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.

بزو

1 بَزَا, aor. ـْ i. q. تَطَــاوَلَ [app. as meaning He stretched out his neck, looking at a thing far off]; and تَأَنَّسَ [here meaning the same, or he looked, raising his head; said of a hawk, or falcon]: (Az, ISd, K:) and hence IJ says that ↓ بَازٌ is [originally] of the measure فَلْعٌ from this verb: (TA: [and it is said in the K that بَازٍ

seems to be hence derived:]) for [or تطــاول may here be used in another sense; for, accord. to Fei,] بَزَا, aor. as above, signifies he overcame, or subdued; and hence is derived ↓ بَازٍ. (Msb.) Yousay also, بَزَا عَلَيْهِ, aor. as above, meaning تطــاول [i. e., thus followed by عليه, He held up his head with an assumption of superiority over him; behaved haughtily towards him; exalted himself above him; or overpowered, subdued, or oppressed, him]. (S.) And بُزِىَ بِالقَوْمِ The people, or company of men, were overcome, or subdued. (TA.) And بَزَاهُ, aor. as above, (K,) inf. n. بَزْوٌ, (TA,) He overcame, or subdued, him; and laid violent hands upon him, or assaulted him; as also ↓ ابزى

بِهِ: (K:) or this last signifies he overcame him, and subdued him: (S:) and بَزَاهُ, he wronged him; or treated him wrongfully, or injuriously: and ↓ ابزاهُ may signify the same; or this may mean he induced him to become أَبْزَى, q. v.: (Ham p.

502:) and accord. to Aboo-Riyásh, ↓ ابزى signifies he pressed heavily upon his adversary, or imposed on him that which he was unable to do, or to bear, in order to treat him wrongfully, or injuriously. (Ham pp. 104 and 105.) [It is said that] بَزَوَانٌ [an inf. n. of which the verb, if it have one, is بَزَا,] signifies the act of Leaping; syn. وَثْبٌ. (S: [but I think it not improbable that this may have been taken from a mistranscription of نَزَوَانٌ, an inf. n. of نَزَا.]) A2: بَزِىَ, (K,) aor. ـَ (Ham p. 502;) and بَزَا, aor. ـُ (K;) inf. n. بَزًا (S, * K, * TA) and بَزْوٌ, (TA,) He (a man, TA) had what is termed بَزًا; (K;) i. e., prominence of the breast and depression of the back: (S, K, and Ham ubi suprà:) or depression of the back and prominence of the belly: or, as some say, prominence of the breast and depression of the lower part of the belly: (Ham ubi suprà:) or depression of the breast and prominence of the lower part of the belly: (Ham p. 105:) or a bending in the back next the posteriors: (K, TA:) or a projecting of the middle of the back over the posteriors: or a backward bulging of the posteriors: (K:) or he was as though his posteriors projected over the hinder part of the thighs: or he had the breast bulging forward and the posteriors backward, so that he appeared unable to straighten his back. (T, TA.) [See also 4.] The epithet is أَبْزَى: fem. بَزْوَآءُ. (S, K.) 4 ابزى: see 1, in three places.

A2: Also, (S, K,) inf. n. إِبْزَآءٌ, (A 'Obeyd, S,) He (a man, A 'Obeyd, S) elevated his posteriors; (A 'Obeyd, S, K;) as also ↓ تبازى: (S, K:) or the latter signifies he acted in such a manner in his walk as to cause it to be imagined that he was أَبْزَى; (Ham p. 105;) or he moved his posteriors in walking, like as does a woman; or he bent, or bowed, himself to others. (TA.) Accord. to IAar, البزاء [probably a mistranscription for الإِبْزَآءُ] signifies الصلف [i. e. الصَّلَفُ, app. meaning An extravagant affecting of elegance of carriage, such as is common with women]. (TA.) 6 تبازى: see 4. b2: Also He stepped wide. (K.) b3: And He made a vain, or false, boast of abundance, or riches; or a boast of more than he possessed; or invested himself with that which did not belong to him. (K.) بَزْوٌ The equal, equivalent, or like, of a thing. (S, K.) You say, أَخَذْتُ مِنْهُ بَزْوَ كَذَا [I took from him, or of it, the equal, equivalent, or like, of such a thing]. (S.) بَازٍ (S, Msb, K) and بَازٌ [mentioned in art. بوز] (Msb, TA, and so in some copies of the K in this art.) and بَازٌ [mentioned in art. بأز] and ↓ بَازِىٌّ (TA) [A name given to several varieties of the hawk, or falcon;] a species of صَقْر, (K,) that preys, or hunts or catches game; (S;) the proudest and fiercest of birds of prey, found in the country of the Turks: it is said that this name is only given to the female, and that the male is of another kind, a kite, or a white falcon (شَاهِين), and hence the varieties of form &c. in different individuals of the species: that of which the prevailing colour is white is the best, and the fullest in body, and the boldest, and the easiest to train: this variety (the أَشْهَب) is found only in the country of the Turks, and Armenia, and the country of the Khazar: (Kzw:) [see also بَاشَقٌ:] respecting the derivation, see 1, in two places: the pl. (of بَازٍ, S, ISd, Msb) is بُزَاةٌ (S, ISd, Msb, K) and بَوَازٍ; (ISd, K;) and (of بَازٌ, Msb) بِيزَانٌ (Msb, K) and أَبْوَازٌ, (Msb,) the former a pl. of mult., and the latter a pl. of pauc., (TA,) or the former is originally بُزْيَانٌ [and therefore a pl. of بَازٍ]; (IKtt, TA in art. ميد;) and (of بَأْزٌ, K in art. بأز,) أَبْؤُزٌ [a pl. of pauc.] and بُؤُوزٌ (K in this art. and in art. بأز) and بِئْزَانٌ. (K in the latter art.) بَازِىٌّ: see بَازٍ.

أَبْزَى, applied to a man, (S, Mgh,) Having what is termed بَزًا; (S, K;) i. e., prominence of the breast and depression of the back, (S, Mgh, K, and Ham p. 105,) or of the part between the shoulder-blades: (Ham ubi suprà:) &c.: [see 1, latter part:] fem. بَزْوَآءُ: (S, K:) the masc. is sometimes coupled with أَبْزَخُ; and the fem., with بَزْخَآءُ, applied to an old woman who, when she walks, is as though she were bowing down her head and body: and the fem. is said by some to signify sticking out her posteriors to be seen of men. (TA.) هُوَ مُبْزٍ بِهٰذَا الأَمْرِ He is strong, or able, to perform this affair; a prudent, or sound, manager thereof. (S.)

ولج

1 وَلَجَ, aor. ـِ inf. n. وُلُوجٌ and لِجَةٌ; and ↓ إِتَّلَجَ; (S, K;) and ↓ تولّج; (L;) He, or it, entered. (S, K.) You say وَلَجَ البَيْتَ, and ↓ اتّلجه, and ↓ تولّجهُ, He entered the house. (L.) And وَلَجَ الشَّىْءُ فِى غَيرِهِ The thing entered into another thing. (Msb.) As is said in the S and L, Sb says that وَلَجَ has for its inf. n. وُلُوجٌ, which is of one of the measures of the inf. ns. of intrans. verbs, because the meaning [of وَلَجْتُ البَيْتَ] is وَلَجْتُ فِيهِ: and it is said in the M, that Sb holds the intermediate particle to be dropped: but Mohammad Ibn-Yezeed holds the verb to be trans. without an intermediate particle. MF observes, that Sb's words appear to make ولج a trans. verb, which no one asserts it to be: that if he mean that it has as its complement a noun in the acc. case as an adverbial noun of place, it is like دَخَلْتُ and other intrans. verbs: but if he mean that it governs a simple objective complement, like ضَرَبْتُ زَيْدًا, his opinion is not correct. (TA.) 4 اولــج, (S, K,) inf. n. إِيلَاجٌ; (Msb;) and ↓ إِتَّلَجَ, as in the CK and in several MS. copies of the K) or أَتْلَجَ, (as in the L, and all the copies of the K consulted by SM, in this art., and in art. تلج,) in which ت is substituted for و, and this is the correct reading; (TA;) He, or it, caused to enter; introduced; inserted. (S, K.) b2: The expression in the Kur. [xxii. 60; and other chapters,] يُولِجُ اللَّيلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى اللَّيْلِ signifies He maketh the night, by increasing it, to enter into, [or encroach upon,] the day, and maketh the day, in like manner, to enter into, [or encroach upon,] the night: (Jel:) or He increaseth the night with a part of the day, by taking from the latter and adding to the former, and in like manner increaseth the day with a part of the night. (S.) b3: [اولــج is often used for اولــج ذكره; and hence as meaning Inivit.]5 تَوَلَّجَ see 1.8 إِوْتَلَجَ see 1 and 4.

رَجُلٌ خُرَجَةٌ وُلَجَهٌ, (S,) and ↓ خَرَّاجٌ وَلَّاجٌ, and ↓ خَرُوجٌ وَلُوجٌ, (TA,) A man frequently going, or coming, out and in. (S, TA.) [This is the primary meaning: for others see art. خرج.]

وَلَجَةٌ A place, (S,) or a cavern, in which passengers shelter themselves from rain &c.: pl. أَوْلَاجٌ and وَلَجٌ, (S, K,) [or rather the latter, which is omitted in the CK, is a coll. gen. n., of which ولجة is the n. un.] or وُلُجٌ. (L.) b2: Also, A bend, or place of bending, of a valley: (IAar:) pl. as above. (K.) وَلُوجٌ and وَلَّاجٌ: see وُلْجَةٌ.

وَلِيجَةٌ Anything that is introduced, or inserted, into a thing, and that does not belong to it: any such thing is termed a وليجة of a thing. (A'Obeyd.) b2: هُوَ وَلِيجَتُهُمْ He is an adherent to them; (K;) one who has entered, or become introduced, or included, among them,] and not belonging to them. (TA.) Pl. وَلَائِجُ. (TA.) b3: وَلِيجَةٌ (assumed tropical:) A particular, or special, intimate, friend, or associate, of a man; syn. خَاصَّةٌ (S, K) and بِطَانَةٌ (S) and دَخِيلَةٌ: (K:) by these syns. A'Obeyd explains it in the Kur. ix. 16: and it is applied to one and to more than one: (TA:) or one whom a person takes to rely upon, or to place confidence in, not being of his family: (K:) and so some explain the word in the verse above referred to: (TA:) or it there signifies an intimate friend who is one of the polytheists. (Fr.) وَالِجَةٌ i. q. دُبَيْلَةٌ, (K,) i. e., A certain disease in the belly. (TA.) A pain that attacks a man; or a pain in a man; وَجَعٌ يَأْخُذُ الإِنْسَانَ, (so in two copies of the S, and in the L,) or وَجَعٌ فِى الإِنْسَانِ: (so in the TA and a MS. copy of the K:) or a pain that attacks the teeth; or a pain in the teeth; وجع يأخذ الأَسْنَانَ, (so in a copy of the S,) or وجع فى الأَسْنَانِ. (So in the CK.) أَوْلَجُ [More, or most, penetrating]: applied to language or discourse. [TA, in art. جمع: see an ex. voce مُجْمَعٌ.]

تَوْلَجٌ The hiding place of a wild beast, (or antelope, TA,) among trees, (S, K,) into which he enters (الَّذِى يَلِج فِيهِ); like دَوْلَجٌ: the ت, says Sb, is substituted for و, and the word is of the measure فَوْعَلٌ; for تَفْعَلٌ is scarcely found in Arabic as the measure of a subst., whereas فَوْعَلٌ is frequent. (S.) مَوْلِجٌ A place of entrance; a place into which one enters: (TA:) pl. مَوَالِجُ. (S.) [See its contr. مَخْرَجٌ.]

مَوْلُوجٌ A man attacked by the disease called وَالِجَة, or دُبَيْلَة. (K, TA.)

زول: زال: المصدر تزوال (الكامل ص207).
ما زال: للآن بالبربرية، وما زال الحال بالبربرية: لم يتأخر الوقت (بوشر).
زوّل (بالتشديد): أزاله ونحاه عن فكره (ألكالا).
زوّل: أزل عادته وتخلص منها (ألكالا).
زوّل: نزع القفل (ألكالا).
زاول: داوم، استمر (فوك).
الجود المزوال: المطر الدائم (معيار ص24).
زاول: مارس، باشر، ففي (ابن البيطار 2: 643): وأمّا الذي يستعمله بإشبيلية فصحَّ لي بالخبر وطول المزاولــة أن الصالحين فيما مضى ازدرعوه في البساتين مما جلب إليهم من السواحل البحرية من بزر الخشخاش الساحلي.
وفي كتاب ابن عبد الملك (ص16ق): وكان فقيهاً حافظاً عاقداً للشروط نافذاً في معرفة ما يصلحها ويفسدها طويل المزاولــة لها. وفي شكوري (ص209 و): رجل قد قرأ العلم ولم يجد في المزاولــة. وفي المقدمة (2: 166): من لم يزاول عمله. وعند الطنطاوي في زيشر (7: 53): فلذلك كان كثير من أهل الأزهر يظنون أنّي لا أعرف وقد صدقوا فائي بترك مزاولــته ضَيَّعْته.
زاول: احتمل، قاسى، كابد. ففي المعجم اللاتيني - العربي: to;erat يقاصي (تحريف يقاسي) ويزاول ويزاود، وفيه: tolerantia صبر واحتمال ومقاصاة ومزاولــة.
زوال المريض: باشره وعالجه، والتي لم يجد لها لين مثالاً موجودة في معجم فوك ففيه: زوال المريض في مادة frequentare، وزوال في مادة Visitare.
ويقال أيضاً: زاول مرضاً باشر مرضاً، ففي شكوري (ص209 و): وقد زَــاوَل مرضى أطباء الإيوان واحداً بعد واحد فلم ينجح لواحد منهم علاج.
أزال: حذف من الحكاية ما لا طائل له (بوشر).
تزوّل: توارى، تسلل، تملس (أبو الوليد ص231).
زُول: قبض، أخذ، إمساك، استيلاء (هلو).
زالية: ثبات، ففي المعجم اللاتيني - العربي: inmobilitas ثبات وزالية.
زَوَال، زوال الشمس: قد انتقد بربروجر تعريف فريتاج له فهو يقول (ص48): هو وقت الظهيرة. ووقت الزوال: وقت الظهيرة (فوك)، وانظر لين في مادة زال.
زَوَال: شيء لا يرى بوضوح من بعيد (ألف ليلة 2: 79، 4: 165). زوال (مثلثة الزاي): نبات اسمه العلمي Lolium Perenne و Variètè aretata وهو تحريف العامة لكلمة زوان، ففي ابن ليون (ص34 و): الزوان وتسميه العامة الزوال. وفي معجم فوك: Zizani هو زِوان وزوال، وعند دومب (ص60): alpecurus.
زُوان وزوال، وعند بوسييه: زِوان (تونس)، وزِوان (تونس): oelpiste.
زوالة وجمعها زوائل: عامية زائلة (المعنى الأول عند فريتاج ولين) (محيط المحيط).
زوالة: شخص يتراءى لك (محيط المحيط).
زوالي: نغمة من نغمات الموسيقى (صفة مصر 14: 29).
زِوّيل: ذو الجثة العظيمة الذي يوهم منظره أن باطنه عظيم كظاهره (محيط المحيط)، وهو يفسر زول أيضا بالجثة العظيمة (انظر لين 1272).
زائلة وجمعها زوائل: بغلة أنثى البغل (بوشر، شيرب ديال ص93، 223، رولاند ديال 603).

زول

1 زَالَ, aor. ـُ (K,) and, accord. to the K, also يَزَالُ, which is rare, on the authority of Aboo-'Alee, but this is the aor. of زَالَ like خَافَ, [which has a different meaning from the former verb,] (MF, TA,) inf. n. زَوَالٌ (K) and زُوُولٌ (Lh, K) [which in all its senses except one mentioned below may app. be pronounced also زُؤُولٌ, like حُؤُولٌ for حُوُولٌ, pl. of حَوْلٌ,] and زَوِيلٌ and زَوْلٌ, (K, TA,) the last thus, with fet-h, accord. to a rule of the K, but in some of the copies زُولٌ, with damm, (TA,) and زَوَلَانٌ, (K,) It went away; passed away; departed; removed; shifted; (K, TA;) was, or became, remote, or absent; ceased to be or exist, or came to nought; (TA;) as also ↓ اِزْوَلَّ, inf. n. اِزْوِلَالٌ; (K;) or, accord. to the O, ↓ اِزْوَأَلَّ, like اِطْمَأَنَّ. (TA.) [See also 7.] Hence, الدُّنْيَا وَشِيكَةُ الزَّوَالِ [The world, or worldly enjoyment or good, is quick in passing away, or coming to nought]. (TA.) And زال زَوَالُهُ, and زَوَالُهَا: see زَوَالٌ: and for the former see also زَوِيلٌ. and زال زَوِيلُهُ, and زَوِيلُهَا: see زَوِيلٌ. And زال الشَّىْءُ عَنْ مَكَانِهِ, (S, TA,) or مَوْضِعِهِ, (Msb,) aor. ـُ inf. n. زَوَالٌ (S, Msb, TA) &c., as above, (TA,) The thing removed, went away, [or ceased,] from its place; it left, or quitted, its place. (TA.) And زُلْتُ عَنْ مَكَانِى, inf. n. زَوَالٌ and زُوُولٌ, [I went away, &c., from my place.] (K.) [and زال عَنْهُ, said of any affection of the mind or body, It went away, passed away, or ceased, from him; it left him, or quitted him.] And زَالُوا عَنْ مَكَانِهِمْ They turned away from their place; or returned, or went back, and fled, from it. (TA.) and زال عَنِ الرَّأْىِ, aor. ـُ inf. n. زُوُولٌ, [He turned, or swerved, from the opinion, or judgment, or sentiment.] (Lh, TA.) And زال alone, aor. ـُ He, or it, quitted his, or its, place. (AHeyth, TA.) And He removed from one town, or country, to another. (TA.) And زالت الخَيْلُ بِرُكْبَانِهَا, (K,) inf. n. زِيَالٌ, (TA,) The horses removed from their place with their riders. (K, TA. [Said in the TA to be tropical; but I see not why.]) b2: Hence, زالت الشَّمْسُ, inf. n. زَوَالٌ and زُوُولٌ, without ء, (K,) as Th says, (TA,) and زِيَالٌ and زَوَلَانٌ, (tropical:) The sun declined from the meridian. (K, TA.) [And sometimes it signifies (assumed tropical:) The sun set: see 1 in art. دلك.] b3: And hence, but not with زُوُولٌ for an inf. n. in the senses expl. in this sentence and the next following it, (TA,) زال النَّهَارُ, (K, TA,) inf. n. زَوَالٌ (TA) [and app. زِيَالٌ and زَوَلَانٌ], (tropical:) (tropical:) The day became advanced, the sun being somewhat high; syn. اِرْتَفَعَ: (K, TA:) or, as some say, went away; or departed. (TA.) And زال الظِّلُّ, (TA,) or الظِّلِّ ↓ زال زَائِلُ, (K, TA,) (tropical:) (tropical:) The sun became high, and the shade contracted, or decreased, or went away, at midday. (K, * TA.) b4: زال ظعنهم, [thus in the TK (ed. of Boolák), i. e. ظَعْنُهُمْ, thus in the K, and thus only, the verb being indicated by a preceding phrase; in the TA زالت ظعنهم. which is an evident mistranscription;] inf. n. زَيْلُولَةٌ, (K,) like قَيْلُولَةٌ [an inf. n. of قَالَ, aor. ـِ but more properly compared to دَيْمُومَةٌ, an inf. n. of دَامَ, aor. ـُ (TA;) [a phrase which may be rendered Their journeying ceased for a while;] expl. as meaning اِئْتَوَوْا مَكَانَهُمْ ثُمَّ بَدَا لَهُمْ [i. e. they abode in their place: then an opinion occurred to them different from their former opinion, so that it turned them therefrom, inducing them to remove]: (K:) in the K is added عَنْهُ; but this should be omitted: the passage is taken from the M; in which عَنْهُ refers to Lh as the authority. (TA.) b5: زال [having for its inf. n., app., زَوَالٌ and زَوِيلٌ and زَوْلٌ (see the first of these below)] signifies also It moved; or was, or became, in a state of motion, commotion, or agitation; syn. تَحَرَّكَ: so in the saying, رَأَيْتُ شَبَحًا ثُمَّ زَالَ [I saw a bodily form or figure: then it moved, &c.]. (TA.) And one says, هُوَ يَزُولُ فِىالنَّاسِ, meaning He moves much among men, or the people, and does not remain still, or stationary. (TA.) b6: زَالَتْ لَهُ

↓ زَائِلَةٌ means شَخَصَ لَهُ شَخْصٌ [A figure seen from a distance rose to his view]. (TA.) b7: And زال بِهِ السَّرَابُ The mirage raised, or elevated, (رَفَعَ,) and made apparent, him, or it. (TA.) A2: مَا زَالَ يَفْعَلُ كَذَا &c.: see in art. زيل.

A3: زال, aor. ـُ also signifies He affected acuteness or sharpness or quickness of intellect, cleverness, ingeniousness, skilfulness, knowledge, or intelligence: or did so, not having it: syn. تَظَرَّفَ. (IAar, TA.) [See also 5.]

A4: [As a trans. verb, it belongs to art. زيل, and app. to the present art. also.] See 4. You say, زال زَوَالَهُ, or زال اللّٰهُ زَوَلَهُ; and زال زَوَالَهَا: see زَوَالٌ. And زِيلَ زَوِيلُهُ and زَوِيلُهَا and زَوَالُهُ: see زَوِيلٌ: and for the first, see also زَوَالٌ. b2: And زالهُ He separated himself from him; (K;) as also زايلهُ. (S and K in art زيل [to which the latter exclusively belongs.]) 2 زَوَّلَ see 4: b2: and see also 5.3 زاولــهُ, inf. n. مُزَــاوَلَــةٌ (S, K) and زِوَالٌ, (K,) i. q. عَالَجَهُ [as meaning He laboured, exerted himself, strove, struggled, contended, or conflicted, with him, or it, to prevail, overcome, or gain the mastery or possession, or to effect an object: and accord. to the KL and PS and some other lexicons, it signifies also he treated him medically; which is another meaning of عالجه; but of this meaning I have not found any ex.]: and حَــاوَلَــهُ [as meaning he sought to obtain it, or effect it; or did so by artful, or skilful, management]: (S, * K:) and طَالَبَهُ [he made a demand on him, or prosecuted a claim upon him]. (K.) [Accord. to the TA, it seems to be used properly in relation to real things, and tropically in relation to ideal things. One says, زاول الصَّيْدَ He strove to gain possession of, or to catch, i. e. he hunted, the animals of the chase. (See طَرَدَ.)] And زَــاوَلْــتُهُ عَنِ الأَمْرُ [I strove with him to avert him, or to turn him back, from the affair]. (S, in art. جحس.) Zuheyr says, فَبِتْنَا وُقُوفًا عِنْدَ رَأْسِ جَوَادِنَا يُزَــاوِلُــنَا عَنْ نَفْسِهِ وَنُزَــاوِلُــهْ

[And we passed the night standing at the head of our courser, he striving with us to repel us from himself, and we striving with him to master him]. (S.) And a man said to another, who upbraided him with cowardice, وَاللّٰهُ مَا كُنْتُ جَبَانًا وَلٰكِنِّى

زَــاوَلْــتُ مُلْكًا مُؤَجَّلًا (assumed tropical:) [By God I was not a coward, but I strove, or sought, to preserve a possession appointed for a fixed time; i. e., to preserve my life though its term is fixed: see the Kur iii. 139]. (S.) One says also, يُزَــاوِلُ حَاجَةً لَهُ i. e. يُحَــاوِلُــهَا (tropical:) [He seeks to accomplish a thing that is an object of want to him; or does so by artful, or skilful, management]: a tropical phrase. (TA.) and مَلِلْتُ مُزَــاوَلَــةَ هٰذَا الأَمْرِ (assumed tropical:) [I loathed, or was averse from, striving, or seeking, to accomplish this affair]. (TA.) 4 ازالهُ, (S, O, Msb, K,) inf. n. إِزَالَةٌ; (TA;) and ↓ زوّلهُ, (S, O, Msb, K,) inf. n. تَزْوِيلٌ; (O, TA;) and ↓ اِزْدَالَهُ, [originally اِزْتَالَهُ,] inf. n. اِزْدِيَالٌ (O,) this being syn. with إِزَالَةٌ; (K;) He removed it; made it to go away, pass away, depart, remove, or shift; (O, K, TA;) [and made it to cease to be or exist, or to come to nought: did away with it; annulled it: effaced, or obliterated, it:] and ↓ زِلْتُهُ, aor. ـَ and أَزِيلُهُ, [which see in art. زيل,] signifies the same as أَزَلْتُهُ and زَوَّلْتُهُ. (K.) You say, ازالهُ عَنِ المَوْضِعِ He removed it from the place. (MA: and the like is said in the K.) [And ازال عَنْهُ كَذَا He removed from him such a thing; made it to go away, pass away, or cease, from him; or to leave him, or quit him; he freed him from it, or rid him of it. and ازالهُ عن رَأْيِهِ He, or it, made him to turn, or swerve, from his opinion, or judgment, or sentiment.] And ازال اللّٰهُ زَوَالَهُ and زَوَالَهَا: see زَوَالٌ.

[See also 4 in art. زيل.]5 تزوّلهُ and ↓ زوّلهُ i. q. أَجَآءَهُ [He made him, or it, to come]: so says AAF, on the authority of Az: in the copies of the K, erroneously, أَجَادَهُ. (TA.) A2: And تزوّل, (K,) said of a young man, (TA,) He attained the utmost degree of acuteness or sharpness or quickness of intellect, or of cleverness, ingeniousness, skilfulness, knowledge, or intelligence. (K.) [See also 1, near the end of the paragraph.]6 تزاولــوا i. q. تَعَالَجُوا [They laboured, exerted themselves, strove, struggled, contended, or conflicted, one with another, to prevail, overcome, or gain the mastery or possession, or to effect an object]. (S, K. [See also 3.]) 7 انزال It was, or became, removed; or made to go away, pass away, depart, remove, or shift. (S, * TA.) b2: And انزال عَنْهُ He became separated from him. (K.) [See also 7 in art. زيل.]8 ازدالهُ: see 4, first sentence.9 ازولّ: see 1, first sentence.10 إِسْتَزْوَلَ [اِستزالهُ He looked at it to see if it quitted its place.] One says, اِسْتَحِلْ هٰذَا الشَّخْصَ وَاسْتَزِلْهُ, meaning Look thou at this figure seen from a distance to see if it move and if it quit its place. (AHeyth, O, TA.) Q. Q. 4 اِزْوَأَلَّ: see 1, first sentence.

زَوْلٌ an inf. n. of 1 in the first of the senses expl. above. (K, * TA.) b2: See also زَوَالٌ.

A2: As an epithet applied to a man, (S,) Light, agile, or active: acute or sharp or quick in intellect, clever, ingenious, skilful, knowing, or intelligent: (S, K:) at whose acuteness or sharpness or quickness of intellect, &c., one wonders: (ISk, S:) fem. with ة; (S, K;) said to mean skilful, knowing, or intelligent, (S, TA,) as also the masc., (TA,) and cunning: (S, TA:) and a servant-girl who is sharp and effective in the conveying of messages: and applied to a woman as meaning بَرْزَةٌ لِلرِّجَالِ [who goes or comes forth to men, and with whom they sit, and of whom they talk, and who abstains from what is unlawful and indecorous, and is intelligent; &c.: see art. برز]: (TA:) pl. masc. أَزْوَالٌ (K, TA) and fem. زَوْلَاتٌ; the former applied to young men, and the latter to young women. (TA.) b2: Courageous; (K, TA;) in consequence of whose courage, men are abashed (يَتَزَايَلُوا [as though زَوْلٌ in this sense belonged to art. زيل]). (TA.) b3: And Liberal, bountiful, munificent, or generous: (K, * TA:) pl. أَزْوَالٌ. (TA.) A3: (tropical:) A wonder, or wonderful thing: (S, K, TA:) pl. أَزْوَالٌ. (S.) One says, هٰذَا زَوْلٌ مِنَ الأَزْوَالِ (tropical:) This is a wonder of the wonders. (TA.) And one says also, [using it as an epithet,] سَيْرٌ زَوْلٌ (assumed tropical:) A journeying, or pace, wonderful in respect of its quickness and briskness or lightness: and شَتْوَةٌ زَوْلَةٌ (assumed tropical:) A winter, or winters, wonderful in respect of the severity and cold thereof. (TA.) [See also أَزْوَلُ.] b2: (assumed tropical:) A trial, or an affliction; syn. بَلَآءٌ. (K.) b3: (assumed tropical:) A form, or figure, that appears in the night [and by which one is frightened: see مُزَــاوَلٌ]. (TA.) (tropical:) A form, or figure, of a man or some other thing, that one sees from a distance: or a person: syn. شَخْصٌ: (K, TA:) as also ↓ زَائِلَةٌ: see 1, near the end of the paragraph. (TA.) A4: The فَرْج [i. e. the anterior pudendum, or the pudenda,] of a man. (K.) One says, كَشَفَ زَوْلَهُ [He uncovered his فرج]. (TK.) A5: And A hawk. (K.) زَوَالٌ (S, Msb, K) and ↓ زَوِيلٌ and ↓ زَوْلٌ (K) are inf. ns. of زَالَ [q. v.]. (S, Msb, K.) b2: and all signify Motion, commotion, or agitation. (TA in explanation of the first and last, and K in explanation of the second.) [Hence,] ↓ زَالَ زَوَالُهُ, or زَوَالَهُ ↓ زَالَ, (accord. to different copies of the K,) or اللّٰهُ زَوَالَهُ ↓ زَالَ, (S in art. زيل, and TA,) and اللّٰهُ زَوَالَهُ ↓ أَزَالَ, (S in art. زيل, and K and TA,) are imprecations of destruction, or perdition, or death, (S, K,) and trial, or affliction, upon him to whom they relate: (S:) or such are the [second and] third and fourth of these phrases: but the first is a prayer for one's continuance where he is, [or his continuance in life; lit.] meaning May his motion cease; [and hence, may he continue where he is, or continue in life:] and, as expl. by ISk, the [second and] third and fourth [lit.] signify May [He i. e.] God cause his motion to cease; [and hence, may He, or God, put an end to his life;] these phrases being similar to the saying أَسْكَتَ اللّٰهُ نَامَّتَهُ. (TA.) [Thus all four have virtually the same lit. signification. And the first has also another meaning; as will be seen below.] El-Aashà says, هٰذَا النَّهَارُ بَدَا لَهَا مِنْ هَمِّهَا زَوَالَهَا ↓ مَا بَالُهَا بِاللَّيْلِ زَالَ (S, TA,) [app. meaning This is the day-time: an opinion has arisen in her mind such as to turn her from her former opinion and induce her to absent herself, (بَدَآءٌ, I suppose, being understood after بَدَا لَهَا, like as it is after بَدَا لَهُمْ in the Kur xii. 35,) in consequence of her anxiety: what will be her case in the night? may it (her phantom) be absent, like as she is absent: for] the meaning is said to be, زَالَ الخَيَالُ زَوَالَهَا: IAar says, he disliked the phantom only because it roused his desire: or [زَالَ may be here syn. with

أَزَالَ, so that] the meaning may be اللّٰهُ زَوَالَهَا ↓ أَزَالَ [may God make her motion to cease]; and this is corroborated by the reading of AA, زَوَالُهَا, in the nom. case, [i. e. زَوَالُهَا ↓ زَالَ may her motion cease;] which makes this an instance of [the license termed] الإِقْوَآء: this, he says, is an old proverbial phrase of the Arabs, and El-Aashà

has used it as he heard it: others than AA read [زَوَالَهَا,] in the accus. case, without إِقْوَآء, holding the meaning to be, may her phantom be absent from us in the night like as she herself is absent in the day-time. (TA.) ↓ زَوِيلُهُ ↓ زِيلَ, likewise, means His motion ceased, or may his motion cease: or, accord. to Z, he became fixed, or motionless, from fear; or may he become so. (TA in art. زيل.) [See also another rendering of this phrase in the next paragraph.] One says also, وَالعَوِيلُ ↓ أَخَذَهُ الزَّوِيلُ Commotion, or agitation, (K, TA,) and disquietude of mind, (TA,) and wailing, or raising of the voice in weeping, overcame him. (K, TA.) A2: See also the next paragraph, in three places.

زَوِيلٌ: see the next preceding paragraph, in three places.

A2: Also The side; syn. جَانِبٌ; and so ↓ زَوَالٌ: thus in the sayings, زَوِيلُهُ ↓ زَالَ and ↓ زَوَالُهُ ↓ زَالَ, meaning [app. His side became in a state of commotion, or it quivered,] by reason of fright: (K:) [or] زَوِيلٌ signifies the heart: so in the saying, زَوِيلُهُ ↓ زِيلَ [His heart became removed from its place]: (S:) a prov., applied to one whom an event that has disquieted him has befallen: as also ↓ زَوَالُهُ ↓ زِيلَ: (Meyd:) [see also two other renderings of the former phrase in the next preceding paragraph:] Dhu-r-Rummeh says, describing the egg of an ostrich, وَيَيْضَآءُ لَا تَنْحَاشُ مِنَّا وَأُمُّهَا مِنَّا زَوِيلُهَا ↓ إِذَا مَا رَأَتْنَا زِيلَ meaning زِيلَ قَلْبُهَا مِنَ الفَزَعِ [i. e. And a white thing (the egg which he is describing) will not take fright, and flee from us, or will not shrink from us, while its mother, when she sees us, her heart becomes removed from its place by fright in consequence of the approach of us]: (S in art. زيل, and Meyd:) or, as some relate it, مِنَّا ↓ زَالَ زَوِيلُهَا [which means her heart quits its place &c.]: (TA:) and the former reading may mean the same as this. (IB, TA in art. زيل.) زَوَّالٌ Having much زَوْل, i. e. motion. (TA.) b2: Accord. to J, it occurs in an أُرْجُوزَة, cited by AA, as meaning That moves much in his gait, but traverses a short space: but the right word in this case is زَوَّاك, as is shown by the rhyme. (IB, K.) زويلى, with damm, [app. زُوَّيْلَى, like قُبَّيْطَى

&c., for, as it is not said to be a dim., I know no other form of word with which to compare it,] A thing like a ladle, belonging to sailors. (TA.) زَائِلٌ [Going away; passing away; departing; transient; shifting; becoming remote, or absent; ceasing to be or exist; nonexistent: &c.: part. n. of زَالَ, q. v.]. b2: [Hence,] لَيْلٌ زَائِلُ النُّجُومِ [properly A starless night, or night of which the stars are absent: but expl. as meaning] (assumed tropical:) a long night. (Z, TA.) b3: زَالَ زَائِلُ الظِّلِّ: see 1.

زَائِلَةٌ [from زَائِلٌ, the ة being affixed to transfer the word from the category of epithets to that of substantives,] Whatever has a soul, (K, TA,) of animals; that moves (يَزُولُ) from its place: (TA:) or anything that moves; (K, TA;) that does not remain fixed in its place; applied to a man and to other things. (TA.) b2: زَوَائِلُ is its pl.: (TA:) and signifies [particularly] Animals of the chase. (K, TA.) b3: And [hence,] (tropical:) Women. (O, K, TA.) One says رَجُلٌ رَامِى الزَّوَائِلِ (assumed tropical:) A man knowing in respect of the diseases, or faults, (أَدْوَآء,) of women: (O:) or (tropical:) skilful in the making of women to incline to him: whence the saying of Ibn-Meiyádeh, وَكُنْتُ امْرَأً أَرْمِى الزَّوَائِلَ مَرَّةً

فَأَصْبَحْتُ قَدْ وَدَعْتُ رَمْىَ الزَّوَائِلِ (tropical:) [And I was a man having the art of making women to incline to me, once; but I have become such that I have relinquished the art of making women to incline to me]: this was a man who used to beguile women in his time of youthful vigour by his beauty; but when he became hoary and aged, no woman inclined to him. (TA.) b4: Also (tropical:) The stars: (K, TA:) because of their motion from the east and the west in their revolving. (TA.) b5: See also 1, near the end of the paragraph; and زَوْلٌ, last sentence but three.

زَوْلٌ أَزْوَلُ (S, * TA) has an intensive signification [i. e. (assumed tropical:) A great wonder; or a very wonderful thing]: (TA:) [or a wonderful event that happens to one, preventing his fleeing;] accord. to Abu-sSemh, أَزْوَلُ denotes the happening to one of an event such as prevents him from fleeing. (IB, TA.) مِزْوَلَةٌ A certain instrument pertaining to astronomers, by means of which is known the declining of the sun from the meridian: [a sun-dial: used in this sense in the present day:] a vulgar term: pl. مَزَــاوِلُ. (TA.) مُزَــاوَلٌ pass. part. n. of 3: one says, مَا زَالَ هٰذَا الأَمْرُ مُزَــاوَلًــا بِأَيْدِيهِمْ (assumed tropical:) [This affair ceased not to be striven, or sought, to be accomplished by means of their hands]. (TA.) A2: Also Frightened by a زَوْل, i. e. a form, or figure, appearing in the night. (TA.)

سكر: سكر: شرب الخمر. ففي ألف ليلة (يرسل 9: 238): فأكلوا وسكروا = (ص239) أكل وشرب مداماً.
سكر: رشف، مص، مصمص (هلو).
سكر (بالتشديد): سدَّ (لين تاج العروس برجون، بوشر، شمبرت ص192، محيط المحيط، ألف ليلة يرسل 4: 331) وقد صفحت الكلمة في معجم الكالا فصارت سَرَّك (انظر الكلمة) وانظر المصدر تسكير.
سَكّر الشيء: صار كالسكّر (محيط المحيط) - سكَّر: تبلور السكّر (بوشر).
أسكر. أسكر الباب: سكَرّها وسدّها (باين سميث 1502).
تسُكّر: سَدّ (بوشر).
تسكَّر: سُدَّ (بوشر) ففي حكاية باسم الحداد (ص58): فقال له الرشيد كنت رُحُتَ إلى حمام الخليفة فقال أول ما تسكَّر هي قال له كنت سُرت إلى حمام الست زبيدة قال والآخرة أيضاً سُكرّت.
سُكْر: دهش الصوفية (المقري 1: 569، 580، 582).
سُكْر: قوة مسكرة. ففي المستعيني: داذي: يُدَقُّ ويُلْقَى في نبيذ التمر ببغداد فيقوى سُكْره ويطيب رائحته (وضبط الكلمات في مخطوطة ن).
سَكْرَة: إغماء، فقدان الحس (ألف ليلة 1: 803) سَكْرَة: جرعة خمر. ففي ألف ليلة (يرسل 9: 238): فقالت لهم اقصدوا جبري في لقمة وسكرة فأدخلتهم فأكلوا وسكروا. وفيها أيضاً عليك أن تقرأ سَكْرَة طبقاً للمخطوطة (انظر ص35).
وفي لطائف الثعالبي (ص36): وسكْرةٍ من نبيذ دِبْسٍ والناشر الذي لا يعرف هذا المعنى لكلمة سكرة قد أبدلها بكلمة زُكْرة التي وجدها في نسخة أخرى من هذه القصيدة. (كول ص89) وهي تدل أيضاً على معنى جيد، غير إنه ليس من الضروري الابتعاد عن مخطوطة اللطائف. وأخيراً فمن الممكن أن تنطقها سُكْرة، وهي إذا بمعنى زُكرة. (انظر المادة التالية).
سُكْرَة = زُكْرَة: زقّ (باين سميث 1147) وانظر المادة السابقة.
سُكْرِيّ: سكران، ثمل (بوشر).
خام سكري: النوع الرقيق من القماش القطني الذي يصنع في مدينة كليكوت في مالطة (اسبينا مجلة الشرق والجزائر 13: 152) وفيها: سُكْري.
سكران: من أصابه الدهش الصوفي (المقري 1: 580).
خَمِيس السُكارَى: خميس المرفع، وهو الخميس الذي يسبق الأحد الواقع قبل أربعاء الرماد أي الخميس قبل الصوم الكبير. (بوشر).
سِكْران وجمعها سَكارِين: تصحيف سَكْران (ألكالا).
سَكَران: سُكْر صوفي، دهش صوفي (المقري 1: 582).
سَكِير: سكران، ثمل (المعجم اللاتيني - العربي سُكَّر. سكر العُشَر (انظر فريتاج في مادة غشَر): اسمه العلمي: calotropis gigantea وهو صمغ قليل الحلاوة يؤخذ من شجرة العُشَر (ابن البيطار 2: 36، 524، الجريدة الآسيوية 1853، 1: 164) وقد وصفه بلون (ص334).
سكر مُمَسَّك: ماء حلى بالسكر ووضع فيه مسك (ألف ليلة 1: 84). سَكاكر: جمع سكّر: حلويات (بوشر).
سُكَّرة: مغلاق من خشب (همبرت ص193، محيط المحيط).
سُكَّري. كمثري سكري: كمثرى حلو كأنه حلى بالسكر (ابن العوام 1: 441 وموز سكرى كذلك (ألادريسى ج1، فصل7).
سُكَّريَّة: مصنع السكر، معمل السكر (بوشر).
سُكَّرَيَّة: وعاء السكر (بوشر).
سَكَّار: سِكِيّر (ألكالا، هلو).
سَكَّار: عامل يشتغل في السدود (معجم الماوردي).
سككري: قفّال، حداد يصنع الأقفال (همبرت ص85).
سَكاكِريّ: عطار، عقاقيري، يقّال (هلو، مجلة الشرق والجزائر 2: 265، دوماس عادات ص259).
سيكران: نبات اسمه العلمي: Hyosciamus albus L وهو بنج تفعل أوراقه فعل الأفيون. (براكس مجلة الشرق والجزائر 8: 347، غراس ص332، دوماس عادات ص383، ابن البيطار 1: 175، 2: 74).
سيكران الحوت: نبات اسمه العلمي: Verbascum ( ابن البيطار 2: 74) وفي 1: 118) منه، زهر سيكران الحوت. وفي (1: 184): وعامتنا بالأندلس تسمّيه بالبرباشكة (بالبرباشكوه في مخطوطة ب) باللطينية وهو عندهم سيكران الحوت أيضاً (2: 460، 527).
سَيْكَران الدَّور (هذا الضبط في مخطوطتنا): اسم تطلقه العامة على البنج أو Hyociamus albus L ( معجم المنصوري مادة بنج). تَسْكِير. التسكير والحبس المديد في الدير: النذر بعدم الخروج من الدير (بوشر).
مُسْكِر: تقابل العبرية شكر: سَكَر. كل شراب يسكر (جسنيوس 1410، السعدية النشيد 69 البيت 13، أبو الوليد ص432 رقم8) مسكرة: في طرابلس الشام: مسطار، سلاف، عصير العنب (باين سميث 1635) مسكرة، في اليمن: مرض الحبوب، وربما كان داء القمح وهو يشبه الصدأ، شَقِران (نيبور رحلة ص34 وفيه مُسْكُرَه. مُسَكَّرات: حلويات (ألف ليلة يرسل 1: 149) مَسْكُور وجمعها مسكورية: من يقوم بالتأمين على البضائع (بوشر) وهو يذكر سكورتا أي تأمين، وهي الكلمة الإيطالية sicurta. وكلمة مسكور من نفس هذا الأصل.

سكر

1 سَكِرَ, aor. ـَ inf. n. سَكَرٌ (S, Mgh, Msb, K) and سُكْرٌ, (A, Mgh, K,) or this is a simple subst., (S, Msb,) and سُكُرٌ and سَكْرٌ (K) and سِكَرٌ (Msb) and سَكَرَانٌ, (K,) He was, or became, intoxicated, inebriated, or drunken; (MA, KL, &c.;) contr. of صَحَا. (S, A, K.) [See also سُكْرٌ, below.] b2: [Hence,] سَكِرَ عَلَىَّفُلَانٌ, (A,) inf. n. سَكَرٌ, (K,) (tropical:) Such a one was, or became, violently angry with me: (A:) or angry; or enraged. (K.) and لَهُ عَلَىَّ سَكَرٌ (tropical:) He has violent anger against me. (A.) b3: And سَكِرَتْ أَبْصَارُنَا; and سَكِرَت أَبْصَارُ القَوْمِ; and سَكِرَتْ عَيْنُهُ: see 2. b4: Also سَكِرَ, aor. ـَ (TK,) inf. n. سَكَرٌ, (IAar, K,) It (a wateringtrough, or tank, TK) was, or became, full. (IAar, K, TK.) b5: And سَكِرَتِ الرِّيحُ, (A, and so in my MS. copy of the K,) or سَكَرَت, (S, O, and so in the CK,) aor. ـُ (S, O,) or, as some relate a verse of Jendel Ibn-El-Muthennà Et-Tuhawee, in which it occurs, سَكَرَ, (O,) [indicating that the pret. is سَكِرَت or that the aor. is irreg.,] inf. n. سُكُورٌ (S, O, K) and سَكَرَانٌ, (K,) (tropical:) The wind became still, (S, A, O, K,) after blowing. (S.) And سَكَرَ, [or سَكِرَ,] inf. n. سُكُورٌ, (tropical:) It (water) became still, ceasing to run: so says Az: and (tropical:) it (the sea) became calm, or motionless: so says IAar. (TA.) And سَكِرَ, (A,) or سَكَرَ, aor. ـُ (TA,) (tropical:) It (food [in a cooking-pot], or hot water, A, or a hot thing, TA) ceased to boil, or estuate, (A, TA,) or to burn, or be hot: (TA:) and (assumed tropical:) it (heat) became allayed, or it subsided. (TA.) A2: سَكَرَهُ: see 4. b2: Also, (IAar, TA,) aor. ـُ (TK,) inf. n. سَكْرٌ, (K,) He filled it. (IAar, K, * TA.) b3: Also, (S, Mgh, Msb,) aor. as above, (S, Msb,) and so the inf. n.; (S, Mgh, Msb, K;) and ↓ سكّرهُ, inf. n. تَسْكِيرٌ; (MF;) He stopped it up, or dammed it; namely, a river, or rivulet. (S, Mgh, Msb, K, MF.) And hence, سَكَرَ البَابَ, and ↓ سكّرهُ, (assumed tropical:) He closed, or stopped up, the door. (TA.) b4: سُكِرَتْ أَبْصَارُنَا: see 2.2 سكّرهُ: see 4. b2: And see also 1, last two explanations. b3: سُكِرَتْ أَبْصَارُنَا, in the Kur [xv. 15], means (tropical:) Our eyes have been prevented from seeing, and dazzled: (S, K:) or have been covered over: (Aboo-' Amr Ibn-El-' Alà, S, K:) and ↓ سُكِرَتْ, without teshdeed, have been prevented from seeing: (Fr, K: *) or this latter, which is the reading of El-Hasan, means, accord. to him, have been enchanted: (S:) or both mean, have been covered and closed by enchantment, so that we imagined ourselves to behold things which we did not really see: (T, TA:) Mujáhid explains the latter reading as meaning, have been stopped up; i. e., have been covered by that which prevented their seeing, like as water is prevented from flowing by a سِكْر [or dam]: (A 'Obeyd:) and another reading is ↓ سَكِرَتْ, meaning, have become dazzled, like those of the intoxicated: (Ksh, Bd: *) AO says that أَبْصَارُ القَوْمِ ↓ سَكِرَتْ means (tropical:) The people became affected by a giddiness; and an affection like cloudiness of the eye, or weakness of the sight, came over them, so that they did not see; and Aboo-'Amr Ibn-El-'Alà says that this signification is derived from سُكْرٌ; as though their eyes were intoxicated: Zj says that عَيْنُهُ ↓ سَكِرَتْ means (assumed tropical:) his eye became dazzled, and ceased to see. (TA.) b4: سُكِّرَ لِلْحَاجَةِ, meaning (assumed tropical:) His judgment, or opinion, was confused respecting the object of want, is said of a man only before he has determined upon the thing alluded to. (TA.) b5: سكّرهُ, inf. n. تَسْكِيرٌ, also signifies He squeezed his throat, or throttled him. (S, K.) One says, البَعِيرُ يُسَكِّرُ آخَرَ بِذِرَاعِهِ حَتَّى يَكَادُ يَقْتُلُهُ [The camel throttles another with his arm so that he almost kills him]. (S.) 4 اسكرهُ It (wine, or beverage,) intoxicated, or inebriated, him; (S, A;) or deprived him of his reason; (Msb;) as also, accord. to some, ↓ سَكَرَهُ; (MF, TA;) but the former is that which commonly obtains; (TA;) [and ↓ سكّرهُ has the same signification; or its inf. n.] تَسْكِيرٌ signifies the causing, or making, to be affected with the remains of intoxication. (KL. [See the pass. part. n. of this last, below.]) The first is also said of قريض [app. a mistranscription for قريص, which may be syn. with قَارِصٌ, meaning “ sour milk,” for this has an effect like intoxication when too much of it has been drunk]; and thus applied it is tropical. (TA.) 6 تساكر He feigned intoxication, or a state of drunkenness. (S, A. *) 8 استكر الضَّرْعُ The udder became full of milk. (MA.) b2: And استكرت السَّمَآءُ The sky rained vehemently. (MA.) سَكْرٌ: see سَكْرَانُ: A2: and سِكْرٌ.

A3: Also A certain herb, or leguminous plant, (بَقْلَةٌ,) of such as are termed أَحْرَار [pl. of حُرٌّ], (Aboo-Nasr, K,) which is of the best of بُقُول: (TA as from the K: [but not in my MS. copy of the K nor in the CK:]) AHn says that no description of its general attributes or qualities had come to his knowledge. (TA.) سُكْرٌ an inf. n., (A, Mgh, K,) or a simple subst., signifying Intoxication, inebriation, or drunkenness; i. e. the state thereof; (S, Msb;) a state that intervenes as an obstruction between a man and his intellect; mostly used in relation to intoxicating drinks: but sometimes as meaning (assumed tropical:) such a state arising from anger, or from the passion of love: a poet says, سُكْرَانِ سُكْرُ هَوًى وَسُكْرُ مُدَامَةٍ

أَنَّى يُفِيقُ فَتًى بِهِ سُكْرَانِ [Two intoxications, the intoxication of love and the intoxication of wine: how shall a youth recover his senses in whom are two intoxications?]. (Er-Rághib, TA.) سِكْرٌ a subst. from السَّكْرُ (Mgh, K) as meaning “ the stopping up, or damming,” of the river, or rivulet; (K;) i. e. A dam; a thing with which a river, or rivulet, is stopped up; (S, * Msb, K, TA;) and ↓ سَكْرٌ, originally an inf. n., occurs in the same sense: (Mgh:) the pl. of the former is سُكُورٌ. (K.) سَكَرٌ Wine: (K:) so, accord. to Fr and others in the Kur [xvi. 69], تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا, meaning, ye obtain therefrom wine, and raisins and dried dates and the like; this being said before wine was prohibited: (TA:) and the [beverage called] نَبِيذ (S, A) prepared from dried dates: (S:) so in the Kur, ubi suprà: (S:) or the expressed juice of fresh ripe dates when it has become strong; (Mgh, Msb;) originally an inf. n.: (Mgh:) or an infusion of dried dates, untouched by fire: (A 'Obeyd:) a beverage, (A,) or نَبِيذ, (K,) made from dried dates and from كَشُوث [a species of cuscuta, or dodder] (A, K) and myrtle, آس, (A,) which is the most bitter beverage in the world, (A,) and forbidden like wine; (TA;) or made from dried dates and كشوث, disposed layer upon layer, upon which water is poured; and some assert that sometimes myrtle (آس) is mixed with it, and this increases its strength: (AHn:) also anything that intoxicates: (K:) and what is forbidden [that is obtained] from fruit (I'Ab, T, K) [of the palm-tree and grape vine], meaning wine, before its being forbidden; and الرِّزْقُ الحَسَنُ is what is lawful [that is obtained] from grapes and dates: (I 'Ab, T, TA:) and vinegar; (K;) accord. to some of the expositors of the Kur, ubi suprà; but this is a meaning unknown to the leading lexicologists: (B, TA:) and food: (K:) so accord. to AO alone; as in the following saying of a poet; جَعَلْتَ أَعْرَاضَ الكِرَامِ سَكَرَا [Thou hast made the reputations of the generous to be food: or] thou hast made the vituperation of the generous to be food to thee: but the leading lexicologists disallow this; and Zj says that the more probable meaning here is wine. (TA.) سَكِرٌ: see سَكْرَانُ: b2: and سِكِيرٌ.

سَكْرَةٌ A fit of intoxication: (A, Mgh:) pl. سَكَرَاتٌ. (Mgh.) You say, ذَهَبَ بَيْنَ الصَّحْوَةِ وَالسَّكْرَةِ He went away in state between that of sensibility and insensibility, or mental perception and inability thereof. (TA.) b2: and (tropical:) A fit of anger. (TA.) b3: And (tropical:) An overpowering sensation of delight, affecting youth. (TA.) b4: سَكْرَةُ المَوْتِ (tropical:) [The intoxication of death; meaning] the confusion of the intellect by reason of the severity of the agony of death: (B, TA:) the oppressive sensation attendant upon death, which deprives the sufferer of reason: (Bd in 1. 18:) the oppressive sensation, (S, A, * Mgh, K,) and disturbance of the mind, and insensibility, (K,) attendant upon death. (S, * A, Mgh, K.) And in like manner, سَكْرَةُ الهَمِ, (K,) and النَّوْمِ, (TA,) (tropical:) The oppressive sensation, &c., attendant upon anxiety, (K,) and upon sleep. (TA.) سَكَرَةٌ I. q. شَيْلَمٌ; (K;) [or resembling the شَيْلَم; (see زُؤَانٌ;) a certain plant, app. called by the former name because a decoction thereof is used as an anæsthetic; said to be] the same that is called مُرَيْرَآءُ, that is [often found] in wheat. (TA.) سَكْرَانُ (S, A, Mgh, Msb, K) and سَكْرَانٌ, (TA,) which latter is seldom used, and is of the dial. of the Benoo-Asad, as is said in the S and Msb of its fem., (TA,) and ↓ سَكْرٌ; (K; [in the TA ↓ سَكِرٌ, but this is afterwards mentioned in the K as an intensive epithet;]) fem. [of the first,] سَكْرَى; (S, Mgh, Msb, K;) and [of the second,] سَكْرَانَةٌ; (S, Msb, K;) and [of the third,] سَكْرَةٌ; (K; [in the TA سَكِرَهٌ;]) Intoxicated; inebriated; drunken: (S, Msb, K:) [see سُكْرٌ:] pl. سُكَارَى [which is said in the TA to be also pl. of سَكِرٌ] and سَكَارَى, (S, Msb, K:) of which the former is the more common, or, as some say, the latter, and the former of which is said to be the only instance of the kind, except كُسَالَى and عُجَالَى and غُيَارَى, (TA,) [to which should be added حُيَارَى, and probably some other instances,] and سَكْرَى; (S, K;) or this is a fem. sing. applied as an epithet to a pl. n.; (Fr;) and in the Kur iv. 46, ElAamash read سُكْرَى, with damm, which is very strange, since no pl. of the measure فُعْلَى is known. (TA.) Th says that the words of the Kur [iv. 46] لَا تَقْرَبُواالصَّلَاةَ وَأَنْتُمْ سُكَارَى [Engage ye not in prayer when ye are intoxicated] was said before the prohibition of wine was revealed: others say that the meaning is, when ye are intoxicated with sleep. (TA.) سُكُرْكَةٌ, written by Sh سُكْرُكَةٌ: see art. سكرك. (TA.) سَكُورٌ: see سِكِيرٌ.

سُكَّرٌ [Sugar;] a certain sweet substance, (TA,) well known: (Msb, TA:) a Pers\. word, (S,) arabicized, (S, K,) from شَكَرْ: (K:) n. un. with ة [signifying a piece of sugar]: (S, K:) it is hot and moist, accord. to the most correct opinion; but some say, cold: and the best sort of it is the transparent, called طَبَرْزَذٌ; and the old is more delicate than the new: it is injurious to the stomach, engendering yellow bile; but the juice of the لَيْمُون and نَارَنْج counteract its noxiousness: it is said to be a word recently introduced; but some say that it occurs in one trad. (TA.) b2: Also Like سُكَّر [or sugar] in sweetness: so used by Aboo-Ziyád El-Kilábee. (TA.) b3: Also A certain kind of sweet fresh ripe dates; (K;) a sort of fresh ripe dates, likened to sugar in sweetness: (Mgh:) or a kind of very sweet dates; (AHát, T, Msb;) known to the people of ElBahreyn, (T,) and in Sijilmáseh and Dar'ah, and, as some say, in El-Medeeneh, where, how-ever, they require to be dried artificially. (MF.) b4: A kind of grapes, which, being affected by what is termed مَرَق, fall off, (K,) for the most part: their bunches are of middling size; and they are white, juicy, and very sweet, (TA,) of the best kinds of grapes; (K;) and are made into raisins. (TA.) سُكَّرِىٌّ [Sugary; saccharine. b2: And] Cake containing sugar, or barley-sugar, with almonds, or pistachio-nuts. (MA.) سَكَّارٌ One who makes, or sells, the beverage called نَبِيذ; syn. نَبَّاذٌ. (S, K.) سِكِّيرٌ One who intoxicates himself much, or often; a drunkard; a tippler; (K;) as also ↓ مِسْكِيرٌ (S, K) and ↓ سَكُورٌ (IAar, K) and ↓ سَكِرٌ: (K:) or constantly intoxicated: (S:) the pl. of سَكِرٌ is سُكَارَى, which is also pl. of سَكْرَانُ. (TA.) رِيحٌ سَاكِرَةٌ (tropical:) Wind becoming still. (A.) and لَيْلَةٌ سَاكِرَةٌ (tropical:) A still night; a night in which the wind is still; (S, * A;) a night in which there is no wind. (TA.) And مَآءٌ سَاكِرٌ (tropical:) Still, not running, water. (Az, TA.) سَيْكُرَانٌ A certain plant, always green, the grain whereof is eaten: (K: [but this description seems to be an incorrect abstract of what here follows:]) Ed-Deenawaree [i. e. AHn] says, it is of the plants that continue green throughout the whole of the summer: I asked a sheykh of the Arabs of Syria, and he said, it is the سُخَر, [correctly سُخَّر,] and we eat it in its fresh state, with what an eating! and, he said, it has green grains, like the grain of the رَازِيَانَج [or fennel], except that they are round: (O:) [in the present day, it is applied to henbane, or a species thereof: accord. to Forskål, (Flora Aegypt. Arab., p. lxiii.,) hyoscyamus datora. See also شَيْكُرَانٌ.]

مُسَكَّرٌ Affected with the remains of intoxication. (S, K.) مِسْكِيرٌ: see سِكِيرٌ.

كذب

1 كَذَبَ, aor. ـِ inf. n. كَذِبٌ (a strange form of inf. n.; there being, accord. to Kz., only fourteen instances of it; as لَعِبٌ, and ضَحِكٌ, &c.; though there are many substantives of this measure; MF) and كِذْبٌ (S, K: accord. to Ibn-Es-Seed and others, this latter is formed from the former, by putting the second vowel of the former in the place of the first: MF) and كَذِبَةٌ (L) or كَذْبَةٌ (K) and كِذْبَهٌ (L, K) and كِذَابٌ and كِذَّابٌ (K: but this last, which is also assigned to كَذَبَ in the L, is, accord. to the S, which refers, for proof, to the Kur, ch. lxxviii.

28, one of the inf. ns. of كذّب: and Ks says, that the people of El-Yemen make the inf. n. of فعّل of the measure فِعَّالٌ, while the other Arabs make it تَفْعِيلٌ: TA) and, accord. to some, كُذْبٌ and كَذْبٌ (TA: but the latter of these two, though agreeable with analogy, is unheard: TA): see also كَذِبٌ, below: [He lied; uttered a falsehood; said what was untrue:] he gave an untrue account, or relation, of a thing, whether intentionally or unintentionally. (Msb) الكَذِبُ is of five kinds. b2: First, The relater's changing, or altering, what he hears; and his relating; as from others, what he does not know. This is the kind that renders one criminal, and destroys manly virtue. — Second, The saying what resembles a lie, not meaning anything but the truth. Such is meant in the trad., كَذَبَ إِبْرٰهِيمُ ثَلَاثَ كَذِبَاتٍ

Abraham said three sayings resembling lies; he being veracious in the three. — Third, The saying what is untrue by mistake, or unintentionally; making a mistake; erring. This signification is frequent. — Fourth, The finding one's hopes false, or vain. — Fifth, The act of instigating, or inciting. (IAmb.) [See illustrations of these and other significations below; and see more voce صَدَقَ.] [You say] يَكْذِبُكَ مِنْ أَيْنَ جَاءَ [He will lie to thee even as to the place whence he comes.] (L, art. مح, and in many other places, following the similar phrase لَا يَصْدُقُكَ أَثَرَهُ, or أَثَرُهُ.) Lebeed says, اِكْذِبِ النَّفْسَ إِذَا حَدَّثْتَهَا Lie to the soul (i. e., to thy soul,) when thou talkest to it: i. e., say not to thy soul, Thou wilt not succeed in thine enterprise; for thy doing so will divert thee, or hinder thee, therefrom. A proverb. (Meyd, &c.) b3: كُذِبَ, pass., He was told a lie; a falsehood; or an untruth. (K.) b4: Aboo-Duwád says, كَذَبَ العَيْرُ وَإِنْ كَانَ بَرَحْ The wild ass hath lied, although he hath passed from right to left: [the doing which is esteemed unlucky:] or, [agreeably with explanations of كَذَبَ given below,] hath become languid, and within [the sportsman's] power, or reach, &c.: or keep to the wild ass, and hunt him, &c. A proverb, applied in the case of a thing that is hoped for, though difficult of attainment. (TA.) b5: كَذَبَتْ and ↓ كذّبت (tropical:) She (a camel), being covered by the stallion, raised her tail, and then returned without conceiving. (En-Nadr, K.) b6: كَذَبَ is said of other things than men [and animals]: as of lightning, [meaning (assumed tropical:) It gave a false promise of rain]: of a dream, an opinion, a hope, and a desire, [meaning, in each of these cases, (assumed tropical:) It proved false]. (TA.) b7: So also كَذَبَتِ العَيْنُ (assumed tropical:) The sense [i. e., the sight] of the eye deceived it. (TA.) b8: كَذَبَ الرَّأْىُ [(assumed tropical:) The judgment lied]; i. e., he imagined the thing contrary to its real state. (TA.) [See also صَدَقَ ظَنِّى] b9: كَذَبَتْكَ عَيْنُكَ (tropical:) Thine eye showed thee what had no reality. (TA.) b10: كَذَبَ لَبَنُ النَّاقَةِ, and ↓ كذّب, (the latter mentioned in the S,) (tropical:) The milk of the camel passed away, or failed. (Lh.) b11: كَذَبَ فِى سَيْرِهِ (tropical:) [He (a camel) became slack, or slow, in his pace: see 2]. (TA.) b12: كَذَبَ الحَرُّ (tropical:) The heat abated. (TA.) b13: See also 2. كَذَبَ He found his hopes to be false, or vain. (IAmb.) اُنْظُرْ كَيْفَ كَذَبُوا عَلَى

أَنْفُسِهِمْ, [Kur vi. 24, lit., See how they lied against themselves,] is said to signify see how their hope hath proved false, or vain. (TA.) b14: ظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا, [Kur xii. 110,] They (the apostles) thought that they had been disappointed of the fulfilment of the promise made to them. So accord. to one reading. Accord. to another reading, the verb is ↓ كُذِّبُوا: [in which case, the meaning of the words appears to be, “ They knew that they had been pronounced liars ” by the people to whom they were sent]. (TA.) There are also two other readings; ↓ كَذَّبُوا and كَذَبُوا: accord. to the former, the verb refers to the people to whom the apostles were sent; and ظنّوا means “ they knew: ” accord. to the latter, the words mean, “ They (the people above mentioned) thought that they (the apostles) had broken their promise. ” (Jel.) b15: مَا كَذَبَ الفُؤَادُ مَا رَأَى [The mind did not belie what he saw.] (Kur liii. 11.) b16: كَذَبَتْهُ نَفْسُهُ [His soul lied to him:] his soul made him to desire things, and to conceive hopes, that could scarcely come to pass. (K.) Hence the soul is called الكَذُوبُ.

You say in the contr. case, صَذَقَتْهُ نفسه, and الكَذُوبُ. (TA.) See كَذُوبٌ, and art. صدق. b17: Hence, كَذَبَ عَلَيْهِ signifies It rendered him active, or brisk; animated him; instigated him; incited him; (K;) as also كَذَبَهُ. (Z.) b18: Hence, كَذَبَ and كَذَبَكَ and كَذَبَ عَلَيْكَ have sometimes the same signification, though not always the same government, as عَلَيْكَ, or اِلْزَمْ; Keep to; or take to. The noun following is put in the nom. case accord. to the dial. of El-Yemen; and in the acc. accord. to the dial. of Mudar; or, as some say, is correctly put in the nom. only. (TA.) You say, كَذَبَ عَلَيْكَ كَذَا وَكَذَا, meaning Keep to, or take to, such and such things. It is an extr. phrase. (ISk.) You also say, كَذَبْتُ عَلَيْكَ, meaning Keep thou to me: and كذبتُ عَلَيْكُمْ Keep ye to me. IAar. cites the following verse of Khidásh Ibn-Zuheyr, [in which he tauntingly compares a people to ticks]: كَذَبْتُ عَلَيْكُمْ أَوْ عِدُونِى وَعَلِّلُوا بِىَ الأَرْضَ وَالأَقْوَامَ قِرْدَانَ مَوْظَبَا [Keep ye to me: threaten me, and soothe by (the mention of) me the land and the peoples, O ticks of Mowdhab!]: meaning Keep ye to me, and to satirizing me, when ye are on a journey, and traverse the land mentioning me. (TA.) In like manner, يَوْمُ الأَحَدِ والخَمِيسِ كَذَبَاكَ أَوْ يَوْمُ الإِثْنَيْنِ والثَّلَاثَاءِ, in a trad. respecting the proper days for being cupped, signifies Keep thou to Sunday and Thursday, or Monday and Tuesday. (IAth, Z.) The verb is thus used after the manner of a proverb, and is invariable [as to tense], being constantly in the pret. tense, connected [literally or virtually, when explained by عَلَيْكَ followed by the prep. ب, or by إِلْزَمْ,] only with the person addressed, and in the sense of the imperative. كذباك here [lit.] signifies Let them render thee active, or brisk, and animate thee, instigate thee, or incite thee. (Z.). [A trad. of 'Omar, quoted below, presents another instance to which this signification is said to apply.] b19: Or كَذَبَ denotes instigation, or incitement, of the person addressed, to keep to the thing that is mentioned; as in the saying of the Arabs, كَذَبَ عَلَيْكَ العَسَلُ, meaning Eat thou honey: but the explanation of this is, (The relinquisher of) honey hath erred [to thee; i. e., in his representation of its evil qualites &c.; which is equivalent to saying, Eat, or keep to, honey]: العَسَلُ being put for تَارِكُ العَسَلِ. [See also 1 in art. عسل.] In like manner, the saying of 'Omar, كَذَبَ عَلَيْكُمُ الحَجُّ &c., (see below,) signifies Keep ye to the performance of the pilgrimage, &c.: [or (the relinquisher of) the pilgrimage hath erred to thee in his representation of it: therefore it means as above]. (IAmb.) Accord. to IAmb the noun signifying the object of instigation [which may also be called the cause thereof] cannot be rightly put in the acc. case: if so put, the verb is without an agent. (TA.) [But see what is said on this point in the remarks on the trad. of 'Omar below.] b20: Or the verb in a case of this kind signifies أَمْكَنَ: thus, كَذَبَكَ الحَجُّ signifies The performance of the pilgrimage is possible, or practicable, to thee: therefore [it means] Perform thou the pilgrimage. (ISh.) b21: Or أَمْكَنَ is its original signification; and the meaning intended is Keep to; as in the ex. كَذَبَ العَتِيقُ. (Aal.) b22: 'Antarah, addressing his wife 'Ableh, says; or, accord. to some, the poet is Khuzaz Ibn-Lowdhán; كَذَبَ العَتِيقُ وَمَآءُ شَنٍّ بَارِدٌ

إِنْ كُنْتِ سَائِلَتِى غَبُوقًا فَاذْهَبِى (TA.) i. e., Keep thou to the eating of dates, and to the cool water of an old, worn-out, skin: if thou ask me for an evening's drink of milk, depart: for I have appropriated the milk to my colt, which is profitable to me, and may preserve me and thee: (L:) العتيق is in the nom. case accord. to the dial. of El-Yemen: but in the acc. accord. to that of Mudar. (TA.) b23: Er-Radee [reading العتيقَ] cites this verse as a proof that كَذَبَ, originally a verb, has become a verbal noun, signifying اِلْزَمْ. (TA.) But he is the only one who asserts it to be a verbal noun. (MF.) b24: Also, Mo'akkir El-Bárikee says, وَذُبْيَانِيَّةٍ أُوْصَتْ بَنِيهَا بِأَنْ كَذَبَ القَرَاطِفُ وَالقُرُوفُ And many a woman of Dhubyán charged her sons by [saying], Keep to the red garments (اكسية), and the bags (or receptacles) of leather tanned with pomegranate-bark. She charged them to take plenty of these two things as spoil from the tribe of Nemir, if they should prevail over them. (Aboo-'Obeyd El-Kásim Ibn-Selám.) b25: كذب is also said to have the same meaning in the words of the trad. كَذَبَ النَّسَّابُونَ [Keep to those skilled in genealogy:] or Regard is to be had to what is said by those skilled in genealogy: another meaning to which is assigned below. (TA.) b26: It sometimes signifies It is incumbent, or obligatory. So in the following: (a trad. of 'Omar: TA:) كَذَبَ عَلَيْكُمُ الحَجُّ كَذَبَ عَلَيْكُمُ العُمْرَةُ كَذَبَ عَلَيْكُمُ الجِهَادُ ثلَاثَةُ

أَسْفَارٍ كَذَبْنَ عَلَيْكُمْ [The performance of the pilgrimage is incumbent on you: the performance of (the rites called) العمرة is incumbent on you: warring (for the sake of religion) is incumbent on you: three expeditions are incumbent on you]: (S, * K:) or كذب, here, is from كَذَبَتْهُ نَفْسُهُ, “ his soul made him to desire things, and to conceive hopes, that could scarcely come to pass; ” and the meaning is let [the expectation of the reward which will follow] the performance of the pilgrimage render thee active, or brisk, and animate thee, instigate thee, or incite thee, to the act: [and so of the rest of the trad.: but here I should observe, that, for لِيَكْذِبَكَ and لِيُنَشِّطَكَ and يَبْعَثَكَ, in the CK, we should read لِيَكْذِبْكَ &c.:] (K:) b27: or, as ISk says, كذب, here, seems to denote instigation, or incitement, meaning عَلَيْكُمْ بِهِ keep ye to it; and is an extr. word with respect to analogy: (S:) b28: accord. to Akh., الحجّ is governed in the nom. case by كذب; but as to the meaning, it is in the acc.; because the meaning is a command to perform the pilgrimage; as when you say, أَمْكَنَكَ الصَّيْدُ [“ the game hath become within thy power, or reach ”], meaning “ shoot it, ” or “ cast at it: ” (S:) he who puts الحجّ in the acc. case, [agreeably with one relation of the trad., TA,] makes عليك [or عليكم] a verbal noun; and in كذب is [implied] the pronoun which refers to الحجّ [and which is the agent of the verb]; (K;) or the agent is implied in كذب, and explained by what follows it; (Sb;) [so that] the meaning is كَذَبَ الحَجُّ عَلَيْكُمُ الحَجَّ: (Z:) or, [as shown above,] كذب is a verbal n., meaning الْزَمْ, and الحجّ is in the acc. case as governed by it: (Er-Radee:) though its being in the acc. case, accord. to some, is altogether unknown: (TA:) b29: [or the meaning is as stated before on the authority of ISh.:] b30: or the trad. means كَذَبَ عَلَيْكَ الحَجُّ إِنْ ذُكِرَ

أَنَّهُ غَيْرُ كَافٍ هَادِمٍ لِمَا قَبْلَهُ مِنَ الذُّنُوبِ [(the relinguisher of) the pilgrimage hath erred to thee if it have been spoken of (by him) as not sufficient, (and as not) abolishing the sins, or offences, (committed) before it: agreeably with the explanation by IAmb, given above]. (K.) b31: كَذَبَ He said what was false unintentionally; committed a mistake, or error. The verb is used in this sense by the people of El-Hijáz, and the rest of the Arabs have followed them in so using it. (Towsheeh.) A2: كَذَبَ is also said to signify He spoke truth; so as to bear two contr. meanings: and thus, كَذَبَ النَّسَّابُونَ may signify Those skilled in genealogy have spoken truth: but another explanation of this saying is given in this art. (MF, &c.) A3: كَذَبَتْ عَفَّاقَتُكَ [and the like] Thou brokest wind. (S in art. عفق.) 2 كذّبه, inf. n. تَكْذِيبٌ, (and كِذَّابٌ, TA, and تَكْذِبَةٌ [like تَجْرِبَةٌ &c.], occurring in the TA, voce لَهَبَةٌ, &c.) He made, or pronounced, him a liar; an utterer of falsehood; or a sayer of what was untrue: (K:) he attributed, or ascribed, to him lying, untruth, mendacity, or the speaking untruth: (Msb:) and (Msb) [accused him of lying:] he gave him the lie; said to him, “ Thou hast lied, ” &c. (S, Msb.) See also 4. b2: كذّب بِالأَمْرِ, inf. n. تَكْذِيبٌ and كِذَّابٌ (K: the latter inf. n. of the dial. of El-Yemen: Ks, Fr) and كِذَابٌ, (TA,) He rejected, disallowed, denied, disacknowledged, disbelieved in, or discredited, the thing; syn. أَنْكَرَهُ; (K;) as also كذّبهُ, and ↓ كَذَبَهُ. (Jel, liii. 11.) Ex. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا [And they rejected our signs, with rejection: Kur, lxxviii. 28]. (S.) And كَذَّبَ الفُؤَادُ مَا رَأَى, and ↓ كَذَبَ: see art. فأد, and see 1. b3: كذّب عَنْهُ (assumed tropical:) He repelled from him, [or defended him]; syn. رَدَّ عَنْهُ; namely, a man. (K.) [See exs. voce عوّى, in art. عو.]

A2: حَمَلَ فَمَا كَذّب, inf. n. تَكْذِيبٌ, (tropical:) He charged, and was not cowardly, (S, K,) and did not retreat. (TA.) حَمَلَ ثُمَّ كذّب He charge, and then was cowardly, or did not charge with earnestness, or sincerity: (S:) b2: or falsified the opinion formed of him: or made a false charge. (A.) كذّب عَنَ قِرْنِهِ He charged, and then retreated from his adversary. (Sh.) كذّب القِتَالَ He was cowardly in fight. التَّكْذِيبُ in fighting is the contr. of الصِّدْقُ. (TA.) b3: كذّب السَّيْرَ [He slackened his pace, or became slow, after giving promise of being quick;] he did not proceed in his journey with energy. (TA.) b4: مَا كَذَّبَ أَنْ فَعَلَ كَذَا (so in the TA, and in a MS. copy of the K: in the CK, and in two copies of the S, مَا كَذَبَ:) (tropical:) He did not delay to do so: (S, K:) he was not cowardly and weak, and did not delay to do so. (TA.) A3: كذّب عَنْ أَمْرٍ قَدْ أَرَادَهُ (tropical:) He abstained, or desisted, or drew back by reason of fear, from a thing that he had desired to do. (K.) b2: كذّب (and ↓ كَذَبَ, TA,) (assumed tropical:) He (a wild beast) took a run, and then stopped to see what was behind him, (K,) whether he were pursued or not. (TA.) 3 كَاذَبْتُهُ, inf. n. مُكَاذَبَةٌ and كِذَابٌ, I lied, &c., to him, and he to me. (K, * TA.) 4 اكذبهُ He found him a liar; an utterer of falsehood; or a sayer of what was untrue: (S, K:) or he said to him, “ Thou hast lied ”: &c.: (TA:) or this verb bears the former of these two significations, and ↓ كذّبه signifies the latter: (S:) or اكذبه signifies he shewed him that he had told a lie, &c.: (Zj:) or اكذبه signifies he announced that he had told, or related, a lie, &c.: and ↓ كذّبه, he announced his being a liar, &c.: (Ks, S:) or اكذبه and ↓ كذّبه are syn.: but the former sometimes signifies he incited, urged, or induced, him to lie, &c. (a signification assigned to it in the K): and sometimes, he made manifest, or proved, his lying, &c. (a signification also assigned to it in the K): and he found him a liar, &c. (Th, S, * TA.) A2: اكذب, inf. n. إِكْذَابٌ, (tropical:) He, being called to, or shouted to, remained silent, feigning to be asleep. (AA, K.) 5 تكدّب He affected lying: or he lied purposely (تَكَلَّفَ الكَذِبَ). (S, K.) He told a lie; [like كَذَب.] (MA, KL.) [See also an instance in which it is trans., meaning He spoke falsely, voce تزعّم.] b2: تكذّبهُ, (K,) and تكذّب عَلَيْهِ, (TA,) He asserted that he was a liar. (K.) Aboo-Bekr Es-Siddeek says, رَسُولٌ أَتَاهُمْ صَادِقًا فَتَكَذَّبُوا عَلَيْهِ وَقَالُوا لَسْتَ فِينَا بِمَا كِثِ

[An apostle came to them, speaking truth; but they brought a charge of lying against him, or asserted him to be a liar, and said, Thou shalt not stay among us]. (TA.) 6 تكاذبوا They lied, &c., one to another. (S.) See also تَصَادَقَا.

كَذْبٌ and كَذِبٌ and كَذَبٌ and كُذْبٌ i. q. كَدْبٌ &c. (K, art. كدب.) كَذِبٌ and ↓ أُكْذُوبَةٌ [pl. أَكَاذِيبُ] (S, K) and ↓ كُذْبَى and ↓ مَكْذُوبٌ (K: this last a pass. part. n. used in the sense of an inf. n., as is said to be done in only four other instances: MF) and ↓ مَكْذُوبَةٌ (S, K: a fem. pass. part. n. which is less used in this manner than a masc.: TA [or perhaps an inf. n., as its contr. مَصْدُوقَةٌ is said to be:]) and ↓ مَكْذَبَةٌ (K: a meemee inf. n. agreeable with analogy: TA) and ↓ مُكْذُبَةٌ (CK: omitted in a MS. copy, and in the TA) and ↓ كَاذِبَةٌ (S, K) and ↓ كُذْبَانٌ and ↓ كُذَّابٌ (K) and ↓ تَكْذَابٌ (L, art. مسح,) are synonymous: (S, K) [all of these are regarded by some as inf. ns., signifying The act of lying; uttering a falsehood; or saying what is untrue: by others, all but the first seem to be regarded as simple substantives, signifying a lie; a falsehood; an untruth; a fiction; a fable: and the first, being an inf. n., is often used as a subst.] b2: إِنَّ بَنِى

↓ نُمَيْرٍ لَيْسَ لَهُمْ مَكْذُوبَةٌ [Verily no lying, or lie, is attributable to the sons of Numeyr] is related as a phrase of the Arabs. (Fr.) b3: إِنَّ بَنِى فُلَانٍ

↓ لَيْسَ لِحَدِّهِمٌ مَكْذُوبَةٌ; i. e., كَذِبٌ; [Verily no falsity is attributable to the valour of the sons of such a one]. (S.) b4: ↓ لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ [Kur lvi. 2,] signifies There shall be no rejecting its happening [as a falsity]: كاذبة being here an inf. n.: (Fr) or كاذبة is here a subst. put in the place of an inf. n., like عَاقِبَةٌ and عَافِيةٌ and بَاقِيَةٌ. (S.) b5: ↓ لَا مُكْذَبَةَ, and ↓ لا كُذْبَى, and ↓ لا كُذْبَانَ, I do not accuse thee of lying; or make thee a liar: (TA:) [and in like manner] لَا كُذْبَ لَكَ, and لا كُذْبَى لَكَ, signify لا تَكْذِيبَ There is no accusing thee of lying; or making thee a liar. (Lb.) b6: الشِّعْرِ ↓ تَكَاذِيبُ [The lies of poetry]. (TA.) b7: جَاؤُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ, [Kur xii. 18, They brought, upon his shirt, false blood]: كذب here means ↓ مَكْذُوبٍ: (Fr and Abu-l- 'Abbás:) or is for ذِى كَذِبٍ, meaning مَكْذُوبٍ فِيهِ: (Zj:) or the blood is termed كذب because he (Jacob) was told a lie thereby. (Akh.) See another reading in art. كدب.

كُذْبَى: see كَذِبٌ.

كَذْبَانٌ: see كَاذِبٌ.

كُذْبَانٌ: see كَذِبٌ.

الكَذُوبُ and الكَذُوبَةُ (tropical:) Names of the soul. (Az, K.) See 1. b2: صَدَقَتْهُ الكَدُوبُ, [The soul (i. e. his soul) told him truth:] the soul diverted him, or hindered him, or held him back, from an undertaking, causing him to imagine himself unable to prosecute it. (TA.) One says so of a man who threatens another, and then belies himself, and is cowardly and weak. (AA.) Fr cites this hemistich: حَتَّى إِذَا مَا صَدَقَتْهُ كُذُبُهْ Until, when his souls told him the truth, or diverted him, &c.: the poet assigning souls to the person spoken of because of the several opinions of the soul. (TA.) كَذَّابٌ: see كَاذِبٌ.

كُذَّابٌ: see كَذِبٌ.

كَذَّابَةٌ (assumed tropical:) A piece of cloth that is dyed of various colours, or figured, as though it were embroidered, and stuck to the ceiling of a chamber: so called because one would imagine that it [meaning what is figured] is upon the ceiling, whereas it is upon a piece of cloth beneath the ceiling. (A, L.) كَاذِبٌ and ↓ كَذَّابٌ (fem. with ة, TA,) and ↓ كَذُوبٌ and ↓ كُذَبَةٌ (S, K) and ↓ كَذُوبَةٌ and ↓ تِكِذَّابٌ (like تِصِدَّاقٌ, TA) and ↓ كَذْبَانٌ (K) and ↓ كَيْذُبَانٌ (S, K) and ↓ كَيْذَبَانٌ (Az, K) and ↓ مَكْذَبَانٌ and ↓ مَكْذَبَانَةٌ and ↓ كُذُبْذُبٌ and ↓ كُذُّبْذُبٌ (S, K; neither of which last two words has its like in measure, IJ) and ↓ كُذُبْذُبَانٌ (K) epithets, applied to a man, from كَذَبَ “ he lied, &c.: ” (S, K, &c.:) [the first word a simple epithet, signifying Lying, &c.; or a liar: each of the others an intensive epithet, signifying Lying, &c., much; mendacious; or a great, or habitual, liar]. Pl. of the first word [كَاذِبُونَ and] كُذَّبٌ; and of the third, كُذُبٌ: (S:) or, accord. to some, the last is pl. of كَاذِبٌ, contr. to analogy; or pl. of كِذَابٌ, which is an inf. n. used as an intensive epithet. (MF.) b2: See كَذِبٌ b3: نَاصِيَةٍ كَاذِبَةٍ, [in the Kur xcvi. 16,] signifies ناصيةٍ كاذبةٍ صَاحِبُهَا [By] a forelock whose owner is a liar. (TA.) b4: Of the same kind is the expression ↓ رُؤْيَا كَذُوبٌ, meaning رؤيا صَاحِبُهَا كَاذِبٌ [A dream whereof the dreamer finds it to be false, or vain; i. e. a false, or vain, dream]. (TA.) [See also a verse cited voce خَيَالٌ.] b5: قَدْ يَصْدُقُ ↓ إِنَّ الكَذُوبَ [Verily the habitual liar in some few instances speaks truth]. A proverb. (TA.) b6: نَاقَةٌ كَاذِبٌ, and ↓ مُكَذِّبٌ, (tropical:) A she-camel that, being covered by the stallion, raises her tail, and then returns without conceiving. (En-Nadr, K.) b7: حَمْلَةٌ كَاذِبَةٌ, and ↓ مَكْذُوبَةٌ [لَهَا? (see مَصْدُوقَةٌ),] (tropical:) A charge that is followed up with cowardice and retreating. (TA.) A2: الكَذَّابَانِ An epithet applied to Museylimeh El-Hanafee and El-Aswad El-'Ansee. (K.) [Each of them is called الكذّاب.]

أَكْذَبُ [More and most, lying, or mendacious]: see an ex. voce سُهَيْلَة.

أُكْذُوبَةٌ: see كَذِبٌ.

تَكْذَابٌ and تَكَاذِيبُ: see كَذِبٌ.

مَكْذَبَةٌ: see كَذِبٌ.

مُكْذُبَةٌ: see كَذِبٌ.

مَكْذُوبٌ: see كَذِبٌ b2: [One to whom a lie, falsehood, or untruth, is told: see كُذِبَ.] Ex.

كُلُّ امْرِئٍ بِطَوَالِ العَيْشِ مَكْذُوبُ Every man, in respect of the length of life, is lied to [by his own soul]. A proverb. (Meyd, &c.) b3: قَوْلٌ مَكْذُوبٌ [originally مَكْذُوبٌ فِيهِ] A false saying, or lie; [lit.] a saying in which a falsehood, or lie, is told. (M, TA, voce مَقْتُوتٌ.) مَكْذُوبَةٌ: see كَذِبٌ.

A2: A weak woman. (IAar, K.) b2: A virtuous woman. (TA.) مَكَاذِبُ [signifying lies, falsehoods, or untruths,] is said to be a word that has no proper sing.: or it is pl. of كَذِبٌ, contr. to analogy: or its sing. is مَكْذَبٌ: like as is said of مَحَاسِنُ and مَذَاكِرُ

&c. (MF.)