرقة كانت عندها.
خُلُق وخُلُق. في رحلة ابن جبير (ص115) في كلامه عن دليل خريت: استاف أخلاق الطرق. أي شم الأشياء البالية في الطرق. وخُلْق وخُلُق: مجازاً سخْط، غضب، غيظ. يقال: طلع خلقه: ضب وتسخط واغتاظ. وطلعة خلق: حدة، احتداد، حميا (بوشر).
خِلْقَة: الصفات الحسنة أو السيئة التي ولد عليها الإنسان (بوشر).
وخِلْقَة: جبلي، طبيعي، نتاج. (ضد اصطناعي ومصنوع) (زيشر 20: 501، 504).
خلقة والاصنعة: أطبيعي أم صناعي؟ (بوشر).
خِلْقَة: تناسب، إنسان (الكالا).
وخِلْقِة: مخلوق (فوك، بوشر) ويقال مثلاً عن سمكة عظيمة جداً خلقة شريفة أي خلوق عظيم (ألف ليلة برسل 4: 324، 325).
خُلْقيّ: سريع الغضب، غضوب، محتد (بوشر).
خُلْقانيّ: سريع الغضب، غضوب، محتد (بوشر).
خَلاَق. مَنْ لا خلاق له: له معنى آخر غير الذي ذكره لين، فإن هذا التعبير يعني أيضاً: من لا شأن له ولا قدر (معجم الادريسي، اللطائف، تاريخ العرب ص126، ابن جبير ص69).
وفي شعر ذكره المقري (2: 496): ليس لهم عندنا خلاق أي ليس لهم عندنا شأن ولا قدر.
خَلُوق: طيب (بوشر) والكلمة الفالنسية هلوش ( haloch) التي يبدو أنها مأخوذة من هذه الكلمة العربية تعني ( bupleurum) ( انظر معجم الأسبانية ص284).
خَلِيق. خليق مع البدو (برتون 2: 67) أي ودود مع البدو. وهو قول محبوب عند هؤلاء القوم، ويعني انك لست ثقيلا عليهم.
وخليق: خَلَق، بالٍ. رث (قصة عنتر ص24).
خلاقة: مشهد خلاقة (قلائد ص329) يبدو إنه يعني مجمع الدعّار والفجّار. ولو لم تكن الكلمة في القافية لكنا أميل ان نبدلها بخَلاَفة.
خليقة: يقول ابن خلدون ليؤكد الكلمة أهل الخليقة أي الناس (المقدمة 1: 44).
سنة الخليقة: هذه السنة بعد التكوين أي خلق العالم. وهذا صواب قراءتها - وفقاً لمخطوطة عند جريجور (ص48). خَلُوقيّ: لونه لون الطيب المسمى بالخَلُوق أي أحمر فاتح (معجم الادريسي، معجم الأسبانية ص148) واقرأ الكلمة خَلُوقيّ أيضاً عند ابن العوام (2: 300) حيث تدل هذه الكلمة على لون الزعفران المحلول بالماء.
أُخْلُوقة: أكذوبة (عباد 2: 128 ورقم 8).
مُخَلّق: خَلَق، بالٍ، رث (بركهارت أمثال ص18).
المُخَلّق: اسم عمود من أعمدة مسجد المدينة، سمي بذلك لأنه وقد توسخ ذلك بالطيب المعلوف بالخلوق (برتون 1: 322).
مًخْلُوق: طبيعي، ما كان من صنع الطبيعة. ففي المستعيني مادة نفط: يسمى بالرومية قطولا وتأويله دهن الحجر والمخلوق يخرج من عود أسود ثم يصعد فيبيض وهو قفر بابلي (اقرأ فطولا أي نقط بدل قطولا).
وفيه: قلبارك يصنع من الكبريت الزهراوي ومنه مخلوق.
وفي ابن البيطار (2: 334): فأولها الرباحي وهو المخلوق ولونه أحمر ملمع ثم يصعد هناك فيكون منه الكافور الأبيض.
ومعنى هذه الكلمة لا شك فيه وتؤيده هذه العبارات التي نقلناها، وأرى إنه لابد من أن ينسب إليها هذا المعنى في كلام البكري (3: 7): ويستدير بالمرسي من ناحية الجوف جسر من حجارة مخلوقة. وقد ترجمها دي سلان بحجارة منحوتة.
ومَخْلوق: خَلَق، بالٍ، رث يقال ثوب مخلوق (بوشر).
ومخلوق: أملس، اجرد (باين سميث 1276) في كلامه عن جلد الخلد (انظر خَلَق).
العنبر المخلوق (البكري ص159) وقد ترجمه كاترمير بالأملس المصقول وترجمه دي سلان بالناعم الملمس.

خلق

1 خَلْقٌ signifies The act of measuring; or determining the measure, proportion, or the like, of a thing; and the making a thing by measure, or according to the measure of another thing; or proportioning a thing to another thing; syn. تَقْدِيرٌ: (S, Msb, K, TA, and Bd in ii. 19:) this is the primary meaning. (Msb, TA, and Bd ubi suprà.) You say, خَلَقَ الأَدِيمِ, (S, Msb, K,) aor. ـُ (S, TA,) inf. n. خَلْقٌ (JK, S, Msb, K) and خَلْقَةٌ, (K,) He measured, or proportioned, (قَدَّرَ,) the hide, and sewed it: (K:) or he measured, or proportioned, (قدّر,) the hide, (JK, S, Msb, K,) لِمَا يُرِيدُ [for, or to, that which he desired to make of it], (JK, * TA,) or لِلسِّقَآءِ [for, or to, the skin for water or milk that he desired to make], (Msb,) before cutting it; (S, K, TA;) he measured it (قَاسَهُ) to cut from it a water-bag, or a water-skin, or a boot: (TA:) and in like manner, خَلَقَ النِّطَعَ he measured, &c., the نطع [q. v.]: when one cuts it, one says, فَرَاهُ. (K.) And خَلَقَ النَّعْلَ He determined the measure of the sandal, or proportioned it; (قَدَّرَهَا;) and made it by measure. (Ksh and Bd in ii. 19.) Hence the saying of Zuheyr, (S,) praising Herim Ibn-Sinán, (TA,) وَلَأَنْتَ تَفْرِى مَا خَلَقْتَ وَبَعْ(??) (??)ضُ القَوْمِ يَخْلُقُ ثُمَّ لَا يَفْرِى

[(assumed tropical:) And thou indeed cuttest what thou hast measured; but some of the people measure, then will not cut]: (S, TA:) i. e., when thou determinest upon a thing thou executest it; but others determine upon that which they do not execute. (TA.) And El-Hajjáj said, مَا خَلَقْتُ إِلَّا قَرَيْتُ وَعَدْتُ

إِلَّا وَفَيْتُ [(assumed tropical:) I have not measured unless I have afterwards cut, and I have not promised unless I have afterwards performed]. (S.) أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ, in the Kur iii. 43, means I will form for you, (Jel,) or I will make according to its proper measure (أُقَدِّرُ) for you, (Ksh, Bd,) and will form, (Bd,) of clay, a thing like the form of the bird, or of birds. (Ksh, Bd, Jel.) b2: [Hence,] it signifies also The bringing a thing into existence according to a certain measure, or proportion, and so as to make it equal [to another thing], or uniform [therewith]: (Ksh and Bd in ii. 19:) or the originating, or producing, [a thing] after a pattern, or model, which one has devised, not after the similitude of anything preexisting: this is another meaning which it has in the [classical] language of the Arabs. (TA.) As the act of God, it signifies The originating, or bringing into being or existence, anything, not after the similitude of anything pre-existing: (TA:) [and the creating a thing; and thus it is generally best rendered; as meaning the bringing into existence from a state of non-existence: for]

خَلَقَ اللّٰهُ الشَّىْءَ, inf. n. خَلْقٌ, means God brought the thing into existence (Mgh, * TA) after it had not been: (TA:) [or خَلْقٌ, as the act of God, signifies the creating out of nothing: for it is said that] أُعْبُدُوا رَبَّكُمُ الَّذِى خَلَقَكُمْ, in the Kur ii. 19, means [Serve ye your Lord] who brought you into existence when ye were nothing. (Jel. [But in other passages of the Kur (vi. 2 &c.) it is said that God created (خَلَقَ) mankind of clay.]) Accord. to the A, خَلَقَ اللّٰهُ الخَلْقَ is a tropical phrase, meaning (tropical:) God brought into existence the creation, or created beings, or mankind, according to a predetermination (تَقْدِير) required by wisdom. (TA.) You say, هٰذِهِ خَلِيقَتُهُ الَّتِى خُلِقَ عَلَيْهَا and خُلِقَهَا and الَّتِى خُلِقَ: see خُلُقٌ. (Lh.) b3: [Hence, also,] خَلَقَ, (S, Msb, K, TA,) inf. n. خَلْقٌ, (TA,) (tropical:) He fabricated speech, or a saying or sentence, &c.: (K, * TA:) (tropical:) he forged (S, Msb, K, TA) a saying, (Msb,) or a lie, or a falsehood; (S, K, TA;) as also ↓ اختلق (S, Msb, K) and ↓ تخلّق. (S, K.) The Arabs say, حَدَّثَنَا فُلَانٌ بِأَحَادِيثِ الخَلْقِ (tropical:) Such a one related to us fictitious tales or stories, such as are deemed pretty, or such as are told by night [for entertainment]. (TA.) And it is said in the Kur [xxvi. 137], accord. to one reading, إِنْ هٰذَا إِلَّا خَلْقُ الأَوَّلِينَ, meaning (tropical:) This is nought but the lying, and forging, of the ancients. (TA.) and in the same [xxxviii. 6], ↓ إِنْ هٰذَا إِلَّا اخْتِلَاقٌ (tropical:) This is nought but forging, and lying. (TA.) b4: خَلَقَهُ, (K,) inf. n. خَلْقٌ, (TA,) also signifies He made it smooth; (K;) and so ↓ خلّقهُ; namely, an arrow, (S,) [and any other thing; for] of anything that has been made smooth one says, خُلِّقَ: (TA:) he made it equable, or even; namely, wood, or a stick; and so ↓ خلّقهُ, (K,) inf. n. تَخْلِيقٌ. (TA.) A2: خَلُقَتْ, inf. n. خَلَاقَةٌ, said of a woman, (JK, K,) She had [a goodly] body and make: (JK:) or she was, or became, goodly in make, or well made. (K. [In the CK, instead of حَسُنَ خَلْقُهَا, is put حَسُنَ خُلُقُها, meaning She was, or became, good in nature, &c.]) b2: And خَلِقَ, aor. ـَ (JK, K,) inf. n. خَلَقٌ; (JK, S; *) and خَلُقَ, aor. ـُ (K,) inf. n. خُلُوقَةٌ (TA) [and خَلَاقَةٌ, and perhaps خُلْقَةٌ q. v. infrà]; It (a thing) was, or became, smooth, (JK, K, TA,) and equable, or even. (TA.) [See also 12.

And it seems that one says, خَلِقَتِ الصَّخْرَةُ, inf. n. خَلَقٌ, q. v. infrà, meaning The rock was free from crack or fracture.] b3: And خَلُقَ, (JK, S, Msb, K,) aor. ـُ (K;) and خَلِقَ, aor. ـَ and خَلَقَ, aor. ـُ (K;) inf. n. (of the first, JK, S) خُلُوقَةٌ (JK, S, K) and خَلَاقَةٌ (JK, TA) and [of the second] خَلَقٌ (K) and [of the third] خُلُوقٌ; (JK, TA;) It (a garment) was, or became, old, and worn out; as also ↓ اخلق, (JK, S, Msb,) inf. n. إِخْلَاقٌ; (JK, TA;) and ↓ اخلولق. (TA.) [Hence,] دِيبَاجُهُ ↓ اخلق [lit.] His face became worn out; meaning (tropical:) it became used for mean service [so that it lost its grace, or was disgraced,] by his begging. (Har p. 476. [See also 4 below.]) [Hence also,] شَبَابَهُ ↓ اخلق (assumed tropical:) His youth declined, or departed. (TA.) b4: And خَلُقَ, (S, K,) aor. ـُ (K,) inf. n. خَلاقَةٌ, (Ham p. 522,) He was, or became, خَلِيق, i. e. جَدِير [meaning adapted or disposed by nature, apt, meet, &c.: see خَلِيقٌ, below]. (S, K.) You say, خَلُقَ لذٰلِكَ [and بِذٰلِكَ (see خَلِيقٌ) He was, or became, adapted, disposed, &c., for that]; as though he were one of those in whom that was reckoned to be, and in whom the symptoms, signs, or tokens, thereof were seen. (S.) [And خَلُقَ أَنْ يَفْعَلَ ذٰلِكَ and بِأَنْ يفعل ذلك and لِأَنْ يفعل ذلك and مَنْ أَنْ يفعل ذلك He was, or became, adapted, &c., to do that: see خَلِيقٌ. And خَلُقَ may signify also It was, or became, probable; or likely to happen or be, or to have happened or been: see, again, خَلِيقٌ.]2 خلّقهُ: see 1, latter half, in two places.

A2: Also, (S, K,) inf. n. تَخْلِيقٌ, (K,) He rubbed him over with خَلُوق [q. v.]: (S:) or he perfumed him: (K:) or خلّقهُ بِخَلُوقٍ he perfumed him with خلوق (TA.) And خَلَّقْتُ المَرْأَةَ بِالخَلُوقِ [I perfumed the woman, or rubbed her over, with the خلوق]. (Msb.) And خَلَّقَتْ جِسْمَهَا She (a woman) rubbed her body and limbs over with خلوق. (TA.) 3 خَالَقَهُمْ, (K,) inf. n. مُخَالَقَةٌ, (TA,) He consorted [or comported himself] with them (K, TA) according to their natures, or moral characters or qualities; (TA;) or with good nature, or moral character or qualities: (K:) or خالقهم بِخُلُقٍ حَسَنٍ has this latter meaning. (TA.) One says, خَالِصِ المُؤْمِنَ وَخَالِقِ الفَاجِرَ, (S,) or وخالق الكَافِرَ, (TA,) [Act thou with reciprocal sincerity towards the believer, and comport thyself with the vitious, or the unbeliever, according to his nature, &c. See also 3 in art. خلص, where a similar saying is mentioned.]4 اخلق: see 1, latter part, in three places. b2: Also He had old and worn-out garments. (TA.) A2: اخلقهُ He wore it out; namely, a garment; the verb being trans. as well as intrans. (S, Msb, K.) [Hence,] اخلق الدَّهْرُ الشَّىْءَ (assumed tropical:) Time wore out, or wasted, the thing. (TA.) [Hence also,] one says to the beggar, أَخْلَقْتَ وَجْهَكَ (tropical:) (TA) [lit. Thou hast worn out thy face;] meaning (tropical:) thou hast used thy face for mean service [so that it has lost its grace, or has become disgraced]: and in like manner one says, أُخْلِقُ لَهُ دِيَبَاجَتِى, i. e. وَجْهِى: and يُخْلِقُ دِيبَاجَتَيْهِ (tropical:) He uses his face for mean service by begging. (Har pp. 15 and 476.) b2: Also, (K,) or اخلقهُ ثَوْبًا, (S,) He clad him with an old and worn-out garment. (S, K.) and اخلقِنى ثَوْبَهُ He gave me his old and worn-out garment. (JK.) And some say, اخلقهُ خَلَقًا He gave him an old and worn-out garment. (TA.) b3: And إِخْلَاقٌ الثَّوْبِ also signifies The cutting out of the garment: whence the saying, to UmmKhálid, أَبْلِى وَأَخْلِقِى [Wear out, and cut out new]; or, as some relate it, وَأَخْلِفِى, i. e., “and replace,” which is the more likely. (TA.) A3: مَا أَخْلَقَهُ and أَخْلِقْ بِهِ [have both of the following significations; though it is said that] the former signifies How likely is he, or it! (JK, TA;) and the latter, How well adapted or disposed, or how apt, meet, suited, suitable, fitted, fit, competent, or proper, or how worthy, is he, or it! i. q. أَجْدِرْ بِهِ and أَحْرِ بِهِ. (TA. [See 4 in arts. جدر and حرى.]) 5 تَخَلَّقَ see 1, a little after the middle of the paragraph. b2: تخلّق بِغَيْرِ خُلُقِهِ means He affected a خُلُق [or nature, &c.,] that was not his own. (S, K.) And تخلّق بِكَذَا He feigned such a thing, it not being in his nature, or not being created in him. (TA.) And تخلّق لِلنَّاسِ بِمَا لَيْسَ مِنْ نَفْسِهِ, occurring in a trad., [He affected, to men, a nature, &c., that did not belong to him; or] he pretended [to men] that there was in his nature فِى

خُلُقِهِ) that which was contrary to his real intention; (Mbr, TA;) or that which was contrary to what he had in his heart: the verb is similar to تَصَنَّعَ and تَجَمَّلَ. (TA.) A2: تخلّق بِهِ; (S, K;) and تخلّقت به; (Msb;) He was, or became, rubbed over, (S,) or perfumed; (K;) and she was, or became, so; (Msb;) [or he rubbed himself over, or perfumed himself; and she did so;] with it; (S, Msb, K;) namely, with خَلُوق. (S, Msb.) 8 إِخْتَلَقَ see 1, latter half, in two places.12 اخلولق, said of the back (مَتْن) of a horse, It was, or became, smooth; (K;) [like خَلِقَ and خَلُقَ; or very smooth; for] the verb is of a form intensive in signification. (TA. [See its part. n., مَخْلَوْلِقٌ, below.]) b2: Said of a رَسْم [i. e. a trace, or a remain or relic marking the place of a house or the like and cleaving to the ground,] It was, or became, even with the ground. (S, K.) b3: اخلولق السَّحَابُ The clouds became equable, or uniform, (JK, S, K, TA,) their sides becoming conjoined; or, as some say, they became smooth; (TA;) and, (K,) or as some say, (S, TA,) they became adapted, or disposed, to rain; (S, K, TA;) as though they were rendered smooth: or they became collected together after separation, and prepared to rain. (TA.) And اخلولقت السَّمَآءُأَنْ تَمْطُرَ The sky was near, and likely, to rain. (TA.) b4: See also 1, latter part.

خَلْقٌ inf. n. of خَلَقَ. (JK, S, Msb, K, &c.) You say رَجُلٌ تَامُّ الخَلْقِ [A man complete, or perfect, in respect of make, or proportion, &c.]. (S, K. * [See also خِلْقَةٌ.]) [In this and similar instances,] الخَلْق signifies The fashion of the outer man, and its [peculiar] qualities and attributes; like as الخُلُقُ signifies “ the fashion of the inner man,” &c. (TA.) b2: الخَلْقُ is also used in the sense of ↓ المَخْلُوقُ [meaning What is created; the creature]: (TA, and Bd in xxiii. 17, &c.:) [and, collectively, the creation; as meaning the beings, or things, that are created;] all created things: (Bd ubi suprà, &c.:) and [particularly] mankind; as also ↓ الخلِيقَةُ: (S, * K:) and mankind and the jinn, or genii, and others: (Jel in lv. 9, &c.:) and ↓ الخلِيقَةُ and [its pl.] خَلَائِقُ signify the same: you say, هُمْ خَلِيقَةُ اللّٰهِ and also هُمْ خَلقُ اللّٰهِ [They are the creatures of God]: الخَلْقُ being originally an inf. n.: (S, TA:) and Lh mentions [an instance of its having a pl., in] the saying, لَا وَالَّذِى خَلَقَ الخُلُوقَ مَا فَعَلْتُ كَذَا, meaning [No, by Him who created] all creatures, [I did not such a thing.] (TA.) In the saying, فَلَيُغَيِّرُنَّ خَلْقَ اللّٰهِ, in the Kur [iv. 118, lit. and they shall alter the creature of God], some say that castration is meant: (TA: [and Bd includes, with this, other unnatural actions:]) or the meaning is, the religion of God; (Bd, Jel, TA;) accord. to El-Hasan and Mujáhid. (TA.) and لَا تَبْدِيلَ لِخَلْقِ اللّٰهِ, in the Kur [xxx. 29], means, accord. to Katádeh, [There shall be no changing, or altering,] of the religion of God. (TA.) b3: خَلْقٌ also signifies Anything made smooth. (TA.) [See also مُخَلَّقٌ.]

خُلْقٌ: see خُلُقٌ, in four places.

خَلَقُ inf. n. of خَلِقَ: as such, signifying The being smooth [&c.]. (JK, S. *) [As such also,] in a rock, Freedom from crack or fracture. (S, K.) b2: [And, as such,] The being old, and worn out. (K.) b3: [Hence, used as an epithet,] Old, and worn out: (S, Msb, K:) [and as an epithet in which the quality of a subst. is predominant; meaning an old and worn-out garment or piece of cloth:] pl. خُلْقَانٌ (S, K) and أَخْلَاقٌ. (S, * K, * TA.) And [as an epithet] it is masc. and fem.; (S, K;) because it is originally an inf. n., the inf. n. of أَخْلَقُ meaning “ smooth,” (S,) [or rather of خَلِقَ meaning “ it was, or became, old, and worn out; ” although it has pls.; and] IB mentions an instance of its dual, خَلَقَانِ: (TA:) Ks says, We have not heard them say, خَلَقَةٌ in any instance: (Lh, TA:) Fr says that it is without ة [as a fem. epithet] because it was originally used as a prefixed noun; for one said, أَعْطِنِى

خَلَقَ جُبَّتِكَ and خَلَقَ عِمَامَتِكَ [lit. meaning Give thou to me what is old, and worn out, of thy جبّة and of thy turban]; but Ez-Zejjájee says that this is nought. (TA.) You say ثَوْبٌ خَلَقٌ [An old and worn-out garment or piece of cloth], and مِلْحَفَةٌ خَلَقٌ [an old and worn-out outer wrapping garment]: (S:) also رُمَّةٌ خَلَقٌ [an old and worn-out piece of rope]: and دَارٌ خَلَقٌ [an old and decayed house]: and جِسْمٌ خَلَقٌ [an old and wasted body]. (TA.) One says also ثَوْبٌ

أَخْلَاقٌ, meaning A garment, or piece of cloth, altogether, or wholly, old and worn out; (Fr, S, K;) every portion of it being خَلَق; (Fr;) like as they said بُرْمَةٌ أَعْشَارٌ &c.: (S:) and in like manner, مُلَآءَةٌ أَخْلَاقٌ. (IAar.) And Ks mentions the saying, أَصْبَحَتْ ثِيَابُهُمْ خُلْقَانًا وَ خَلَقُهُمْ جُدُدًا [Their garments became old, and worn out; and their old and worn-out garments became replaced by new]; with the sing. [in the latter clause] in the place of the pl. خُلْقَان: (TA:) or جُدُدًا may be here put for جَدِيدًا. (L in art. جد.) In the phrase ↓ مِلْحَفَةٌ خُلَيْقٌ [An outer wrapping garment that is a little, or somewhat, old, and worn out], the dim. is without ة because it is [the dim. of] an epithet [applied without ة to a fem. n.], and ة is not affixed to the dims. of epithets [of this kind]: it is like نُصَيُفٌ dim. of نَصَفٌ an epithet applied to a woman. (S, K. * [See Lumsden's Arab. Gram. p. 623: but some of the grammarians consider these instances as anomalous.]) b4: بَاعَهُ بِيعَةَ الخَلَقِ, and بَيْعَ ذِى الخَلَقِ, the latter as used by a poet, [lit. He bought it, or sold it, (app. the former,) as one buys, or sells, the old and worn-out garment, like as we say “ dogcheap,” and “ cheap as dirt ”], are phrases mentioned, but not explained, by IAar, who cites the following saying: أَبْلِغْ فَزَارَةَ أَنِّى قَدْ شَرَيْتُ لَهَا مَجْدَ الحَيَاةِ بِسَيْفِى بَيْعَ ذِى الخَلَقِ [app. meaning Tell thou Fezárah that I have purchased for them life-long glory (lit. the glory of life), with my sword, as cheaply, i. e as easily, as one purchases the old and worn-out garment]. (TA.) b5: سَحَابَةٌ خَلَقَةٌ: see the next paragraph.

خَلِقٌ [part. n. of خَلِقَ]. b2: [Hence,] سحَابَةٌ خَلِقَةٌ A cloud in which is a sign, or trace, of rain; as also ↓ خَلِيقَةٌ: (S, K:) or a cloud giving hope of rain; as also ↓ خَلْقَآءُ; (JK;) both are said by IAar to signify the same: (TA:) and ↓ خَلَقَةٌ [alone, as a subst., or probably سَحَابَةٌ خَلَقَةٌ,] a cloud that is equable, or uniform, giving hope of rain. (Aboo-Sa'eed, K.) خُلُقٌ (S, Msb, K) and ↓ خُلْقٌ (S, K) A nature; or a natural, a native, or an innate, disposition or temper or the like; syn. سَجِيَّةٌ, (S, Msb, K, TA,) and طَبْعٌ; (K, TA;) of which one is created: (TA:) and ↓ خِلْقَةٌ signifies [the same; i. e.] the فِطْرَةٌ [or nature, &c.,] (S, Msb, K, TA) of which a man is created; (TA;) like [خُلُقٌ and] ↓ خُلْقٌ: (K, TA: [in the CK, erroneously, خَلْق:]) and ↓ خَلِيقَةٌ [also] signifies [the same; i. e.] the طَبِيعَة [or nature, &c.,] (S, K, TA) with which a man is created: (TA:) the proper signification of خُلُقٌ is [the moral character; or] the fashion of the inner man; i. e. his mind, or soul, and its peculiar qualities and attributes; like as خَلْقٌ signifies the “ fashion of the outer man, and its [peculiar] qualities and attributes: ”

it signifies also custom or habit [as being a second nature]: (TA:) and, as also ↓ خُلْقٌ, [which is merely a contraction thereof, and therefore identical with it in all its senses,] manliness; syn. مُرُوْءَةٌ: and religion: (IAar, K:) the pl. is أَخْلَاقٌ only: (TA:) [this is often used as signifying morals: and ethics:] and the pl. of ↓ خَلِيقَةٌ in the sense explained above [said in Har p. 193 to be that of خُلُقٌ] is خَلَائِقٌ. (S.) It is said in a trad., لَيْسَ شَىْءٌ فِى المِيزَانِ أَثْقَلَ مِنْ حُسْنِ الخُلُقِ [Nothing is heavier in the balance in which good and evil will be weighed than goodness of the moral character, &c.] (TA.) And one says, عَلَيْهَا ↓ الَّتِى خُلِقَ ↓ هٰذِهِ خَلِيقَتُهُ and ↓ خُلِقَهَا and ↓ الَّتِى خُلِقَ This is his nature, &c., of which he was created. (Lh.) And ↓ إِنَّهُ لَكَرِيمُ الخَلِيقَةِ Verily he is generous in respect of nature, &c. (Az.) And صَارَ ذٰلِكَ لَهُ خُلُقًا That became to him [a second nature, a habit, or] a thing to which he was habituated. (TA.) It is said in the Kur [xxvi. 137], إِنْ هٰذَا إِلَّا خُلُقُ الأَوَّلِينَ This is nought but a custom of the ancients. (TA.) And in the same [lxviii. 4], وَ إِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ and verily thou art of a great religion. (Jel, TA.) And in a trad. of 'Áïsheh, كَانَ خُلُقُهُ القَرْآنَ, meaning That whereto he clung was the Kur-án, with its rules of discipline and its command and its prohibitions, and the excellences and beauties and gracious things comprised in it. (TA.) b2: نَوْمَةُ الخُلقِ [i. e. الخُلُقِ or ↓ الخُلْقِ] The sleep of midday, which was prescribed by the Prophet. (Har p. 223. [See also حُمْقٌ and خُرْقٌ.]) خُلْقَةٌ Smoothness; (K, TA;) as also ↓ خُلُوقَةٌ and ↓ خَلَاقَةٌ: (K:) but the second of these three, correctly speaking, [as also the third, accord. to analogy, and perhaps the first also,] is an inf. n. of خَلُقَ. (TA.) خِلْقَةٌ [primarily signifies A mode, or manner, of خَلْق, generally as meaning creation; a particular make: and hence,] constitution; syn. تَرْكِيبٌ: (Mgh:) [and particularly the natural constitution of an animated being, as created in the womb of the mother; also termed فِطْرَةٌ:] see also خُلُقٌ. You say رَجُلٌ حَسَنُ الخِلْقَةِ [A man goodly, or beautiful, in respect of make]. (A, TA.) فِى مَسْلَكٍ هُوَ خِلْقَةٌ means فِى طَرِيقٍ

أَصْلِىٍّ ↓ خِلْقِىٍّ [In a way, or road, that is natural, and original]. (Mgh.) خَلَقَةٌ: see خَلِقٌ.

خِلْقِىٌّ Natural; not accidental: [constitutional: of, or relating to, or belonging to, the natural constitution of an animated being, as created in the womb of the mother:] rel. n. of خِلْقَةٌ. (Msb.) You say عَيْبٌ خِلْقِىٌّ A natural fault or imperfection &c. (Msb.) And صِفَةٌ خِلْقِيَّةٌ [A natural quality]; opposed to اخْتِيَارِيَّةٌ. (Msb in art. مدح.) See also خِلْقَةٌ.

خَلَقِىٌّ One who wears old and worn-out clothes. (TA.) خُلْقَانِىٌّ A seller of old and worn-out clothes. (TA.) خَلَاقٌ A share, or portion: (JK, S, Msb:) and a good, just, or righteous, share or portion: (JK:) or a full, a complete, or an abundant, share or portion of good, (K, TA,) and of goodness, or righteousness: (TA:) and religion: or a share, or portion, thereof. (TA.) One says, لَا خَلَاقَ لَهُ فِى الآخِرَةِ There is no share, or portion, [of good] for him in the final state of existence. (S. [See the Kur iii. 71, &c.]) and لَا خَلَاقَ لَهُ He has no desire for good, nor righteousness in religion. (TA.) خِلَاقٌ: see the next paragraph.

خَلُوقٌ A certain species of perfume; (JK, S, Mgh, Msb, K;) also termed ↓ خِلَاقٌ; (Lh, Msb, K;) accord. to some of the lawyers, (Msb,) fluid, (Mgh, Msb,) but of thick consistence; (L, voce نَضْخٌ;) and in which is a yellowness: (Mgh, Msb:) it is composed of saffron and other things; and redness and yellowness are predominant in it: it is forbidden [to men], because it is of the perfumes of women, who use it more than do men. (TA.) خَلِيقٌ, applied to a man, (S, TA,) Perfect, or complete, in make; (TA;) as also ↓ مُخْتَلَقٌ: (Ham p. 561:) or perfect, or complete, in make, and just in proportion; (S, TA;) and so ↓ the latter; (S, K, TA; [in the CK, erroneously, مُخْتَلِق; in the TA expressly said to be of the pass. form;]) fem. of the former with ة: (TA:) or ↓ both signify goodly, or beautiful, in make: or the former is not applied to a man; but ↓ each, with ة, signifies a woman having [a goodly] body and make: (TA, in which this signification is said to be tropical:) and خَلِيقٌ and خَلِيقَةٌ are alike, (JK, TA,) accord. to Lh, (TA,) in this last sense: (JK:) or the former of these two may be pl. [or coll. gen. n.] of the latter, like as شَعِيرٌ is of شَعِيرَةٌ: (TA:) and ↓ مُخْتَلَقٌ signifies anything just in proportion: (IF, TA:) ↓ مُخَلَّقٌ, also, signifies perfect, or complete, in make; applied to a camel (جمل): (TA:) [or جمل, here may be a mistranscription for حَمْل; for] ↓ مُضْغَةٌ مُخَلَّقَةٌ signifies [a fœtus when it has become like a lump of flesh] perfect, or complete, in make; (Fr, S, K;) so in the Kur xxii. 5; (Fr, TA;) or of which the make has become apparent. (IAar, TA.) b2: Also Adapted or disposed [by nature], apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy; (KL, PS;) syn. جَدِيرٌ (S, K) and حَرِىٌّ (TA) [and حَقِيقٌ &c.: pl. خُلَقَآءُ, and Freytag adds خُلُقٌ]. You say, فُلَانٌ خَلِيقٌ لِكَذَا, i. e. جَدِيرٌ بِهِ [Such a one is adapted or disposed by nature, &c., for such a thing]; as though he were one of those in whom that was reckoned to be, and in whom the symptoms, signs, or tokens, thereof were seen. (S.) [And هُوَ خَلِيقٌ لِلْخَيْرِ He is adapted or disposed by nature to good; i. e., to be, or to do, or to effect, or to produce, what is good.] and إِنَّهُ لَخَلِيقٌ أَنْ يَفْعَلَ ذٰلِكَ and بِأَنْ يفعل ذلك and لِأَنْ يفعل ذلك and منْ أَنْ يفعل ذلك [Verily he is adapted or disposed &c. for doing that; or worthy to do it]: so says Lh: and he adds that the Arabs say, يَا خَلِيقُ بِذٰلِكَ, using the nom. case; and يَا خَلِيقًا بِذٰلِكَ, using the accus. case; [the latter being the usual form; both meaning O thou who art adapted or disposed &c. for that;] but ISd says, I know not the reason of this. (TA.) And لِذَاكَ ↓ هٰذَا مَخْلَقَةٌ, i. e. مَجْدَرَةٌ لَهُ [This is one that is adapted or disposed &c. for that]: (S, K: *) and لَكَ ↓ هٰذَا الأَمْرُ مَخْلَقَةٌ [This affair, or thing, is one that is adapted &c. for thee]: and مِنْ ذٰلِكَ ↓ إِنَّهُ مَخْلَقَةٌ [Verily it is adapted &c. for that]: like مَجْدَرَةٌ and مَحْرَاةٌ and مَقْمَنَةٌ: and in like manner one says of two, and of more than two, and of a feminine: so says Lh. (TA.) [↓ مَخْلَقَةٌ properly signifies A place, and hence a thing, an affair, and a person, adapted or disposed &c.: it is of the same class as مَعْسَاةٌ and مَظِنَّةٌ and مَئِنَّةٌ.] خَلِيقٌ also signifies Habituated, or accustomed. (PS, TA. *) And one says, إِنَّهُ لَخَلِيقٌ, i. e. لَحَرِىٌّ, meaning Verily it is probable; or likely to happen or be, or to have happened or been. (TA.) And هُوَ خَلِيقٌ لَهُ He, or it, is like to him, or it. (JK, TA.) b3: سَحَابَةٌ خَلِيقَةٌ: see خَلِقٌ. b4: [See also خَلِيقَةٌ, which, in several senses, is a fem. epithet used as a subst.]

خُلَيْقٌ: see خَلَقٌ (of which it is the dim.), in the latter half of the paragraph.

خَلَاقَةٌ: see خُلْقَةٌ.

خُلُوقَةٌ: see خُلْقَةٌ.

خَلِيقَةٌ: see خَلْقٌ, in two places. b2: Also The beasts, or brutes. (En-Nadr, K.) The saying, respecting the خَوَارِج [a sect of heretics, or schismatics], هُمْ شَرُّ الخَلْقِ وَ الخَلِيقَةٌ is explained by En-Nadr as meaning [They are the worst of mankind and] of the beasts, or brutes. (TA.) b3: And A well (بِئْرٌ) just dug: (AA, K:) or a well in which is no water: or a hollow, cavity, pit, or hole, formed by nature in the ground: or a small hollow or cavity, in a mountain, in which water remains and stagnates: accord. to IAar, خلق [app. خُلُقٌ, pl. of خَلِيقَةٌ, like as مُدُنٌ and صُحُفٌ are pls. of مَدِينَةٌ and صَحِيفَةٌ,] signifies wells recently dug. (TA.) b4: And Land (أَرْضٌ) that is dug. (TA.) b5: See also خُلُقٌ, in four places.

خُلَيْقَآءُ [dim. of خَلْقَآءُ fem. of أَخْلَقُ]: see أَخْلَقُ, in three places.

خَلَائِقُ [pl. of خَلِيقَةٌ].

A2: الخَلَائِقُ i. q. حَمَائِرُ المَآءِ, i. e. Four large and smooth masses of stone at the head of the well, upon which the drawer of the water stands. (TA.) Accord. to Ibn-'Abbád, حَوْضٌ بَادِى الخَلَائِقِ means [A watering-trough of which] the [stones termed] نَصَائِب [appear]. (JK, TA. [See نَصِيبَةٌ.]) خُلَّقٌ: see أَخْلَقُ.

خَلَّاقٌ: see the next paragraph.

خَالِقٌ [act. part. n. of خَلَقَ:] A worker in leather and the like; (K, TA;) because he measures first, and then cuts. (TA.) To خَالِقَات, meaning Women working in leather, as engaged in dividing a hide (أَدِيم), El-Kumeyt likens genealogists. (TA.) b2: الخَالِقُ, as an epithet applied to God, (K, Msb, TA,) properly, He who brings into existence according to the proper measure, or proportion, or adaptation; (TA;) [and hence, the Creator; or] the Originator, not after the similitude of anything pre-existing: (K:) or He who hath brought into existence all things after they had not been in existence: (Az, TA:) and ↓ الخَلَّاقُ signifies the same; (Msb, * TA;) [i. e. the Creator of all things; or, as an intensive epithet, the Great Creator;] or the Creator of many creatures: (Ksh and Bd and Jel, in xxxvi. 81:) Az says that this epithet, with the article ال, may not be applied to any but God. (Msb.) Accord. to IAmb, تَبَارَكَ اللّٰهُ

أَحْسَنُ الخَالِقِينَ means احسن المُقَدَّرِينَ [i. e. Blessed be God, the Best of those who make things according to their proper measures, or proportions, or adaptations]. (TA.) خَوَالِقُ [a pl. of which the sing. is not mentioned] Smooth mountains: so in the saying of Lebeed, وَ الأَرْضُ تَحْتَهُمْ مِهَادًا رَاسِيًا ثَبَتَتْ خَوَالِقُهَا بِصُمِّ الجَنْدَلَ

[And the earth beneath them a firm expanse; its smooth mountains being rendered fast by hard and solid stones]. (K, TA. [In the CK, بضَمِّ is erroneously put for بِصُمِّ.]) أَخْلَقُ Smooth: (JK, K:) smooth and solid; (S, K, TA;) applied in this sense to anything: (TA:) smooth and firm: (JK:) fem. خَلْقَآءُ. (JK, S, K.) You say حَجَرٌ أَخْلَقُ Stone that is smooth (K, TA) and solid, upon which nothing makes an impression. (TA.) And صَخْرَةٌ خَلْقَآءُ A rock, or great mass of stone, smooth (K, TA) and solid: (TA:) or free from crack and fracture. (S, K, TA.) And فِرْسِنٌ خَلْقَآءُ A camel's foot in which is no crack. (Ibn-'Abbád, K.) And هَضْبَةٌ خَلْقَآءُ [A hill, or the like,] destitute of herbage or vegetation. (TA.) b2: [Hence,] (assumed tropical:) Poor; syn. فَقِيرٌ. (K.) You say رَجُلٌ أَخْلَقُ مِنَ المَالِ (assumed tropical:) A man destitute of property. (TA.) And it is said in a trad., لَيْسَ الفَقِيرَ فَقِيرُ المَالِ إِنَّمَا الفَقِيرُ الأَخْلَقُ الكَسْبِ, i. e. (assumed tropical:) [The poor in respect of property is not the poor the poor is only] he who has no good deeds for which he will be rewarded in the world to come. (TA, in two places.) b3: الأَخْلَقُ also signifies The exterior of a horse's hoof. (JK.) b4: And خَلْقَآءُ, (JK, S, K,) applied to a woman, (JK, S,) Impervia coëunti; (S, K, TA;) as also ↓ خُلَّقٌ. (Ibn-'Abbád, K.) b5: See also خَلِقٌ. b6: And الخَلْقَآءُ [used as a subst.] The sky; because of its smoothness and evenness. (TA.) b7: And The side of a camel &c. (K.) One says also, ضَرَبْتُ خَلْقَآءَ جَنْبِهِ (K, TA [in the CK على خَلْقَاءَ جَنْبِهِ]) I struck the outer part of his side. (TA.) b8: And The interior (Lth, K, TA) and smooth part (Lth, TA,) of the غَار, (K,) i. e., of [the upper part of the interior of the mouth, or] what is termed الغَارُ الأَعْلَى; (Lth, TA;) as also ↓ الخُلَيْقَآءُ [the dim. of الخَلْقَآءُ]: (Lth, K, TA:) or both signify what appears of the غار: and the dim. form is that which is predominant in this case. (TA.) b9: And The part of the forehead that is even (JK, K, TA) and smooth; (TA;) as also ↓ الخُلَيْقَآءُ. (JK, K, TA.) One says, سُحِبُوا عَلَى خَلْقَاوَاتِ جِبَاهِهِمْ [They were dragged along upon the even and smooth parts of their foreheads]. (TA [in which this is said to be tropical]) b10: الفَرَسِ ↓ خُلَيْقَآءُ That [part] of the horse which is like the عِرْنِين [or upper part of the nose] of man; (S, K;) the part where the forehead of the horse meets the narrow portion of the bone of the nose: AO says that the خُلَيْقَاوَانِ in the face of the horse are [the two parts] where his forehead meets the bone of his nose, on the right and left of the خُلَيْقَآء, sloping towards the eye; and the خُلَيْقَآء is [the part] between the eyes; and some call it the خَلْقَآء. (TA.) A2: إِنَّ أَخْلَقَ بِكَ أَنْ تَفْعَلَ كَذَا is a phrase mentioned by Ks, as meaning Verily the most apt, meet, suitable, fit, or proper, thing for thee to do is such a thing. (TA.) مَخْلَقَةٌ: see خَلِيقٌ, in four places, in the latter half of the paragraph.

مُخَلَّقٌ: see خَلِيقٌ, in two places, in the former half of the paragraph. b2: Also, applied to an arrow, Made smooth (S, K, TA) and even. (TA.) [See also خَلْقٌ, last signification; and مُخْتَلَقٌ.]

مَخْلُوقٌ [pass. part. n. of خَلَقَ. When used as a subst., signifying A creature, or created thing, its pl. is مَخْلُوقَاتٌ]. See خَلْقٌ. b2: قَصِيدَةٌ مَخْلُوقَةٌ (tropical:) [An ode that is forged; or] ascribed to a person not its author. (S, K, * TA.) مُخْتَلَقٌ: see خَلِيقٌ, first sentence, in five places. b2: Also Made smooth. (TA.) [See also مُخَلَّقٌ.] b3: And Generous in [nature, or] natural dispositions. (Ham p. 561.) b4: مُخْتَلَقٌ لِلْمُلْكِ, in a verse of Dhu-r-Rummeh, means Created of a nature fitting for dominion: (S, TA:) and so لِلْأَصْحَابِ [for companions]; as in a verse of Ibn-Ahmar. (TA.) مُخْلَوْلِقٌ Very smooth; its measure being one of those that denote intensiveness. (Ham p. 358.)

عنو

1 عَنَا, (S, Mgh, Msb,) first Pers\. عَنَوْتُ, (K,) aor. ـْ (S, Msb,) inf. n. عُنُوٌّ, (S, Mgh, Msb, K, *) and ↓ عَنْوَةٌ is the subst. thereof, (Mgh, K, * TA,) [and] so is ↓ عَنَآءٌ, (Msb,) or عَنْوَةٌ is its inf. n., (MA,) [and so, app., is عَنَآءٌ, in this sense as well as in another sense, accord. to the K,] He was, or became, lowly, humble, or submissive; (S, MA, Mgh, Msb, K,) and obedient; (MA, TA;) to the truth, &c. (TA.) You say, عَنَا لَهُ He was, or became, lowly, humble, or submissive, to him; or obedient to him. (MA.) And hence the saying in the Kur [xx. 110], وَعَنَتِ الْوَجُوهُ لِلْحَىِّ القَيُّومِ (S, TA) And the countenances shall be lowly &c. [to the Deathless, or Ever-living, the Self-subsisting by Whom all things subsist: or shall be downcast; like the Hebr. phrases ending verses 5 and 6 in Gen. iv.]: or shall be submissive like captives: or the meaning is [shall be depressed by] the depressing of the forehead and the knee [or rather knees] and the hands in the lowering of the head and the prostrating oneself [in prayer]: or [عَنَت is here from عَنَى, belonging to art. عنى, and الوجوه is used by a synecdoche for the persons (as being the most noble of all the parts thereof), and the meaning is] shall suffer fatigue, or weariness, and shall toil. (TA.) b2: And عَنَا, inf. n. عُنُوٌّ (M, Msb, K, TA, accord. to some copies of the K [erroneously] عَنْوٌ) and عُنِىٌّ (TA) and عَنَآءٌ; (K;) and عَنِىَ; (M, K;) He became a captive: (K:) and the latter verb signifies also he stuck fast in captivity: (K in art. عنى:) or both of these verbs have this latter signification: (Msb:) [or] you say, عَنَا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (S:) and عَنَآءٌ signifies also confinement, or imprisonment, in hardship and humiliation. (TA.) Hence the trad., الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِيَّهُ i. e. أَسْرَهُ [The maternal uncle is the heir of him who has no more nearlyallied heir: he shall loose his (the latter's) captivity]: meaning [he shall acquit him of] what is incumbent on him, and clings to him, because of the actions that require punishment or retaliation, the way [or custom] of which is that the عَاقِلَة [q. v., of whom he is a member,] bear the responsibility for them. (Nh, TA.) And ↓ عَنْوَةٌ is the subst. of the verb in this sense also. (K, * TA.) A2: And عَنَا, aor. ـْ inf. n. عَنْوَةٌ, He took a thing by force: b2: and also he took it peaceably, or by surrender: thus having two contr. significations. (Msb.) [But see below, where عَنْوَةٌ is expl. as though it were the subst. of the verb in these two senses.]

A3: عَنَوْتُ الشَّىْءَ I put forth, or produced, the thing: and I made the thing apparent, or showed it: (S:) or it has the latter signification; (K;) as also عَنَيْتُ الشَّىْءَ: (IKtt, TA in art. عنى:) and عَنَوْتُ بِالشَّىْءِ has the former signification. (K.) And ↓ عَنْوَةٌ is the subst. of the verb thus used, (K, TA,) i. e. in these two senses, as well as in others mentioned above. (TA.) And one says, عَنَتِ الأَرْضُ بِالنَّبَاتِ, (ISk, S, and K in this art. and in art. عنى,) aor. ـْ inf. n. عُنُوٌّ; (ISk, S;) and aor. ـْ (Ks, S;) The land made apparent, or showed, [or put forth, or produced,] its plants, or herbage; (S, K;) as also ↓ أَعْنَتْهُ. (K.) And لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَعْنِ Our country did not give growth to anything. (S.) And الأَرْضُ شَيْئًا ↓ مَا أَعْنَتِ The land did not give growth, or has not given growth, to anything. (S.) b2: And [hence, app.,] سَأَلْتُهُ فَلَمْ يَعْنُ لِى بِشَىْءٍ I asked him, and he did not (لَمْ يَنْدَ and لَمْ يَبِضَّ) to me, or for me, anything. (TA.) A4: عَنَتْ بِهِ أُمُورٌ Events befell him. (S, K.) [See also 1 in art. عنى.] b2: And عَنَا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, K, TA.) b3: عَنَاهُ الأَمْرُ, aor. ـْ see 1 in art. عنى, first sentence. b4: And عَنَا فِيهِ الأكْلُ, aor. ـْ inf. n. عُنُوٌّ: see 1 in art. عنى.

A5: عَنَا الكَلْبُ الشَّىْءَ, (CK, [in the TA and in my MS. copy of the K للشىء, but see what follows,]) aor. ـْ inf. n. عنو [app., supposing the verb to be trans. by itself, عَنْوٌ], (TA,) The dog came to the thing and smelt it: (K, TA:) and one says, هٰذَا يَعْنُو هٰذَا This comes to this and smells it. (TA.) A6: عَنَتِ القِرْبَةُ بِمَآءٍ

كَثِيرٍ, (K, TA,) aor. ـْ (TA,) The water-skin did not keep, or retain, much water, so that it appeared [oozing from it]: (K, TA:) or, as some say, عَنَتِ القِرْبَةُ signifies the water-skin let flow its water. (TA.) b2: And عَنَا, inf. n. عُنوٌّ, said of blood, It flowed. (IKtt, TA.) A7: And عَنَا, aor. ـْ inf. n. عُنُوٌّ, signifies also قَامَ [He, or it, stood; &c.]. (IKtt, TA.) A8: See also Q. Q. 1.2 عنّاهُ, (S, TA,) inf. n. تَعْنِيَةٌ, (S, K,) He imprisoned him, or confined him, (S, K, TA,) long, straitening him. (TA.) [See also 4.] b2: and تَعْنِيَةٌ is said to signify Any long confining or restraining: in a trad. of 'Alee, respecting the day of Siffeen, he is related to have said, اِسْتَشْعِرُوا الحَشْيَةَ وَعَنُّوا بِالأَصْوَاتِ i. e. [Make ye fear, or awe, (app. of God,) to be the thing next your hearts,] and restrain, and suppress, the voices; as though he forbade their raising a confused and unintelligible clamour. (TA.) A2: عَنَّيْتُ البَعِيرَ, (S,) inf. n. as above, (S, K,) I smeared the camel with عَنِيَّة [q. v.]. (S, K.) [Hence تَعْنِيَةٌ as a subst., expl. below.]

A3: See also Q. Q. 1.4 اعناهُ He rendered him lowly, humble, or submissive. (S, TA.) b2: And (TA) He made him (Msb, K, TA) to stick fast in captivity, (Msb,) or to be, (K,) or to remain, or continue, (TA,) a captive. (K, TA.) A2: See also 1, in two places. b2: [Hence,] اعني الوَلِىُّ الأَرْضَ The وَلِىّ, i. e. the rain after the وَسْمِىّ, watered the land so that it gave growth to plants, or herbage. (S, * IKtt, TA.) b3: And اعنى الرَّجُلُ The man found, or lighted on, land that had produced herbage such as is termed عُشْب, [for قد اعشرت (to which I cannot assign any apposite meaning) in my original, I read قَدْ أَعْشَبَتْ], and of which the pasturage had become abundant. (TA.) A3: See also Q. Q. 1.5 تعنّى He [a camel] was, or became, smeared with عَنِيَّة [q. v.]: whence the saying of EshShaabee, لَأَنْ أَتَعَنَّى بِعَنِيَّةٍ أَحَبُّ إِلَىَّ مِنْ أَنْ أَقُولَ فِى مَسْأَلَةٍ بِرَأْيِى [Verily my being smeared with عَنِيَّة would be more approvable to me than my saying respecting a question according to my opinion]. (TA.) Q. Q. 1 عَنْوَنْتُ الكِتَابَ, (S, K, TA,) inf. n. عَنْوَنَةٌ and عُِنْوَانٌ, (TA,) i. q. عَلْوَنْتُهُ, (S,) I put an عُنْوَان [i. e. a superscription, or title,] to the book, or writing; (K, TA;) syn. وَسَمْتُهُ: (TA:) and one says also, الكِتَابَ ↓ عَنَا, aor. ـْ meaning عَنْوَنَهُ; (IKtt, TA;) and ↓ اعناهُ and ↓ عنّاهُ and عنّنهُ [which is said to be the original of عَنَّاهُ], meaning the same; (K and TA in art. عنى;) and عَنَيْتُ الكِتَابَ, inf. n. عَنْىٌ, likewise signifies I wrote the عُنْيَان [or عُنْوَان] of the book, or writing. (IKtt, TA in art. عنى.) عِنًا: see the paragraph next following.

عِنْوٌ sing. of أَعْنَآءٌ as signifying The sides, regions, quarters, or tracts, (S, K,) of a country, (S,) or of the sky; (K;) like أَحْنَآءٌ: (S in art. حنو and حنى:) or, accord. to IAar, its sing., in this sense, is ↓ عِنًا: (S:) and the pl. signifies also the sides of the face. (TA.) b2: And sing. of أَعْنَآءٌ as signifying A party of men of sundry, or different, tribes. (S, K.) عَنْوَةٌ Force, or constraint: (Mgh, K, TA:) or the taking by force; (Msb, TA;) as inf. n. of عَنَا [q. v.]. (Msb.) One says, فُتِحَتْ مَكَّةُ عَنْوَةً

Mekkeh was taken forcibly, or by force. (Mgh.) And أَخَذَهُ عَنْوَةً He took it by force. (TA.) and فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْوَةً i. e. [This city was taken] by means of conflict; its occupants having been combated until they had it taken from them by superior power or force, and were powerless to keep it, so they left it without there having occurred between them and the Muslims [or invaders] a treaty of peace. (TA.) b2: Also Love, or affection: (ISd, K, TA:) or submission, and concession: or a consequence of submission and concession, on the part of him from whom a thing is taken: (TA:) or the taking peaceably, or by surrender; as inf. n. of عَنَا [q. v.]: (Msb:) thus it has two contr. significations. (Msb, K, TA.) A poet (cited by Fr, TA) says, فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍ

وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ اسْتَقَالَهَا (Msb, TA;) which is said to mean, [And they did not take it, or her, or them,] by concession, and obedience, [arising from love, or affection,] without fighting: [but the smiting of the Mesh-rafee sword demanded the renouncing thereof:] 'Abd-El-Kádir Ibn-'Amr El-Baghdádee asserts the meaning of عَنْوَةٌ to be submission and concession; adducing as evidence thereof this verse; attributing the contr. meaning to the vulgar: both, however, are correct; and that first mentioned occurs repeatedly in traditions: but the most learned Yákoot Er-Roomee, in his Moajam, says that the verse above-cited may be rendered as meaning and they did not take it, or her, or them, by superior power attended by [or in consequence of] love, or affection: but they did so by fighting: and that this may be regarded as indicated by the poet's saying اخذوها; for otherwise he would have said, فَمَا سَلَّمُوهَا: and he says, it is a matter of common consent that عَنْوَةٌ signifies force, and superior power. (TA.) b3: It is also a subst. from عَنَا in the first of senses mentioned in this art.: [i. e. it signifies Lowliness, humility, or submissiveness:] (Mgh, TA:) [and] so is ↓ عَنَآءٌ: (Msb:) see 1, first sentence. b4: And it is also a subst. from عَنَا as meaning “ he became a captive: ” [i. e. it signifies also A state of captivity:] (TA:) see, again, 1.

A2: And it is also a subst. from عَنَا in two other senses, as stated above: [i. e. it app. signifies also The act of putting forth, or producing, a thing: and of making it apparent, or showing, it:] (TA:) see, again, 1.

عُنْوَانٌ (S, K, TA) and عِنْوَانٌ (TA) The سِمَة [meaning superscription, or title,] of a book, or writing; (K, TA;) i. q. عُلْوَانٌ; (S;) and عُنْيَانٌ signifies the same; (K in art. عنى;) as also ↓ مُعَنَّى: (K, TA: [in the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ:]) the inscription on the back, or outside, of a book, or writing: (Har p. 163, in explanation of عُنْوَانٌ:) [and the address of a letter. and hence,] Anything that serves as an indication of another thing is called its عُنْوَان. (Msb and K in art. عن.) One says, فِى جَبْهَتِهِ عُنْوَانٌ مِنْ كَثْرَةِ السَّجُودِ i. e. [On his forehead is] a mark [from much prostration in prayer]. (TA.) [See more in art. عن.]

عَنَآءٌ: see 1, first sentence; and عَنْوَةٌ, near the end: b2: and see also art. عنى.

عَنِيَّةٌ, of the measure فَعِيلَةٌ, The urine of the camel, inspissated in the sun, with which such as is affected with mange, or scab, is smeared; on the authority of AA: (S:) or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also termed ↓ تَعْنِيَةٌ: (K:) or the urine of camels that are caused to void their urine [in my original تُسْتَبَانُ is erroneously written for تُسْتَبَالُ] in the [season called] رَبِيع when they are satisfied with fresh pasture so as to be in no need of water, cooked [app. by boiling] until it becomes thick, when some flowers of some sorts of herbs, and حَبّ المَحْلَب [the prunus mahaleb of Linn.], are thrown upon it, and it becomes inspissated thereby, then put into small [earthen vessels of the kind called] بَسَاتِيق [pl. of بُسْتُوقَةٌ]: or urine [app. of camels] mixed with certain things, and kept close for some time: or any هِنَآء [generally meaning tar, or a kind thereof, with which camels are smeared, as a remedy for the mange, or scab]. (TA.) It is said in a prov., العَنِيَّةُ تَشْفِى الجَرَبَ; (S, TA;) or عَنِيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, i. e. His عنيّة cures the mange, or scab]: applied to the man of good judgment [whose advice is like a remedy]. (TA.) عَانٍ Lowly, humble, or submissive. (Msb, TA.) b2: And (Msb, TA) hence, app., (TA,) A captive; (S, Mgh, Msb, K, TA;) fem. عَانِيَةٌ: (Mgh, TA:) pl. masc. عُنَاةٌ; (S, Mgh, Msb, TA;) and pl. fem. عَوَانٍ. (S, Mgh, TA.) b3: And عَوَانٍ signifies (assumed tropical:) Women; (Msb, K;) sing. عَانِيَةٌ: (Msb:) because they are confined like captives in the abodes of their husbands; (Msb;) or because they are treated wrongfully and not defended against their wrongers. (K.) It occurs in a trad. as meaning Females in the condition of captives: (Mgh:) or women who are captives; or like captives. (IAth, TA.) b4: And it signifies also عَوَامِلُ [which, as pl. of عَامِلَةٌ, is used as meaning Workers, or labourers; and also, as a subst., as meaning the legs of a beast or horse or the like]: and it is said to be used by El-Jaadee as an epithet applied to the limbs of camels, or other beasts, used for riding. (TA.) b5: and hence, perhaps, it is applied to The مَكَّاسُون [or collectors of the impost termed مَكْس, q. v.]; because they are workers, or labourers, for the oppressors. (TA.) A2: Also (the sing.) Flowing, applied to blood, (S, K, TA,) or to water. (TA.) مَعْنَوِىٌّ: see art. عنى.

تَعْنِيَةٌ: [originally inf. n. of 2, q. v.: used as a subst.,] see عَنِيَّةٌ.

مُعَنًّى A stallion [camel] of mean origin, which, when excited by lust, is confined in the [enclosure called] عُنَّة, because his exercise of the faculty of a stallion is avoided: but it is said that it is originally مُعَنَّنٌ, from العُنَّةُ; one of the ن being changed into ى: (S, TA: *) or of mean origin, of which the legs are bound with a rope, when he is excited by lust, for that reason. (TA.) b2: And A camel of which the people of the Time of Ignorance used to displace the سَنَاسِن [pl. of سِنْسِنٌ, q. v.] of one of his vertebræ, and to wound his hump, in order that he might not be ridden, and that no use might be made of his back: this was done when his owner possessed a hundred camels, he being the camel by which they became a hundred: and this act was termed الأِغْلَاقُ: it may be from عَنَآءٌ meaning “ fatigue; ” or from the signification of “ confinement from freedom of action. ” (TA.) A2: See also عُنْوَانٌ.

صون

1 صَانَهُ, (M, K,) first Pers\. صُنْتُهُ, (S, Msb,) aor. ـُ (TA,) inf. n. صَوْنٌ and صِيَانٌ and صِيَانَةٌ, (S, M, Msb, K,) He preserved it, kept it, laid it up, took care of it, or reserved it, (Msb, K,) in its repository; (Msb;) and ↓ اضطانهُ signifies the same: (M, K:) but one should not say اصانهُ, as the vulgar say. (TA.) b2: and [hence] one says, (M, Msb,) by way of comparison, (M,) صان عِرْضهُ, (M, Msb,) inf. n. صِيَانَةٌ and صَوْنٌ, (M,) (assumed tropical:) [He preserved his honour, or reputation], عَنِ الدَّنَسِ [from pollution]. (Msb. [See also 6.]) And فُلَانٌ يَصُونُ دِيبَاجَتَيْهِ i. e. (tropical:) [Such a one preserves from disgrace] his cheeks; (A in art. دبج;) or دِيبَاجَتَهُ his face. (Har p. 15.) b3: And صان الفَرَسُ عَدْوَهُ (M, TA) and جَرْيَهُ, (TA,) inf. n. صَوْنٌ, (tropical:) The horse reserved somewhat of his running for the time of need. (M, TA.) And فَرَسٌ لَهُ صَوْنٌ وَبَذْلٌ; and ذُو صَوْنٍ

وَابْتِذَالٍ: see 1 in art. بذل. b4: And صان الفَرَسُ, aor. ـُ inf. n. صَوْنٌ, means صَفَّ بَيْنَ رِجْلَيْهِ [app. the same as صَفَّ رِجْلَيْهِ He set his hind legs evenly, side by side]: (M:) or he stood upon the extremity of his hoof, (S, M, K,) by reason of [attenuation, or abrasion, such as is termed]

وَجًى or حَفًا. (S, K.) b5: And صان, inf. n. صَوْنٌ, He (a horse) limped, or halted, much; (M;) or, as expl. by IB, slightly. (TA.) يَصُنَّ المَشْىَ occurs in a verse (S, M, TA) of En-Nábighah, (M, TA,) [referring to horses,] and J says that As knew it not, but that others expl. it as meaning Reserving somewhat of the rate of going, (TA,) or as meaning suffering pain in the hoofs from attenuation, or abrasion: (S:) accord. to IB, it means limping, or halting, and suffering pain in the hoofs, from fatigue. (TA.) 5 تَصَوَّنَ see the next paragraph.6 تَصَاوُنٌ is the contr. of اِبْتِذَالٌ, (Msb,) or of تَبَذُّلٌ: (S and Msb in art. بذل:) one says, of a man, تَصَاوَنَ and ↓ تَصَوَّنَ, the latter on the authority of IJ, (M, TA,) and mentioned also by Z, (TA,) (assumed tropical:) He preserved himself, or his honour, or reputation, (M, TA,) مِنَ المَعَايِبِ [from the things, or actions, for which he should be blamed], (TA. [See also 1, second sentence.]) 8 إِصْتَوَنَ see 1, first sentence.

صَوْنٌ an inf. n. of 1 [q. v.]. (S, M, &c.) See also صِينَةٌ, below. b2: And see مَصُونٌ.

صَوْنَةٌ [A receptacle for perfumes &c., such as is commonly called] an عَتِيدَة. (IAar, K.) صِينَةٌ [originally صَوْنَةٌ] i. q. ↓ صَوْنٌ: one says, هٰذِهِ ثِيَابُ الصِّينَةِ i. e. الصَّوْنِ [These are the garments of reservation for wear on extraordinary occasions]: (M, TA:) contr. of بِذْلَةٌ. (TA.) صِوَانٌ and صُوَانٌ (S, M, Msb, K) and صَوَانٌ (K) and صِيَانٌ (S, Msb, K) and صُيَانٌ and صَيَانٌ, (K,) but the third and the last two are extr., (TA,) A thing, (M, Msb, K,) or receptacle, (S,) [or chest or the like,] used as a repository (S, M, Msb, K) for a garment, (S, K,) as also ↓ مَصَانٌ, (Skr, cited by Reiske in Abulf. Ann. ii. 614,) [or for clothes,] or for a thing: (M, Msb:) pl. أصْونَةٌ: (MA:) or ↓ مَصَانٌ signifies any place in which one reposits a garment. (TA in art. ضرس.) صَوَانِىُّ pl. of صِينِىٌّ. (KL.) See art. صين.

صَوَّانٌ [Flint-stone; and flint-stones: thus in the present day:] a sort of stones, (S, Msb,) in which is hardness; (Msb;) hard stones, (M, K,) of a certain sort, (K,) with which fire is struck: or, as some say, certain black stones which are not hard: (M:) or a sort of hard stones, which, when fire smites it, crackles (يُفَقِّعُ) and cracks, and sometimes fire is struck with it, but it is not fit for [making] time, nor for heating for the purpose of roasting thereon: (Az, TA:) one thereof is called ↓ صَوَّانَةٌ. (S, M, Msb, K.) الصَّوَّانَةُ The دُبُر [meaning anus]: (K, TA:) so called because it keeps [from escape] much, or often, what would issue from it. (TA.) A2: See also صَوَّانٌ.

صَيِّنٌ [thus app., like سَيِّدٌ and جَيِّدٌ, written in my copy of the Msb صَين] One who preserves his honour, or reputation. (Msb.) مَصَانٌ: see صِوَانٌ, in two places.

مُصَانٌ: see مِصْوَانٌ.

مَصُونٌ and ↓ مَصْوُونٌ, (S, M, Msb, K,) like مَدُوفٌ and مَدْوُوفٌ, (S and Msb in art. دوف, q. v.,) the latter of the dial. of Temeem, (M,) Preserved, kept, laid up, taken care of, or reserved; (S, * M, * Msb, K;) applied to a garment [&c.]; (S, M;) as also ↓ صَوْنٌ, which is an inf. n. used. as an epithet: (M:) one should not say مُصَانٌ, (S, TA,) nor مُنْصَانٌ, as the vulgar say. (TA.) مِصْوَانٌ A bow-case; (K, TA;) as also ↓ مُصَانٌ. (TA.) مَصْوُونٌ: see مَصُونٌ.