ثنى: ثنى لفلان وسادةً: من مظاهر الأدب والاحترام للزائر. وتثنى له الوسادة ليرتاح في جلسته (ابن خلكان 10: 108، وانظر كوسج مختارات 133).
وثنى الثوب: عطفه ورد بعضه على بعض لتقصيره وخبنه - وثنى كعب الصرمة: طوى طرف الحذاء عند الكعب - وثنى حافية برنيطة: رفع حافتها وجدّدها (بوشر).
وثنى إليه: انعطف واتجه إليه (عــباد 1: 57) وثنى بالشيء: فعله مرة ثانية، وأتبعه أمرا قبله (عــباد 2: 103 وانظر 3: 206) غير أن لين لم يذكر إلا ثنىّ بتشديد النون في هذا المعنى. لكن ما جاء في بيت الشعر الذي ذكره ابن عــباد هو ثنى الثلاثي كما يدل عليه الوزن.
ثَنَّى: حرث الأرض مرة ثانية (الكالا، انظره في ثلّث، ابن العوام 1: 66، 2: 128).
ثنّى به: سماه بعد الأول (المقري 2: 204) وهي ضد بدا التي وردت في السطر الذي قبله.
وثنّى بفلان: عامله كما عامل الأول قبله، ففي فريتاج مختارات (ص122): وكان السلطان قد قتل بالسيف أحد الأسيرين ولم يشك (الآخر) في إنه يثنّى به.
وثنّى له الوزارة: لقبه بذي الوزارتين ففي حيان - بسام (1: 192ق): كان له بسليمان اتصال فثنى له الوزارة مَثنْى.
وثنّى: قذف، قدح فيه، شنع عليه (الكالا)، وقد ذكرت في معجم فوك في مادة lascivire أي عبث، لها، نزق.
أثنى، يقال أثنى بفلان (؟) ففي ابن حيان (ص49 ق): فكان أول من أظهر الخلعان بها وأثنى بأهل المعصية وسعى في تفريق الكلمة كريب بن عثمان بن خلدون.
وأثنى: كان ذا سمعة حسنة.
تَثَنّى: ذكرت في معجم فوكفي مادة duale بمعنى انثنى.
انثنى: تغضن، وانعطف وارتد بعضه على بعض (بوشر) وذكرت في معجم فوك في مادة lascivire أي عبث، ولها ونزق.
ثنية: طية، - وثنية الركبة أو الذراع: الموضع الذي تثنى (تطوى) منه الركبة أو الذراع. - وطية مضاعفة. وكفة الثوب ونحوه وهو ما ثنى وكف من أطرافه لتقصيره أو خبنه. وهدب الثوب يضاف إليه (بوشر).
ثَنَاء: صيت، شهرة حسنة (فوك) ثَنِيّ: مُهر بلغ السنة الثانية من العمر (ونزشتاين في زيشر 22: 74) - ومن له ثنيّان أي سنّان (فوك).
ثَنِيَّة: ترجمنا هذه الكلمة بلفظة- col ولو إنها تعني عادة محل مرور الطريق في شعاف الجبل (دوماس قبيل 316).
وثنية= عقبة، يقول بلجراف (1: 341): إنها عقبة أو منعرج، فحين يرتفع الجبل لا بد أن يكون الطريق في منعرج للمرور فيه.
وثنية: البرُت أو البرُتات في جبال الييرنية، وهي المواضع المنخفضة التي تتخذ طريقا بين أسبانيا وفرنسا، ويبلغ متوسط ارتفاعها 2766 مترا فوق مستوى سطح البحر، وهي ثنايا هذه السلسلة من الجبال (المقدمة 1: 119)، وأبن خلدون طبعة تورمبرج وفيه (ص9: (غربا والمفضية) وفي ص6 (الثنايا البقايا).
والثنية: الطريق، الدرب (همبرت 41 الجزائر).
والثنايا: أسنان مقدم الفم وأسنان اللبن وأول ما في الفم (بوشر).
ثُنَائِيّ. حديث ثنائي الإسناد: حديث نقل عن الرسول بواسطة سلسلتين من رواة الحديث، ففي العبدري (ص28 ق): قرأت عليه بعض الأحاديث الثنائية الإسناد من حديث مالك.
ثانٍ: من قِبَله (معجم هابشت ألف ليلة 3: 32، وأقرأ فيه 386 بدل 336؟ وثانٍ: مقابل، مواجه، ففي ألف ليلة (3: 56) في الكلام عن شاطئ نهر وغيره: الساقية الثانية أي الساقية المقابلة للجدول. وفيها (1: 771، 795): البر الثاني وفي (4: 674) منها: حتى وصل إلى البر من الجهة الثانية.
ثاني حشيش: خلف، رجيع (كلأ من الحشة الثانية).
ثاني عمارة: عمارة أعيد بناؤها.
ثاني مرة: ثانية، مجددا.
ثاني نبيذ: نطل، نبيذ العنب يصب عليه الماء، نبيذ دون.
كل يوم وثانيه: يوميا (بوشر)؟ قرأ ثانيا: قرأ حتى النهاية (الكالا).
ثانية: جمعها ثوان وثواني: جزء من ستين من الدقيقة (بوشر، محيط المحيط).
وفي كتاب عن الإسطرلاب يعود تاريخه إلى ما قبل القرن السابع للهجرة (مخطوطة 591، فهرست 3: 98): وتنقسم دوائرها إلى دقائق وثواني (المقري 1: 765، راجع إضافات وتصحيحات).
إثْنَيْنِيَّة ثنوية (المقدمة 3: 75) تَثْنِيَة (من مصطلح الجراحة) ويراد به إنه حين يوقف سحب الدم من فتحة الوريد، يعاد بعد ذلك إلى سحبه ثانية دون أن يبضع الوريد. ففي معجم المنصوري: تثنية: (كذا) هو المعاودة، والمراد بها في العضد وهو أن يقطع استخراج الدم قبل استيفاء الغرض ثم يترك ساعة أو يوما ثم يحل الموضع من غير تكرار بضع ثم يرسل الدم.
مثنى، يوم مثنى (تاريخ البربر 2: 395؟ ولا بد أن المراد به اليوم الثلاثين من شهر ذي الحجة، الذي تزيد أيامه في السنة الكبيسة يوما عنه في السنين الأخرى (تعليق الترجمة 4: 245 رقم 1).
المثاني: عند الكلام عن المثاني في القرآن قارن ما ذكره لين مع ما جاء في المقدمة (3: 323).
مَثْنِىّ: في حيان - بسام (1: 114ق) فتسمى بالوزارة في أيامه منفردة ومَثْنِيَّة ارذل الدائرة (الحرس) وأخابث النظار وهذا يعني تلقبوا بلقب الوزير وبلقب ذي الوزارتين. (أنظر ثنّى).
مثنية: نصف قطعة من البز (هوست 269).
استثناء: تقادم، حق اكتساب الملكية بمرور الزمن أو عدم النظر في الطلب وإقصاؤه في القضاء. وسقوط الدين لعدم المطالبة بدفعه في موعده المحدد (بوشر).

ثن

ى1 ثَنَاهُ, (T, S, M, Mgh, Msb, K,) said in the K to be like سَعَى, implying that the aor. is ثَنَىَ, but this is a mistake, (MF, TA,) [for it is well known that] the aor. is ثَنِىَ, (Msb,) inf. n. ثَنْىٌ, (S, M, Msb, &c.,) He doubled it, or folded it; (T;) he turned one part of it upon another; (M, K;) he bent it; (T, S, Mgh, Msb, TA;) he drew, or contracted, one of its two extremities to [or towards] the other; or joined, or adjoined, one of them to the other; thus bending it; (Mgh;) namely, a stick, or branch, or twig, (Mgh,) or a thing, (T, S, M, Msb, K,) of any kind. (T.) One says of a man with the mention of whom one begins, in relation to an honourable or a praiseworthy quality, or in relation to science or knowledge, بِهِ تُثْنَى الخَنَاصِرُ, (T,) meaning With [the mention of] him, (T, and Msb in art. خصر,) among others of his class, (Msb ib.,) the little fingers are bent. (T, and Msb ubi suprá. [For the Arabs, in counting with the fingers, first bend the tip of the little finger down to the palm of the hand; then, the tip of the next; and so on; bending the thumb down upon the other fingers for five; and then continue by extending the fingers, one after another, again commencing with the little finger.]) And a poet says, فَإِنْ عُدَّ مَجْدٌ أَوْ قَدِيمٌ لِمَعْشَرٍ

فَقَوْمِى بِهِمْ تُثْنَى هُنَاكَ لأَصَابِعُ [And if glory, or any old ground of pretension to honour, be reckoned as belonging to a body of men, it is my people, with the mention of them, in that case, the fingers are bent]; meaning that they are reckoned as the best; (IAar, M;) for the best are not many. (M.) One says also, ثَنَى وَرِكَهُ فَنَزَلَ [lit. He bent his hip, and alighted], meaning he alighted from his beast. (T.) and ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ, meaning He drew up his leg to his thigh, and alighted. (M.) But قَبْلَ أَنْ يَثْنِىَ رِجْلَهُ, occurring in a trad., means Before he turned his leg from the position in which it was in the pronouncing of the testimony of the faith. (IAth.) ثَنَى صَدْرَهُ, aor. and inf. n. as above, [lit. He folded his breast, or bosom,] means (assumed tropical:) he concealed enmity in his breast, or bosom: or he folded up what was in it, in concealment. (TA.) It is said in the Kur [xi. 5], أَلَا إِنَّهُمْ يَثْنَونَ صُدُورَهُمْ, meaning [Now surely] they infold and conceal [in their bosoms] enmity and hatred: (Fr, T:) or they bend their breasts, or bosoms, and fold up, and conceal, what is therein: (Zj, T:) I'Ab read, صُدُورُهُمْ ↓ تَثْنَوْنِى: you say, اِثْنَوْنَى صَدْرُهُ عَلَى البَغْضَآءِ, meaning his breast, or bosom, infolded, or concealed, vehement hatred: (T:) or the phrase in the Kur, accord. to the former reading, means they bend, or turn, their breasts, or bosoms, from the truth; they turn themselves away therefrom: or they incline their breasts, or bosoms, to unbelief, and enmity to the Prophet: or they turn their backs: (Bd:) [for] b2: ثَنَاهُ, (T, S, Msb, TA,) aor. as above, (Msb,) and so the inf. n., (T, Msb, TA,) also signifies He turned him, or it, away or back. (T, S, Msb, TA.) Also He turned him, or turned him away or back, (Lth, T, S,) from the course that he desired to pursue, (Lth, T,) or from the object of his want: (S:) or you say, ثَنَاهُ عَنْ وَجْهِهِ, (Mgh,) and عَنْ حَاجَتِهِ, (TA,) and عَنْ مُرَادِهِ, (Msb,) he turned him, or turned him away or back, (Mgh, Msb, TA,) from his course, (Mgh,) and from the object of his want, (TA,) and from the object of his desire. (Msb.) One says also, فُلَانٌ لَا يُثْنَى عَنْ قِرْنِهِ وَلَا عَنْ وَجْهِهِ [Such a one will not be turned, or turned away or back, from his antagonist, nor from his course]. (T.) b3: Also He tied it; or tied it in a knot or knots; or tied it firmly, fast, or strongly. (TA.) You say, ثَنَيْتُ البَعِيرَ بِثِنَايَيْنِ, meaning, accord. to As, as related by A'Obeyd, I bound both the fore legs of the camel with two bonds: but correctly, I bound the two fore legs of the camel with the two ends of a rope; the last word meaning a single rope: (T:) عَقَلْتُهُ بِثَنْيَيْنِ means I bound one of his fore shanks to the arm with two ties, or tyings. (T, M.) b4: ثَنْىٌ [as inf. n. of ثَنَى] also signifies The act of drawing, or joining, or adjoining, one [thing] to another; (Lth, T, Mgh;) and so ↓ تَثْنِيَةٌ [inf. n. of ثنّى]. (Mgh.) b5: [As ثَلَثَهُمْ signifies “ he took the third of their property,” and “ he made them, with himself, three,” and other verbs of number are used in similar senses, so] ثَنَاهُ signifies He took the half of their property: or he drew, or adjoined, to him what became with him two: (TA:) or ثَنَيْتُهُ, (S, Msb,) aor. and inf. n. as above, (Msb,) signifies I became (S, Msb) to him, (S,) or with him, (Msb,) a second; (S, Msb;) or I was a second to him, or it: (Er-Rághib:) or one should not say thus, but that Az says, (M,) هُوَ وَاحِدٌ فَاثْنِهِ (M, K [but in the latter, هٰذَا in the place of هُوَ, and in the CK, ↓ فأَثْنِه,]) he is one, and be thou a second to him. (M, K.) b6: ثَنَى, aor. as above, also signifies He made eleven to be twelve. (T in art. ثلث.) b7: ثَنَى الأَرْضَ, inf. n. as above, He turned over the land, or ground, twice for sowing, or cultivating: (Mgh, and A * and TA * in art. ثلث:) and ↓ تَثْنِيَةٌ [inf. n. of ثنّى] and ثُنُيَانٌ [app. another inf. n. of ثَنَى, and app. correctly written ثُنْيَانٌ] are often used by [the Imám] Mohammad in the sense of ثَنْىٌ: he who explains تَثْنِيَةٌ as signifying the turning over [the land, or ground,] for sowing, or cultivating, after the harvest, or as signifying the restoring land to its owner turned over for sowing, or cultivating, commits an inadvertence. (Mgh.) b8: فَاثْنِنِى, occurring in a poem of Kutheiyir 'Azzeh, is explained as meaning Then give thou to me a second time: (M, TA:) but this is strange: (TA:) [ISd says,] I have not seen it in any other instance. (M.) b9: لَا يَثْنِى وَلَا يَثْلِثُ, (a phrase mentioned by IAar, M,) or وَلَا يُثَلِّثُ ↓ لَا يُثَنِّى, or وَلَا يُثْلِثُ ↓ لَا يُثْنِى: see 1 in art. ثلث.2 ثنّاهُ, (S, M, Msb, K,) inf. n. تَثْنِيَةٌ, (S, K,) He made it two; or called it two. (S, M, MS b, K.) [Hence,] ثَنَّى means also He counted two; whence the saying, فُلَانٌ يُثَنِّى وَلَا يُثَلِّثُ; see art. ثلث: (A and TA in art. ثلث:) [and so, app., ↓ اِثَّنَى; for] a poet says, بَدَا بِأَبِى ثُمَّ اثَّنَى بِأَبِى أَبِى

[which seems plainly to mean He began with my father; then counted two with the father of my father]. (M.) b2: [He dualized it, namely, a word; made it to have a dual. b3: He marked it with two points, namely, a ت or a ى.] b4: He repeated it; iterated it. (Mgh.) See 1, in three places. b5: ثنّى لِامْرَأَتِهِ, or عِنْدَهَا, He remained two nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: ثنّى بِالأَمْرِ He did the thing immediately after another thing. (T.) b7: تَثْنِيَةٌ also signifies A man's requesting others [who are playing with him at the game called المَيْسِر] to return, for [a chance of] the stakes, his arrow, when it has been successful, and he has been secure, and has won. (Lh, M.) A2: See also 4.4 أَثْنَتْ, or ↓ اِثْتَنَتْ, She brought forth her second offspring. (TA in art. بكر.) b2: See also 1, in two places. b3: اثنى, (inf. n. إِثْنَآءٌ, TA,) He shed his tooth called the ثَنِيَّة; (S, Mgh, Msb;) he became what is termed ثُنِىّ; said of a camel [&c.]: (M, K:) he shed his رَوَاضِع [pl. of رَاضِعَة which is the same, in this case, as ثَنِيَّة]; said of a horse [&c.]. (IAar, T.) A2: اثنى عَلَيْهِ, (T, S, M, Msb, K, &c.,) inf. n. إِثْنَآءٌ; (T;) and ↓ ثنّى, inf. n. تَثْنِيَةٌ, accord. to the K, but this is a mistake for ↓ ثبّى, inf. n. تَثْبِيَةٌ; (TA;) He praised, eulogized, commended, or spoke well of, him: and he dispraised, censured, discommended, or spoke ill of, him: (T, * M, Msb, K:) the object is either God or a man: (T:) or it has the former meaning only: (M, K;) or the former meaning is the more common: (Msb:) accord. to IAar, اثنى signifies he spoke, or said, well, or good; and ill, or evil; and انثى, “he defamed,” or “did so in the absence of the object;” and “he disdained, scorned, shunned, disliked, or hated,” a thing: (T:) and you say, اثنى عَلَيْهِ خَيْرًا [He spoke, or said, well, or good, of him]; (S, and TA from a trad.;) and شَرًّا [ill, or evil], also. (TA from the same trad.) One says also, أَثْنَيْتُ فِعْلَهُ [I praised his deed]; meaning عَلَى فِعْلِهِ; or because أَثْنَى means مَدَحَ. (Ham p. 696.) 5 تثنّى: see 7. b2: Also He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side; syn. تَمَايَلَ: (Har pp. 269 and 271:) and he walked with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side; or with a twisting of the back, and with extended steps; syn. تَبَخْتَرَ. (Idem p. 271.) Yousay, تثنّى فِى مِشْيَتِهِ (S, and Har p. 269) He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side, in his gait. (Har ib.) [And in like manner, and more commonly, one says of a woman.]7 انثنى, (T, S, M, K,) and ↓ تثنّى, and ↓ اِثَّنَى, of the measure اِفْتَعَلَ, (M, K,) originally اِثْتَنَى, (M,) and ↓ اِثْنَوْنَى, (T, S, K,) of the measure اِفْعَوْعَلَ, (T, S,) It was, or became, doubled, or folded; (T;) it had one part turned upon another; (M, K;) it was, or became, bent. (T, S.) b2: [Hence,] انثنى signifies also He turned, or turned away or back, (Har pp. 44 and 120,) عَنْ أَمْرٍ from an affair, after having determined to do it. (Lth in TA art. زمع.) 8 إِثْتَنَىَ see 7, and 4: b2: and see also 2.10 استثناهُ He set it aside as excluded; or he excluded it, or excepted it; مِنْ شَىْءٍ from a thing; syn. حَاشَاهُ: (M:) or he set it aside, or apart, for himself: and in the conventional language of the grammarians, [he excepted it; i. e.] he excluded it from the predicament in which another thing was included, or in which other things were included: (Mgh:) الاِسْتِثْنَآءُ [in grammar] is the turning away the agent from reaching the object of the اِسْتِثْنَآء: (Msb:) in the case of an oath [and the like], it means the saying إِنْ شَآءَ اللّٰهُ [If God will]. (Mgh.) [See ثُنْيَا.]12 اثنونى: see 7; and see also 1.

ثِنْىٌ A duplication, or doubling, of a thing: (T, * S, Msb:) pl. أَثْنَآءٌ; (S, Msb;) or the sing. may be ↓ ثَنًى. (Msb.) b2: A folding: so in the saying, أَنْفَذْتُ كَذَا ثِنْىَ كِتَابِى, (S, TA,) or فِى ثِنْىِ كِتَابِىِ (so in a copy of the S,) i. e., فِى طَيِّهِ [lit. I sent, or transmitted, such a thing within the folding of my writing, or letter; meaning infolded, or enclosed, in it; and included in it]. (S, TA.) b3: A duplicature, or fold, of a garment, or piece of cloth: (TA:) or what is turned back of the extremities thereof: (T:) pl. as above: whence, in a trad. of Aboo-Hureyreh, كَانَ يَثْنِيهِ عَلَيْهِ أَثْنَآءً مِنْ سَعَتِهِ [He used to fold it upon him in folds by reason of its width]; meaning the garment. (TA.) [Hence the saying,] وَكَانَ ذٰلِكَ فِى أَثْنَآءِ كَذَا, i. e., فى غُضُونِهِ [lit and that was in the folds, meaning, in the midst, of such a thing, or such an affair, or event]. (TA.) And جَاؤُوا فِى أَثْنَآءِ الأَمْرِ They came in the midst of the affair, or event. (Msb.) [And hence, app.,] مَضَى ثِنْىٌ مِنَ اللَّيْل An hour, or a period, or a short portion, of the night passed; (M, K; *) syn. سَاعَةٌ, (Th, M, K,) or وَقْتٌ. (Lh, M, K.) [See also what is said below respecting its pl. in relation to a night.] b4: Also sing. of أَثْنَآءٌ meaning The parts of a thing that are laid together like the strands of a rope, or that are laid one upon another as layers or strata, or side by side as the things that compose a bundle; (قُوَاهُ, and طَاقَاتُهُ; [rendered by Freytag “ virtutes, facultates rei; ”]) and ↓ مَثَانٍ, of which the sing. is ↓ مَثْنَاةٌ and ↓ مِثْنَاةٌ, signifies the same. (M, K.) b5: Also A bending of the neck of a sheep, or goat, not in consequence of disease: (K: but in the M, ثَنْىٌ [inf. n. of 1]:) and a serpent's bending, or folding, of itself: (M, K:) and also (thus in the M, but in the K “or”) a curved part of a serpent that has folded itself; (M, K;) pl. أَثْنَآءٌ, (M,) i. e. the folds of a coiled serpent. (T.) The pl. is used metaphorically [as though meaning (tropical:) The turns] of a night. (M. [But see explanations of the sing. as used in relation to a night in what precedes.] b6: A part that is bent, or folded, or doubled, of a وِشَاح [q. v.]; (TA;) pl. as above: (T, TA:) and so of a rope: (S:) or a portion of the extremity of a rope folded, or doubled, [so as to form a loop,] for binding therewith the pastern of the fore leg of a beast, to serve as a tether. (T.) Tarafeh says, لَعَمْرُكَ إِنَّ المَوْتَ مَا أَخْطَأَ الفَتَى

لَكَالطِّوَلِ المُرْخَى وَثِنْيَاهُ بِالْيَدِ [By thy life, death, while missing the strong young man, is like the tether that is slackened while the two folded extremities thereof are upon the fore leg, or in the hand: see طِوَلٌ]: (T, S:) he means that the young man must inevitably die, though his term of life be protracted; like as the beast, though his tether be lengthened and slackened, cannot escape, being withheld by its two extremities: (so in a copy of the T:) or by ثنياه he means its extremity; using the dual form because it is folded, or doubled, upon the pastern, and tied with a double tie: (so in another copy of the T:) or he means, while its two extremities are in the hand of its owner: (EM p. 91:) by ما اخطأ, he means فِى إِخْطَائِهِ, (S in art. طول,) or مُدَّةَ إِخْطَائِهِ: and the ل [prefixed to the ك of comparison] is for corroboration. (EM ubi suprá.) You say also, رَبَّقَ أَثْنَآءَ الحَبْلِ, meaning He made loops in the middle of the rope to put upon the necks of the young lambs or kids. (T.) b7: Also A bend, or place of bending, of a valley, (S, M, * K,) and of a mountain: (S:) pl. as above: (M, K:) and ↓ مَثَانٍ [likewise] signifies the bends of a valley. (T, K.) A2: A she-camel that has brought forth twice, (S,) or two, (M,) or a second time: (K:) or, as some say, that has brought forth once: but the former is more analogical: (M:) one does not say ثِلْثٌ [as meaning “ that has brought forth thrice ”], nor use any similar epithet above this: (S, TA:) pl. ثُنَآءٌ, like ظُؤَارٌ pl. of ظِئْرٌ, accord. to Sb, (M, TA,) and أَثْنَآءٌ accord. to others: (TA:) in like manner it is applied to a woman, (S, M,) metaphorically: (M:) and to the she-camel's second young one: (S, M:) accord. to As, as related by A'Obeyd, a she-camel that has brought forth once: also that has brought forth twice: [so says Az, but he adds,] but what I have heard from the Arabs is this; that they term a she-camel that has brought forth her first young one بِكْر; and her first young one, her بِكْر; and when she brought forth a second, she is termed ثِنْىٌ; and her young one, her ثِنْى: and this is what is correct. (T.) [Hence the saying,] مَا هٰذَا الأَمْرُ مِنْكَ بِكْرًا وَلَا ثِنْيًا (tropical:) This thing, or affair, is not thy first nor thy second. (A and TA in art. بكر.) b2: See also ثُنْيَانٌ.

ثَنًى: see ثِنْىٌ, first sentence.

ثُنًى: see ثِنًى: b2: and see also ثُنْيَانٌ: b3: and اِثْنَانِ.

ثِنًى The repetition of a thing; doing it one time after another: (Aboo-Sa'eed, TA:) or a thing, or an affair, done twice: (S, Msb, TA:) this is the primary signification: (TA:) and ↓ ثُنًى signifies the same. (IB, TA.) It is said in a trad., لَا ثِنَى فِى الصَّدَقَةِ There shall be no repetition in the taking of the poor-rate; (IAth, TA;) [i. e.] the poor-rate shall not be taken twice in one year: (As, Ks, T, S, M, Mgh, K:) or two she-camels shall not be taken in the place of one for the poor-rate: (M, IAth, K: *) or there shall be no retracting of an alms; or no revoking it: (Mgh, K, * TA:) this last is the meaning accord. to Aboo-Sa'eed, (Mgh, TA,) i. e. Ed-Dareeree, (Mgh,) who, in explaining this trad., as relating to the giving an alms to a man and then desiring to take it back, says he does not deny that ثِنًى

has the meaning first assigned to it above in this paragraph. (TA.) b2: See also ثُنْيانٌ: b3: and اِثْنَانِ.

ثَنْوَى and ثُنْوَى: see ثُنْيَا, in four places.

ثُنْيَةٌ: see ثُنْيَا, in three places.

ثِنْيَةٌ The lowest, most ignoble, or meanest, of the people of his house; applied to a man. (S, TA.) b2: Also pl. of ثُنْيَانٌ, q. v. (S, K.) ثُنْيَا a subst. from اِسْتِثْنَآءٌ; (S, Mgh, Msb;) as also ↓ ثَنْوَى; the former with damm, and the latter with fet-h: (S, Msb:) both are syn. with اِسْتِثْنَآءٌ [used as a subst., meaning An exception]; (T;) as also ↓ ثَنِيَّةٌ, (T, K,) or ↓ ثُنْيَةٌ, (accord. to one copy of the T,) and ↓ مَثْنَوِيَّةٌ: (T:) so in the saying, حَلَفَ يَمِينًا لَيْسَ فِيهَا ثُنْيَا and ↓ ثُنْوَى and ↓ ثَنِيَّةٌ or ↓ ثُنْيَةٌ and ↓ مَثْنَوِيَّةٌ [he swore an oath in which there was not an exception]; for when the swearer says, “By God I will not do such and such things unless God will otherwise,” he reverses what he [first] says by God's willing otherwise: (T: [see 10:]) [and so in the saying,] ↓ حَلْفَةٌ غَيْرُ ذَاتِ مَثْنَوِيَّةٍ a swearing not made lawful [by an exception]: (M:) [so too in the saying,] ↓ بَيْعٌ مَا فِيهِ مَثْنَوِيَّةٌ [and ثُنْيَا &c.] (K in art. لحج) a sale in which there is not an exception: (TA in that art.:) or ثُنْيَا signifies a thing excepted, (M, Mgh, K,) whatever it be; (K) as also ↓ ثَنْوَى, (M, K,) with و substituted for ى, (M,) or ↓ ثُنْوَى, (so in the TA, [but probably through inadvertence,]) and ↓ ثَنِيَّةٌ, (M, K,) or ↓ ثُنْيَةٌ. (TA.) In a sale, it is unlawful when it is the exception of a thing unknown; and when one sells a slaughtered camel for a certain price and excepts the head and extremities: (T, TA:) or when an exception is made from things sold without measuring or weighting or numbering: and in a contract with another for labour upon land on the condition of sharing the produce, it is when one excepts a certain measure after the half or the third. (IAth, TA.) The saying of Mo-hammad, مَنِ اسْتَثْنَى فَلَهُ ثُنْيَاهُ means Whoso maketh an exception, his shall be what he excepteth: (M, TA: *) as, for instance, when one says, “I divorce her thrice, save once: ” or “ I emancipate them, except such a one. ” (TA.) b2: It also means particularly The head and legs of a slaughtered camel; (T, M, * K;) because the seller of the camel used, in the Time of Ignorance, to except them; (T;) and IF adds, but incorrectly, the back-bone: (Sgh, TA:) whence, applied to a she-camel, مُذَكَّرَةُ الثُّنْيَا, (T, M,) meaning Resembling the make of the male in [the largeness of] her head and legs; (Th, M;) or جُمَالِيَّةُ الثُّنْيَا, having thick legs, like those of the male camel in thickness. (T.) [Also, app., The exception, or omission, of a day, in irrigation: see 3 in art. ثلث, and ثِلْثٌ in the same art.] and ↓ ثَنِيَّةٌ signifies also A palm-tree that is excepted from a bargain. (M, K.) And The martyrs whom God has excepted from those who shall fall down dead or swooning: (M, K:) these, accord. to Kaab, are اللّٰهِ فِى الأَرْضِ ↓ ثَنِيّةُ [those whom God has excepted on the earth]; (T, M;) alluded to in the Kur [xxxix. 68], where it is said, “and the horn shall be blown, and those who are in the heavens and those on the earth shall fall down dead, or swooning, except those whom God shall please [to except]. ” (T.) ثُنْيَانٌ The second chief; the person who comes second as a chief; (A'Obeyd, T;) the person who is [next] below the سَيِّد, (S, M, K, [in some copies of the K, erroneously, سيل,]) in rank; (S;) as also ↓ ثِنًى (A'Obeyd, T, S, M, K) and ↓ ثُنًى (A'Obeyd, T, S, K) and ↓ ثِنْىٌ: (K:) pl. (of the first, S) ثِنْيَةٌ [which is also a sing., mentioned above]. (S, K.) [See an ex. in a verse cited voce بَدْءٌ.] b2: A man having no judgment nor intelligence, or understanding. (M, K.) b3: Applied to judgment, or an opinion, (M, K,) (tropical:) Wrong, or having a wrong tendency; (M;) bad, corrupt, unsound, or wrong. (K, TA.) A2: Also a pl. of ثَنِىٌّ [q. v.]. (S, M, &c.) ثَنَوِىٌّ rel. n. of اِثْنَانِ, and of اِثْنَا عَشَرَ, when either or these is used as the proper name of a man; as also ↓ اِثْنِىٌّ [with ا when connected with a preceding word]; like بِنَوِىٌّ and اِبْنِىٌّ as rel. ns. of اِبْنٌ. (S.) b2: And الثَّنَوِيَّةُ [The Dualists;] the sect who assert the doctrine of Dualism [الاِثْنَيْنِيَّة]. (TA.) ثَنَآءٌ, [and accord. to the CK, ثَنِيَّةٌ, but this is a mistranscription for تَثْنِيَة, inf. n. of ثَنَّى, and تَثْنِيَة is a mistake for تَثْبِيَة, inf. n. of ثَبَّى, (see 4,)] Praise, eulogy, or commendation, (T, S, M, Msb, K,) of a man, (T, M,) and of God: (T:) and dispraise, censure, or discommendation, (T, M, Msb, K,) of a man: (T, M:) or the former only: (M, K:) or more frequently the former: (Msb:) so termed because it is repeated: (Ham p. 696:) that it relates to good speech and evil is asserted by many. (TA.) ثُنَآءُ and ثُنَآءَ: see مَثْنَى.

ثِنَآءٌ The cord, or rope, with which a camel's fore shank and his arm are bound together; (S, K;) and the like; consisting of a folded, or doubled, cord, or rope: each of the folds, or duplicatures, thereof would be thus termed if the word were used in the sing. form: (S:) Ibn-EsSeed [in the CK, erroneously, Ibn-Es-Seedeh] allows it; and therefore it is given as on his authority in the K: (TA:) and Lth allows it; but in this instance he allows what the Arabs do not allow: (T:) you say, عَقَلْتُ البَعِيرَ بِثِنَايَيْنِ, meaning I bound together the fore shanks and the arms of the camel with a rope, (S,) or with two ropes, (M, [but this is probably a mistake of a copyist,]) or with the two ends of a rope; (Az, T, S, M;) without ء because the word has no sing.: (Kh, Sb, T, S:) Lth allows one's saying بِثِنَآءَيْنِ also; but the Basrees and Koofees [in general] agree that it is without ء: (T:) IB says that it has no sing. because it is a single rope, with one end of which one fore leg is bound, and with the other end the other leg; and IAth says the like: (TA:) this rope is also called ↓ ثِنَايَةٌ; but a single rope for binding one fore shank and arm is not thus called. (T.) See also ثِنَايَةٌ. b2: And see ثَانٍ.

A2: The فِنَآء [or court, or open or wide space, in front, or extending from the sides,] (M, K,) of a house: (M:) [in the CK, الغِناءُ is erroneously put for الفِناءُ:] accord. to IJ, from ثَنَى, aor. ـْ because there one is turned back, by its limits, from expatiating; but A'Obeyd holds the ث to be a substitute for ف. (M.) ثَنِىٌّ Shedding his tooth called the ثَنِيَّة [q. v.]: (S, M, Msb:) or that has shed the tooth so called: (T, Mgh:) applied to a camel &c., as follows: (T, S, M, &c.:) or, as some say, to any animal that has shed that tooth, except man: (M:) fem. with ة: (T, S, M, Msb, K:) a camel in the sixth year; (T, S, M, IAth, Mgh, Msb, K;) the least age at which he may be sacrificed: (T:) and a horse in the fourth year; (IAar, T, Mgh, K;) or in the third year: (S, Msb:) and a cloven-hoofed animal, (S, Mgh, Msb,) or a sheep or goat and an animal of the bovine kind, [respecting which last see عَضْبٌ,] (T, IAth, K,) in the third year: (T, S, IAth, Mgh, Msb, K:) or a sheep and a goat, (M,) the latter accord. to the persuasion of Ahmad [Ibn-Hambal], (TA,) in the second year: (M:) and a gazelle after the age at which he is termed جَذَعٌ: (M: [see شَصَرٌ:]) in all cases, after what is termed جَذَعٌ and before what is termed رَبَاعٍ: (Mgh:) pl. (masc., S, TA) ثُنْيَانٌ and ثِنَآءٌ (S, M, Mgh, Msb) and ثُنَآءٌ, and, accord. to Sb, ثُنٍ; (M;) and pl. fem. ثَنِيَّاتٌ. (S.) الثُّنَىُّ, or الثُّنِىُّ: see اِثْنَانِ.

ثَنِيَّةٌ I. q. عَقَبَةٌ: (AA, M, Mgh, K:) or the latter means a long mountain that lies across the road, and which the road traverses; and the former, any such mountain that is traversed: (T:) so called because it lies before the road, and crosses it; or because it turns away him who traverses it: (Mgh:) or the road of what is termed عَقَبَة: (S; and so in copies of the K:) or a high road of what is thus termed: (K accord. to the TA:) or a road in, or upon, a mountain, (M, K,) like that which is termed نَقْبٌ [q. v.]: (M:) or a road to a mountain: (M, K:) or a mountain (M, K) itself: (M:) or a part of a mountain that requires one, in traversing it, to ascend and descend; as though it turned the course of journeying: (Er-Rághib, TA:) pl. ثَنَايَا: (T, S:) which signifies also [such roads as are termed] مَدَارِج. (T.) Hence the phrase, فُلَانٌ طَلَّاعُ الثَّنَايَا Such a one rises to eminences, or to lofty things or circumstances, or to the means of attaining such things; like the phrase طَلَّاعُ أَنْجُدٍ

[q. v.]: (S:) or, like the latter phrase, is accustomed to embark in, or undertake, or to surmount, or master, lofty and difficult things: (Mgh:) or is hardy, strong, or sturdy; one who embarks in, or undertakes, great affairs. (TA. [See an ex. under the heading of اِبْنُ جَلَا, in art. جلو: and see also art. طلع.]) b2: Also, (T, S, M, &c.,) pl. ثَنَايَا (T, S, Mgh, Msb) and ثَنِيَّاتٌ, (Msb,) One of certain teeth, (T, S, M, Mgh, Msb, K,) the foremost in the mouth, (M,) [namely, the central incisors,] four in number, (T, M, Mgh, Msb,) to man, and to the camel, (T, M, &c.,) and to the wild beast, (M,) in the fore part of the mouth, (T, Mgh, K,) two above and two below: (T, M, Mgh, K:) so called as being likened to the ثَنِيَّة of a mountain, in form and hardness; (TA;) or because each of them is placed next to its fellow. (Mgh.) A2: Also fem. of ثَنِىٌّ [q. v.]. (T, S, M, &c.) A3: See also ثُنْيَا, in five places.

ثِنَايَةٌ A cord, or rope, of goats' hair (شَعَر), or of wool, (S, K,) or of other material; (K;) as also ↓ ثِنَآءٌ (K) and ↓ مِثْنَاةٌ and ↓ مَثْنَاةٌ; (M, K;) which last is explained by IAar as signifying [simply] a cord, or rope: (M:) [or] the first has the meaning assigned to it above, voce ثِنَآءٌ; syn. with ثِنَايَانِ: and signifies also a long rope; whence the saying of Zuheyr, describing the [she-camel termed] سَانِيَة, تَمْطُو الرِّشَآءَ وَتُجْرِى فِى ثِنَايَتِهَا مِنَ المَحَالَةِ قَبًّا رَائِدًا قَلِقَا (T,) meaning [She draws the well-rope, and causes to run,] with her ثناية upon her, (ISk, T,) [a wabbling, unsteady, sheave (?) of the large pulley;] the ثناية here being a rope of which the two ends are tied to the saddle (قَتَب) of the سانية; the [upper] end of the well-rope being tied to its ↓ مِثْنَاة [which here means the folded middle part]: (T:) but Aboo-Sa'eed says that it [here] means a piece of wood by which are connected the two extremities of the cheeks, or side-pieces, (طرفا الميلين, [the latter of which words I here render conjecturally, supposing it to be similar in meaning to القَعْوِ or القَعْوَيْنِ,]) above the محالة, and a similar piece below; the محالة and [qu. or] the sheave turning between the tow pieces thus called. (T, in a later portion of the art.) ثُنَائِىٌّ [a rel. n. from اِثْنَانِ, anomalously formed, but analogous with other rel. ns. from ns. of number, as رُبَاعِىٌّ ثُلَاثِىٌّ, &c., Of, or relating to, two things]. b2: كَلِمَةٌ ثُنَائِيَّةٌ A word comprising, or composed of, two letters; as يَدٌ, and دُمْ [or دَمٌ?]. (TA.) ثِنْتَانِ a fem of اِثْنَانِ, q. v.

ثَانٍ [act. part. n. of 1; Doubling, or folding; &c.]. Hence, هُوَ ثَانٍ رِجْلَهُ While he was bending his leg before rising, or standing up. (TA from a trad.) [And جَآءَ ثَانِىَ عِطْفِهِ: see art. عطف.] One says of a horseman who has bent the neck of his beast on the occasion of his vehement running, جَآءَ ثَانِىَ العِنَانِ [He came bending the rein by pulling it with both hands a little apart]: (T:) or جَآءَ ثَانِيًا مِنْ عِنَانِهِ [he came bending a part of his rein]. (S.) And of the horse himself, one says, جَآءَ سَابِقًا ثَانِيًا, i. e. He came outstripping, with bent neck, by reason of briskness; because when he is fatigued, he stretches out his neck; and when he is not fatigued nor jaded by running, but comes in his first run, he bends his neck: and hence the saying of the poet, وَمَنْ يَفْخَرْ بِمِثْلِ أَبِى وَجَدِّى

يَجِئْ قَبْلَ السَّوَابِقِ وَهُوَ ثَانِى

i. e. [And he who glories in the like of my father and my grandfather, let him come before the mares that outstrip,] he being like the horse that outstrips [all others], with bent neck; or it may mean, he bending the neck of his horse which has outstripped the others. (T.) [Hence also,] شَاةٌ ثَانِيَةٌ A sheep, or goat, bending the neck, not in consequence of disease. (M, K.) b2: [Also Second; the ordinal of two: fem. with ة.] You say, هٰذَا ثَانِى هٰذَا [This is the second of this]; i. e. this is what has made this a pair, or couple: (M:) and فُلَانٌ (T) or هٰذَا (S) ثَانِى اثْنَيْنِ, (T, S,) i. e. Such a one, or this, is [the second of two, or] one of the two; (T, S;) like as you say ثَالِتُ ثَلَاثَةٍ; and so on to عَشَرَة: but not with tenween: (S:) [i. e.,] you may not say ثانٍ اثْنَيْنِ: (T: [see ثَالِثٌ:]) but if the two [terms] disagree, you may use either mode; (S;) you may say, هٰذَا (S) or هُوَ (Mgh) ثَانِى وَاحِدٍ and ثَانٍ وَاحِدًا, (S, Mgh,) i. e. This has become a second to one, (S,) [or rather, becomes &c. (i. e. يَثْنِى rather than ثَنَى),] or he, or it, makes one, with himself, or itself, to be two. (Mgh.) ↓ ثِنَآء also signifies the same in a trad. respecting the office of commander, or governor, or prince; where it is said, أَوَّلُهَا مَلَامَةٌ وَثِنَاؤُهَا نَدَامَةٌ وَثِلَاثُهَا عَذابُ يَوْمِ القِيَامَةِ إِلَّا مَنْ عَدَلَ, i. e. [The first result thereof is blame, and] the second [is regret, and] the third [is the punishment of the day of resurrection, except in the case of him who acts equitably]: so says Sh. (T.) b3: And الثَّوَانِى [pl. of الثَّانِيَةُ] signifies [The second horns;] the horns that are [next] after the أَوَائِل. (M.) b4: [ثَانِىَ عَشَرَ and ثَانِيَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Twelfth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث.]

أَثْنَآءٌ pl. of ثِنْىٌ and of اِثْنَانِ: and also syn. with this latter, q. v.

اِثْنِىٌّ: see ثَنَوِىٌّ.

اِثْنَانِ a noun of number; (S, Msb;) applied to the dual number; (Msb;) meaning [Two;] the double of وَاحِدٌ; (M, K;) with a conjunctive ا [when not immediately preceded by a quiescence, written اثْنَانِ]; (T, S, Msb;) but this is sometimes made disjunctive when connected with a preceding word by poetic license: (T, S:) of the masc. gender: (S:) fem. اِثْنَتَانِ, (T, S, Msb,) in which, also, the ا is conjunctive; (T, Msb;) and ↓ ثِنْتَانِ; (T S, M, Msb, K;) the latter sometimes used, (T,) [much less frequently than the former, though the only fem. form mentioned in the M and K,] and of the dial. of Temeem; (Msb;) like as one says, هِىَ ابْنَةُ فُلَانٍ and هِىَ بِنْتُهُ: (T:) the ت in the dual is a substitute for the final radical, ى, (M, TA,) as it is in أَسْنَتُوا, the only other instance of this substitution except in words of the measure اِفْتَعَلَ: (Sb, M, TA:) in اِثْنَانِ, the final radical, ى is suppressed: (Msb:) it has no sing.: (Lth, T:) if it were allowable to assign to it a sing., it would be اِثْنٌ [for the masc.] and اِثْنَةٌ [for the fem.], like اِبْنٌ and اِبْنَةٌ: (S:) accord. to some, (Msb,) it is originally ثِنْىٌ; (T, Msb, CK;) and hence the dual ثِنْتَانِ: (Msb:) or it is originally ثَنَىٌ, (M, Msb, and so in a copy of the K,) the conjunctive ا being then substituted for the ى whence the dual اثْنَانِ, like ابْنَانِ: (Msb:) this is shown by the form of its pl., which is أَثْنَآءٌ, (M, K,) like أَبْنَآءٌ [pl. of ابْنٌ, which is originally بَنَىٌ or بَنَوٌ,] and آخَآءٌ [pl. of أَخٌ, which is originally أَخَوٌ]. (M.) In the saying in the Kur [xvi. 53], لَا تَتَّخِذُوا إِٰلهَيْنِ اثْنَيْنِ [Take not to yourselves two gods], the last word is added as a corroborative. (M.) The phrase ثِنْتَا حَنْظَلٍ occurs, by poetic license, for اِثْنَتَانِ مِنْ حَنْظَلٍ, meaning حَنْظَلَتَانِ [Two colo-cynths]. (S.) You say also, القَدَحِ ↓ شَرِبْتُ أَثْنَآءَ, and شَرِبْتُ اثْنَىْ هٰذَا القَدَحِ, meaning [I drank] twice as much as the bowl, and as this bowl: and in like manner, شَرِبْتُ اثْنَىْ مُدِّ البَصْرَةِ and اثْنَيْنِ بِمُدِّ البَصْرَةِ [I drank twice the quantity of the مُدّ of El-Basrah]. (M.) And a poet says, ↓ فَمَا حُلِبَتْ إِلَّا الثَّلَاثَةَ وَالثُّنَى

وَلَا قُيِّلَتْ إِلَّا قَرِيبًا مَقَالُهَا meaning [And she was not milked save] three vessels and two, [nor was she given her middaydrink save when her midday-resting was near.] (IAar, M.) b2: Hence, (Msb,) يَوْمُ الاِثْنَيْنِ, (S, Msb,) or الاِثْنَانِ alone, (M, K,) One of the days of the week; [the second; namely, Monday;] because the first, with the Arabs, is الأَحَدُ; (M;) as also ↓ الثِّنَى, like إِلَى; (K;) so in the copies of the K; [or,] accord. to some, ↓ الثُّنِىُّ, [originally الثُّنُوىُ,] of the measure فُعُول, like ثُدِىٌّ [pl. of ثَدْىٌ], is used in this sense; (TA;) or ↓ اليَوْمُ الثُّنَىُّ, [so in the M, accord. to the TT,] mentioned by Sb, on the authority of certain of the Arabs: (M:) the pl. is أَثْنَآءٌ and أَثَانِينُ, (M, K,) the latter mentioned on the authority of Th: but it has no dual: and those who say أَثْنَآءٌ form this pl. from الاِثْنُ, although this has not been in use: (M:) or it has neither dual nor pl., (S, Msb,) being itself a dual; (S;) but if you would form a pl. from it, you would regard it as itself a sing., and make its pl. أَثَانِينُ: (S, Msb:) IB says that أَثَانِينُ has not been heard [from the Arabs], and is only mentioned by Fr, on the ground of analogy; that it is far-fetched in respect of analogy; and that the pl. heard is أَثْنَآءٌ: Seer and others mention, as heard from the Arabs, إِنَّهُ لَيَصُومُ الأَثْنَآءَ [Verily he fasts on the Mondays]. (TA.) الثنين in يوم الثنين has no dim. (Sb, S in art. امس.) IJ says that the article ال in الثنين is not redundant, though the word is not an epithet: Abu-l-'Abbás says that the prefixing of the article in this case is allowable because the virtual meaning is اليَوْمُ الثَّانِى [the second day]. (M.) The saying اليَوْمُ الاِثْنَانِ means The name of to-day [is الاثنان]; and is like the saying اليَوْمُ يَوْمَانِ [to-day is two days] and اليَوْمُ خَمْسَةَ عَشَرَ مِنَ الشَّهْرِ [to-day is fifteen of the month]. (Sb, M.) Sometimes, يَوْمُ اثْنَيْنِ, without the article ال, occurs in poetry. (M, K.) When a pronoun refers to الاثنان [as meaning Monday], this word may be treated in two ways, [as a sing. and as a dual,] but the more chaste way is to treat it as a sing., as meaning the day: (Msb:) [thus,] Aboo-Ziyád used to say, مَضَى الاِثْنَانِ بِمَا فِيهِ [Monday passed with what occurred in it]; making it sing. and masc.; and thus he did in the case of every day of the week, except that he made الجُمْعَة fem.: Abu-I-Jarráh used to say, مَضَى الاِثْنَانِ بِمَا فِيهِمَا, treating the word as a numeral; and thus he treated the third and fourth and fifth days, saying in each of these cases بِمَا فِيهِنَّ. (M.) b3: [اِثْنَا عَشَرَ, fem. اِثْنَتَا عَشْرَةَ; respectively, in a case of nasb and khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ; and with ا when not immediately preceded by a quiescence; mean Twelve: see عَشَرَةٌ.]

اِثْنَوِىٌّ, [with ا when not immediately preceded by a quiescence, in the CK erroneously written اَثْنَوِىّ,] One who fasts alone on the second day of the week. (IAar, Th, M, K.) الاِثْنَيْنِيَّةُ [The doctrine of dualism: see ثَنَوِىٌّ]. (TA.) مَثْنَى (S, Mgh) and ↓ ثُنَآءُ (T, S) [Two and two; two and two together; or two at a time and two at a time]: they are imperfectly decl., in like manner as [مَثْلَثُ and] ثُلَاثُ, as explained in art. ثلث; (S, TA;) [because] changed from the original form of اِثْنَانِ اثْنَانِ; (T, Mgh, TA;) or because of their having the quality of epithets and deviating from the original form of اِثْنَانِ; (Sb, S in art. ثلث, q. v.;) or because they deviate from their original as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to اِثْنَانِ اثْنَانِ. (S ibid.) You say, جَاؤُوا مَثْنَى and ↓ ثُنَآءَ (M, K) or مَثْنَى مَثْنَى, (S,) but this is a repetition of the word only, not of the meaning, (Mgh,) and in like manner one says of women, (M, K, *) i. e. They came two [and] two. (S, M, K.) And it is said in a trad., صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى, i. e. The prayer of night is two rek'ahs [and] two rek'ahs (رَكْعَتَانِ رَكْعَتَانِ). (TA.) [See also other exs. voce ثُلَاثُ.] b2: مَثْنَى الأَيَادِى The repeating a benefit, or benefaction; or reiterating it; conferring it twice, or thrice; (As, T, K;) or twice, or more than twice: (K:) or the shares remaining of the slaughtered camel (A'Obeyd, T, S, M, K) in the game called المَيْسِر, (A'Obeyd, T, S, K,) which shares a bountiful man used to purchase, and give for food to the أَبْرَام, (A'Obeyd, T, S, M, K,) i. e., those who took no part in the game, not contributing: (M:) or the taking a portion time after time. (AA, T, S, M.) b3: مَثَانٍ [is pl. of مَثْنًى as signifying A place of doubling, or folding &c.: and hence means b4: ] The knees and elbows of a horse or similar beast. (T, K.) b5: And The bends of a valley. (T, K. See ثِنْىٌ.) b6: And, as pl. of مَثْنًى, The chords of the lute that are after the first: (M, K:) or مثنى signifies a chord [of a lute] composed of two twists: or, as some say, the second chord. (Har p. 244. See مَثْلَثٌ.) b7: مَثْنًى also signifies The زِمَام [or noserein] of a she-camel: and Er-Rághib says that the مثناة [i. e. ↓ مَثْنَاة or ↓ مِثْنَاة] is the doubled, or folded, part of the extremity of the زِمَام. (TA.) b8: المَثَانِى as relating to the Kur-án is pl. of مَثْنًى, (Mgh,) or of ↓ مَثْنَاةٌ: (AHeyth, T, Mgh:) it has three applications, accord. to A'Obeyd: (T, Mgh:) it signifies The Kur-án altogether; (A'Obeyd, T, S, M, Mgh, K;) so in the Kur xxxix 24; (A'Obeyd, T, Mgh;) meaning that the mention of reward and punishment is repeated, or reiterated, in it; (Fr, T;) or so called because the verse of mercy is conjoined with that of punishment; (S;) or because narratives and promises and threats are repeated in it; or because one peruses it repeatedly without being wearied: (Mgh:) or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) [the first chapter, called] the فَاتِحَة, (A'Obeyd, T, S, M, Mgh,) or الحَمْدُ, (K,) which means the same; (TA;) so in the Kur xv. 87; (A'Obeyd, T, Mgh;) because it is repeated, or recited twice, in every [act of prayer termed a] رَكْعَة, (Fr, Zj, AHeyth, T, S,) or with every chapter, (Th, M,) or in every prayer; (Mgh;) or because containing praise of God: (Zj, T, Mgh:) [but see السَّبْعُ المَثَانِى voce سَبْعَةٌ:] or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) the chapters that are less than those containing a hundred verses, (S, M, Mgh,) or that are less than the long ones (الطُّوَل, q. v.), and less than those containing a hundred verses, (A'Obeyd, T, K, but in [most of] the copies of the K دُونَ المِأَتَيْنِ is put in the place of دُونَ المِئِينَ, which is the right reading, TA,) and more than [those of the portion called] the مُفَصَّل, (A'Obeyd, T, Mgh, K,) as is related on the authority of the Prophet by Ibn-Mes'ood and 'Othmán and Ibn-'Abbás; (AHeyth, T;) because, (Mgh,) or as though, (T,) occupying the second place after those containing a hundred verses: (T, Mgh:) or the chapters, (T, K,) six and twenty in number, (T,) entitled الحَجّ and القَصَص and النَّمْل and النُّور and الأَنْفَال and مَرْيَم and العَنْكَبُوت and الرُّوم and يَاسِين and الفُرْقَان and الحِجْر and الرَّعْد and سَبَا and المَلَائِكَة and إِبْرَاهِيم and صَاد and مُحَمَّد and لُقْمٰن and الغُرَف and المُؤْمِن and الزُّخْرُف and السَّجْدَة and الأَحْقَاف and الجَاثِيَة and الدُّخَان (T, K) and الأَحْزَاب, (K,) which last has been omitted by the copyists of the T: (TA:) or the chapters of which the first is the بَقَرَة, and the last is بَرَآءَة: or what is repeated, of the Kur-án, time after time. (M, K.) مَثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ: and مَثْنًى; the last in two places. b2: It is said in a trad. that one of the signs of the resurrection will be the public reading, or reciting, of the مَثْنَاة, (T, S,) which means That which has been desired to be transcribed from a source other than the Book of God: (T:) or a certain book, (T, K,) [the Mishna,] which the learned men, and the recluses, of the Children of Israel, after Moses, composed after their own desire, from a source other than the Book of God, as A'Obeyd says on the authority of a man learned in the books of the earlier times, (T,) containing the histories of the Children of Israel after Moses, in which they allowed and disallowed what they pleased: (K:) or what is sung: (K:) or what is called in Persian دُو بَيْتِى, (S, K,) which means two verses, each composed of a pair of hemistichs; (TA;) i. e. what is sung; but A'Obeyd explains it otherwise than thus: (S:) it is what is known among the 'Ajam by the term ↓ مَثْنَوِىٌّ, as though this were a rel. n. from مَثْنَاةٌ: the vulgar say [erroneously] ذُو بَيْت, with the pointed ذ. (TA.) مِثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ; the latter in two places: and see also مَثْنًى.

مُثَنًّى [pass. part. n. of 2. b2: Dualized: a dual. b3: مُثَنَّاةٌ فَوْقِيَّةٌ Marked with two points above: an epithet added to تآء to prevent its being mistaken for بآء or ثآء or يآء. And مُثَنَّاةٌ تَحْتِيَّةٌ Marked with two points below: an epithet added to يآء to prevent its being mistaken for بآء or تآء or ثآء.]

b4: الطَّويلُ المُثَنَّى (assumed tropical:) That which passes away [out of sight, or disappears,] by length; mostly used of a thing that is long without breadth. (TA.) مَثْنِىٌّ [pass. part. n. of 1; Doubled or folded &c.] b2: أَرْضٌ مَثْنِيَّةٌ Land, or ground, turned over twice for sowing, or cultivating. (Mgh, and A and TA in art. ثلث.) مَثْنَوِىٌّ: see مَثْنَاةٌ.

مَثْنَوِيَّةٌ: see ثُنْيَا, in four places.

نوش

1 نَاشَهُ, aor. ـُ (S, A, Msb,) inf. n. نَوْشٌ, (S, A, Msb, K,) He took it, or reached it, absolutely, or with the hand, or with the extended hand; (S, A, Msb, K;) as also ↓ تناوشهُ, (A, TA,) inf. n. تَنَاوُشٌ; (S, Mgh, Msb, K;) and ↓ انتاشهُ, (A, TA,) inf. n. إِنْتِيَاشٌ: (S, K:) it is also written with ء; (A, K, TA, in art. نأش;) and so is تَنَاوُشٌ. (Msb, and K in art. نأش.) And He took him, or reached him, to seize his beard, or his head. (ISk, S.) You say, نَاشَهُ نَوْشَةً خَفِيفَةً

[He reached him with a feeble, or slight reach, with his spear or the like]. (A.) And الرِّمَاحُ تَنُوشُهُ The spears reach him: occurring in a poem of Dureyd Ibn-Es-Simmeh. (TA.) and الظِّبَآءُ تَنُوشُ الأَرَاكَ [The antelopes reach and take with their mouths of the trees called اراك]; as also ↓ تَنْتَاشُهُ. (A.) And النَّاقَةُ تَنُوشُ بِفِيَها الحَوْضَ [The she-camel reaches and takes with her mouth of the water of the drinking-trough]. (TA.) A poet says, (ISk, S,) namely, Gheylán Ibn-Horeyth Er-Raba'ee, (TA,) فَهْىَ تَنُوشُ الحَوْضَ نَوْشًا مِنْ عَلَا نَوْشًا بِهِ تَقْطَعُ أَجْوَازَ الْفَلَا And she reaches and takes of the drinking-trough, from above it, a copious draught by means of which she traverses [the middles of the] waterless deserts without needing other water. (S.) Yousay also, نُشْتُ مِنَ الطَّعَامِ شَيْئًا I obtained somewhat of the food. (TA.) And الوَصِيَّةُ نَوْشٌ مِنَ المَعْرُوفِ [The testament is a means of an attaining of benefit]: i. e., the testator gives [for يَتَنَاوَلُ in my original I read يُنَاوِلُ] to the legatee without diminishing his property [during his own life]. (TA.) And it is said in the Kur, [xxxiv. 51,] مِنْ مَكَانٍ بَعِيدٍ ↓ وَأَنَّى لَهُمُ التَّنَاوُشُ meaning, [But how shall] the attaining of belief [be possible to them from a distant place, i. e.,] in the world to come, when they have disbelieved in him [namely Mohammad] in the present world? in which passage some read [التَّنَاؤُشُ,] with ء. (S.) [See art. نأش.] Accord. to Ibn-'Abbád, in this instance, ↓ التناوش signifies Returning. (K, * TA.) And 'Áïsheh said of her father, الدِّينَ بِنَعْشِهِ إِيَّاهُ ↓ فَانْتَاشَ And he restored the religion, and laid hold upon it and took it from the abyss into which it had fallen; [by his exalting it;] in which instance, also, the verb is sometimes pronounced with ء. (TA.) b2: نَاشَ بِهِ, aor. as above, He clung, or clave, to him, or it. (TA.) A2: نُشْتُهُ خَيْرًا, (Lth, S,) inf. n. نَوْشٌ, (Lth,) I made him to attain good; (Lth, S;) and شَرًّا evil. (Lth.) 3 نَاوَشُوهُمْ بِالرِّمَاحِ, [inf. n. مُنَاوَشَةٌ, They reached, or thrust, them with the spears, in near, but not close, conflict, being in like manner reached, or thrust, by them,] (A, Mgh,) is from تَنَاوُشٌ in the first of the senses assigned to it above: (Mgh:) مُنَاوَشَةٌ, in conflict, is the reaching one another [with spears or other weapons] (ISk, S, K) when the two parties are near [but not close]: (ISk, S, TA) and is like مُهَاوَشَةٌ, i. e., conflicting. (TA.) See also 6. b2: ناوش الشَّىْءَ He mixed with [or engaged in] the thing. (IAar.) 6 تَنَاْوَشَ see 1, in three places. b2: تَنَاوَشُوهُمْ بِالرِّمَاحِ They [reached or] thrust them with the spears, [in near, but not close, conflict,] being in like manner [reached or] thrust by them: (Msb:) تَنَاوُشٌ is the reaching one another with the spears [or other weapons] when the two parties are not close together. (TA.) See also 3.8 إِنْتَوَشَ see 1, in three places. b2: انتاشهُ also signifies he caused him to come, or go, forth (K, TA) from a place of destruction: or he took, led, or drew, him forth therefrom: (TA:) and he saved him, or rescued him, from destruction. (A, * TA.) نَوُوشٌ Strong: (K:) a man possessing might, or strength, courage, valour, or prowess: (S, TA:) as also نَؤُوشٌ, q. v. (TA.) [In two copies of the S, I find the latter only, with ء].

سوم: سام: في المقدمة (1: 5): وسُمْتُ التصنيف من نفسي وأنا المفلس أحسن السوم. وقد ترجمها السيد دي سلان (إلى الفرنسية) بما معناه: إني وان كنت مفلساً من العلم فقد عقدت مع نفسي صفقة جيدة فعزمت على تصنيف هذا الكتاب سام البضاعة: سأل عن صمنها (محيط المحيط) وفي كتاب عبد الواحد (ص69): فجعل الناس يمرون عليه ويسومون منه حزمته، أي ويسألونه عن ثمن الحزمة فيقول في كل مرة خمسة دراهم فيسخرون منه.
سامك سوماً: طلب أغلى ثمن (بوشر).
سام البَيْضة: تعَّرف صلابتها بنقرها على أسفانه (محيط المحيط).
سام: بمعنى كلّف (انظر لين) وهذا الفعل يتعدى أيضاً بالباء إلى المفعول الثاني بدل تعديه إلى مفعوليه، ففي عــباد (2: 81): خَسفٌ أُسامُ به. وفي تاريخ البربر سوم الرعايا بالخسف. وفي (1: 96) منه ولا سيموا بإعطاء الصدقات منذ العهد الأول وفي (1: 189) منه (1: 189) منه: ولم تكن الدولة تسومهم بهضيمة (ونفس هذه العبارة في (2: 44) منه وفي (1: 44) منه ما يسومون له رعيتهم من الظلامات والمكوس.
سامه: كلفه وفرض عليه قبول إحسانه قسراً ففي تاريخ البربر (2: 28) وأَعْظَم جائزته وسام يدو مثلها فامتنع. (وفي معجم فوك في مادة سام يسوم، كظم، أجشم غير أني أرى أن الفعلين الأخيرين لا يدلان على هذا المعنى وأنهما ليسا في محلهما وارى ان يوضعا مقابل الذي سبق. (( Compellere)) .
سام رَأْيَه: ألحّ عليه ليبدي رأيه (عــباد 2: 154) والنصارى يقولون: سام الرئيس فلاناً أسقفاً ونحو ذلك أي رسمه (محيط المحيط) سَوَّم: (جاءت في معجم فوك في مادة لاتينية معناها: أغلى الثمن وفي مادة أخرى معناها: ثمّن) وضع بالمزايدة (ألكالا) وفيه: Poner Precio en la moneda، والصواب: en almoneda كما هي عند (فكتور).
اسام: تعنى في الحقيقة: وسم الحيوان؛ سوّم أعلم بسومة وهي السمة والعلامة، كما أشار إلى ذلك فريتاج في ديوان جرير. وفي القلائد (ص117) (والضمير هنا في هذه العبارة يعود إلى الدولة اليوسفية) وما زال يسيم ببيانه غُفلْهَا.
تسوَّم: طلب الثمن (فوك).
استام: حاول الحصول على شيء واكتسبه. ففي هوجفلايت (ص100): يستام العقول. وفي تاريخ البربر (2: 349): تقبَّض على عمه المستام للأمر. وفي (2: 355) منه: استام المنصب. ويقال: استام وحدها بمعنى الاستيلاء على العرش. ففي تاريخ البربر (2: 355): وجاءهم عثمان ابن السلطان أبي يعقوب مستاماً.
سَوْم: ثمن، وتجمع على أَسْوام (فوك، ألكالا) سَوْم: في قافية الشعر تصحيف سأْم أي كراهية (عــباد 1: 46).
كلام سيم: شعار، كلمة تجمع يعطيها القائد لجنده عند الهزيمة (بوشر).
سِيَمة. هذا الكلام ما هو من سيمتك أي هذا الكلام لا يليق بك (بوشر).
سِيَمة: نصيب، حصة (محيط المحيط).
سيمياء: هذه الكلمة لم تؤخذ من الفارسية لأنها ليس لها أصل في هذه اللغة والكلمة الفارسية التي تكتب نفس الكتابة ليست إلا نقلاً للكلمة العربية. وهي كلمة سريانية غير أن السريان أخذوها بدورهم من اليونان، فهذه الكلمة عندهم (شمها) تدل على عدة معاني كما أخبرني السيد نولدكة وهي موجودة عند سخاد (المعرب للجواليقي ص128) وعند لاند (قصص 2: 173) وعند جوبون (طبعة لاجارد ص50) وهي الكلمة اليونانية سيميون التي معناها علامة. والجمع شمهيا ((سيميكس)) باليونانية موجود فيما يقول نولدكه عند لاند (قصص 3: 123) بمعنى حروف وهي هامش عند جان ديفيز (طبعة كُرتون ص159) بمعنى تسجيل الدورات (انظر للكلمة العبرية الربانية بوكستروف 1502، 103).
وفي العربية: سِيما وسِيميَ وسيماء وسِيميَاء وكلها تعنى أيضاً علامة مثل الكلمة اليونانية سيما وسيميون. ثم أطلقت على هذه الكلمة على عزوف السحر وأخيراً أطلقت على هذا الفن المزعوم الذي يستخدم هذه الحروف، إذ تدل هذه الكلمة عادة على السحر الطبيعي وصناعة رسم الأشباح وإظهارها. وكانت في أيام ابن خلدون من الخصائص السحرية للحروف الأبجدية (انظر المقدمة 3: 137).
ونجد في معجم بوشر علم السيميا أي قراءة الكف لكشف المستقبل. وضَرَّاب سيما: قارئ الكف لاستطلاع المستقبل.
ويقول بربرجر (ص35): إن كلمة سيمياء تعني الكيمياء القديمة المطبقة على المعادن، وإليك ما يقوله: ((السيمياء والكيمياء هاتان الكلمتان تعنيان نوعي الكيمياء، غير أن الأولى منهما تعنى الكيمياء المطبقة على المعادن بينما تعنى الثانية نفس العلم المطبق على النباتات وهما تقريباً مثل الكيمياء القديمة. وكلما تكلم العرب عن الكيمياء عامة والنتائج العجيبة لها فهم يذكرون هاتين الكلمتين سيمياء وكيمياء لفهم العمليات التي يقومون بها بواسطة النار على مختلف موارد الطبيعة)).
وكانت السيمياء فرعاً من فروع الفلسفة كما كانت الكيمياء والسحر، كذلك، لأنا نقرأ في تاريخ البربر (1: 366) كان محباً للفلسفة مطالعاً لكتبها حريصاً على نتائجها من علم الكيميا والسيميا والسحر ويقول ابن سبعين: إن أهل السيميا تعني هذا الفريق من الفلاسفة اليونانيين الذين قالوا بخلود النفس وقد أيدهم في ذلك كل من سقراط وأفلاطون وأرسطو، ويضيف (الجريدة الأسيوية 1853، 1: 270) أن كبار الفلاسفة القدماء الذين برهنوا على خلود النفس هم أهل السيمياء، وقد عمت نظريتهم هذه.
سَوَّامَة: مزرعة، قطعة من الأرض تزرع (محيط المحيط).
سائِمَة: نقود متداولة في الجزائر مقدارها خمسون اسبر (لوجيبه ص251، فاخرشتن 1: 22).
مَسام وجمعه مسامات: منافذ وثقوب دقيقة في الجلد. وجمعه أيضاً مسام (بوشر) وهي ثقوب الجسد وتخلخل بشرته وجسده الذي يبرز عرقه وبخار باطنه منها، سميت مسام لأن فيها خروقاً خفية.
مُسَاوَمة: بيع شيء من غير اعتبار ثمنه الذي اشتراه به البائع. وقيل عرض المبيع على المشتري للبيع مع ذكر الثمن (محيط المحيط)

سوم

1 سَوْمٌ, inf. n. of سَامَ, primarily signifies The going, or going away, engaged, or occupied, in seeking, or in seeking for or after, or in seeking to find and take or to get, a thing: and sometimes it is used as meaning the going, or going away; as when it is said of camels [or the like]: and sometimes, as meaning the seeking, or seeking for or after, or seeking to find and take or to get; as when it relates to selling or buying. (Er-Rághib, TA.) b2: You say, سَامَتِ المَاشِيَةُ (S, Mgh, Msb, TA) or النَّعَمُ (M) or المَالُ, (K,) aor. ـُ (S, M, Msb,) inf. n. سَوْمٌ, (S, M, Mgh, Msb,) The cattle pastured (S, M, Mgh, Msb, K, TA) by themselves (Msb) where they pleased; and in like manner, الغَنَمُ [the sheep or goats]: or went away at random, or roved, pasturing where they pleased. (TA.) b3: [Hence, سام, inf n as above, He did as he pleased.] You say, خَلَّيْتُهُ وَسَوْمَهُ I left him to do as he pleased. (S, M, K * [In the CK, خَلّاهُ وَسَوَّمَهُ لِمَايُرِيدُهُ is put for خَلَّاهُ وَسَوْمَهُ لِمَا يُرِيدُهُ; and the like is done in one of my copies of the S. See also 2.]) b4: and سَامَ, (S,) or سَامَتِ الإِبِلُ, and الرِّيحُ, (M, K,) or الرِّيَاحُ, (S,) inf. n. as above, (S, M,) He, or it, (S,) or the camels, and the wind, (M, K,) or the winds, (S,) passed, went, or went on or along: (S, M, K:) or سَوْمٌ signifies the passing, &c., quickly; one says of a she camel, سَامَت, aor. and inf. n. as above, she passed, &c., quickly; (As, TA;) and hence the saying of Dhu-l-Bijádeyn cited in art. عرض, voce تَعَرَّضَ: or the passing, &c., quickly, with the desire of making a sound in going along. (TA.) b5: And سَامَتِ الطَّيْرُ عَلَى الشَّىْءِ, (M, K,) aor. and inf. n. as above, (M,) The birds went, [or hovered,] or circled, round about the thing: (M, K:) or, as some say, سَوْمٌ signifies any going, [or hovering,] or circling, round about. (M.) A2: [As mentioned in the first sentence of this art.,] سَوْمٌ is also in selling and buying. (S.) You say, سام السِّلْعَةَ, (Mgh, Msb,) aor. and inf. n. as above, (Msb,) He (the seller) offered the commodity, or article of merchandise, (Mgh, Msb:) and it is also said of the purchaser, like ↓ اِسْتَامَهَا, (Mgh, Msb,) meaning he sought to obtain the sale of the commodity, or article of merchandise: and one says also of the seller, and of the purchaser, سام بِالسِّلْعَةِ, meaning he mentioned the price of the commodity [in offering it for sale, and in offering to purchase it]: (Msb:) and in like manner, سُمْتُ فُلَانًا سِلْعَتِى, inf. n. as above, I said to such a one, “Wilt thou take [or purchase] my commodity for such a price? ” (TA:) and سَامَنِى بِسِلْعَتِهِ he (the seller, Msb) mentioned to me the price of his commodity [in offering it for sale]: (Msb, TA:) [and, agreeably with these explanations,] Kr says that السَّوْمُ signifies العَرْضُ [i. e. the act of offering, &c.]: (M, TA:) or سُمْتُ بِالسِّلْعَةِ, inf. n. سَوْمٌ (M, K) and سُوَامٌ, with damm; (K, TK; [in the former only said to be syn. with سَوْمٌ in selling and buying;]) and ↓ سَاوَمْتُ, (M, K,) inf. n. سِوَامٌ; (TA;) and بِهَا ↓ اِسْتَمْتُ and عَلَيْهَا; signify غَالَيْتُ [which means I offered the commodity for sale, mentioning its price, and was exorbitant in my demand: and also I purchased the commodity for a dear, or an excessive, price: and both these meanings are app. here intended]: (M, K, TA:) and in like manner, السِّلْعَةَ ↓ اِسْتَمْتُهُ [I offered to him the commodity for sale, &c.: and I purchased of him the commodity, &c.]: (TA:) or, as some say, (so in the TA, but in the M and K “ and,”) this last, as also عَلَى السِّلْعَةِ, ↓ اِسْتَمْتُهُ, means ↓ سَأَلْتُهُ سَوْمَهَا [i. e. I asked him the price at which the commodity was to be sold]: (M, K, TA:) and سَامَنِيهَا, (M,) or ↓ سَاوَمَنِيهَا, (TA, [but the former is app. the right,]) means ↓ ذَكَرَ لِى سَوْمَهَا [i. e. he mentioned to me the price at which it was to be sold]: (M, TA:) you say also, عَلَيْهِ ↓ اِسْتَمْتُ بِسِلْعَتِى when you mention the price of the commodity [i. e. it means I mentioned to him the price at which I would sell my commodity]: and you say, مِنِّى سِلْعَتِى ↓ اِسْتَامَ when he is the person who offers to thee the price [i. e. it means he offered to me a price for my commodity; or he sought to obtain from me the sale of my commodity by offering a price for it]: (TA:) and عَلَىَّ ↓ اِسْتَامَ he contended [by bidding] against me in a sale: (S, * PS:) or عَلَىَّ السِّلْعَةَ ↓ اِسْتَامَ, which means استام عَلَى سَوْمِى [i. e. he sought to obtain the sale of the commodity in opposition to me, or to my seeking it]. (Msb. [See also 3.]) Hence, [Mo-hammad is related to have said,] لَا يَسُومُ الرَّجُلُ عَلَى سَوْمِ أَخِيهِ, (Mgh,) or لايسوم أَحَدُكُمْ على سوم اخيه, (Msb,) i. e. [The man, or any one of you,] shall not purchase [in opposition to his brother]: (Mgh, Msb:) and it may mean shall not sell; the case being that of a man's offering to the purchaser his commodity for a certain price, and another's then saying, “I have the like thereof for less than this price: ” so that the prohibition relates in common to the seller and the buyer: (M:) and the saying is also related otherwise, i. e. ↓ لَايَسْتَامُ, meaning shall not purchase. (Mgh.) And it is said in a trad., نَهَى عَنِ السَّوْمِ قَبْلَ طُلُوعِ الشَّمْسِ, meaning, accord. to Aboo-Is-hák, أَنْ بِسِلْعَتِهِ ↓ يُسَاوِمَ [i. e. He (Mohammad) forbade the offering a commodity for sale before the rising of the sun]; because that is a time in which God is to be praised, and one should not be diverted by other occupation: or, he says, it may mean the pasturing of camels; because, before sunrise, when the pasturage is moist with dew, it occasions a fatal disease. (TA.) You say also, سُمْتُكَ حَسَنَةً ↓ بَعِيرَكَ سِيمَةً [I have mentioned to thee a good price for thy camel]. (S.) And فِيهِ ↓ اِسْتَامَ غَالِيَةً ↓ سِيمَةً [He demanded for it a dear price]. (TA in art. حثر.) And سَامَهُ بِعَمَلٍ [He made to him an offer of working, mentioning the rate of payment; or bargained, or contracted, with him for work]. (K in art. عمل. [See also 3.]) b2: The Arabs also say, عَرَضَ عَلَىَّ سَوْمَ عَالَّةٍ [He offered to me in the manner of offering water to camels taking a second draught]; meaning like the saying of the vulgar, عَرْضَ سَابِرِىٍّ: (Ks, TA: [see art. سبر:]) a prov. applied to him who offers to thee that of which thou hast no need. (Sh, TA. [See also art. عل; and see Freytag's Arab. Prov. ii. 84.]) b3: And you say, سَامَهُ الأمْرَ, (M, K,) aor. as above, (TA,) inf. n. سَوْمٌ, (M, TA,) He imposed upon him, or made him to undertake, the affair, as a task, or in spite of difficulty or trouble or inconvenience; or he ordered, required, or constrained, him to do the thing, it being difficult or troublesome or inconvenient: (M, K, TA:) or he brought upon him the affair, or event; (Zj, M, K, TA;) as also ↓ سَوَّمَهُ, (K,) inf. n. تَسْوِيمٌ: (TA:) or he endeavoured to induce him, or incited him, or made him, to do, or to incur, the affair, or event: (Sh, TA:) it is mostly used in relation to punishment, and evil, (Zj, M, K, TA,) and wrong-doing: and hence the saying in the Kur [ii. 46 and vii. 137 and xiv. 6], يَسُومُونَكُمْ سُوْءَ الْعَذَابِ They bringing upon you evil punish-ment or torment: (Zj, M, TA:) or seeking, or desiring, for you evil punishment: (Ksh and Bd in ii. 46:) or endeavouring to induce you to incur it: (Ksh ibid.:) from سَامَهُ خَسْفًا [expl. by what here follows]. (Ksh and Bd ibid.) You say, سُمْتُهُ خَسْفًا I brought upon him خَسْف [i. e. wrong, or wrong treatment, as expl. in the Ksh and by Bd ubi suprà]: or I endeavoured to induce him to incur it (أَرَدْتُهُ عَلَيْهِ): (S:) [see also خَسْفٌ: and سُمْتُهُ خُطَّةَ خَسْفٍ; expl. in art. خط:] and سِيمَ الخَسْفَ He was constrained to incur, or to do, what is termed الخَسْف [meaning abasement or ignominy, or that which was difficult]: (TA:) and سُمْتُهُ ذُلًّا I abased him. (Msb.) A3: سَامَهُ, aor. as above, also signifies He kept, or clave, to it, not quitting it. (M, * TA.) A4: See also 4.2 سوّم الخَيْلَ, (S, K,) or الإِبِلَ, (M,) [inf n. تَسْوِيمٌ,] He sent forth (S, M, K) the horses, (S, K,) or the camels, (M,) [sometimes meaning] to the pasturage, to pasture where they would. (TA. [See also 4.]) b2: [Hence,] سوّمهُ means خَلَّاهُ وَسَوْمَهُ, (Az, S, M, K,) i. e. [He left him] to do as he pleased; namely, a man. (Az, S, K. [In the CK is a mistranscription in this place, before mentioned: see 1, fourth sentence.]) Whence the prov., عَبْدٌ وَسُوِّمَ A slave, and he has been left to do as he pleases. (TA.) b3: And سَوَّمْتُ فُلَانًا فِى مَالِى I gave such a one authority to judge, give judgment, pass sentence, or decide judicially, respecting my property. (AO, S: and in like manner سَوّمهُ فِى مَالِهِ is expl. in the M and K.) And سَوَّمْتُهُ أَمْرِى I made him to have the ordering and deciding of my affair, or case, to do what he would; like سَوَّفْتُهُ أَمْرِى. (TA in art. سوف.) b4: And سوّم عَلَى القَوْمِ He urged his horses [خَيْلَهُ being understood] against the people, or party, and made havoc among them. (S, K.) b5: and تَسْوِيمٌ signifies also The making a horse to sweat well. (KL.) b6: See also 1, in the last quarter of the paragraph.

A2: And سوّم الفَرَسَ, (M, K,) inf. n. تَسْوِيمٌ, (K,) He put a mark upon the horse: (M, K:) he marked the horse with a piece of silk (بحريرة [perhaps a mistranscription for بِحَدِيدَةٍ i. e. with an iron such as is used for branding]), or with something whereby he should be known. (Lth, TA.) See also 5. [And see 4.]3 سَاوَمْتُهُ (S, Msb) بِالسِّلْعَةِ (MA) [and فِى السِّلْعَةِ agreeably with what here follows and with an ex. in art. بكر], inf. n. سِوَامٌ (S, Msb) and مُسَاوَمَةٌ, (TA,) [I bargained, or chaffered, with him, or] I contended with him in bargaining, or chaffering, for the commodity, or article of merchandise, (MA, Msb, * TA,) and in deciding the price: (TA:) and ↓ تَسَاوَمْنَا (S, Msb, TA *) فِى السِّلْعَةِ (TA) [and بِالسِّلَعَةِ agreeably with what here precedes] We bargained, or chaffered, for the commodity, or article of merchandise, [or contended in doing so,] one offering it for a certain price, and another demanding it for a lower price. (Msb.) See also 1, in three places.4 اسام المَاشِيَةَ, (S, Mgh, Msb,) or الإِبِلَ, (M, K,) inf. n. إِسَامَةٌ, (Mgh,) He pastured the cattle, or the camels: (M, Mgh, K, TA:) or he sent forth, or took forth, the cattle, or the camels, to pasture: (S, TA:) or he made the cattle [or the camels] to pasture by themselves [where they pleased (see 1)]: (Msb:) and [in like manner] الإِبِلَ ↓ سُمْتُ I left the camels to pasture [by themselves where they pleased]. (Th, TA. [See also 2.]) Hence, in the Kur [xvi. 10], فِيهِ تُسِيمُونَ (S) Upon which ye pasture your beasts. (Jel.) b2: [And accord. to Freytag, اسام occurs in the Deewán of Jereer as meaning He urged a horse to run: or, as some say, he marked a horse with some sign. See also 2.] b3: اسام إِلَيْهِ بِبَصَرِهِ He cast his eye, or eyes, at him, or it. (K.) A2: See also سَامَةٌ.5 تسوّم He set a mark, token, or badge, upon himself, whereby he might be known [in war &c.]. (S.) In a trad. (S, TA) respecting [the battle of] Bedr, (TA,) occur the words, تَسَوَّمُوا فَإِنَّ المَلَائِكَةَ قَدع تَسَوَّمَتْ, (S, TA,) or فانّ الملائكة قد ↓ سَوِّمُوا سَوَّمَتْ, accord. to different relations; i. e. Make ye a mark, token, or badge, for yourselves, whereby ye may know one another [in the fight, for the angels that are assisting you have done so]. (TA.) 6 تَسَاْوَمَ see 3.8 تُسْتَامُ ↓ مُسْتَامَةٌ, (M,) or أَرْضٌ تُسْتَامُ فِيهَا الإِبِلُ, (TA,) means A land in which the camels pasture by themselves where they please (تَسُومُ فِيهَا): (M:) or a land into which they go away [to pasture]. (TA.) [See also مَسَامٌ.]

A2: استام السّلْعَةَ: &c.: see 1, in ten places.

سَامٌ Death: (IAar, S, M, Mgh:) and سَامَةٌ [as its n. un.] a death: (IAar, TA:) but the former [signifies the same in Pers\., and] is said to be not Arabic. (TA.) It is related in a trad., respecting the salutation of the Jews, that they used to say, السَّامُ عَلَيْكُمْ [Death come upon you, instead of السَّلَامُ عَلَيْكُمْ]; and that he [i. e. Mo-hammad] used to reply, عَلَيْكُمْ; accord. to the generality of the relaters, وَعَلَيْكُمْ, but correctly without the و, because the و implies participation: and it is related of 'Áïsheh that she used to say to them, عَلَيْكُمُ السَّأْمُ وَالذَّأْمُ وَاللَّعْنَةُ, as mentioned in art. سأم: (TA:) the Jews are also related to have said [to the Muslims], عَلَيْكُمُ السَّامُ الدَّامُ meaning المَوْتُ الدَّائِمُ. (TA in art. دوم: see دَائِمٌ in that art.) A2: Also A kind of tree, of which are made the masts (أَدْقَال [pl. of دَقَلٌ]) of ships: (Kr, M, TA:) accord. to Sh, (TA,) the [tree called]

خَيْزُرَان. (K, TA. [And accord. to some copies of the K, سَامَةٌ also has this signification, and the signification expl. in the sentence here next following: but accord. to the text of the K as given in the TA, وَالسَّامَةُ has been erroneously substistituted in the copies above referred to for وَالسَّاقَةُ, which, by reason of what precedes it, means that سَامَةٌ also signifies the same as سَاقَةٌ; and if the former reading were right, the context in the K would imply that السامة is also the name of a son of Noah, which is incorrect; the name of that son being only سَامٌ.]) A3: Also A [hollow, or cavity, in the ground, such as is called] نُقْرَة, in which water remains, or stagnates, and collects. (K. [For the verb in this explanation, which is written يُنْقَعُ in the CK and in my MS. copy of the K, I read يَنْقَعُ.]) A4: Also a pl. [or rather coll. gen. n.] of which the sing. [or n. un.] is سَامَةٌ: (M, K:) the former signifies Veins of gold: and the latter, a single vein thereof: (S:) or the latter, a vein in a mountain, differing from its [general] nature; (M, K;) if running from east to west, not failing of its promise to yield silver: (M:) or the former, (M,) or latter, (K, TA,) gold, and silver; (M, K, TA;) accord. to As and IAar: (M, TA:) or, as some say, an ingot of gold, and of silver: (TA:) or veins of gold, and of silver, in the stone [or rock]: (M, K:) En-Nábighah El-Jaadee, (M,) or Edh-Dhubyánee, (TA,) uses السام as meaning silver; for he likens thereto a woman's front teeth in respect of their whiteness: (M, TA:) and Aboo-Sa'eed says that silver is called in Pers\. سِيمْ, and in Ar. سَامٌ: (TA:) but the meaning most commonly known is gold. (M, TA.) A poet says, (M,) namely, Keys Ibn-El-Khateem, (S,) لَوَ انَّكَ تُلْقِى حَنْظَلًا فَوْقَ بَيْضِنَا تَدَحْرَجَ عَنْ ذِى سَامِهِ المُتَقَارِبِ (S, M,) [i. e. If thou threwest colocynths upon our helmets, they would roll along from what is gilded thereof, they being near together: لَوَ انَّكَ is for لَوْ أَنَّكَ: and] the ه in سَامِهِ relates to the بيض [which are described as] gilded therewith: (S:) the poet is describing the party as being close together in fight, so that colocynths, notwithstanding their smoothness and the evenness of their parts, if they fell upon their heads, would not reach the ground. (Th, S, * M.) سَوْمٌ [is originally an inf. n.: see 1, passim: A2: and is also used as a subst. signifying The price of any commodity, or article of merchandise; like

↓ سِيمَةٌ and ↓ سُومَةٌ]. You say, سَأَلْتُهُ سَوْمَهَا, and ذَكَرَ لِى سَوْمَهَا, referring to a سِلْعَة [or commodity]: see 1, in the former half of the paragraph. And حَسَنَةً ↓ سُمْتُكَ بَعِيرَكَ سِيمَةً, and اِسْتَامَ غَالِيَةً ↓ فِيهِ سِيمَةً: see again 1, in the latter half of the paragraph. And ↓ إِنَّهُ لَغَالِى السِّيمَةِ (S, M, K) and ↓ السُّومَةِ, meaning السَّوْمِ [i. e. Verily it is dear in price]. (M, K.) ↓ سِيمَةٌ and ↓ سُومَةٌ are both substs. from سَامَ as used in the phrase سَامَنِى الرَّجُلُ بِسِلْعَتِهِ [and the like]; (TA;) syn. with قِيمَةٌ. (Har p. 435 in explanation of the former.) سَامَةٌ [as n. un. of سَامٌ: see the latter, first sentence, and last but one.

A2: Also] A حَفْر, (M, and so in copies of the K,) or حُفْرَة, (K accord. to the TA,) [i. e. hollow dug in the ground, app. to be filled with water for cattle,] by a well (عَلَى رَكِيَّةٍ): its pl. is سِيَمٌ [originally سِوَمٌ]: and you say, ↓ أَسَامَهَا, (M, K, TA,) inf. n. إِسَامَةٌ, meaning He dug it [i. e. the سامة]. (TA.) A3: Also i. q. سَاقَةٌ [q. v.], (K, accord. to the TA, [as mentioned above, see سَامٌ,]) on the authority of IAar. (TA.) سُومَةٌ; see سَوْمٌ, in three places.

A2: Also, (S, M, K,) and ↓ سِيمَةٌ (M, K) and ↓ سِيمَى, also written سِيمَا, (S, M, K, TA, but omitted in some copies of the K,) and ↓ سِيمَآءُ and ↓ سِيمِيَآءُ, (S, M, K,) the last mentioned by As, (TA,) [and it occurs with tenween by poetic license, being properly like كِبْرِيَآءُ, a rare form, q. v.,] A mark, sign, token, or badge, by which a thing is known, (S, * M, K,) or by which the good is known from the bad: (TA:) accord. to J, (TA,) the سُومَة is a mark, &c., that is put upon a sheep or goat, and such as is used in war or battle; (S, TA;) whence the verb تَسَوَّمَ [q. v.]: (S:) and accord. to IAar the ↓ سِيمَة is a mark upon the wool of sheep; and its pl. is سِيَمٌ: [see also سِمَةٌ, in art. وسم:] accord. to IDrd, one says, ↓ عَلَيْهِ سِيمَى حَسَنَةً, meaning Upon him, or it, is a good mark &c.; and it is from وَسَمْتُ, aor. ـِ being originally وِسْمَى; the و being transposed, and changed into ى because of the kesreh before it: (TA:) this form occurs in the Kur [xlviii. 29], where it is said, سِيمَا هُمْ فِى وُجُوهِهِمْ [Their mark is upon their faces; and in several other places thereof]. (S.) سِيمَةٌ: see سَوْمٌ, in five places: A2: and see also سُومَةٌ, in two places. [For the meanings “ pactus ” and “ pastum missus,” assigned to it by Golius, as from the S, and copied by Freytag, I find no foundation.]

سِيمَى, also written سِيمَا: see سُومَةٌ, in two places.

سِيمَآءُ: see سُومَةٌ.

سِيمِيَآءُ: see سُومَةٌ. b2: [In the present day it is applied to Natural magic: from the Pers\. سِيمْيَا.]

سَوَامٌ: see سَائِمٌ.

A2: Also Two small hollows (نُقْرَتَانِ) beneath the eye of the horse. (K.) A3: [And accord. to Freytag, it occurs in the Deewán el-Hudhaleeyeen in a sense which he explains by “ Malum ” (an evil, &c.).]

سُوَامٌ [The offering a commodity for sale, &c.: see 1.

A2: Also] A certain bird. (K.) لَاسِيَّمَا: see art. سوى.

سَائِمٌ [Going, or going away, engaged, or occupied, in seeking, or in seeking for or after, or in seeking to find and take or to get, a thing: (see 1, first sentence:)] going away at random, or roving, wherever he will. (TA.) And [particularly], (S,) as also ↓ سَوَامٌ (As, S, M, K) and سَائِمَةٌ, (As, S, M, Mgh, Msb, K,) Cattle, (مَالٌ, S, TA, or مَاشِيَةٌ, Mgh, Msb,) or camels, (As, M, K, TA,) and sheep or goats, (TA,) pasturing (S, M, Mgh, Msb, K, TA) by themselves (Msb) where they please; (TA;) or sent forth to pasture, and not fed with fodder among the family [to whom they belong]; (As, Mgh, TA;) or pasturing in the deserts, left to go and pasture where they will: (TA:) the pl. of سَائِمٌ and of سَائِمَةٌ is سَوَائِمُ: (S:) the pass. part. n. مُسَامٌ is not used. (Msb.) It is said in a trad., فِى سَائِمَةِ الغَنَمِ زَكَاةٌ [In the case of pasturing sheep or goats, there is a poor-rate]. (TA.) And in another trad., السَّائِمَةُ جُبَارٌ, i. e. The beast (دَابَّة) that is sent away into its place of pasture, if it hurt a human being, the injury committed by it is a thing for which no mulct is exacted. (TA.) And it is related in a trad. respecting the emigration to Abyssinia, that the Nejáshee said to those who had emigrated to his country, اُمْكُثُوا فَأَنْتُمْ سُيُومٌ بِأَرَضِى, i. e. [Tarry ye, and ye will be] secure [in my land]: IAth says that thus it is explained: and سيوم is [said to be] an Abyssinian word: it is related also with fet-h to the س: and some say that سُيُومٌ is pl. of سَائِمٌ [like as شُهُودٌ is said to be of شَاهِدٌ]; i. e., ye shall rove (تَسُومُونَ) in my country like the sheep, or goats, pasturing where they please (كَالغَنَمِ السَّائِمَةِ), no one opposing you: (TA:) or, as some relate the trad., it is شُيُومٌ. (TA in art. شيم.) مَسَامٌ A place where cattle pasture by themselves where they please; a place where they rove about, pasturing: like أَرْضٌ مُسْتَامَةٌ. b2: Freytag explains it as meaning A place of passage: b3: and A quick passage: from the Deewán el-Hudhaleeyeen.]

مَسَامَةٌ A wide and thick piece of wood at the bottom of the قَاعِدَتَانِ [or two side-posts] of the door. (K.) b2: And A staff in the fore part of the [women's camel-vehicle called] هَوْدَج. (K.) الخَيْلُ المُسَوَّمَةُ means The pastured horses: (S, Msb, TA:) or the horses sent forth with their riders upon them: (Az, Az, Msb, TA:) or it means, (TA,) or means also, (S, Msb,) the marked horses; (S, Msb, TA;) marked by a colour differing from the rest of the colour; or by branding: (TA:) or the horses of goodly make. (Ham p. 62, and TA. [See the Kur iii. 12.]) b2: مُسَوَّمِينَ, in the Kur [iii. 121], may mean, accord. to Akh, either Marked [by the colours, or the like, of their horses, so as to be distinguished from others], or sent forth; and is thus with ي and ن [because applied to rational beings, namely, angels, and] because the horses were marked, or sent forth, and upon them were their riders. (S.) b3: And حِجَارَةً مِنْ طِينٍ مُسَوَّمَةً عِنْدَ رَبِّكَ, (S, * M, K, *) in the Kur [li. 33 and 34], (S, M,) means[Stones of baked clay] having upon them the semblance of seals [impressed in the presence of thy Lord], (S, K, Er-Rághib,) in order that they may be known to be from God: (Er-Rághib:) or marked (Zj, M, Bd, K, Jel) with whiteness and redness, (Zj, M, K,) as is related on the authority of El-Hasan, (Zj, M,) or with a mark whereby it shall be known that they are not of the stones of this world (M, K) but of the things wherewith God inflicts punishment, (M,) or [each] with the name of him upon whom it is to be cast: (Jel:) or sent forth: (Bd, TA:) but Er-Rághib says that the first is the proper way of explaining it. (TA.) مُسْتَامَةٌ, applied to a land (أَرْضٌ): see 8.

طفل: طَفَّل (بالتشديد) التطفيل على الفنون: تدجيل، شعوذة (المقدمة 1: 3) طَفَّل: غسل بالطفل وهو الطين خاوة (فوك) وانظر: مَطَفّل.
تَطَفَّل: صار طفيلياً وهو الذي يغشى الولائم والأعراس ونحوها من غير أن يدعي إليها، ورش، وغل تستعمل مجازاً بمعنى تدخّل ففي كتاب الخطيب (ص29 ق) (وقد صححت العبارة على مخطوطة برلين): فقال له أحد الذعرة مِمَّن جمع السجن بينهما اقْرأ من قُرْآنِك على أي شيء تتطفّل على قُرْآننا اليوم.
تطفَّل على: لم يعرف العلم إلا معرفة سطحية (المقدمة 1: 44).
المتطفّلون على الصناعة: تطلق على الأطباء الجهال والبمشعوذين (زيشر 8: 354، فليشر).
المتطفلون: المشعوذون، والدجالون من الأدباء (المقدمة 1: 3).
تطفَّل على فلان درس عليه سطحياً أحد العلوم بحضور دروسه. ففي المقري (2: 520): وقال أن الأستاذ ابن أبي الربيع تطفل على مالك بن المرحّل في الشعر كما أن ابن المرحل تطفل عليه في النحو.
تطفّل: ذكرها فوك في مادة طفل creta وفي القسم الأول في مادة crescere وهو خطأ وقد توهم الناشر فأخطأ (ص33).
تطافل: تطفّل (بوشر).
طَفل: طين يصبغ به. وضبط الكلمة هذا في معجم لين موجود في معجم ألكالا ففيه (طَفَل) (المستعيني، برتون 1: 67، 169، 398) وليس هذا هو الضبط الوحيد للكلمة إذ يقال أيضاً طِفْل وقد ذكر له ابن بطوطة مثالاً (ديفريمري رحلة ص135 رقم 2).
طَفَل: صلصال، طين، فخار (بوشر).
طَفَل: طِفَل (فوك).
طفُلْ: (جويّون ص195، كاريت جغرافية ص94، دي يونج فان، رودنبورج ص288).
طُفِل: وجمعه طُفُول (فوك). ويستعمل في الحمامات لتنظيف الجسد وبخاصة الشعر. انظر معجم الكالا ففيه طَفَل متاع الحمام وفيه أيضاً طَفْل حمام ويستعمل بدلاً من النورة لإزالة الشعر.
وفي الصيف يفرك بهذا الطين جلد الحمير، لأنهم يرون أن ذلك يبرده ويمنع عنه حدة حرارة الشمس (بركهارت 1: 1).
كما يستعمل أيضاً لغسل التياب (ألكالا) كما يأكله المصابون باليرقان (برتون، وانظر طفال فيما يلي):
والطفل الطليطلي وهو الذي كان يستخرج في الأندلس من جبال طليطلة (ابن البيطار 2: 333) كان فيما يقال أجود من كل أنواعه الأخرى في المشرق والمغرب (المقري: 1: 123) والذي يستعمل منه في الجزائر يجلب إليها من مراكش يجلبه إليها التجار وهو أدنى نوعاً بكثير من الذي يجلب من زيبان (جويّون 1:1) وفي مخطوطات باجني: تفلكادي، ولا أستطيع أن أفسر كلمة كادي هذه.
طفليّ: نسبة إلى كلمة طفل السابقة (بوشر) وترجمها إلى ما معناه: صلصالي وطيني.
(ابن العوام 1: 40) وفي ابن البيطار (1: 88): ولا سيما الرخصة من حصاة المثانة الطفيلية. وفيه (1: 288): في جبل شلير في أجراف طفلية.
طِفَلِيّ: نسبة إلى طِفْل وهو الولد حتى البلوغ.
صبياني (بوشر).
طفلِيَّق: صفة ما هو طفلّي وهو مشتق من طفل وهو الطين خاوة (ابن العوام 1: 38) طفال= طفل: طين خاوة- ففي معجم المنصوري مادة قيموليا: ويقال إنه الطفال الذي يُغْسَل به الرًأس وفيه مادة طين الأكل. (انظر الهامش 75 أيضا في أدناه).
كل الأنواع التي تؤكل منه غير معروفة في المغرب وإنما يُؤكل بالمغرب الطفال وحده.
طفال: صلصال، غضار (همبرت ص77).
طفالة: تطفل، تطفيل، وغالة، ورش (بوشر).
طُفَيْلَة: ثابسيا. أدرياس (اسم نبات) (شو 1: 293).
طُفَيْلَيّ: متطفل، من يعيش عالة على غيره من الحيوان والنبات. انظر لين عادات (1: 444) مُطَفَّل: منسوب إلى الطفل وهو الطين خاوة، أو هو من جنس الطفل (ألكالا).

طفل

1 طَفُلَ, aor. ـُ inf. n. طَفَالَةٌ and طُفُولَةٌ, It (anything) was, or became, soft, or tender; [as though resembling a طِفْل;] (K, TA;) syn. رَخُصَ. (TA.) A2: طَفَلَت said of a she-camel: see 2. b2: طَفَلَ, (K, TA,) inf. n. طُفُولٌ, said of a man, (TA,) He entered upon the [time called]

طَفَل, (K, TA,) which has two contr. meanings; (TA;) as also ↓ اطفل. (K.) b3: And طَفَلَتِ الشَّمْسُ The sun rose: (O, K:) so says Fr in his “ Nawádir. ” (O.) b4: And, (O, K,) accord. to Zj, (O,) The sun became red on the occasion of setting; and so ↓ أَطْفَلَت: (O, K:) thus the former has two contr. meanings: (K:) and الشَّمْس ↓ طفّلت, (S, K,) or طفّلت لِلْغُرُوبِ, (S,) inf. n. تَطْفِيلٌ, (S, O,) The sun inclined to setting: (S, O:) or approached the setting; as also طَفَلَت, (K, TA,) aor. ـُ inf. n. طُفُولٌ. (TA.) A3: طَفَلَتِ الحُمُرُ العُشْبَ The asses depastured the herbs so as to raise the dust upon them. (Ibn-'Abbád, O.) A4: And طَفِلَ النَّبْتُ; (Ibn-' Abbád, O, K;) and طُفِلَ; (Ibn-' Abbád, O, TA;) or, accord. to the K, ↓ طُفِّلَ, inf. n. تَطْفِيلٌ; (TA;) The herbage became soiled by dust, (Ibn-' Abbád, O, K, TA,) and thereby marred, or injured. (Ibn-' Abbád, O, TA.) 2 طفّلت النَّاقَةُ i. q. رَشَحَتْ طِفْلَهَا or رَشَّحَتْهُ [i. e. The she-camel rubbed the root of her young one's tail, and pushed him on with her head; and went before him, and waited for him until he overtook her; and sometimes gently urged him on, and followed him]; (K accord. to different copies; [but both of these verbs signify the same, as expl. in the L;]) and so ↓ طَفَلَت, (K, TA,) aor. ـُ inf. n. طُفُولٌ. (TA.) b2: طفّلت الشَّمْسُ: see 1. b3: طفّل اللَّيْلُ The night began to be dark: (S, O:) or drew near. (K.) A2: طفّل الإِبِلَ, (S, O, K,) inf. n. تَطْفِيلٌ, (S, O,) He treated the camels gently, in journeying, in order that their young ones (أَطْفَالُهَا) might come up to them. (S, O, K.) b2: And طفّل الكَلَامَ, (tropical:) He considered, or forecast, the results of the speech, or saying; he looked to what would, or might, be its result; or he thought, or meditated, upon it, and endeavoured to understand it; syn. تَدَبَّرَهُ; (K, TA;) and (TA) so ↓ اطفلهُ. (O, TA.) A3: See also 1, last sentence.

A4: And see 5, in two places.4 اطفلت, said of a woman, (S, O, TA,) and of a girl, or young woman, (صبية, [but this, I doubt not, is a mistranscription for ظَبْيَة, i. e. a doe-gazelle,]) and of a she-camel, (TA,) or of any female, (Msb,) She had a طِفْل [or young one of tender age]: (S, O, TA:) or she brought forth. (Msb.) b2: See also 1, in two places.

A2: And see 2.5 تطفّل He was, or became, an intruder at feasts, uninvited; (S, Msb, K;) as also ↓ طفّل, (K,) inf. n. تَطْفِيلٌ: (TA:) or he imitated Tufeyl: (Har p. 179: [see طُفَيْلِىٌّ:]) and عَلَيْهِ ↓ طفّل and تطفّل عليه he intruded upon him at a feast, uninvited. (TA.) It is of the speech of the people of El-' Irák. (Lth, Msb.) طَفْلٌ Soft, or tender; (S, O, K;) applied to anything, (K:) fem, with ة; (S, O, K;) applied to a girl, or young woman, (S,) or to a woman: (O:) and pl. طِفَالٌ and طُفُولٌ, (K.) One says بَنَانٌ طَفْلٌ [Soft, or tender, fingers, or ends of fingers]; this being allowable, though بنان is a [kind of] pl. and طفل is a sing., because every pl. [of the kind] that differs not from its sing. save in the ة [affixed to the latter] is made sing. and masc. [as well as fem.]: and therefore Homeyd says, فَلَمَّا كَشَفْنَ اللِّبْسَ عَنْهُ مَسَحْنَهُ بِأَطْرَافِ طَفْلٍ زَانَ غَيْلًا مُوَشَّمًا [And when they (referring to females) removed from over him the clothing, they wiped him with the extremities of soft, or tender, fingers, that adorned a plump fore arm, tattooed]; meaning, بِأَطْرَافِ بِنَانٍ طَفْلٍ. (S, O.) A2: Also [Fullers' earth, which is used for scouring cloths, and is sometimes used in the bath, instead of soap;] a certain yellow [or rather yellowish, and sometimes white, or whitish,] earth, well known in Egypt, with which cloths are dyed [or rather scoured]; (TA;) also called بَيْلُونٌ. (Esh-Shiháb El-' Ajamee, TA in art. بلن.) طِفْلٌ A young one, or youngling, or the young, (Msb, K, *) of anything, (K,) [or] of a human being and of a beast: (Msb:) or (K) a new-born child, or young infant: and also a young one, or the young, of any wild animal: (S, O, K:) or it is applied to a child until he discriminates; (Msb, TA;) after which he is called صَبِىّ; thus some say, (Msb,) [and] thus says El-Munáwee: (TA:) or, accord. to Az, (Msb, TA,) on the authority of AHeyth, (TA,) a child from the time of his birth (Mgh, TA) until he attains to puberty: (Mgh, Msb, TA:) fem. طِفْلَةٌ: (Zj, Mgh, Msb, TA:) and pl. أَطْفَالٌ: (Zj, S, O, Msb, TA:) but طِفْلٌ is also used as fem., (Zj, Mgh, O, Msb, TA,) and dual, (Zj, TA,) and pl., (Zj, S, O, Msb, TA,) occurring as pl. in the Kur xxiv. 31, (S, O, Msb,) and [xxii. 5 and] xl. 69: (Zj, TA:) and ↓ طِفْيَلٌ signifies the same as طِفْلٌ; (K, TA;) used in this sense by a rájiz; but accord. to some, by poetic license, for the dim. ↓ طُفَيْلٌ. (TA.) b2: [Hence,] (assumed tropical:) Any part or portion of anything, whether a substance or an accident: (K, TA:) pl. أَطْفَالٌ: whence they say طِفْلُ الهَمِّ and الحُبِّ (assumed tropical:) [The portion of anxiety and of love]. (TA.) b3: (tropical:) A falling spark or portion (سِقْط [in the CK سَقَط]) of fire: (M, K, TA:) or a live coal: (A, TA:) or fire when just struck; as also طِفْلَةٌ: (T, TA: [but this latter is the n. un.:]) and the pl. is أَطْفَالٌ: one says, تَطَايَرَتْ أَطْفَالُ, النَّارِ, meaning (tropical:) The sparks of the fire [became scattered]. (TA.) b4: (assumed tropical:) Small clouds: so in a verse of Aboo-Dhu-eyb. (TA.) b5: (tropical:) An object of want: (K:) or a small object of want. (TA.) One says, هُوَ يَسْعَى فِى أَطْفَالِ الحَوَائِجِ i. e. [(tropical:) He labours in the accomplishment of] small objects of want. (A, TA.) A2: (tropical:) Night: (K, TA:) or the first part thereof. (A, TA.) b2: And (assumed tropical:) The sun when near to the setting. (ISd, K, TA.) طَفَلٌ: see طُفُولِيَّةٌ. b2: Also The period [next] after sunrise: from طِفْلٌ signifying “ a young one ” or “ youngling: ” (O:) or طَفَلُ الغَدَاةِ signifies the period from that when the sun is about to rise, or appear, until its light has ascendancy over the earth: (T, TA:) or when the sun is about to rise, or appear, and has not yet ascendancy in, or upon, the earth: (Er-Rághib, TA:) or the period from the rising, or appearing, of the sun, until its having ascendancy [for إِلَى اسْتِكْمَالِهَا in a copy of the M, and استكمانها and استكنانها in different copies of the K, I read الى اسْتِمْكَانِهَا, agreeably with the explanation in the the T and with that of Er-Rághib, in both of which the verb used is يَسْتَمْكِن,] in, or upon, the earth. (M, K.) And (O) The period after [that called] the عَصْر [q. v.] when the sun inclines to the setting: (S, O:) or طَفَلُ العَشِىِّ signifies the last part of the afternoon, at sunset, (K, TA,) and at the time of the sun's becoming yellow, when it is about to set. (TA.) One says, أَتَيْتُهُ طَفَلًا [I came to him at one of the periods termed طَفَل]. (S, O.) b3: Also The coming of the night with its darkness. (TA.) b4: And The darkness itself. (O, K.) A2: Also Rain: so in the phrase طَفَلُ الثُّرَيَّا [The rain of the auroral setting of the Pleiades]. (S, O.) [Or A shower of rain: for] one says, وَقَعَتْ أَطْفَالُ الوَسْمِىِّ The showers of the [rain called] وسمىّ [q. v.] fell: and جَادَهُ طَفَلٌ مِنْ مَطَرٍ [A shower of rain descended copiously upon him, or it]. (A, TA.) b2: And رِيحٌ طَفَلٌ A wind that blows gently, or softly. (TA.) طَفِلٌ Herbage that does not become tall (TA.) طُفَالٌ and طَفَالٌ Dry clay: (K:) of the dial. of El-Yemen. (TA.) طَفِيلٌ, like أَمِيرٌ, (K,) or, accord. to the L, ↓ طِفْئِلٌ, mentioned in the L in art. طفأل, (TA,) Turbid water remaining in a watering-trough: (K, TA:) n. un. with ة; (K;) accord. to the L, طِفْئِلَةٌ; meaning a portion thereof. (TA.) طُفَيْلٌ dim. of طِفْلٌ, q. v.

طِفْئِلٌ: see طَفِيلٌ.

طِفْيَلٌ: see طِفْلٌ.

طَفَالَةٌ: see what next follows.

طُفُولَةٌ: see what next follows.

طُفُولِيَّةٌ, mentioned by ISd and the expositors of the Fs and others, as well as in the K, and also pronounced without teshdeed, [i. e. طُفُولِيَةٌ,] which shows, as do several other reasons, that the ى therein is not that which is the characteristic of rel. ns., though it has been asserted to be so, (MF, TA,) The state, or condition, of the طِفْل; [i. e. early infancy: or, in a larger sense, childhood;] as also ↓ طُفُولَةٌ and ↓ طَفَالَةٌ and ↓ طَفَلٌ; (K;) [inf. ns.] having no verb [corresponding to them]. (TA.) طُفَيْلِىٌّ One who intrudes at feasts, uninvited; (S, O, Msb, K;) as also ↓ طِفْلِيلٌ: (K:) the former is a rel. n. from طُفَيْلٌ, the name of a certain man of El-Koofeh, (ISk, S, O, Msb, K,) who used to intrude at feasts, uninvited, (ISk, S, O, Msb,) and who was called طُفَيْلُ الأَعْرَاسِ and طُفَيْلُ العَرَائِسِ: (ISk, S, O: [two other deriva-tions are mentioned in the TA; but they are too far-fetched to deserve notice:]) such the Arabs [in their proper language] called وَارِشٌ. (ISk, S, O, Msb.) طَفَّالٌ One who sells طَفْل [or fullers' earth]. (TA.) طِفْلِيلٌ: see طُفَيْلِىٌّ.

طَافِلَةٌ, which Golius explains as meaning “ i. q. فَايِدَةٌ et خَيْرٌ, utilitas, bonum,” referring to the KL as his authority, is evidently a mistake for طَائِلٌ, expl. as meaning فَائِدَةٌ and خَيْرٌ in my copy of the KL, which does not mention طَافِلَةٌ in any sense.]

أَطْفَلُ [More, or most, like to the طُفَيْلِىّ: and hence, more, and most, intrusive, uninvited]. أَطْفَلُ مِنْ لَيْلٍ عَلَى نَهَارٍ [More intrusive, uninvited, than night upon day], and مِنْ شَيْبٍ عَلَى شَبَابٍ [than hoariness upon youthfulness], and مِنْ ذُبَابٍ [than flies], are proverbs. (Meyd.) مُطْفِلٌ, (A 'Obeyd, S, O, Msb, K,) and مُطْفِلَةٌ also, (TA,) applied to a female, of human beings and of wild animals, (K, TA,) and of camels, (A 'Obeyd, TA,) i. q. ذَاتُ طِفْلٍ [Having a young one, or youngling, &c.], (A 'Obeyd, K, TA,) with her: (A 'Obeyd, TA:) or applied to a she-gazelle and camel, (S, O,) or to any female, (Msb,) that has recently brought forth: (S, O, Msb: *) pl. مَطَافِلُ and مَطَافِيلُ. (A 'Obeyd, S, O, K.) [See also عَائِذٌ, in art. عوذ.] سَارَتْ قُرَيْشٌ بِالعُوذِ المَطَافِيلِ i. e. Kureysh journeyed with the camels that had recently brought forth having with them their young ones, occurring in a trad., means, (assumed tropical:) with their collective company, their old and their young. (TA.) [See, again, عَائِذٌ.] b2: [It is also said by Freytag to be applied in the Deewán of the Hudhalees to clouds followed by small ones.]

b3: And لَيْلَةٌ مُطْفِلٌ means A night that kills the young ones by its cold. (K, TA.) طفو and طفى 1 طَفَا فَوْقَ المَآءِ, (S, Mgh, Msb, K,) aor. ـْ (S, Mgh, Msb,) inf. n. طُفُوٌّ (S, Mgh, Msb, K) and طَفْوٌ, (S, Msb, K,) It (a thing, S, Mgh, Msb) floated upon the water, (S, Mgh, Msb, K,) and did not sink. (S, Msb.) b2: [Hence,] one says, الظُّعُنُ تَطْفُو وَتَرْسُبُ فِى السَّرَابِ (assumed tropical:) [The women's camel-vehicles appear, as though floating, and disappear, as though sinking, in the mirage]. (TA.) b3: And طَفَتِ الخُوصَةُ فَوْقَ الشَّجَرِ (tropical:) [The leaf of the date-palm, or of the Theban palm, &c.,] appeared [above the trees]. (K, TA.) b4: And طَفَا said of a bull, (K,) or of a wild bull, (TA,) (tropical:) He mounted upon the hills (K, TA) and upon the sands. (TA. [In the CK, على الاَكَمِ is erroneously put for عَلَا الأَكَمَ.]) b5: and طَفَوْتُ فَوْقَهُ (assumed tropical:) I leaped upon it. (TA.) The saying عَبْدٌ إِذَا مَا رَسَبَ القَوْمُ طَفَا is expl. by IAar as meaning [A slave] who, when the people are grave, leaps by reason of his ignorance. (TA.) b6: And طَفَا المَآءُ [not a mistranscription for طَغَا] (assumed tropical:) The water rose, or became high. (TA voce طُوفَانٌ, q. v.) b7: And طَفَا said of a gazelle, (assumed tropical:) He ran vehemently. (K.) One says of a gazelle, مَرَّ يَطْفُو, meaning (tropical:) He passed by, or along, or away, going lightly, or briskly, upon the ground, and running vehemently. (S, TA.) b8: And, said of a man, (K, TA,) by way of comparison [to a floating fish], (TA,) (tropical:) He died. (K, TA.) b9: And (assumed tropical:) He (i. e. a man) entered into [or upon] an affair: (K, TA:) [or,] accord. to the “ Nawádir,” one says, طَفَا فِى الأَرْضِ he entered into the earth, either وَاغِلًا [app. as meaning penetrating, and becoming concealed], or رَاسِخًا [app. as meaning becoming firmly fixed therein]. (TA.) A2: [طَفَا is made trans. by means of بِ: see an ex. voce أَرْسَبَ.]4 اطفى He kept continually, or constantly, to the eating of fish found floating upon the water. (TA.) طُفْىٌ: see طُفْيَةٌ.

طَفْوَةٌ, (K,) thus it should app. be accord. to the K, but in copies of the M, ↓ طُفْوَةٌ, with damm, (TA,) A thin, or slender, plant. (K.) طُفْوَةٌ: see what next precedes: b2: and see also the paragraph next following.

طُفْيَةٌ The leaf of the مُقْل [or Theban palm]; (S, Mgh, Msb, K;) and so ↓ طُفْوَةٌ: (As, TA:) pl. ↓ طُفْىٌ (S, * TA) or [rather this is a coll. gen. n., and the pl. properly so termed is] طُفًى, (Msb,) which is [also] pl. of طُفْوَةٌ. (As, TA.) [Accord. to Forskål (Flora Ægypt. Arab., p. cxxvi.), the Theban palm itself, which he terms “ borassus flabelliformis,” is called طفى, as well as دوم.]

b2: And [hence] الطُّفْيَةُ, (K,) or ذُو الطُّفْيَتَيْنِ, (S, Mgh, Msb, TA,) is the name of (assumed tropical:) A serpent (S, Mgh, Msb, K) of a foul, or malignant, sort, (K,) having upon its back two lines, or stripes, (S, Mgh, Msb, K,) which are black, (S, Mgh, Msb,) resembling two leaves such as are termed طُفْيَتَانِ: (S, Mgh, Msb, K:) and sometimes it is termed طُفْيَةٌ, meaning ذَاتُ طُفْيَةٍ: and الطُّفَى is used as the pl., meaning ذَوَاتُ الطُّفَى. (S.) طُفَاوَةٌ The floating froth or scum (K, TA) and grease (TA) of the cooking-pot. (K, TA.) b2: And A halo around the sun, (S, K,) and also around the moon [like هَالَةٌ]: (K:) the former accord. to Fr, and the latter accord. to AHát. (TA.) b3: And one says, أَصَبْنَا طُفَاوَةً مِنَ الرَّبِيعِ meaning شَيْئًا مِنْهُ [i. e. We obtained somewhat of the herbage, or perhaps of the rain, of the season called رَبِيع]. (S, TA.) سَمَكٌ طَافٍ Fish floating upon the surface of the water, having died therein. (Mgh, Msb, TA.) b2: [Hence,] فَرَسٌ طَافٍ (assumed tropical:) A horse elevating his head. (TA.) b3: كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ [As though his eye were a floating grape], in a trad. respecting Ed-Dejjál, is expl. by Th as meaning his eye's being prominent and conspicuous. (TA.)

قصد: قصد. قصد إلى فلان: اقترب منه ودنا منه (هلو).
يقصد الإشارة: يطلق السهام نحو الهدف (فوك).
قصد فلانا ب: يقال مثلا: قصد بالمكروه أي أراد الإساءة إليه والإضرار به. (دي ساسي طرائف 2: 19).
قصدوهم بأنواع من العقاب: حاولوا انتهاز الفرص لإيذائهم وإيقاع أنواع من العقاب بهم (دي ساسي طرائف 2: 23).
وكان في أول أمره مقلا حتى احتاج إلى القصد بشعره: كان في أول أمره فقيرا حتى احتاج إلى أن يتجه إلى الأغنياء بمدحه ليتكسب الدراهم. (المقري 1: 505) = جعل الشعر بضاعته أي جعل الشعر مرتزقه وكسب ما يعيش به. (المقري 1: 505).
قصد: سأل، استعطى، طلب، ابتهل، توسل، تضرع. (الكالا).
قصد: كدى، تسول، تكفف، شحذ. (فوك).
قصد: اقتصد، وفر، ادخر. (همبرت ص219. هلو).
قصد (بالتشديد): نظم القصائد (المقري 1: 73). وفيه مقصد اسم الفاعل من قصد.
قصد: أنشد أماديح النبي (صلى الله عليه وسلم) = صلى على النبي. (شيرب ديال ص178، 188).
قاصد فلانا: قصده وتوجه إليه. وهذا هو صواب الكلمة فيما أرى. (عــباد 2: 194 رقم 27، 3: 234). تقصد: أزمع، اعتزم، وتأمل وتبصر (بوشر).
اقتصد: توسط في النفقة فلم يسرف ولم يقتر. ولا يقال اقتصد في فقط بل اقتصد على أيضا، ففي النويري (مصر 2: 180 ق): وكان مقتصدا على ملبسه. (المعجم اللاتيني- العربي).
قصد. يقال بدل الطريق القصد أي الطريق المستقيم الطريق القصدة (البيان 2: 191) وهذا غير صحيح لأن كلمة قصد مصدر يستعمل استعمال لصفة قلا يؤنث. وقد قرأتها في الشرح القصدة غير أن كلمة قصد لا تدل على مستقيم. وتستعمل كلمة القصد وحدها بمعنى الطريق المستقيم (معجم الإدريسي، ابن بطوطة 2: 361). ويقال أيضا مهيع القصد. (المقري 2: 111).
قصدا: في خط مستقيم، في خط مباشر. ففي الإدريسي (القسم الأول والفصل السابع ص7): لابد من القيام بدورة كبيرة لأنه جون كبير يعوق عن الطريق قصدا. (أماري ص 22).
قصد: اعتدال، توسط (المعجم اللاتيني- العربي).
قصد: ما كان وسطا. ففي البيضاوي (2: 184): هو الخطاب القصد الذي ليس فيه اختصار مخل ولا إشباع ممل. وفي حيان (ص 29و).
اقتصد مع ذلك في الإنفاق عليها، وبعد هذا غير أن ابتناءه كان قصدا مشبها بفعله في جميع شؤونه.
قصدا، بالقصد، على قصد: عمدا، عن عمد، متعمدا. (بوشر، مارسيل).
قصدا: اصطناعيا. ففي الإدريسي (ص195): مدينة صغيرة على منقع ماء مصنوع قصدا. وقد جاء هذا المعنى في معجم الكالا أيضا.
قصد: خلاصة، خاتمة. (الكالا) وفيه: Colusion وقد ترجمها بكلمة قصد قصد ومضمن. غير أن هذه الكلمة لا تلائم هذا المعنى ويجب إبدالها بكلمة conclusion ( لأنه يذكر في الظروف).
en conclusion القصد الكلام (كذا). وانظرها في مادة مقصود.
قصدة= قصد: نية، هذا إذا كانت كتابة الكلمة صحيحة عند الماوردي (ص125) غير أني أشك في ذلك.
قصدة: صفة للرمح الهش العود السهل المكسر. يقال: القنا القصد، والكلمة الأولى مفردة مذكرة والثانية جمع مثل: رمح اقصاد. (عــباد 1: 52، 3: 22).
قصدي: عمدي. (بوشر).
قصاد: أمام، تجاه، قدام، إزاء، حذاء، قبالة، ومن قصاد: قبالة، إزاء، حذاء، تجاه، حيال، قصد. (بوشر، ميهرن ص33).
قصود: لا أدري ما تعني هذه الكلمة التي وردت في بيت نقله المقري (1: 915) وفيه إن أندلسيا اشتكى من المصريين فقال:
لا تبصر الدهر من يراعي ... معنى قصيد ولا قصود
قصيد: يقول السيد رايت وجدت الجمع قصد في كتاب أمين شلبي.
قصيدة: رثاء، مرثاة، تأبين. (الكالا).
قصيدة: ترتيلة، تسبيح لله عز وجل. (الكالا).
قاصد: مسافر، سائح. (ألف ليلة 1: 402، 545).
قاصد: رسول، مبعوث، مرسل، ساع، بريد، فيج. (بوشر، هلو، جروس 1: 10، رنجرز ص130).
قاصد: سفير. (أماري ديب ص182، 183، 185).
قاصد، عند الكاثوليك: نائب البابا في بلد من مملكته.
وسفير البابا. (هلو، محيط المحيط)، قاصد رسولي. (بوشر).
قاصد: رقيب، مأمور قضائي، محضر (ألف ليلة برسل 7: 77).
قاصد: عند بعض أهالي القرى رجل من أهل القرية يقام لأجل جباية الرواتب السلطانية ونحو ذلك. (محيط المحيط).
قاصد: متسول، شحاذ، مكدي. (فوك).
اقصد، الطريق الاقصد: الطريق الأكثر استقامة، الطريق الأقرب: (البكري ص12). وفي رحلة ابن جبير (ص64)، في كلامه عن طريق: وهي أقصد مسافة.
مقصود. يقال محل مقصود ورجل مقصود وهو الذي يقصده كل أحد ويذهب إليه، من هذا يقال: المصر المقصود، والمدينة المقصودة (المقري 1: 94) العاصمة.
ويقال أيضا: تجارة مقصودة بمعنى بضاعة يرغب كل أحد في شرائها، بضاعة رائجة. (معجم الإدريسي).
المقصود: الخلاصة، أخيرا، في النهاية، في الخاتمة. (الكالا).
المقصود، عند الصوفية: الغاية التي يريدون الوصول إليها، وهي الاتحاد مع الله (زيشر 16: 272).
متقصد: صفة للرمح الهش العود السهل المكسر. (عــباد 3: 22، معجم مسلم).

قصد

1 قَصَدَهُ, and قَصَدَلَهُ, and إلَيْهِ, (S, M, A, L, Msb, K,) and نَحْوَهُ, (A in art. سمت, &c.,) aor. ـِ (M, Msb, K, &c.,) inf. n. قَصْدٌ, (S, M, Msb, K, &c.,) from which the pl. قُصُودٌ is formed by some of the professors of practical law; [and مَقْصَدٌ, q. v., is also an inf. n.;] (Msb;) He tended, repaired, or betook himself, or went, to, or towards, him, or it; (originally and properly, either in a direct course, in which sense it is in some places specially used, or indirectly; IJ, M, L;) he directed himself, or his course or aim, to, or towards, him, or it; he made for, or towards, him, or it; he made him, or it, his object; he aimed at him, or it: he sought, endeavoured after, pursued, or endeavoured to reach or attain, or obtain, him, or it: he desired it, or wished for it: he intended it; purposed it; or meant it: syn. تَوَجَّهَ وَنَهَدَ وَنَهَضَ نَحْوَهُ, (IJ, M, L,) and نَحَاهُ, (S, L,) and أَتَاهُ, (S, A, L,) and طَلَبَهُ بِعَيْنِهِ, (Msb,) and أَمَّهُ, and اِعْتَمَدَهُ, (M, L, K,) and اِعْتَزَمَهُ. (IJ, M, L.) b2: قَصَدْتُ قَصْدَهُ: see قَصْدَهُ, below. b3: قَصَدْتُهُ بِكَذَا and قَصَدْتُهُ لَهُ بِهِ [I brought to him such a thing: lit. I directed, or betook, myself to him with such a thing: see an ex. in the first para. of art. بى] (Ham. p. 41.) إِلَيْكَ قَصْدِى, and ↓ مَقْصَدِى, (the latter with fet-h to the ص, Msb), To thee is my tending, or repairing, &c. (A.) b4: قَصَدَ فِى الأَمْرِ, [aor. ـِ (A, Msb,) inf. n. قَصْدٌ; (S. M, L, Msb, K) and فِيهِ ↓ اقتصد; (M, L, K;) (tropical:) He pursued a right, or direct, course in the affair: (L:) or he followed the middle and most just way in the affair; and did not exceed the due bounds therein: (Msb:) or he acted in a moderate manner, in a manner between that of prodigality and that of parsimoniousness, in the affair: (S, L:) or he acted in a manner the contrary of that of extravagance in the affair: (M, L, K:) or he kept within the due bounds in the affair, and was content with a middle course: (A:) and in like manner, فى النَّفَقَةِ in expense: (L:) and فِى مَعِيشَتِهِ with respect to his means of subsistence. (A, L.) See also 8. b5: قَصَدَ فِى مَشْيِهِ He (a man) walked at an equable, or a moderate, pace; syn. مَشَى مُسْتُوِيًا. (L.) وَاقْصِدْ فِى مَشْيِكَ [in the Kur xxxi. 18,] (S) meansAnd go thou at a moderate pace in thy walking; neither slowly nor quickly. (Beyd, Jel.) b6: اِقْصِدْ بِذَرْعِكَ Deal thou gently with thyself; moderate thyself; restrain thyself; i. q. اِرْبَعْ عَلَى

نَفْسِكَ. (S.) b7: القَصْدَ القَصْدَ تَبْلُغُوا Keep ye to the middle way: keep ye to the middle way in affairs; in sayings and actions: so shall ye attain [to that which ye should desire]: القصد being in the accus. case as a corroborative inf. n.; and it is repeated also for the sake of corroboration. (L, from a trad.) b8: قَصَدَ, aor. ـِ (L,) inf. n. قَصْدٌ, (M, L, K,) (tropical:) It (a road, or way,) was direct, or right; had a direct, or right, tendency. (M, L, K.) عَلَى اللّٰهِ قَصْدُ السَّبِيلِ [Kur xvi. 9,] Upon God it rests to show the direct, or right way, (M, Beyd, L,) [or the right direction of the way] which leads to the truth, (Beyd,) and to invite to it by evident proofs: (M, L:) or upon God it rests to make the way direct, or right, in mercy and favour: or upon God depends one's directing his course to the [right] way. (Beyd.) b9: قَصَدَ, aor. ـِ (S, L,) inf. n. قَصْدٌ, (S, L, K,) (tropical:) He acted with justice, or equity. (S, L, K.) Abu-l-Lahhám Eth-Thaalebee says, عَلَى الحَكَمِ المَأْتِىِّ يَوْمًا إِذَا قَضَى

قَضِيَّتَهُ أَن لَّا يَجُورَ وَيَقْصِدُ (S, L) meaning, It is encumbent on the judge who is come to, any day, when he decides his case, that he do not deviate from what is right, but (بَلْ) act with justice, or equity. (IB, L.) Akh says, He means وَيَنْبَغِى أَنْ يَقْصِدَ; but as he makes an ellipsis, and puts يقصد in the place, syntactically, of ينبغى, he makes it marfooa, because it has the place of that which is [virtually] marfooa: and Fr says, he makes it marfooa because of the disagreement; for as its meaning disagrees with that of the preceding verb, it is made to disagree therefore in desinential syntax. (S, L.) A2: قَصَدَ, (S, L,) aor. ـِ (L,) inf. n. قَصْدٌ, (S, L, K,) [and قَصِدَ, see 7] He broke a stick: (S, L:) he broke in any way or manner: or he broke in halves: as also ↓ قصّد, inf. n. تَقْصِيدٌ: (L, K:) [or the latter signifies he broke many things; or broke in many pieces: see 7.]

A3: قُصِدَ لَهُ He was given a little. (S, O, K, art. قصد.) A4: قَصُدَ, aor. ـُ inf. n. قَصَادَةٌ, He (a camel, TA) became fat. (K.) A5: See also 4.2 قَصَّدَ see 1 last sentence but one.

A2: And see 4.4 أَقْصَدَنِى إِلَيْهِ الأَمُرْ The affair caused me to tend, repair, betake myself, or direct my course, to, or towards, him, or it; to aim at him, or it; to seek, endeavour after, pursue, or endeavour to reach, attain, or obtain, him, or it; to desire it, or wish for it; to intend it, or purpose it. (M, L.) b2: (tropical:) It (an arrow) hit its object, and killed on the spot. (S, K.) b3: He pierced a man with a spear, (K,) or shot him with an arrow, (TA,) and did not miss him: (K:) he struck, or shot, a thing so that it died on the spot: (As:) he killed on the spot: (Lth:) it (a serpent) killed a person (Lth, S) on the spot: (Lth:) or bit him so as to kill him. (K, * TA.) أَقْصَدَتْهُ المَنِيَّةُ Destiny killed him on the spot. (A.) A2: اقصد, (inf. n. إِقْصَادٌ, TA,) He composed [odes, or] poems of the kind termed قَصِيد; a verb similar to أَرْمَلَ and أَهْزَجَ and أَرْجَزَ: (Ibn-Buzurj, L:) also, (L, TA,) or ↓ اقتصد, inf. n. إِقْتِصَادٌ, accord. to the K, but the former is the correct form, (TA,) [or the latter is probably correct, as being similar to إِرْتَجَزَ, as well as the former, of which the act. part. n. occurs in a verse,] and ↓ قَصَدَ, inf. n. قَصْدٌ; (K;) or ↓ قَصَّدَ; (as in the M and L;) he continued uninterruptedly, (L, K,) and prolonged, (L,) the composition of [odes, or] poems of the kind termed قَصَائِد. (L, K.) See مُقْصدٌ.5 تقصّد He (a dog &c.) died. (S.) b2: and see 7, in three places.7 انقصد and ↓ تقصّد; (L, K;) and ↓ قَصِدَ, aor. ـَ inf. n. قَصَدٌ; but this form of the verb is seldom used; (L;) It broke, or became broken, in any way or manner: or it broke, or became broken, in halves: (L, K:) [but they are differently used: you say,] انقصد الرُّمْحُ [the spear broke: or] (S, L) the spear broke in halves: (L:) and الرِّمَاحُ ↓ تقصّدتِ the spears broke in many pieces. (S, A, L.) A2: انقصد and ↓ تقصّد It (marrow) became detached, or came forth, from its place. (TA.) 8 اقتصد: see 1. b2: He aimed at that which was right and just. (A, art. صيد. See 1 in that art.) A2: And see 4.

قَصْدٌ, [inf. n. of 1, q. v. b2: Used as a subst., The tending, self-direction, aim, or course of a person b3: Hence, An object of aim, of endeavour or pursuit, of desire or wish, or of intention or purpose; one's intention, intent, or meaning; as also ↓ مَقْصُودٌ. See مَقْصِدٌ] b4: A thing that is right, of what is said and of what is done; syn. سَدَادٌ and صَوَابٌ. (S, voce تَسْدِيدٌ, &c.) هُوَ عَاَى قَصْدٍ, He is following a right way, or course. (Msb.) See also قَاصِدٌ. b5: Conforming, or conformable, to the just mean. (M in art. ام.) See also مُقَصَّدٌ.

A2: A little that is given. (S, O, K, art. قصد.) A3: See also قَصِيدٌ.

قَصْدَهُ In the direction of, or towards, him, or it. Ex. قَصَدْتُ قَصْدَهُ I tended, repaired, betook myself, or directed my course, towards him, or it: (S, Msb:) [like صَمَدْتُ صَمْدَهُ, and حَرَدْتُ حَرْدَهُ, and شَدَا شَدْوَهُ, &c.:] also signifying, [I purposed his purpose, or] I pursued his (another's) way, or course, doing [and thinking] as he did. (L, in art. وكد.) أَخَذَ قَصْدَ الوَادِى, and ↓ قَصِيدَهُ, [He went towards the valley]. (A.) b2: هُوَ قَصْدَكَ, and قَصْدُكَ, He is before thee, before thy face. It is more commonly used as a subst. (M, L.) رُمْحٌ قَصِدٌ, and ↓ قَصِيدٌ, (M, L, K,) and ↓ أَقْصَادٌ, (S, L,) which is one of the words [used as a sing. epithet] having a pl. form, (Akh, S,) A spear broken: (M, L:) [or, broken in halves:] or broken in many pieces. (K.) قِصْدَةٌ A fragment; a piece of a thing that is broken: (S, K:) and any piece [of a thing]: (TA:) pl. قِصَدٌ. (S, K.) Ex. القَنَا قِصَدٌ [The spears are broken into fragments]. (S.) b2: قِصْدَةٌ مِنْ عَظْمٍ A piece of a bone; meaning, a third, or a quarter, of the thigh, or arm, or skin, or shoulder; (M, L;) less than the half; as much as the third, or quarter. (IKtt.) قَصُودٌ A camel having compact marrow. (ISh, L.) See also قَصِيدٌ.

قَصِيدٌ and ↓ مَقْصُودٌ Aimed at, sought, desired, intended, or purposed. (L.) A2: Fat marrow: (K:) or thick and fat marrow, that breaks in pieces (يَتَقَصَّدُ) by reason of its fatness: a piece thereof is termed قَصِيدَةٌ: (L:) or the former word and ↓ قَصُودٌ signify marrow inferior to that which is fat (A, O, K) but superior to that which is lean: (A, O:) and قَصِيدَةٌ, a piece of marrow that has come forth from the bone. (L.) b2: and (L, K), or ذُو قَصِيدٍ, (L,) A bone containing marrow. (L, K.) b3: Dry, or tough, (يَاسِس,) fleshmeat; (Lth, S, L, K;) as also ↓ قَصْدٌ; and, as some say, fat fleshmeat. (L.) b4: A fat she-camel, (L, K,) plump and corpulent, (L,) and having marrow in her bones; as also قَصِيدَةٌ. (L, K.) b5: A fat camel's hump. (K.) A3: A staff; (L, K;) as also قَصِيدَة; (K;) or the latter has not been heard: (TA:) pl. قَصَائِدُ. (L.) A4: Poetry, or a poem, trimmed, pruned, or free from faults, well executed, (K,) and composed with premeditation; (TA;) as also قَصِيدَةٌ: (TA:) [but the latter is used as a subst.] b2: قَصِيدٌ, a gen. n., applied properly to poetry, and, by extension of the signification, to a single poem, for قَصِيدَةٌ; (IJ, L;). or it is pl. of قَصِيدَةٌ, like as سَفِينٌ is of سَفِينَةٌ; (S, L;) and so is قَصَائِدُ; (L;) [but properly, قَصِيدٌ is a coll. gen. n., and قَصِيدَةٌ is its n. un., and قَصَائِدُ is pl. of the latter;] Poetry, or a poem, [or an ode, (for it was always designed to be chanted or sung,)] of which the bipartition (شَطْر) of the verses is complete; (M, L, K;) [i. e., of which the hemistichs are complete, not curtailed; (see الرَّمَلُ;)] consisting of three verses or more; (Akh, M, L, K;) or of sixteen or more; (M, L, K;) for it is usual to call that which consists of three verses, or ten, or fifteen, قِطْعَةٌ, and what consists of more than fifteen the Arabs call قصيدة: (IJ, M, L:) or, as Akh has once said, what is of the metre called الطَّوِيل, and البَسِيط that is complete, and الكَامِل that is complete, and المَدِيد that is complete, by which he means the first species thereof, which is the most complete that is in use, and الوَافِر that is complete, by which, in like manner, he means the first species thereof, and الرَّجَز that is complete, and الخَفِيف that is complete, and [any ode, or] any poem that is sung by persons riding; but, he adds, we have not heard them sing what is of the metre called الخفيف: (M, L:) such poetry is thus termed because composed with purpose and consideration, and earnest endeavour to make it excellent; from قَصْدٌ as syn. with أَمٌّ: or because composed with care, and trimmed with excellent expressions and choice meanings, from قَصِيدٌ signifying “ thick and fat marrow; ” for the Arabs tropically apply to chaste, or eloquent, or excellent, language the epithet سَمِين, or “ fat: ” (L:) or because of its completeness, and the soundness of its measure. (M, L.) For the meanings of بَيْتُ القَصِيدَةِ, see بَيْتٌ; last sentence.

A5: See also قَصِدٌ.

قَصِيدَةٌ: see قَصِيدٌ throughout.

طريق قَاصِدٌ, (M, L,) and قَاصِدَةٌ, (A,) and ↓ قَصْدٌ, (A, Msb,) (tropical:) A direct, or right road, or way; a road, or way, having a direct, or right, tendency: (A, L:) an even, and a direct, or right, road, or way: (M, L:) an even road, or way. (Msb.) b2: سَهْمٌ قَاصِدٌ (tropical:) An arrow rightly directed towards the animal at which it is shot: pl. سِهَامٌ قَوَاصِدُ. (A.) b3: قَاصِدٌ Near. (S, K.) b4: سَفَرٌ قَاصِدٌ An easy, short journey: (TA:) [a moderately easy and short journey:] a journey not difficult, nor extremely far. (Ibn-'Arafeh.) b5: بَيْنَنَا وَبَيْنَ المَآءِ لَيْلَةٌ قَاصِدَةٌ (tropical:) Between us and the water is an easy night's journey (S, K) without fatigue or tardiness: (S:) pl. لَيَالٍ قَوَاصِدُ. (TA.) b6: مَآءٌ قَاصِدٌ Water of which the herbage, or pasture, is near. (IAar, TA, voce مُطْلِبٌ.) أَقصَدُ [A more, or most, direct road]. (S, voce أَرْشَدُ.) b2: عَلَيْكَ بِمَا هُوَ أَقْصَدُ وَأَقْسَطُ (tropical:) Keep thou to that which is most right and most just. (A.) أَقْصَادٌ: see قَصِدٌ.

مَقْصَدُ الكَلَامِ means the intended sense of the saying; the meaning thereof: (see مَعْنًى in art. عنى:) مَقْصَدٌ being an inf. n. used as in the sense of the pass. part. n. of its verb, i. e. in the sense of ↓ مَقْصُودٌ; like as is generally said of its syn. مَعْنًى, of which مَقْصُودٌ is one of the explanations: hence it has a pl. مَقَاصِدُ: in the CK in art. غزو it is erroneously written مَقْصِد, which is the n. of place and of time from قَصَدَ. b2: And in like manner مَقْصَدٌ signifies also A thing aimed at, intended, or purposed; an object of aim or pursuit: see 1: and ↓ مَقْصِدٌ, tropically used, has the same meaning.]

مَقْصِدٌ, with kesr to the ص, A place to, or towards, which one tends, repairs, or betakes himself; to which one directs his course; at which one aims; which one seeks, pursues, endeavours to reach, desires, or wishes for; [pl. مَقَاصِدُ.] Ex.

لَهُ مَقْصِدٌ مَعَيَّنٌ He has a specified place to which, or towards which, he tends, or repairs, &c. (Msb.) بَابُكَ مَقْصِدِى Thy door, or gate, is the place to which, or towards which, I tend, or repair, &c. (A.) b2: مَقَاصِدُ الطَّرُقِ [The right places to which roads tend]; i. q. مَرَاشِدُهَا. (S, L, K, art. رشد.) See also مَقْصَدٌ.

مُقْصَدٌ One who falls sick and quickly dies. (K.) مُقْصِدٌ [One who composes poems of the kind termed قَصَائِد: see 4: also,] and ↓ مُقَصِّدٌ, one who continues uninterruptedly, and prolongs, the composition of poems of the kind termed قصائد. (M, L.) مَقْصَدَةٌ [lit., A thing that causes people to repair to, or seek, or endeavour after, or desire, it]. b2: A woman great, and perfect, or complete, who pleases every one (K) that beholds her. (TA.) b3: Also, (or, as some write it, ↓ مُقَصَّدَةٌ, TA,) A woman inclining to shortness. (K.) مَقْصُودٌ: see قَصْدٌ, قَصِيدٌ, and مَقْصَدٌ.

مُقَصَّدٌ (tropical:) A man neither corpulent nor thin; as also ↓ مُقْتَصِدٌ and ↓ قَصْدٌ: (L, K:) or a man of moderate, or middle, stature; (ISh, L;) neither tall nor short, nor corpulent; (IAth, L;) as also قَصْدٌ: (ISh:) or a man &c. neither corpulent nor short. (Lth, L.) See مَقْصَدَةٌ.

مُقَصِّدٌ: see مُقْصِدٌ.

فُلَانٌ مُقْتَصِدٌ فِى النَّفَقَةِ (tropical:) Such a one acts in a moderate manner, in a manner between that of prodigality and that of parsimoniousness, in expense. (S, L.) See 1. And see مُقَصَّدٌ.