قب: قب: انتفش، ازبار، قف. (بوشر، هلو).
قب: انتصب. (بوشر).
قب القوم: ارتحلوا، وهو من كلام العامة (محيط المحيط).
قب الشيء عن موضعه: ارتفع، وهو من كلام العامة. (محيط المحيط).
قب: سبح، عام. (بوشر).
قب: شظية خشب في الجانب الأيمن من القانون (صفة مصر 13: 308).
قب: انظر المعاني الأخرى لكلمة قب في الآلات الموسيقية في صفة مصر (14: 124).
قب المنجل: عند العامة مقبضها الأجوف (محيط المحيط).
قب الميزان: عند العامة القائمة التي تعلق بها فتاة. (محيط المحيط).
قب: في الأمثال (23: 34) حيث يحض المؤلف الرجل ويعظه بأن يحترس من السكر: ترى نفسك كمن ينام على (ما معناه بالعبرية) ذروة الصاري.
وقد فسر أبو الوليد (ص784) هاتين الكلمتين بقوله قب الصاري.
وكلمة قب العربية بمعنى رأس غربية في اللغة الدارجة ولذلك أفضل أن أرى في كلمة قب هذه الكلمة الأسبانية cabo بمعنى طرف: نهاية حد.
ففي معجم الملاحة لجال (ص838): (إن عددا من العمارات القديمة فيها على رأس صاري المركب سطح صغير في شكل زنبيل مستدير أجوف أو شكل كأس أو طاس، وهذا السطح في أعلى الصاري يجلس عليه المراقبون والمحاربون).
قب (بالعبرية قن): اسم مكيال للحبوب. (لب الألباب ص203).
قب، والجمع اقواب (كذا): دلو، قادوس، سطل. (فوك) وفيه: كوب أيضا.
قب: قادوس، سطل من خشب بعروتين من خشب يحيط بالدلو وجمعه أقباب.
قبة: (في الكالا قبة) (وباللاتينية وبالأسبانية والإيطالية والبروفنسالية: cappa, capa وبالفرنسية: ( chapa cape) وجمعها قباب، وفي معجم الكالا قباب: معطف قباء (الكالا). وفي تاريخ ابن الأثير (8: 407): أن أميرا أمر (الناس) أن يظهروا النياحة ويلبسوا قبابا عملوها بالمسوح في ذكرى مقتل الحسين.
ويقال: كبة أيضا قبة الثوب: طرفه الذي يحيط بالعنق. ياقة الثوب. (بوشر، محيط المحيط). قبة: عقد. (فوك، الكالا).
قبة: بناء مستدير مقوس يعقد بالآجر ونحوه. (بوشر).
قبة: بناء سقفه مستدير معقود بالحجارة أو الآجر على هيئة الخيمة. (عباد 1: 142 رقم 411، لين ألف ليلة 1: 133 رقم 48، محيط المحيط).
قبة: مسجد، معبد، مصلى. (الكالا).
قبة: اسم يطلق على مسجد في أعلاه قبة وفيه قبر رجل عظيم وبخاصة فبرولي أو قبر مربوط من المرابطين. (ريشاردسن مراكش 2: 231، جاكسون ص120، 147، جاكسون تمبكتو ص117، دوماس صحاري ص212، 424، دوماس قبيل ص53، 144، لين عادات 1: 324، 2: 232، نبيور رحلة 1: 344، ابن خلكان 1: 180، كرتاس ص130، ألف ليلة 1: 101).
قبة: خيمة كبيرة. وكان العرب القدماء يتخذونها من الجلد الأحمر وهي مخصصة للرؤساء وكبار رجال القبيلة. (الجريدة الآسيوية 1838، 1: 252).
قبة: سرادق، صيوان، فسطاط. نوع من الخيام (بوشر).
قبة: كوخ، خص، عشة، وخيمة، ومظلة. (فوك).
قبة: خيمة صغيرة أو سرير يوضع فوق سطح المنزل أيام العيد. (ليون ص317).
قبة: محفة على شكل قبة يحملها جمل ويركب فيها شخص واحد. (بوشر).
قبة: هودج. (برجون، مارسيل، هلو، معجم الطرائف، ابن جبير ص201، ابن خلكان 8: 94، 11: 73، دي ساسي طرائف 1: 7).
قبة: غرفة صغيرة. (معجم الأسبانية ص90 - 91).
قبة: ظلة، سرادق، مظلة كبيرة للوقاية من الشمس. (مملوك 1، 1: 134)، وفي الاكتفا (ص127 و) في الكلام عن لذريق: وهو على سرير تحمله ثلاث بغلات مقرونات عليه قبة مكللة بالدر والياقوت.
وحين تكون هذه الطلة أو المظلة الكبيرة تعلوها صورة طير من الذهب أو الفضة المموهة بالذهب فهي شعار السلطة في مصر (مملوك 1: 1) غير أنهم لم يكونوا يرفعونها بمصر إلا أيام الأعياد (ابن بطوطة 3: 205. دي ساسي طرائف 2: 268).
وفي رحلة ابن بطوطة (2: 187): وكانوا يحملون فوق رأس سلطان ماقديشو أربع مظلات من الحرير الملون ويعلو كل واحدة منها صورة طير من الذهب.
أما اليوم فقد نسوا في مصر معنى القبة والطير الأصلي ونسبوا إليه معنى آخر. (لين عادات 2: 369).
قبة: خيمة، سرادق لحماية القرع. (بوشر).
قبة: إسكيم، ثوب الراهب، معطف بغطاء للرأس. برنس. (المعجم اللاتيني -العربي).
قبة: في ألف ليلة (4: 7): أحضر عشر قبات من الحلوى؟ وفي طبعة برسل قعبان، ويرى لين أنها قعاب.
قبة الأرض وقبة أرين: لما كان الهنود يعتقدون أن شبه جزيرتهم هي وسط العالم فهم يرون أن خط الزوال أو دائرة نصف النهار يمر فوق رؤوسهم.
ويعتقدون إن دائرة نصف النهار بعد أن تجاوزت القطب الجنوبي قد اجتازت جزيرة لانكا مرت بالأماكن التي تعتبر من أهم الأماكن في تقاليد أهل الهند وهي مدينة اوجين عاصمة الملايو التي كانت مدة طويلة موطن الآداب في شبه الجزيرة وجدت فيها كثيرة من أبحاث علم الفلك.
ويطلق على دائرة نصف النهار أسماء مختلفة منها دائرة نصف نهار لانكان ودائرة نصف نهار اوجين.
وقد سماها العرب قبة الأرض لأن كلمة قبة تطلق أيضا على الموضع الذي يعتبر مركزا للمواضع الأخرى وتتفوق عليها بعض التوفق.
أو إنها قبة أزين، فالجيم عند أهل الهند ينطق جيما حينا وزايا حينا آخر.
ولما كانت المخطوطات تهمل في الغالب ضبط الكلمة فقد اعتاد عامة القراء على أن ينطقوها أزين، ثم أهملت المخطوطات نقطة الزاي فصارت الكلمة أرين. (انظر رينو، جغرافية أبي الفدا 1: 135).
قبة الإسلام: ليست لقب مدينة البصرة فقط بل لقب مدن أخرى أيضا. (تعليقات وخلاصات 13: 172).
قبة الرأس: قحف الرأس، قمة الرأس، جمجمة، (ألف ليلة 3: 30).
قبة الشهادة عند إليهود: خيمة من كتان كان يغطي بها تابوت العهد، حين إقامة اليهود في الصحراء إلى أن بني الهيكل (محيط المحيط) ويقال لها أيضا: قبة الزمان (محيط المحيط).
وقبة العهد. (بوشر).
قبة العين: الجفن. (بوشر).
قبة نجران: قبة عظيمة يضرب بها المثل، قيل إنها كانت تظلل ألف رجل، وكان إذا نزل بها مستجير أجير أو خائف حاجة قضيت وكانت هذه القبة لعبد المسيح بن دارس بن عدي مصنوعة من ثلاثمائة جلدن وكان عبد المسيح ينفق فيها كل سنة عشرة آلاف دينار. ونجران بلد في اليمن كانت هذه القبة بجانب نهر فيها. وكانت العرب تسميها كعبة نجران لأنهم كانوا يقصدون زيارتها كما يقصدون زيارة الكعبة (محيط المحيط).
قبة الهواء: منطاد، سفينة هوائية، وهو منطاد مملوء سائلا أخف من الهواء فيرتفع في الجو (بوشر).
قبة الميزان: قائمة تعلق بها كفتاه، وهي قطعة من حديد يرفع بها الميزان إذا أرادوا وزن شيء. (معجم الأسبانية ص91، فوك).
(معجم الأسبانية ص91، فوك).
وفي معجم بوشر ذراع الميزان وهو القضيب العرضاني في الميزان.
قبابة: تقبب، تحدب، (بوشر).
قباب: براميلي، صانع البراميل ومصلحها. (دومب ص104).
حمار قبان: عير قبان، دويبة من القشريات ذات أرجل مستديرة (بوشر).
مقبب: محدب (بوشر) وفي الملابس (ص238): بالغوا في تبطين كما يقول ديفريمري.

قب

1 قَبَّ, aor. ـِ (M, K,) inf. n. قَبِيبٌ, (M,) or قُبُوبٌ, (so in the K, [but see the next sentence,]) and قَبٌّ, (TA,) said of a number of men (قَوْمٌ), They raised a clamour, or confusion of cries or shouts or noises, in contention, or litigation, (M, K,) or in dispute. (M.) And قَبَّ, aor. ـِ inf. n. قَبِيبٌ (S, M, O, K,) and قَبٌّ, (M, K,) said of a lion, (S, M, O, K,) and of a stallion [camel], (M, K,) He made the gnashing (قَبْقَبَة [inf. n. of ↓ قَبْقَبَ], S, O, or قَعْقَعَة, M, K) of his canine teeth to be heard: (S, M, O, K:) and in like manner the verb (M, K) with the same inf. ns. (M) is said of the canine tooth of the stallion [camel] and of the lion, (M, K,) meaning it made a sounding, and a gnashing: (K:) and some expl. قَبِيبٌ in a general manner, saying that it signifies a sounding, or sound: (M:) قَبْقَبَةٌ also, and قَبْقَابٌ, [both inf. ns. of ↓ قَبْقَبَ,] (M,) or the former and قَبِيبٌ, (TA,) signify the sounding [or gnashing] of the canine teeth of the stallion [camel]: and his braying: or, as some say, the reiterating of the braying: (M, TA:) and ↓ قبقبة and قَبِيبٌ signify the sounding of the chest or belly of the horse. (S, M, O.) A2: And قَبَّ, aor. ـِ inf. n. قُبُوبٌ, said of flesh-meat, It lost its moisture, (S, M, O, K,) or fresh-ness: (M, K:) and in like manner said of dates (تَمْر), (S, M, O, Msb, [in my copy of the last of which the inf. n. is said to be قَبِيب,]) and of the skin, and of a wound: (S, O:) and hence said of the back of a man who had been beaten with the whip or some other thing, meaning the marks of the beating thereof became in a healing state, and dried. (As, O, TA.) And قَبَّتِ الرُّطَبَةُ, (M, TA,) thus correctly, but in copies of the K ↓ قَبَّبَت, (TA,) [and the CK has الرَّطْبَةُ for الرُّطَبَةُ,] is said to signify The fresh ripe date became somewhat dry after the ripening: (M, TA:) or became dry. (K.) b2: And قَبَّ النَّبْتُ, aor. ـِ and قَبُّ, [the latter anomalous,] inf. n. قَبٌّ, The plant dried up. (M, L, K.) A3: قَبَّ, (M, MA,) aor. ـَ (M,) inf. n. قَبَبٌ, (S, * M, MA, O, * K, *) He was, or became, slender in the waist, (S, * M, MA, O, * K, *) lank in the belly: (S, * M, O, * K: *) and قَبِبَتْ, uncontracted, as in some other instances, said of a woman [as meaning she was, or became, slender in the waist, lank in the belly], is mentioned by IAar: (M:) and some say, of the belly of the horse, قَبَّ, (M, TA,) meaning his flanks became lank; (M;) or his flanks adhered to his حَالِبَانِ [dual. of حَالِبٌ, q. v.]: (TA:) or one says, [app. of a horse,] قَبَّ بَطْنُهُ, (K, TA,) inf. n. قَبٌّ; (TA;) and قَبِبَ, (K, TA,) inf. n. قَبَبٌ, in the original uncontracted forms, anomalously, (TA,) meaning his belly became lank. (K, TA.) And one says also, قُبَّ بَطْنُهُ, i. e. His (a horse's) belly was, or became, firmly compacted, so as to have a round form: and قَبَّهُ means He caused it to be so: (O, TA:) the aor. of the latter is قَبُّ, and the inf. n. is قَبٌّ. (TA.) A4: قَبَّ الشَّىْءَ He collected, or gathered together, the extremities of the thing; as also ↓ قَبَّبَهُ. (M, TA.) A5: And قَبَّهُ, aor. ـُ (S, M, O,) inf. n. قَبٌّ, (M, K,) He cut it off; (S, M, O, K; *) and ↓ اقتبّهُ signifies the same: (M, K: *) or, [app. the latter,] as some say, peculiarly the hand, or arm: (M:) one says, اقتبّ فُلَانٌ يَدَ فُلَانٍ Such a one cut off the hand, or arm, of such a one: (As, S, O:) or اِقْتِبَابٌ signifies any cutting off that does not leave aught. (M.) A6: See also the next paragraph.2 قبّب He (a man) made a قُبَّة [q. v.]: (K:) or so ↓ قَبَّ: (TA:) and قبّب قُبَّةً, (M, TA,) inf. n. تَقْبِيبٌ, (TA,) he made, (M,) or constructed, (TA,) a قَبَّة. (M, TA.) [Hence,] الهَوَادِجُ تُقَبَّبُ [The women's camel vehicles of the kind called هوادج have dome-like, or tent-like, coverings made to them]. (S, O.) b2: [Hence also,] قبّب ظَهْرَهُ [He (a man) made his back round like a dome, lowering his head]. (S and K in art. دبخ.) A2: See also 1, in two places, near the middle and near the end.5 تقبّب قُبَّةً He entered a قُبَّة [q. v.]. (M, K.) 8 إِقْتَبَ3َ see 1, near the end. b2: IAar says, El-'Okeylee used not to discourse of anything but I wrote it down from him; wherefore he said, إِلَّا انْتَقَرَهَا إلَّا اقْتَبَّهَا وَلَا نُقَارَةً ↓ مَا تَرَكَ عِنْدِى قَابَّةً, meaning (assumed tropical:) He did not leave with me any approved and choice word but he cut it off for himself [or appropriated it to his own use], nor any such expression but he took it for himself. (M, TA.) R. Q. 1 قَبْقَبَ, and its inf. ns.: see 1, former half, in three places. Said of a stallion [camel], (O, TA,) it signifies [also] He brayed: (O, K, * TA:) and, said of a lion, (S, M, TA,) he roared; (S, K, * TA;) and he uttered a sound; (K, TA;) and (TA) he made a grating sound with his canine teeth: (M, TA:) and, said of the فَرْج of a woman by reason of the act of إِيلَاج, it made a sound. (IAar, O.) And, said of a sword, in a striking [therewith], It made a sound like قَبْ [q. v.]. (A.) A2: Also, (said of a man, O) He was, or became, foolish, stupid, or unsound in intellect or understanding. (O, K.) R. Q. 2 جَيْشٌ يَتَقَبْقَبُ An army of which one part presses upon another. (TA in art. جعب.) قَبْ, (M, A, K,) or قَبْ قَبْ, (TA,) an expression imitative of The sound of the fall of a sword [upon an object struck therewith] (M, A, * K, TA) in fight. (TA.) قَبٌّ The perforation in which runs [or rather through which passes] the pivot of the مَحَالَة [or great pulley]: (M, K:) or the hole which is in the middle of the بَكْرَة [or sheave] (M, A, K) and around which the latter revolves: (A:) or the [sheave or] perforated piece of wood which revolves around the pivot: and its pl., in these senses, is أَقُبٌّ, only: (M:) or the piece of wood above the teeth of the مَحَالَة: (K, TA:) or [this is app. a mistake, or mistranscription, and the right explanation is] the piece of wood [i. e. the sheave] (S, O, TA) in the middle of the بَكْرَة, (S, O,) above which are teeth (S, O, TA) of wood, (S, O,) the teeth of the محالة [between which teeth runs the well-rope]; thus says As. (TA.) [See an ex. in a verse of Zuheyr cited voce ثِنَايَةٌ.] b2: And The head [or truck] of the دَقَل [or mast] of a ship. (Az, TA in art. رنح.) b3: And [app. as being likened to the pivot-hole of the sheave of a pulley,] (tropical:) A head, chief, or ruler, (S, M, A, O, K,) of a people, or party: (M, A:) or the greatest head or chief or ruler; (M;) or such is called القَبُّ الأَكْبَرُ; (S, O;) and this appellation means the شَيْخ [or elder, &c.,] upon [the control of] whom the affairs of the people, or party, turn. (A.) And, (K,) some say, (M,) (assumed tropical:) A king: (M, K:) and, (K,) some say, (M,) a خَلِيفَة [q. v.]. (M, K.) [See also قِبٌّ.] b4: And [hence, perhaps,] (assumed tropical:) A فَحْل [i. e. stallion, or male,] of camels and of mankind. (O, K.) b5: Also (assumed tropical:) The back-part of a coat of mail: so called because that part is its main support; from the قَبّ of a pulley. (TA, from a trad.) b6: And (assumed tropical:) The piece, or pieces, inserted [i. e. sewed inside, next to the edge,] in the جَيْب [or opening at the neck and bosom] of a shirt. (A 'Obeyd, S, M, O, K.) [And in the present day it is likewise used to signify The collar of a shirt or similar garment; as also ↓ قَبَّةٌ.]

A2: Also The part between the two hips: (M, K:) or, between the two buttocks: (K:) or قَبُّ الدُّبُرِ meanswhat is between the two buttocks. (M.) See also قِبٌّ.

A3: And The hardest, or most severe, (M, O, K,) and largest, (M, K,) of لُجُم [i. e. bits, or bridles; pl. of لِجَامٌ, q. v.]. (M, O, K.) A4: and A certain measure for corn, or grain, or other kinds of the produce of land. (TA.) A5: وَتَرٌ قَبٌّ means [app. A bow-string] of which the several طَاقَات [or component fascicles of fibres or the like] are even. (A.) قِبٌّ, with kesr, The شَيْخ [or elder, &c.,] of a people, or party: (S, O, K:) but he is rather called قَبّ, with fet-h, as mentioned above. (TA.) A2: And The bone that projects from the back, between the two buttocks; (S, O, K;) i. q. عَجْبٌ: (TA:) one says, أَلْزِقْ قِبَّكَ بِالأَرْضِ, (S, O, TA,) but it is said that in a copy of the T, in the handwriting of its author, it is ↓ قَبَّكَ, with fet-h, (TA,) [as it is also in a copy of the A.] i. e. [Make thou] thy عَجْب [to cleave to the ground], (A, TA,) meaning (tropical:) sit thou. (A.) قَبَّةٌ: see قَبٌّ, last quarter.

قُبَّةٌ A certain kind of structure, (S, M, A, O, Msb, TA,) well known; (M, A, Msb, TA;) and applied to a round بَيْت [i. e. tent, or pavilion], well known among the Turkumán and the Akrád; (Msb;) it is what is called a خَرْقَاهَة [an Arabicized word from the Pers\. خَرْكَاه]; (Mgh, Msb;) and signifies any round structure: (Mgh:) it is said to be a structure of skins, or tanned hides, peculiarly; (M, TA;) derived from قَبَّ الشَّىْءَ and قَبَّبَهُ meaning “ he collected, or gathered together, the extremities of the thing: ” (M:) accord. to IAth, it is a small round tent of the kind called خِبَآء; of the tents of the Arabs: in the 'Ináyeh it is said to be what is raised for the purpose of the entering thereinto; and not to be peculiarly a structure: (TA:) [also a dome-like, or tent-like, covering of a woman's camel-vehicle of the kind called هَوْدَج: and a dome, or cupola, of stone or bricks: and a building covered with a dome or cupola:] the pl. is قِبَابٌ (S, M, A, Mgh, Msb, K) and قُبَبٌ. (S, M, O, K.) b2: [Hence,] قُبَّةُ السَّنَامِ (assumed tropical:) [The round, protuberant, upper portion of the camel's hump]. (A, voce قَحَدَةٌ.) b3: قُبَّةُ الإِسْلَامِ is an appellation of El-Basrah. (M, K.) b4: And القُبَّةُ is the name by which some of the Arabs call (assumed tropical:) The thirteen stars that compose the constellation of Corona Australis; because of their round form. (Kzw.) قِبَّةُ الشَّاةِ, also pronounced without teshdeed [i. e. قِبَة], The حَفِث [q. v.] of the sheep or goat, (S, O, K,) which has أَطْبَاق, [see, again, حَفِثٌ,] (S, O,) and which is the receptacle whereto the feces of the stomach finally pass. (TA.) [See also art. وقب.]

قُبَابٌ Sharp; (O, K;) applied to a sword and the like: (K:) from قَبَّ “ he cut off. ” (TA.) A2: And A thick, large, nose. (M, K.) A3: And, (M, O,) or ↓ قِبَابٌ, (K,) A species of fish, (M, O, K,) which is eaten, resembling the كَنْعَد. (M, O.) قِبَابٌ: see what next precedes.

قَبِيبٌ an inf. n. of 1 [q. v.].

A2: Also Dry herbage: like قَفِيفٌ. (M.) b2: And [The preparation of curd called] أَقِط of which the dry has been mixed with the fresh. (M, K.) القَبَّابُ The lion; as also ↓ المُقَبْقِبُ. (O, K: in the CK the latter is written المُقَبْقَب.) حِمَارُ قَبَّانَ [The wood-louse; thus called in the present day;] a certain insect, or small creeping thing; (S, O, K;) mentioned in art. حمر [q. v.]; (Msb;) also called عَيْرُ قَبَّانَ; (K;) a small, smoothish, blackish thing, the head of which is like that of the [beetle termed] خُنْفَسَآء, and long, and its legs are like those of the خنفسآء, than which it is smaller; and it is said that what is called عير قبّان is party-coloured, black and white, with white legs, having a nose like that of the hedge-hog; when it is moved, it feigns itself dead, so that it appears like a [small] globular piece of dung; but when the voice is withheld, it goes away: (M, TA:) MF says that the appellation عير قبّان is used only in poetry, in a case of necessity, for the sake of the metre; and is not mentioned in the lexicons of celebrity [except the K]. but it is mentioned in the M and the L: he says also that what is called حِمَارُ قَبَّانَ is said to be a species of the [beetles termed] خَنَافِس [pl. of خُنْفَسَآء] found between Mekkeh and El-Medeeneh: (TA:) [accord. to Dmr, it is a kind of six-footed insect, round, smaller than the black beetle, with a shield-shaped back, bred in moist places: (Golius:)] it is related on the authority of Jáhidh that one species thereof is called أَبُو شَحْمٍ, which is the small [species] thereof; and that the people of El-Yemen apply the appellation حمار قبّان to a certain insect, or small creeping thing, above the size of a locust, of the same sort as the فَرَاش [generally meaning moth]: in the Mufradát of Ibn-El-Beytár, it is said that what is called حمار قبّان is also called حِمَارُ البَيْتِ: the reason for the appellation [حمار قبّان] seems to be because its back resembles a قُبَّة: (TA:) قَبَّان in this case is of the measure فَعْلَان, from قَبَّ, (S, O, K,) because the Arabs imperfectly decline it, and they use it determinately; if it were of the measure فَعَّال, they would decline it perfectly; the pl. is حُمُرُ قَبَّانَ. (S, O.) A2: قَبَّانٌ, syn. with قُسْطَاسٌ, see in art. قبن.

القُبِّيُّونَ, [in the CK القُبِيُّونَ,] occurring in a trad., in the saying خَيْرُ النَّاسِ القُبِّيُّونَ, means, (Th, O, K,) if the trad. be correct, (Th, O,) Those who continue uninterruptedly fasting [except in the night] until their bellies become lank: (Th, O, K:) or, accord. to one relation, it is ↓ المُقَبَّبُونَ, which means the same. (TA.) القَابُّ and قَابَّ: see قُبَاقِبٌ, in three places.

قَابَّةٌ A drop of rain: (Az, ISk, S, M, A, O, K:) so in the saying مَا رَأَيْنَا العَامَ قَابَّةً [We have not seen this year a drop of rain]: (Az, ISk, S, O:) and مَا أَصَابَتْنَا العَامَ قَابَّةٌ [Not a drop of rain has fallen upon us this year]. (ISk, S, M, * A, * O.) b2: And Thunder; (A, K;) or the sound of thunder: so in the saying مَا سَمِعْنَا العَامَ قَابَّةً [We have not heard this year the sound of thunder]; (ISk, S, M, A, * O;) accord. to As; but only he has related this. (ISk, S, O.) A2: See also 8.

قَبْقَبٌ The belly; (S, M, O, K;) as also ↓ قَبْقَابٌ: (Suh, TA:) from ↓ قَبْقَبَةٌ, [an inf. n. of R. Q. 1, q. v., and] a word imitative of the sounding [or rumbling] of the belly. (TA.) A2: And The wood of a horse's saddle: so in the saying, يُطَيِّرُ الفَارِسُ لَوْ لَا قَبْقَبُهُ [He would make the horseman to fly off, were it not for the wood of his saddle]. (M. [But in this sense it is app. a mistranscription for قَيْقَبٌ.]) b2: And A species of trees; as also ↓ قَبْقَبَانٌ. (M. [But in this sense both are app. mistranscriptions, for قَيْقَبٌ and قَيْقَبَانٌ.]) قِبْقِبٌ A certain marine shell (O, K) wherein is a flesh [i. e. mollusk] which is eaten. (O.) قَبْقَبَةٌ: see قَبْقَبٌ.

قَبْقَبَانٌ: see قَبْقَبٌ.

قَبْقَابٌ an inf. n. of R. Q. 1. [q. v.] b2: Also A camel that brays much. (S, O, K.) b3: And One who talks much; as also ↓ قُبَاقِبٌ: (M, * K, TA:) or one who talks much, whether wrongly or rightly: (M, * TA:) or one who talks much and confusedly. (M, K, * TA.) b4: And A liar. (O, K.) b5: See also قَبْقَبٌ. b6: Also The فَرْج [meaning external portion of the organs of generation] (M, O, K) of a woman: (O:) or [a vulva] such as is [described as being] وَاسِعٌ كَثِيرُ المَآءِ, (O, K,) [because]

إِذَا أَوْلَجَ الرَّجُلُ ذَكَرَهُ فِيهِ قَبْقَبَ أَىْ صَوَّتَ. (IAar, O.) And they also used it as an epithet; [but in what sense is not expl.;] saying ذَكَرٌ قَبْقَابٌ. (M.) b7: And The [clog, or] wooden sandal: (O, K:) [app. because of the clattering sound produced by it:] of the dial. of El-Yemen: (O, TA:) [but now in common use; applied to a kind of clog, or wooden patten, generally from four to nine inches in height, and usually ornamented with mother-ofpearl, or silver, &c.; used in the bath by men and women; and by some ladies in the house:] in this sense the word is said to be post-classical. (TA.) A2: Also, (K,) accord. to Az, (O,) The خَرَزَة [app. a polished stone, or a shell,] with which cloths are glazed: (O, K:) but this is called قَيْقَاب. (O.) قُباقِبٌ: see قَبْقَابٌ. b2: Also, as an epithet applied to a man, (K,) i. q. جَافٍ [Coarse, rough, or rude, of make, or of nature or disposition; &c.]. (O, K.) A2: And القُبَاقِبُ signifies العَامُ المُقْبِلُ [i. e. The year that is the next coming]: (K:) or [this is a mistake occasioned by an omission, and] its meaning is العَامُ الَّذِى بَعْدَ العَامِ المُقْبِلِ [the year that is after that which is the next coming]; you say, لَا آتِيكَ العَامَ وَلَا قَابِلَ وَلَا قُبَاقِبَ [I will not come to thee this year, nor next year, nor the year after the next]; and AO cites as an ex.

العَامُ وَالمُقْبِلُ وَالقُبَاقِبُ [This year, and the next year, and the year after the next]: (S:) or قُبَاقِبٌ [without the art. ال and perfectly decl.] signifies [thus, i. e.] العامُ الَّذِى

يَلِى قَابِلَ عَامِكَ, and is a proper name of the year; whence the saying of Khálid Ibn-Safwán to his son, when he reproved him, إِنَّكَ لَنْ تُفْلِحَ العَامَ

↓ وَلَا قَابِلًا وَلَا قُبَاقِبًا وَلَا مُقَبْقِبًا [Verily thou wilt not prosper this year, nor next year, nor the year after the next, nor the year after that]; every one of these words being the name of the year after the year; thus related by As, who says that they know not what is after that: (M:) IB says that the statement of J is what is commonly known; i. e., that قُبَاقِب means the third year [counting the present year as the first], and that ↓ المُقَبْقِبُ means the fourth year: but some make ↓ القَابُّ the third year; and القُبَاقِبُ, the fourth year; and ↓ المُقَبْقِبُ, the fifth year: (TA:) [thus Sgh says,] ↓ القَابُّ is the third year: and Khálid Ibn-Safwán [is related to have] said, وَلَا قُبَاقِبَ ↓ يَا بُنَىَّ إِنَّكَ لَا تُفْلِحُ العَامَ وَلَا قَابِلَ وَلَا قَابَّ

↓ وَلَا مُقَبْقِبَ [O my child (lit. my little son), verily thou wilt not prosper this year, nor next year, nor the year after the next, nor the year after that, nor the year after that]; (O, K; *) every one of these words being the name of the year after the year. (O.) أَقَبُّ Lank in the belly: (S, O:) or slender in the waist, lank in the belly: (M:) fem. قَبَّآءُ, (S, M, A, O, K,) applied to a woman, (S, A, O,) meaning slender in the waist; (K;) or lank in the belly; (TA;) or lank in the belly, slender in the waist: (A:) and pl. قُبٌّ, (S, A, O, K,) applied to horses, (S, A, O,) meaning lean, or light of flesh: (S, O:) and some say that أَقَبُّ applied to a horse signifies lank in his flanks. (M.) مُقَبَّبٌ, applied to a house, or chamber, Having a قُبّة [q. v.] made above it. (S, O, K.) [and in like manner applied to a woman's camel-vehicle of the kind termed هَوْدَج: see 2. b2: And it is also an epithet applied to a solid hoof; meaning Round like a cupola: see مُفِجٌّ, and see the first sentence in art. قعب.]

A2: سُرَّةٌ مُقَبَّبَةٌ, (M, K, TA,) in a copy of the K erroneously written مُقَبْقَبَة, (TA,) A lean navel; as also ↓ مَقْبُوبَةٌ. (M, K, TA.) b2: See also القُبِّيُّونَ.

سُرَّةٌ مَقْبُوبَةٌ: see the next preceding paragraph.

مُقَبْقِبٌ: see القَبَّابُ: A2: and see also قُبَاقِبٌ, in four places.

ستر

1 سَتَرَ, aor. ـُ (S, M) and سَتِرَ, (M,) inf. n. سَتْرٌ (S, M) and سَتَرٌ, (M,) He, or it, veiled, concealed, or hid, a thing; (M;) covered it: (S:) and ↓ ستّر signifies the same, (M,) [or has an intensive sense, or denotes frequency or repetition of the action, or its application to many objects: accord. to Golius, “sub velo, obtenso eo [sic], ne quis vir intueretur eam, custodivit puellam: et clam asservavit habuitque eam: ” as on the authority of the KL: in which I find nothing of the kind but تَسْتِيرٌ expl. by the words در پرده داشتن (to have or hold, within a curtain.] b2: (assumed tropical:) He protected another. (The Lexicons passim.) A2: سَتُرَتْ, inf. n. سَتَارَةٌ, (tropical:) She (a woman) was, or became, سَتِيرَة, (A,) i. e., modest, or bashful. (M.) b2: and سَتُرَ, inf. n. سِتْرٌ, (assumed tropical:) He was, or became, intelligent. (M.) 2 سَتَّرَ see the preceding paragraph.3 سَاتَرَهُ العَدَاوَةَ, inf. n. مُسَاتَرَةٌ, (tropical:) [He concealed enmity with him]. (A.) [See also the act. part. n., below.]5 تَسَتَّرَand 7: see the next paragraph.8 استتر and ↓ تستّر (S, M, K) and ↓ انستر (IAar, M) It became veiled, concealed, or hidden; or it veiled, concealed, or hid, itself: (M:) it became covered; or it covered itself. (S, K.) b2: [Hence,] فُلَانٌ لَا يَسْتَتِرُ مِنَ اللّٰهِ بِسِتْرٍ (tropical:) [Such a one does not protect himself from the displeasure of God by piety; i. e.,] such a one does not fear God. (A, TA.) سِتْرٌ and ↓ سُتْرَةٌ [which latter see also below] and ↓ سِتَارَةٌ (S, M, K) and ↓ سِتَارٌ (K) and ↓ سَتَرَةٌ and ↓ إِسْتَارٌ (TA) and ↓ إِسْتَارَةٌ, (M, K,) which last is only known to occur in one instance, in a trad., (M, TA,) and ↓ مِسْتَرٌ, (M, K,) Anything by which a person or thing is veiled, concealed, hidden, or covered; a veil; a curtain; a screen; a cover; a covering; a covert; (S, M, K:) [and the first and second, anything by which one is protected, or sheltered:] the pl. of سِتْرٌ is سُتُورٌ and أَسْتَارٌ (S, M, K) [the latter a pl. of pauc.] and سُتُرٌ; (M, TA;) which last is also pl. of ↓ سِتَارٌ, (K,) like as كُتُبٌ is of كِتَابٌ; (TA;) and the pl. of ↓ سِتَارَةٌ is سَتَائِرُ. (S, K.) ↓ [Hence the phrase] هَتَكَ اللّٰهُ سِتْرَهُ [lit., God rent open, or may God rend open, his veil, or covering; meaning,] (tropical:) God manifested, or made known, or may God manifest, or make known, his vices, or faults: (A:) [or God disgraced, or dishonoured, him, or exposed him to disgrace, or dishonour, or may God disgrace or dishonour him &c.] and مَدَّ اللَّيْلُ أَسْتَارَهُ (tropical:) [Night spread its curtains]. (A.) And اللَّيْلِ ↓ أَمُدُّ إِلَى اللّٰهِ يَدَىَّ تَحْتَ سِتَارِ (tropical:) [I stretch forth my hands in supplication to God beneath the veil of night]. (A.) b2: سِتْرٌ also signifies (tropical:) Fear. (K.) [Because by it one protects himself from the displeasure of God. See 8.] And (tropical:) Modesty, or bashfulness. (K.) One says, مَا لِفُلَانٍ سِتْرٌ وَ لَا حِجْرٌ (tropical:) Such a one has not modesty nor intelligence. (TA.) b3: And Intelligence; syn. عَقْلٌ. (M.) In the K it is explained by عَمَلٌ; but this appears to be a mistranscription, for عَقْلٌ. (TA.) سَتَرٌ A shield. (M, K.) سُتْرَةٌ: see سِتْرٌ. b2: Its predominant application is to A thing which a person praying sets up before him; [sticking it in the ground, or laying it down if the ground be hard, in order that no living being or image may be the object next before him;] such as a whip, and a staff having a pointed iron at its lower extremity. (Mgh.) [See عَنَزَةٌ: and see my “ Modern Egyptians,”

5th ed., p. 72.] b3: Also A parapet, or surrounding wall, of a flat house-top. (Mgh.) b4: And i. q. ظُلَّةٌ [q. v.]. (Mgh.) سَتَرَةٌ: see سِتْرٌ.

سِتَرَةٌ: see سَتِيرٌ, in two places.

سِتَارٌ: see سِتْرٌ, in three places.

سَتِيرٌ (S, M, K) and ↓ مَسْتُورٌ, (S, A, K,) applied to a man, (S, A, &c.,) and سَتِيرَةٌ (S, M, A, K) and سَتِيرٌ and ↓ سَتِرَةٌ, (M,) applied to a girl (S) or female, (M, &c.,) [properly Veiled, concealed, or covered. b2: And hence,] (tropical:) Modest; bashful; (M;) chaste: (S, K:) pl. of سَتِيرٌ, as masc., سُتَرَآءُ; (M;) and of ↓ مَسْتُورٌ, [مَسْتُورُونَ and] مَسَاتِيرُ; (A;) and, app. of سَتِيرٌ [as fem.] and سَتِيرَةٌ also, سَتَائِرُ; and the pl. of ↓ سَتِرَةٌ is سَتِرَاتٌ only, accord. to a rule laid down by Sb. (M.) b3: شَجَرٌ سَتِيرٌ (tropical:) Trees having many boughs or branches. (A.) A2: سَتِيرٌ applied to God is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ, meaning (assumed tropical:) Veiling, or protecting; a veiler, or protector. (TA.) سِتَارَةٌ: see سِتْرٌ, in two places. b2: Also The piece of skin that is upon the nail. (K.) سَتَّارٌ One who veils, or conceals, [much, or often; or who does so] well. (KL.) [Hence,] اَللّٰهُ سَتَّارُ العُيُوبِ (tropical:) God is He who is wont to veil vices, or faults]. (A.) b2: And The keeper of the curtain [that hangs over, and closes, the door of a chamber]. (MA.) إِسْتَارٌ: see سِتْرٌ.

A2: Also Four: (S, M, A, K:) said by Aboo-Sa'eed and Az to be arabicized, from the Pers\. چَهَارْ: pl. أَسَاتِيرُ and أَسَاتِرُ. (TA.) It is applied to men: (S, M:) and you also say, أَكَلْتُ إِسْتَارًا مِنَ الخَبْزِ meaning I have eaten four cakes of bread. (TA.) b2: And The fourth of a party of people. (TA.) b3: And The weight of four mithkáls (مَثَاقِيل) and a half: (S, K: [see رِطْلٌ:]) likewise arabicized: (Az:) [app. from the Greek σατὴρ:] pl. أَسَاتِيرُ. (S.) إِسْتَارَةٌ: see سِتْرٌ.

مِسْتَرٌ: see سِتْرٌ.

مَسْتُورٌ: see سَتِيرٌ, in two places. b2: حِجَابًا مَسْتُورًا, in the Kur xvii. 47, means A veil covered by another veil; implying the thickness of the veil: (S:) or مستورا is here of the measure مَفْعُولٌ in the sense of the measure فَاعِلٌ, like مَأْتِيًّا in the Kur xix. 62, (S, M,) which some say is the only other instance of the kind; (TA;) and Th explains it as signifying preventing, or hindering, or obstructing; and says that it is of the measure مَفْعُولْ because the veil itself is hidden from man. (M.) جَارِيَةٌ مُسَتَّرَةٌ A girl kept behind, or within, the curtain. (S.) هُوَ مُدَاجٍ مُسَاتِرٌ (tropical:) [He is a wheedler, or cajoler, who conceals enmity]. (A.)

ستر: سَتّرِ من مصطلح لعبة الشطرنج بمعنى غطَّى (جريدة الجمعية الملكية الآسيوية 13: 37).
ستر عليها سِتْراً أسدل عليه ستارة وأخفاه (ألف ليلة 1: 91).
وستر عليه اللَيْلُ تحت جنح الظلام (بوشر) ستر الشيء عليه: اعتبره سراً فكتمه ففي الأغاني (ص50) وقد قلت من الشِعْر شيئا أحببت أن تسمعه وتستره عليَّ.
ساتر: فعل الشيء خفية يقال لا يساتر به ففي حيان - بسام (3: 5 ق) لا يساتر بلهو ولا لذة.
تسّتر ب: فعل الشيء خفية وسراً (المقدمة 3: 131) وفي المقري (2: 557): تستر بشرب الراح أي شرب الخمر سراً والذين يفعلون ذلك هم أهْلُ التستُّر (المقري 1: 22).
تستر به عن: استعاذ به من، التجأ إليه من (المقدمة 3: 145).
والمصدر تستُّر بمعنى حياة طاهرة عفيفة معجم الطرائف (المقري 2: 90).
أهل التستٌّر الذين يعتزلون الناس اتضاعاً وينصرفون إلى العبادة والتنسك والزهد في الحياة (كرتاس ص275، ص277).
انستر. ينستر: قبيح يجب ستره (بوشر) المنسترون أهل التستر ففي رحله ابن بطوطة (4: 346) المنسترون من أهل البيوت. وفي مخطوطة منها المستترون.
استتر ب: أخفى شيئا (البكري ص189) أهل الاستتار أهل التستٌّر، ففي كتاب محمد بن الحارث (ص318): امرأة صالحة من أهل الاستتار.
سِتْر: يا ستر الله، حماني الله، ففي ألف ليلة (1: 73) فقال الحَّمال يا ستر الله يا ستى لا تقتليني بذنب غيري.
الستر الأشْرَف: لقب أم الخليفة (ابن جبير ص224) وانظر فريتاج وهي بمعنى مستورة.
السِتْر: المشرف، المكرم، وأهل السِتْر الرجال الأشراف الأمجاد (مملوك 2، 2: 23) وعبارة المقري التي نقلت فيه (وقد سقطت منها فيه) موجودة في (1: 693)، (تاريخ البربر 1: 233، ابن بطوطة 1: 416 وقد أسيئت ترجمتها).
السِتْر: الصلاح والحياة الدينية وأهل الستر: رجال الدين، أهل التقوى. (مملوك 2، 2: 23 معجم البيان كرتاس ص67). الستر: الإحسان والمعروف (هلو).
السِتْر: الابتهاج والحبور والسرور (رولاند).
سِتْر: قماش تصنع منه الستائر، والنضائد والفرش والحشايا والوسائد وما أشبه ذلك. اسبينا مجلة الشرق والجزائر 13: 157 هل هي سُتور؟.
سِتْرَة: ما تستر به العورة (محيط المحيط).
سُتْرَة. بالسترة: سراً، خفية (فوك).
سُتْرَة: أدب، حشمة، حياء (ألكالا). وينقل كاترمير في مملوك (2، 2: 34) هذه العبارة المأخوذة من تاريخ بطاركة الإسكندرية ما ثبت فيه من الأمانة والسترة المرضية ويقول العبدري (ص58 و) في كلامه عرب اليمن المعروفين بالسَرْو الذين ينقلون الطعام إلى مكة والعرا فيهم فاش إلا السُتْرَة. ولا أدري ماذا تعني هذه الكلمة هنا، فهل هي تعني الرجال ذوي الأدب والحشمة؟ أم أن في النص نقصاً؟.
سِتْرِي: رداء قصير يلبس فوق الثياب (محيط المحيط).
سِتَار: حديدة تطلق بها البندقية، زنبرك (بوشر).
سَتِير: من يستر خطيئة قريبه (ألف ليلة 2: 93) سِتَارَة: مغنيات الأغنياء. وهو استعمال مجازي لكلمة سِتارَة بمعنى السِتار الذي يسدل ليحجب ما وراءه، وذلك لأن المغنيات كن يغنين من وراء ستارة تحجبهن عن السامعين (عباد 2: 40 رقم 2).
سِتّارة لَهْو: موضع في الدار يغنى فيه ويرقص (المقري 2: 222) ولابد أن ستارة الخليفة تدل على هذا. وفي ستارة المتوكل كانوا يشربون الخمر بإفراط كما يستدل عليه من منتخبات من تاريخ العرب (ص554) وكانوا يفعلون هذا سراً من وراء ستارة.
سِتَارة: مظلَّة تنصب للنساء في المأتمة إذا وقفن للنوح خارج البيوت (محيط المحيط) أصحاب الستائر: موظفو الحرم، ففي ألف ليلة (1: 222): طائفة من الخدّام الموكَّلين بالحريم وأصحاب الستائر.
سِتَارة: الموضع الذي يستنطق فيه المجرم (ألكالا).
سِتَارة في المشرق: سياج من الخشب يستتر به المحاربون سواء في هجومهم على مكان أو دفاعهم عنه (مونج ص286 - 287).
سِتارة: حائط خارجي أو حاجز أو متراس يستتر وراءه المحارب كما يقول البكري وهو في ارتفاع الرجل لا أكثر (معجم الأسبانية ص38، 39، 40، فوك، أبو الوليد ص222) وفي مخطوطة كوبنهاغن المجهولة الهوية (ص37): وكانت الحجارة التي ألقيت على سور المدينة قد صيَّرت ستارته السُفلى قاعاً صفصفاً.
سِتَارة: جُلّ الفرس، جلال وغِطاء (معجم الأسبانية ص39).
سِتَارة: ملاءة النساء البيضاء الواسعة (برجرن) سُتُوري: صانع الستائر (ألف ليلة 2: 217، 220) سَتَائِريّ. يقول ابن بطوطة (3: 287) الستائريون في الهند هم الذين كانوا يحفظون الدواب في باب المشْور أي قاعة الانتظار. وأظن هذه الكلمة نسبة إلى ستارة بمعنى جُلّّ فهي لذلك تعنى السائس أي خادم الإسطبل.
وأرى إنها نفس الكلمة التي يذكرها الرحالة الأوربيون فأنا نقرأ لدى مارمول (2: 99) ((وقائد آخر مسؤول عن السعاة أو الخدم الذي يمشون إلى جانب الجواد الذين يطلق عليهم اسم الستيرية وهؤلاء يقومون بحمل الطعام إلى مقر الملك، واستدعاء من يريد الملك التحدث معه، وإذا ما أراد الملك عقوبة شخص في حضرته فهم الذين يتولون تنفيذ أوامره، ثم إذا أراد الملك ركوب جواده تقدموه واحدهم يحمل رمحاً بجانب السائس، والثاني يمسك باللجام والثالث يحمل الحذاء)). وتوريس (ص168، 317، 337، 392) يكتب الكلمة: سيتارز وسيتيرس وسَتيرس، لا يضيف على هذا شيئا إلا قوله ((وكان للشريف ثلاثمائة منهم حين كنت هناك. وأكثرهم مسلمون سود أو خلاسيون أي أبناء السود والبيض)).
ويقول شارنت (ص52) إن الستارية هم أعوان القاضي. وكذلك يقول موكيت (ص179، 400) وينقل كاترمير (مملوك (1، 1: 51) العبارة الأولى من الرحالة الذي ذكرته أخيراً، وهو يرجعها إلى كلمة شاطر، وقد كنت أرى من قبل أيضاً أن كلاً من نوريس وشارنت إنما يريدون هذه الكلمة (عباد 1: 408 رقم 70)، والخلط بينهما يسير لأن كلمتي شاطر وستائري لا تختلفان كثيراً في المعنى غير أن الطريقة التي يكتب بها الرحالة هذه الكلمة تحملني على الاعتقاد الآن أنهم يريدون بها كلمة ستائري. سَتّار. يا ستّار: يا الله، (بوشر).
سَتّار: من يخفي الأشياء المسروقة أو العبيد الآبقين (ألكالا).
ساتِر: اسم من أسماء الله الحسنى مثل سَتَّار. ويقال يا ساتر حين تخشى المرأة سقوط نصفيها فيرى وجهها صدفة أو حين الخشية من السقوط عن الدابة (برقوف 2: 128) مِسْتَرَة اللحاف: الطاق الذي تحت الكلحفة. (محيط المحيط).
مَسْتُور، وجمعها مستورون ومساتير: من كان في مركز شريف كريم (مملوك 2، 2: 32).
مسْتُور: رجل يعتزل الناس اتضاعاً ويلجأ إلى الخلوة وينصرف إلى العبادة (مملوك 2، 2: 31، عبد الواحد ص12، 209).
مَسْتُور: من لا يملك فوق حاجته (محيط المحيط).
مَسْتُورَة: الذرة في تونس وطرابلس، وسميت بذلك لأن سنبلتها تشبه المرأة المستورة بالبرقع (يا جنى ص31، يراكس مجلة الشرق والجزائر 7: 262، 8: 345).

(ق د م) : (قَدَّمَ وَتَقَدَّمَ) بِمَعْنَى (وَمِنْهُ) مُقَدِّمَةُ الْجَيْشِ (وَمُقَدِّمَةُ الْكِتَابِ) بِالْكَسْرِ وَأَقْدَمَ مِثْلُهُ (وَمِنْهُ) الْإِقْدَامُ فِي الْحَرْب (وَمُقَدِّمُ الْعَيْنِ) مَا يَلِي الْأَنْف خِلَاف مُؤَخِّرِهَا وَقَدَم مِثْله قَالَ اللَّه تَعَالَى {يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ} [هود: 98] (وَمِنْهُ) قَادِمَةُ الرَّحْلِ خِلَاف آخِرَتِهِ (وَقَدِمَ الْبَلَدَ) أَتَاهُ مِنْ بَابِ لَبِسَ (وَمِنْهُ) رَجُلٌ يَقْدَمُ بِتِجَارَةٍ وَقَدُمَ مِنْ بَاب قَرُبَ وَخِلَافُهُ حَدَثَ مِنْ بَابِ طَلَبَ (وَقَوْلُهُمْ) أَخَذَهُ مَا قَدُمَ وَمَا حَدَثَ إنَّمَا ضُمَّ لِلِازْدِوَاجِ وَمَعْنَاهُ عَاوَدَهُ قَدِيمُ الْأَحْزَان وَحَدِيثُهَا (وَمِثْلُهُ) أَخَذَهُ مَا قَرُبَ وَمَا بَعُدَ وَأَخَذَهُ الْمُقِيمُ وَالْمُقْعِدُ أَيْ الْهَمُّ الْقَرِيب وَالْبَعِيد الَّذِي يُقْلِق صَاحِبَهُ فَلَا يَسْتَقِرُّ بَلْ يَقُومُ وَيَقْعُدُ بِسَبَبِهِ (وَمِنْهُ) قَوْل أَبِي الدَّرْدَاءِ مَنْ يَأْتِ سُدَدَ السُّلْطَانِ يَقُمْ وَيَقْعُدْ وَهَذِهِ كُلّهَا كَلِمَاتٌ تَقُولُهَا الْعَرَبُ لِلرَّجُلِ يَتَبَالَغُ هَمُّهُ وَغَمُّهُ وَيُقَالُ تَقَدَّمَ إلَيْهِ الْأَمِيرُ بِكَذَا أَوْ فِي كَذَا إذَا أَمَرَهُ بِهِ (وَمِنْهُ) قَوْلُهُ وَإِنْ عَصَاهُ عَاصٍ فَلْيَتَقَدَّمْ إلَيْهِ الْأَمِيرُ أَيْ فَلْيَأْمُرْهُ وَلْيُنْذِرْهُ ثُمَّ قَالَ وَإِنْ عَصَاهُ عَاصٍ بَعْدَ ذَلِكَ فَمَا أَحْسَن تَأْدِيبَهُ أَيْ لَمْ يُحْسِنْ تَأْدِيبَهُ وَلَمْ يُبَالِغْ فِي زَجْرِهِ حَتَّى لَا يَعْصِيَهُ ثَانِيًا وَيُحْتَمَلُ أَنْ يَكُونَ هَذَا تَعَجُّبًا مِنْ عِصْيَانِ الْمَأْمُورِ عَلَى وَجْهِ الْهَزْءِ وَالسُّخْرِيَة وَمَنْ قَالَ هُوَ تَعَجُّبٌ مِنْ الْأَمْرِ وَأَنَّ الْمَعْنَى مَا أَحْسَنَ هَذَا لَوْ أَدَّبَهُ لَمْ يَبْعُدْ مِنْ الصَّوَاب (وَفِي حَدِيثِ) عُمَرَ لَوْ كُنْتُ تَقَدَّمْتُ فِي الْمُتْعَة لَرَجَمْتُ أَيْ لَوْ سَبَقَ أَمْرٌ مِنِّي إلَيْهِمْ فِي مَعْنَى الْمُتْعَة ثُمَّ أَقْدَمُوا عَلَيْهَا وَفَعَلُوهَا لَرَجَمْتُهُمْ وَلَيْسَ هَذَا عَلَى التَّحْدِيد وَإِنَّمَا هُوَ مُبَالَغَةٌ فِي التَّهْدِيدِ (وَقَوْلُهُ) إذَا تَقَدَّمَ إلَيَّ الْمُشْتَرِي لِلدَّارِ فِي حَائِطٍ مِنْهَا مَائِل أَيْ أُذِنَ وَأُخْبِرَ أَنَّ هَذَا قَدْ مَالَ (وَالْقَدَمُ) مِنْ الرِّجْلِ مَا يَطَأُ عَلَيْهِ الْإِنْسَانُ مِنْ لَدُنْ الرُّسْغِ إلَى مَا دُون ذَلِكَ وَقَوْلُهُمْ هَذَا تَحْتَ قَدَمَيَّ عِبَارَة عَنْ الْإِبْطَال وَالْإِهْدَار (وَقَدُّومٌ) بَلْدَةٌ بِالشَّامِ (وَأَمَّا الْقَدُومُ) مِنْ آلَاتِ النَّجَّار فَالتَّشْدِيدُ فِيهِ لُغَةٌ.

قدم

قَدُمَ(n. ac. قِدَم
قَدَاْمَة)
a. Was prior, previous to, before.
b. Was old, ancient.

قَدَّمَa. Put, made to go first, placed at the head, gave the
precedence to; sent in advance.
b. [acc. & La], Offered, proffered, presented to.
c. [acc.
or
'Ala], Preferred to.
d. [Ila], Ordered, commanded.
e. Took (oath).
f. see V (c)g. [ coll. ]
see I (a)
أَقْدَمَa. see I (c) ( قَدِمَ) (e), & II (a).
تَقَدَّمَa. Was, went first, preceded, was at the head of.
b. Was chief, lord.
c. [Bain], Placed himself in ( the hands of ):
presented himself to, before.
d. [Ila], Advanced to, came to, approached.
e. [Ila & Fī], Ordered, commanded, bid to do.
f. ['Ala], Was preferred to.
g. ['Ala], Surpassed, excelled, exceeded.
h. Was brave, courageous.

تَقَاْدَمَa. see (قَدُمَ)

إِسْتَقْدَمَa. see V (a) (h).
c. Advanced boldly, took the lead; was first
foremost.
d. Deemed old.

قَدْمa. Red cloth.

قَدْمَةa. see N. Ac.
IV
قِدْمa. Olden times; former times; antiquity.

قِدْمَةa. see 3t
قُدْمa. see 26 (a)
قُدْمَةa. Priority, precedence.
b. Courage.

قَدَم
(pl.
أَقْدَاْم)
a. Foot; step; pace.
b. Precedence; pre-eminence; place of honour.
c. see 26 (a)
& N. Ac.
أَقْدَمَ
قَدَمِيَّةa. A kind of hide.
b. Fee (doctor's).
قَدِمa. see 26 (a)b. Rough, stony (ground).
قِدَمa. Pre-existence; anteriority.
b. see 2
قُدَمِيَّةa. Proud gait.

قُدُمa. see 5 (a)b. Indomitable.

قُدُمِيَّةa. see 9yit
أَقْدَمُ
( pl.
reg. )
a. Former; prior; previous; older.
b. [art.], First, foremost; oldest; senior.
c. [art.], Boldest.
مَقْدَمa. Arrival, coming; return.
b. [ coll. ]
see 21t (a)
قَاْدِم
(pl.
قُدُم
قُدَّاْم)
a. First, foremost.
b. Coming; future; next (year).
c. (pl.
قَوَاْدِمُ), Head; main part.
قَاْدِمَة
(pl.
قَوَاْدِمُ)
a. Front, front part.
b. (pl.
قُدَاْم ya
قَوَاْدِمُ), Van-guard; advance-guard.
c. Front feathers ( bird's wing ).
d. see
N. Ag.
أَقْدَمَ
(a. a ).
قُدَاْمa. see 25 (a)
قُدَاْمَةa. Exemplar.

قَدِيْم
(pl.
قُدَاْمَى
قُدَمَآءُ قَدَاْئِمُ)
a. Old, ancient.
b. [art.], The Eternal.
قَدِيْمَةa. fem. of
قَدِيْم
قَدُوْم
(pl.
قُدُم)
a. Brave, courageous, valiant, intrepid; bold.
b. (pl.
قُدُم
قَدَاْئِمُ
46), Hatchet; adze.
قَدُوْمِيَّة
a. [ coll. ]
see 40yit
قُدُوْمa. see 17 (a)
قَدَّاْمa. Leader, head; prince.

قُدَّاْمa. see 28b. Front.

قُدَّاْمِيَّة
a. [ coll. ]
see 40yit
قِدِّيْمa. see 28
قَدُّوْم
a. [ coll. ]
see 26 (b)
قَاْدُوْمِيَّة
a. [ coll. ], Shortest road, direct
way. —
مِقْدَاْم مِقْدَاْمَة
(pl.
مَقَاْدِيْمُ), Courageous, intrepid; first in the attack.
N. P.
قَدَّمَa. First, foremost; principal; head, chief;
president.
b. Major ( of a syllogism ).
c. Front; prow (ship).
N. Ac.
قَدَّمَa. Presentation, offering.

N. Ag.
أَقْدَمَ
(pl.
مَقَاْدِيْمُ)
a. Front, bow, pommel ( of the saddle ).
b. Inner corner ( of the eye ).
c. Face.

N. Ac.
أَقْدَمَa. Courage, valour, intrepidity; boldness;
indomitableness.
b. Advance.

N. Ag.
تَقَدَّمَa. see N. P.
II (a)b. Prefect.

N. Ac.
تَقَدَّمَa. Priority, pre-eminence; primacy; supremacy.
b. Preference.
c. [ coll. ], Progress
advancement.
N. Ac.
تَقَاْدَمَa. Antiquity.
b. Seniority.

مُقَدِّمَة مْقَدَّمَة
a. Preface.
b. Premises: major; minor ( of a syllogism ).
c. .
see N. Ag.
IV (a)d. see 21t (a) (b).
تَقْدِمَة (pl.
قَدَاْمِيْ4ُ)
a. Presentation.
b. Offering, present.

قِدَْمًا
a. Of old; formerly.

قُدُمًا
a. Straight on.

قُدَّام
a. Before, in front.

قُدَّامَك
a. Before thee.

قَدِيْمًا
a. في الْقَدِيْم Formerly; of old; in
ancient times; of yore.
مِن القَدِيْم
a. From of old.

قَيْدَام قَيْدُوْم
a. Front, projecting part.

سَمْتُ الْقَدَم
a. The nadir.

الأَقْدَمُوْن
a. The ancients.

مُتَقَدِّم ذِكْرُهُ
a. The above-mentioned, the above.

قِدْمًا عَادَتُهُ كَذَا
a. It was his habit.

يَمْشِي القُدُمِيَّة
يَمْشِي التَّقْدُمَة
يَمْشِي القُدَمَ
a. He was intrepid, daring; was first in the fray.

قُدْمُوْس
a. Ancient.

قَدْن
a. Sufficiency.

قدم: إلى: وصل. (بوشر، كليلة ودمنة (ص280)، ويقال أيضا: قدم ل (معجم أبي الفداء).
قدم على، أو قدم أن: أقدم على، اجترأ، تجرأ، تجاسر .. وقدم على فلان: اجترأ على مهاجمته، أو قتله. (معجم الطرائف، معجم بدرون).
قدم: عتق، صار عتيقا. (وذلك إذا لم تطلق على الأشخاص). (الكالا).
قدم، وقدم له أو إليه، وضع له طعاما ونبيذا قدامه على المائدة. (عبد الواحد ص69، ص152، كوسج طرائف ص61).
قدم له أو إليه: أعطاه هديته، وأنعم عليه بها. (مملوك 1، 1: 153، ألف ليلة 1: 39، 40).
قدم فلانا، عليه: وضعه أمام عينيه. ففي البكري (ص35): ما أبالي ما قدمت عليه يوم القيامة وفي صحيفتي أربع حسنات الخ.
قدم اللوازم أو العدة: جهز، زود، اعد العدة مون. (بوشر).
قدم كفيلا: أعد كفيلا. (بوشر).
قدم: فضل وآثر شخصا على آخر. (كوسج طرائف ص132).
قدم: عين شخصا في وظيفة، وتجد مثالا له في مادة أخرى (المقري 1: 884).
قدم: إلى فلان: أمره. (معجم الطرائف في مادة تقدم).
قدم: ألقى السلاح، استسلم. (ألف ليلة 1: 81).
نقدم إرساله: نسرع ونعجل بإرساله إليك. (بوشر).
قدم (في معجم فريتاج) تدل بالتأكيد على المعنى الذي ذكره بوشر في معجمه وهو سبق، وتخطى، وتفوق، وتقدم. (عباد 1: 305، 3: 148). وفي محيط المحيط: قدم القوم سبقهم، وبعد ذلك وقدم بين يديه تقدم.
أقدم: جاء به، أتى به، قدم به. ففي كليلة ودمنة (ص282): سألوه ما أقدمه إلى مدينتهم.
أقدم إلى: جاء إلى، وصل إلى، أتى إلى، قدم إلى. (معجم الطرائف).
أقدم. أو أقدم أن، تجرأ، تجاسر، وتقدم على فلان: تجرأ على مهاجمته، أو على قتله. (معجم الطرائف، معجم أبي الفداء) وفي هذا الأخير، بشيء تصحيف على شيء.
أقدم على فلان ب: تجرأ فعمل شيئا ضده. (معجم أبي الفدا).
أقدم: أقتحم، تحدى، خاطلا، غامر، جازف، واجترأ، تجاسر. (فوك).
تقدم: حظي، صار ذا حظوة. (معجم الطرائف).
تقدم: عين في وظيفة. (كرتاس ص42). وفي كتاب الخطيب (ص23 ق): تقدم قاضيا.
تقدم: ارتفع في عمله من أصغر درجة إلى أرفعها ووصل إليها درجة بعد درجة. (عباد 2: 125).
تقدم على فلان: صار إماما للصلاة. (أنظرها في مادة مأموم).
تقدم: أمر. ويقال: تقدم به. (معجم الطرائف) ومقدم عليه. أخبار ص69).
تقدم: التزم، تعهد، تكفل (الكالا) ويقال: تقدم في، ففي كليلة ودمنة (ص14): فإن يكن من ضيم ناله كنت أولى من اخذ يده (بيده) وسارع في تشريفه وتقدم في البلوغ إلى مراده وإعزازه وأرى إن معنى هذا الفعل في هذا الفعل في هذه العبارة خير من معنى أمر.
اقتدم: انظر فيما يلي المصدر اقتدام.
استقدم: جاء به، طلب قدومه. (معجم الماوردي، معجم الطرائف).
قدم: قدم، تقادم. (الكالا، بوشر).
قدم: ما يطأ الأرض من رجل الإنسان. وهي مذكر أيضا.) فليشر في تعليقه على المقري 2: 728، بريشت ص178 محيط المحيط).
قدم: قدم أو قدم بعد قدم: خطوة خطوة، على مهل، رويدا رويدا، قليلاً قليلا. (بوشر).
أمير صاحب قدم: أمير حضوره يجلب السعادة (بوشر).
قدم نحس: مشئوم. (بوشر).
قدم: مقياس (بوشر)، وقدمان تساوي ذراعا (50 سم)، وأكثر قليلا من شبر. (ابن العوام 1: 11).
قدم: خلوة. (همبرت ص43).
موضع قدم: موضع (مكان) يهم ذو شأن.
ففي البلاذري (ص175): لم يبق بالجزيرة موضع قدم إلا فتح على عهد عمر بن الخطاب. وهذا فيما أرى صواب الكلمة وتفسيرها وليس موضع قدم أي موضع قديم كما يقول الناشر في المعجم.
قدم: ما يلي القدم من النعل (دلابورت ص94).
القدم: لا أدري ما معنى القدم في جامع الصخرة في بيت المقدس التي وردت في النص الذي نقله أماري (ص515) وهو: لما دخل الصخرة رأى قسيسا قاعدا عند القدم يأخذ من الفرنج قراطيس.
قدم: أزل، أزلية، أبدية، خلود. (معجم بدرون).
قدمية: في اصطلاح الأطباء أجرة حضور الطبيب إلى منزل المريض قدوم، وهي عندهم لفظة قديمة أنكرها ابن السكيت وابن الانباري وقبلها المطرزي. (محيط المحيط) والجمع قداديم، وفي السعدية (النشيد 74) قادوم. (بوشر، أبو الوليد ص801، ابن بطوطة 4: 192): قيدوم (فوك) وجمعها قوادم: قدوم، بليطة حادة معقوفة المقطع، آلة النجار. (الكالا، بوشر وفيه قدوم النجارين، صفة مصر 12: 462). وآلة تستعمل قفلا ومطرقة للنجارين (صفة مصر 12: 494). ومطرقة (همبرت ص85). والآلة أحد طرفيها معول وطرفها الآخر فأس. (مرجريت ص317) والآلة التي تجري مجرى الفأس. (الثعالبي لطائف ص4).
قدوم: ثمر شجرة البطم. (براكس مجلة الشرق والجزائر 8: 281).
قديم: عتيق: تجمع على قدم في معجم بوشر.
لقديمهم في البلد: لأنهم أقدم أسرة في البلد. (دي سلان، تاريخ البربر 1: 626).
رجل لا قديم له: رجل حديث العهد طارئ. ففي كتاب ابن القوطية (ص25 ق) في تعداده موظفي بيت المال: ومهران بن عبد ربه من البربر لا قديم له.
قديمه: مآثره، كما ترجمها دي سلان. (تاريخ البربر 1: 448).
قديما على= قادما على، هذا إذا كانت كتابة الكلمة صحيحة. ففي عباد (1: 380). وصحب أبا عمر بن عبد البر قديما على بعض شيوخه قدومة: مطرقة. هلو).
قديمة، قديمات: جورب من الحرير أو اقطن. (برجرن، همبرت ص21).
قديمية: قدم. عتق. (بوشر).
قدام: أمام، إزاء، تجاه. (فوك، بوشر، كوسج طرائف ص108، مملوك 1، 1: 13، ألف ليلة 1: 31).
قدام: مقابل، تلقاء، حذاء، (بوشر).
قدوم: انظر قدوم.
قديم: حلفاء تعمل منها الحبال. (براكس مجلة الشرق والجزائر 7: 264). ونوع صغير من الحلفاء. (جاكو ص53 وهي عنده قدين بالنون، بارت 1: 35 وهو يذكر قديم مع حلفا).
الوجه الأمامي، القبل. (بوشر).
الطريق القدامية: الطريق المختصرة القريبة. (محيط المحيط).
قدامية: مقدم اليد، القسم الأمامي من الفرس والحصان. (بوشر).
قادم: عرقوب، كاحل، عقب غليظ فوق العقب. (باين سميث 1385).
قادوم: انظر قدوم.
قيدوم: انظر قدوم.
الطريق القادومية: الطريق المختصرة القريبة (محيط المحيط).
قويدمة: تصغير وهي ريشة في مقدم الجناح (المقري 2: 421) وأقرأ في طبعة بولاق والمعجم اللاتيني العربي: قويدمتى.
إقدام: عناية، اهتمام، اعتناء. (رولاند).
تقديم: سيطرة، سلطة، سيادة، رتبة السيد، رتبة السلطان. (الكالا).
تقديم: مركيزية، منصب وأرض لمركيز وهو لقب شريف من أشراف الإفرنج. (الكالا).
تقديم: إدارة البيت، تدبير المنزل، ومنصب كبير الخدم عند العظماء، وهو القهرمان ورئيس الخدم (الكالا).
تقديم: أسقفية، ولاية أسقف. (الكالا).
تقديم: دير، منصب رئيس الدير، ومنصب رئيسة الدير. (الكالا).
تقدمة: رتبة تمنح عند طائفة الفرسان الحربيين وهم فرسان التقدمة. (الكالا).
تقدمة الجيش: قيادة الجيش. (المقري 2: 61).
تقدمة: بأبوية، منصب البابا. (الكالا).
تقدمة: دير، منصب رئيس الدير. (الكالا).
تقدمة: منصب القاضي البلدي في فرنسا قديما، ومنصب المحلف. (الكالا).
تقدمة، والجمع تقادم: هدية، عطية سواء كانت طوعا أو جبرا. (مملوك 1، 1: 153).
تقدمة: هدية يقدمها رئيس الفلاحين الجديد إلى مالك الأرض. (صفة مصر 11: 478).
تقدمة، والجمع تقادم: عربون، اربون. وفي معجم فوك: تقدم ل تقادم: التقادم عند أرباب الزراعة: ما يحصد من الزرع قبل أوان حصاده لقضاء الحاجة في الوقت (محيط المحيط).
مقدم، والجمع مقادم: دقل السفينة وساريتها، صاري السفينة. (الكالا).
مقدم، والجمع مقادم: رواق. (شيرب ديال ص120).
مقادم: أكارع الغنم. (بوشر).
مقدم، والجمع مقادم: جؤجؤ، مقدم السفينة (فوك). والعامة تقول: مقدم بضم الميم والدال لمقدم المركب (محيط المحيط).
مقدم، الأسنان المقادم: الأسنان القواطع الثنايا، وهي الأسنان الأربع في مقدمة الفم، ثنتان من فوق وثنتان من تحت. (بوشر).
مقدم: نقيب في الجيش (الكالا) وهو ضابط تحت إمرته مائة جندي. (هوست ص184).
مقدم: الرئيس الأعلى للنقابة والأخوية وغير ذلك. (الكالا).
مقدم: مشير، مارشال- (الكالا).
مقدم: كبير الخدم عند العظماء، قهرمان، استادار. (الكالا).
مقدم: رئيس فرقة دينية. (كندي 1: 125).
مقدم: ربان سفينة، قائد مركب. (الكالا).
مقدم: كان للحاكم (لدين الله الفاطمي) نائب يسمونه المقدن (كذا) يمثله في ديوان القضاء. (نوريس ص260).
مقدم: يقول سنت أولون (ص112): إن القائد في دولة مراكش يعين في كل مدينة أو قرية تحت إمرته ضابطين، الثاني منهما هو المقدم أو قاضي الشرطة، وعمله أن يفرض المكس والضريبة ويعين ثمن الغلة من الأطعمة والوقود التي تباع بالوزن، ويراقب تنفيذ ذلك.
المقدم: عند الدروز هو الثالث من رتب أكابر العشائر وهي الأمير وهو أعلاها ثم الخوند ثم المقدم ثم الشيخ. والعامة تكسر الدال غلطا.) محيط المحيط).
مقدم: لكل قبة (وهو مسجد بني على قبر مربوط) مقدمهن وهو أشبه بالقندلفت خادم الكنيسة، ويقوم بجمع النذور والتصرف بها، ويعيش ببحبوحة ورفاهية على حساب هذا الولي، (كولومب ص17).
مقدم: قيم أو ناظر يقوم بجمع النذور من الحجاج وحملها إلى القيصر (رولف ص22).
مقدم: خصي يتولى تربية فتاة. ففي ألف ليلة (1: 97): المقدم الذي رباكي (والمقدم فيها غير صحيح) وفي برسل (1: 247): الطواشي الذي رباكي.
مقدم: وصي (وهو شخص مكلف بالإشراف على مصالح قاصر أو منذر) يعينه القاضي. (هلو).
مقدم: شرطي. (ألف ليلة 1: 233، 328، 2: 27، 291، 3: 435).
مقدم: عربون، اربون. ففي معجم فوك: نعطيك مقدم.
مقدم: دقل، سارية، صاري السفينة (الكالا).
مقدم: جؤجؤ السفينة، مقدم المركب وهو ضد مؤخرة. (محيط المحيط): وبهذا المعنى وردت الكلمة هذه في رحلة ابن بطوطة غير أن الناشر كتبها مقدم (4: 271) انظر: مقدم.
مقدمة: رئيسة دير. (الكالا).
مقدمة: ديباجة، فاتحة، استهلال. (فوك).
مقدمة: في مصطلح المنطق: قضية (فوك).
مقدمة: خطاب، خطبة، موعظة (الكالا).
مقدمة: إخطار، تنبيه، تحذير، إنذار. ففي كتاب ابن صاحب الصلاة (ص59 ق): ودخل الفرسان- على غير علم ولا مقدمة من وصولهم مقدمية: رئاسة دير. (فوك).
مقدام: جريء في الحرب. (فوك).
مقدوم: ساعي البريد في المقاطعة، وقيم، ووكيل. أو الجابي العام (عواده ص1444، دسكرياك ص428).
مقدامة: واجهة، مقدم البناء (هلو).
ومقدمة القياس عند المنطقيين هي ما تترتب عليه النتيجة من القضايا، كما في قولك كل مركب فاسد وكل جسم مركب فكل جسم فاسد. ويقال للقضية الأولى وهي كل مركب فاسد مقدمة كبرى، وللثانية وهي كل جسم مركب مقدمة صغرى.
مقادم -جمع) = مقاديم. (الكامل ص274).
متقدم: سابق، مقدم، ويقال: متقدم على، أو متقدم ل. (معجم أبي الفدا).
متقدم: قاضي بلدي (في فرنسا قديما) ومحلف. (الكالا).
اقتدام: ترفيع، ترقية، (رولاند).

قدم

1 قَدَمَ القَوْمَ

, aor. قَدُمَ

, inf. n. قَدْمٌ (S, * Msb, K) and قُدُومٌ; (K;) and ↓ تَقَدَّمَهُمْ; (S, * Msb, K;) and ↓ قَدَّمَهُمْ; and ↓ اِسْتَقْدَمَهُمْ; (K:) He became before the people: (TA:) syn. سَبَقَهُمْ; (Msb;) he preceded them; went before them; took precedence of them; headed them; led them, so as to serve as an example, or object of imitation. b2: See أَمَّهُمْ. b3: قَدِمَ البَلَدَ, aor. قَدَمَ

, inf. n. قُدُومٌ and مَقْدَمٌ, [He came to, or arrived at, the town, &c.] (Msb.) أَخْذَنِى مَا قَدُمَ وَماَ حَدُثَ: see art. حدث. b4: قَدِمَ عَلَى الأَمْرِ i. q.

عَلَيْهِ ↓ أَقْدَمَ [He advanced boldly to undertake the affair]. (TA.) See an ex. in a verse voce مُضَافٌ. b5: See 6.2 قَدَّمَ زَيْدًا إِلَى الحَائِطِ He brought Zeyd near, or caused him to draw near, or to approach, to the wall. (Msb.) b2: قَدَّمَهُ He put it forward; offered it; proffered it. b3: He brought, and brought forward, him or it. b4: قَدَّمَ لَهُ طَعَامًا He proffered, offered, or presented to him, food. b5: قَدَّمَ He did good or evil previously, or beforehand: (Bd, and Jel in xxxvi. 11; &c.:) he laid up in store. (Bd in xii. 48.) See زَلَّفَهُ. b6: قَدَّمَ He made foremost; put, brought, or sent, forward; he advanced him or it: he promoted him. b7: قَدَّمَهُ عَلَى غَيَرِهِ, inf. n. تَقْدِيمٌ, He made him, or it, to be before, or have precedence of, another, in time: and in place; i. e. he placed, or put, him, or it, before another; or made him, or it, to precede another: and in rank, or dignity; i. e. he preferred him, or it, before another; or honoured, or esteemed, him, or it, above another. (Kull, p. 104.) b8: قَدَّمَهُ لِكَذَا He prepared it, or provided it beforehand, for such a thing. See Kur, xii. 48. b9: قَدَّمَ عِنْدَ اللّٰهِ خَيْرًا He prepared, or provided in store, for himself, good, [i. e. a reward,] with God. (A and Mgh in art. حسب.) b10: قدّم لَهُ الثَّمَنَ He paid him in advance, or beforehand, the price. b11: قَدَّمَ أَنْ پَفْعَلَ كَذَا He preferred doing such a thing; syn. آثَرَ, i. e. فَضَّلَ. (M in art. أَثر.) [Hence, قَدَّمَ العَجْزَ فِىالشَّىْءِ He preferred backwardness with respect to the thing.] (See فَرَّطَ and فُرُطٌ: and see Kull, p. 279.) b12: قَدَّمَ syn. with تَقَدَّمَ, q. v.: like as أَخَّرَ is with تَأَخَّرَ: so in the Kur, xli. 1. (TA, art, أخر.) b13: قَدَّمَ [is trans. and intrans.: for its significations as an intrans. v., see its syn. تقدّم, and see 1:] as a trans. v. it is contr. of أَخَّرَ. (Msb, art. أخر.) b14: قَدَّمَ is syn. with بَدَأَ بِهِ. (Mgh and Msb in art. بدأ.) b15: قَدَّمَ

إِلَيْهِ فِى كَذَا: see تَقَدَّمَ. b16: See تَأَذَّنَ voce

آذَنَ. b17: قَدَّمَ أَوْلَادًا and قَدَّمَتْهُمْ: see أَفْرَطَ. b18: قَدَّمَهُ and ↓ أَقْدَمَهُ He urged him forward. (Mo'allakát, 157.) b19: قَدَّمَ has تَقْدِمَةٌ for an inf. n. 4 أَقْدَمَ He was bold, or audacious. b2: أَقْدَمَ عَلَى الأَمْرِ He ventured upon, or addressed himself to, the thing boldly, courageously, or daringly; (S, K;) he attempted it. b3: أَقْدَمَ على قِرْنِهِ He behaved boldly, courageously, or daringly, against his adversary; (Msb;) he attached him. b4: See 1. b5: أَقْدِمْ, (improperly إِقْدِمْ,) said to a horse, Advance boldly! (S.) So rendered voce أَهَابَ, and هَبْ.5 تَقَدَّمَ He was, or became, or went, before, or ahead; preceded; had, or took, precedence; contr. of تَأَخَّرَ, q. v. See 1. b2: تَقَدَّمَ إِلَى

الحَائِطِ He drew near, or approached, to the wall. (Msb.) b3: تَقَدَّمَ He advanced; went forward, or onward. (L, art. قود.) b4: تَقَدَّمَ عَلَى الحَقِّ: see Bd, xviii. 27. b5: تَقَدَّمَ He became advanced, or promoted. b6: تَقَدَّمَ مِنْهُ كَلاَمٌ: see فَرَطَ: but the primary meaning is, Speech proceeded from him previously. b7: تَقَدَّمَ عَلَى

غَيْرِهِ quasi-pass. of قَدَّمَهُ عَلَى غَيْرِهِ; He, or it, was, or became, before, or had precedence of, another, in time: and in place; i. e. he, or it, was, or became, before another; preceded another; went before another: and in rank, or dignity; i. e. he, or it, was, or became, preferred before another; or honoured, or esteemed, above another: in all these senses like تَقَدَّمَ غَيْرَهُ. See بَكَّرَ. b8: تَقَدَّمَ فِى أَمْرٍ [He was forward in an affair] قَبْلَ فِعْلِهِ [before doing it]. (A'Obeyd, T in art. رمى.) b9: تَقَدَّمَ i. q.

سَبَقَ; (K, art. سبق, &c.;) and contr. of تَأَخَّرَ. (TA, art. أخر.) b10: تَقَدَّمَ إِلَيْهِ فِى كَذَا, (K,) or بِكَذَا, (Msb,) or both, (Mgh,) He commanded, ordered, bade, charged, or enjoined, him respecting, or to do, such a thing; (Mgh, Msb, K;) as also ↓ قَدَّمَ, inf. n. تَقْدِيمٌ. (Msb.) 6 تَقَادَمَ is best rendered It became old: and ↓ قَدُمَ it was old.8 اِقْتَدَى بِهِ He did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation. (Msb.) He followed his example, imitated him; &c.10 اِسْتَقْدَمَ He went before. b2: اِسْتَقْدَمَتْ رِحَالَتُكَ: see art. رحل.

قَدَمٌ The human foot, from the ankle downwards. (Mgh.) b2: لَهُ قَدَمٌ رَاسِخَةٌ فِى العِلْمِ: see art. رسخ. b3: عَلَى قَدَمٍ عَظِيمٍ

On an excellent foundation. b4: فُلَانٌ عَلَى قَدَمِ فُلَانٍ

Such a one is successor of such a one.

قِدَمٌ Oldness; antiquity. b2: Existence, or duration, or time, without beginning; like

أَزَلٌ (Kull, p. 31; &c.) See أَزَلٌ. b3: عَلَى وَجْهِ الدَّهْرِ: قِدَمُ الدَّهْرِ means properly the olden time; antiquity. b4: علَىَ قِدَمِ الدَّهْرِ [In, or from, old, or ancient, time; of old]. (S, M, K, art. أس; in the first and last of which it is coupled with the like phrase.) مِنْ قُدُمٍ

[In front]. (K, voce ظُنْبُوبٌ.) b2: قُدُمٌ: see أُخُرٌ.

قاَدِمَةٌ as applied to a part of a camel's saddle is an improper word: the proper term is وَاسِطٌ.

قَدُومٌ An adz; [so in the present day, but pronounced قَدُّوم;] a certain implement of the carpenter; (S, Mgh, Msb;) a فَأْس with which one hews, or forms or fashions by cutting. (S.) قَدِيمٌ Ancient; old; to which no commencement is assigned. b2: مَالٌ قَدِيمٌ Old, or long-possessed, property. (S, A, Mgh, Msb, all in art. تلد.) b3: قَدِيمٌ The reputation (حَسَبٌ) of a man or people. (TA, art. دثر.) See a verse in 1 of art. ثنى. b4: القَدِيمُ, as an epithet applied to God, i. q. القَدِيمُ الأَزَلِىُّ The Ancient without beginning.

القُدَّامُ The location that is before.

قَوادِمُ

: respecting the feathers thus called, see voce مَنَاكِبُ, and أَبْهَرُ.

جَرِىْءُ المُقْدَمِ

: see art. جرأ. المُقْدَم is here syn. with الإِقْدَام.

مَقْدَامٌ Very bold or daring or courageous (S, K,) against the enemy; (S;) as also مَقْدَامَةٌ. (S.) b2: مِقْدَامَةٌ: see voce مِعْزاَبَة. b3: [The pl.]

مَقَادِمُ Fronts; fore parts. See an ex. voce أَعْثَرَ. b4: مَقَادِيمُ The front of the forehead. (JK.) مُقَدَّمٌ A provost, chief, head, director, conductor, or manager. b2: مُقَدَّمٌ The antecedent (or first proposition) in an enthymeme, and (first part) of a hypothetical proposition. b3: مُقَدَّمَةٌ The van, or vanguard, of an army.

مُقَدِّمَةٌ The ground whereon rests an inquiry or investigation: and the ground whereon rests the truth of an evidence or a demonstration: and a [premiss or] proposition which is made a part of a syllogism: and المُقَدِّمَةُ الغَرِيبَةُ is that [premiss] which is both actually and virtually suppressed in the syllogism; as when we say, A is equal to B, and B is equal to C, when it results that A is equal to C, by means of the مُقَدِّمَة غَرِيبَة, which is, every equal to the equal of a thing is equal to that thing. (KT.) مُتَقَدِّمٌ Preceding: anterior; being, or lying, in advance of others. b2: مُتَقَدِّمٌ فِى الأُمُورِ Forward in affairs.

الآمُسْتَقْدِمِينَ in the Kur, xv. 24: see Bd; and see its opposite, المُسْتَأْخِرِينَ.

زو

ى1 زَوَاهُ, (K,) aor. ـْ (TA,) inf. n. زَىٌّ and زُوِىٌّ, (K, TA,) the latter [accord. to the CK زَوْىٌ, but it is correctly] like عُتِىٌّ, (TA,) He put it aside, or away, or apart; or removed it from its place. (K.) You say, زَوَىَ عَنْهُ كَذَا, inf. n. زُوِىٌّ, He averted, diverted, or removed, from him such a thing; turned, put, or sent, it away, or back, from him. (TA.) b2: And زَوَى سِرَّهُ عَنْهُ He concealed his secret from him. (K.) b3: Also (K) زَوَاهُ, (S, Msb, K,) aor. as above, inf. n. زَىٌّ, (Msb, TA,) He drew it, collected it, or gathered it, together; contracted it, or grasped it. (S, Msb, K.) It is said in a trad., زُوِيَتْ لِىَ الأَرْضُ فَأْرِيتُ مَشَارِقَهَا وَمَغَارِبَهَا [The earth was collected together to me, and I was shown its eastern parts and its western parts]. (S, TA.) And you say, زَوَى المَالَ, (S, Msb,) inf. n. زَىٌّ, (S,) He drew, or collected, together, or he grasped, the property, (Msb,) عَنْ وَارِثِهِ [from its inheritor]. (S.) and زَوَى مَا بَيْنَ عَيْنَيْهِ (S, TA) He (a man, S) drew together, or contracted, the part between his eyes. (TA.) And جَآءَنَا بِصَرْبَةٍ تَزْوِى الوَجْهَ [He brought us some very sour milk such as contracts the face, or makes it to wrinkle]. (S in art. صرب.) And تَزْوِى الوُجُوهَ said of a cold north wind, It contracts [or wrinkles] the faces: a phrase used by Tarafeh Ibn-El-'Abd. (Ham p. 632.) 2 زوّى, inf. n. تَزْوِيَةٌ: see 5.

A2: زَيَّيْتُهُ, (S, Msb, K,) which by rule should be زَوَّيْتُهُ, (S, Msb,) but is made to accord with زِىٌّ in order to facilitate the pronunciation, (Msb,) inf. n. accord. to the K تَزْيِيَةٌ, but correctly, as Lth says, تَزِيَّةٌ, in measure like تَحِيَّةٌ, (TA,) I invested him with, or made him to have, a زِىّ [i. e. garb, guise, &c.]; (S, * Msb, K, * TA;) by means of, or with, such a thing: you say, زَيَّيْتُهُ بِكَذَا [which may be rendered I invested, decked, or adorned, him with such a thing; agreeably with what follows]. (Msb.) Accord. to Fr, they say, زَيَّيْتُ الجَارِيَةَ, meaning I invested the girl, or young woman, with a garb, or guise, &c.; and decked, or adorned, her. (TA.) b2: You say also, زوّى الكَلَامَ, meaning He prepared the speech in his mind; like زَوَّرَهُ. (TA.) A3: زَيَّيْتُ زَايًا and زَوَّيْتُ زَايًا [mean I wrote, or uttered, a ز]: some [hold the ا in زاى to be originally ى, and therefore] say زَيَّيْتُ: others [hold it to be originally و, and therefore] say زَوَّيْتُ. (IB, on the letter أَلِف.) Zeyd Ibn-Thábit said, in relation to the expression in the Kur [ii. 261] نُنْشِزُهَا, [accord. to one reading, or reciting,] هِىَ زَاىٌ فَزَيِّهَا, meaning [It is زاى, therefore make thou it زاى in thy reading, or reciting; or] read thou it, or recite thou it, with the زاى. (S.) 4 ازوى: see art. زو.5 تزوّى He was, or became, [or placed himself,] in a زَاوِيَة, i. e. corner, of a house or chamber; as also ↓ زوّى, (K,) inf. n. تَزْوِيَةٌ; (TA;) and ↓ انزوى. (K.) A2: تَزَيَّا, from الزِّىُّ; (K, KL;) or تَزَيَّا بِزِىٍّ; (Lth, MA;) He invested himself with a garb, guise, or dress; [or with an external appearance;] (MA, KL;) he decked, or adorned, himself. (MA.) You say of a man, تزيّا بِزِىٍّ حَسَنٍ [He invested himself with a beautiful, or goodly, garb, &c.]. (Lth, TA.) Hence the saying of El-Mutanebbee, وَقَدْ يَتَزَيَّا بِالهَوَى غَيْرُ أَهْلِهِ وَيَسْتَصْحِبُ الإِنْسَانُ مَنْ لَا يُلَائِمُهْ (TA:) i. e. [And verily, or sometimes, or often, one who is not entitled to it] assumes the guise of love; and the man asks to be his companion him who is not suited to him: (W p. 374:) his disciple Ibn-Jinnee, however, objected to him his saying يتزيّا, and expressed his opinion that the correct word is يَتَزَوَّى; and El-Mutanebbee admitted that he did not know the former word in any [classical] poetry, nor in any lexicological book, but asserted the verb in use to be only تَزَيَّا: (MF, TA:) in the M it is said that IJ held تَزَيَّا to be originally تَزَوْيَا, and the و to be changed into ى because quiescent, and incorporated into the ى preceded by it. (TA.) 7 انزوى It was, or became, put aside, or away, or apart; or removed from its place. (K.) b2: اِنْزَوَتِ الجِلْدَةُ فِىالنَّارِ The piece of skin became contracted, or shrivelled, or shrunk, in the fire. (S.) And انزوى مَا بَيْنَ عَيْنَيْهِ The part between his eyes became drawn together, or contracted. (TA.) And انزوى القَوْمُ بَعْضُهُمْ إِلَى بَعْضٍ The people, or party, drew together, one portion of them to another portion. (TA.) b3: See also 5, first sentence.

زَا and زًا and زَآءٌ and see زَاىٌ, below.

زَىْ and زَىٌّ: see زَاىٌ, below.

زِىٌّ, (S, Msb, K, &c.,) originally زِوْىٌ, (S, Msb,) Garb, guise, dress, habit, fashion of dress, and aspect, or outward appearance; syn. لِبَاسٌ, (S, TA,) and هَيْئَةٌ, (Fr, Msb, K, TA,) and مَنْظَرٌ: (Fr, TA:) pl. أَزْيَآءٌ. (K.) [In the Kur xix. 75,] some read أَحْسَنُ أَثَاثًا وَزِيًّا [Better in respect of household-goods and in respect of garb, &c.]: others read رِيًّا, with ر: (TA:) and رِئْيًا: and رِيْئًا: and رِيًا. (Bd.) زَاىٌ, (Kr, S, K, &c.,) in which the ا, accord. to Lth, is originally ى, but accord. to Sb and IJ it is و, (TA,) A certain letter (i. e. ز); (S, TA;) [in spelling, pronounced زَاىْ; and] also called ↓ زَآءٌ, (Kr, S, K,) and ↓ زًا, and [in spelling (see the first sentence of art. ب)] ↓ زَا, (Kr, K, but omitted in some copies of the K,) this last being indecl., (Kr, TA,) and ↓ زَىٌّ (K) and [in spelling]

↓ زَىْ: (Kr, K:) of all which, the first is that which is held in [most] repute: (TA:) and this and زَآءٌ may be meant by J's saying, الزَّاىُ حَرْفٌ يُمَدُّ وَيُقْصَرُ وَلَا يُكْتَبُ إِلَّا بِيَآءٍ بَعْدَ الأَلِفِ; though the author of the K asserts J to have erred in saying this: (MF, TA:) the pl. is أَزْوَآءٌ and أَزْيَآءٌ, (Kudot;,) the former or the latter accord. to different opinions, (TA,) and أَزْوٍ and أَزْىٍ, (K,) each [originally] of the measure أَفْعُلٌ. (TA.) One says, هٰذِهِ زَاىٌ حَسَنَةٌ [This is a beautiful; ز]: and كَتَبْتُ زَايًا صَغِيرَةً [I wrote a small; ز]: and the like. (IJ, TA.) A2: زَاىْ is also said by the vulgar on an occasion of wonder, and of disapproval: but [SM says,] I know not what is its origin. (TA.) [It may be from the Pers\. زَىْ, or زِهِى; which are likewise said on an occasion of wonder. إِزَّاىْ and إِزَّىّ and إِزَّىْ, and with أَ in the place of إِ, are also said by the vulgar in Egypt on an occasion of wonder, and of denial, meaning How? And زَىْ is used by them for the prefix كَ, meaning Like.]

زُوَيَّةٌ: see what next follows.

زُيَيَّةٌ dim. of زَاىٌّ [accord. to those who hold the ا in the latter to be originally ى, or ↓ زُوَيَّةٌ accord. to those who hold that letter to be originally و; like أُيَيَّةٌ and أُوَيَّةٌ as dims. of آءٌ accord. to different opinions: see art. ا, in the middle of the first column]. (TA.) زَاوِيَةٌ A corner, or an angle, (رُكْن,) of a house or room or the like: (K:) of the measure فَاعِلَةٌ from زَوَى signifying جَمَعَ; because of its em-bracing (لِأَنَّهَا جَمَعَتْ) a part, or portion, (قُطْرًا,) thereof: (Msb, TA:) pl. زَوَايَا [which is irreg.; for by rule it should be زَوَآءٍ, being originally of the measure فَوَاعِلُ, not فَعَائِلُ]. (S, K.) They say, كَمْ فِى الزَّوَايَا مِنَ الخَبَايَا [How many hidden things are there in the corners!]. (TA.) b2: [In geometry, An angle. b3: And hence, زَاوِيَةُ العَوَّآءِ The star γ of Virgo; العَوَّآءُ being composed of four stars, γ,δ,ε and η of Virgo, disposed nearly in the form of a capital L, with ε, δ, γ from top to bottom and η to the right. ] b4: In a saying cited voce رَاوِيَةٌ, the pl. زَوَايَا is used as meaning Houses, or tents. (T in art. روى.) b5: [And in the present day, the term زَاوِيَةٌ is also applied to A small mosque, or chapel: and in some instances, a building of this kind, thus called, serves as a hospice, or an asylum for poor Muslims, students and others; like رِبَاطٌ.]

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 (عباد 1: 57) وثنى بالشيء: فعله مرة ثانية، وأتبعه أمرا قبله (عباد 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 عباد 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.

زيد: زاد: كثر، وفر، نما، ازداد وتوافر. وفي قصة عنتر: زاد به الغَيْظ، انظر منتخبات من هذه القصة عند كوسج (طرائف ص87، 90، 93، 94).
زاد: زايد في السعر، أغلى الثمن (بوشر)، ويقال: زاد في الثمن (المقري 1: 302)، وزاد في الكتاب: رفع ثمنه (المقري 1: 8، 13).
زاد في: وسع، يقال مثلاً: زاد في المسجد أي وسعه (معجم البلاذري، المقري 1: 359، الجريدة الآسيوية 1849، 1: 189).
زاد وكثر: ذهب بعيداً، جاوز الحد (بوشر).
زاد وزاد في: أضاف إلى البيت بناية أخرى (معجم البلاذري، المقري 1: 359، الجريدة الآسيوية 1849، 1: 189).
أزاد: أضعف، ضاعف (بوشر).
أزاد في الكيل: أفعمه وملأه (بوشر).
تزيَّد: زاد في معلوماته، في حيّان - بسّام (3: 5ق): كان رجلاً واسع العلم ولم يشغله عن التَزَيُّد عظيما ما مارسه من الحروب.
تزيَّد: جرى، حدث، وقع ز ففي أبو حمو (ص83): ثم أن أبني رئيس الشرطة، سيمثل بين يديك ليخبرك بما تزيّد في ليلتك حتى لا يخفي عليك شيء من أحوال رعيتك.
تزايد: توسع وتكاثرت أموال وثروته (بوشر).
تزايد الغلام: ولد بعد أن أصبح أبوه شيخاً وخشي أن يموت دون أن يخلف من يرثه، ففي تاريخ تونس (ص129): وجاء البشير من الدولة العليَّة مخبراً بتزايد غلام للسلطان مصطفى خان بعد إياس، وفيه: ترك أبناً تزايد له من ابنة الخ.
زِيدان: نغمة من نغمات الموسيقى (هوست ص258)، وعند سلفادور (ص54): زَيْدان.
زِيَادة: كثرة، وفرة (بوشر).
زيادة: مزايدة، رفع ثمن الشيء إلى أكثر مما وصل إليه في المزايدة، أو إعطاء ثمن أكثر مما قدمه آخر (المقري 1: 302، ألف ليلة 3: 78). الزيادة: من يزيد؟ من يرفع الثمن فيقدم شعراً أعلى؟ (جاكسون ص132). وخمسين ريال عل الزيادة أي خمسين ريالاً أكثر (جاكسون تمبكتو ص95).
الزيادة عند الصوفية: شيء أكثر من الجنة (الحسنى) وهو رؤية الله تعالى (المقري 1: 584)، وهو في (ص583) يشير إلى الآية (10: 27): لِلّذين أَحْسَنُوا الحُسْنَى وزِيَادَةً (المقري 1: 893).
زيادة: بإفراط، ففي ألف ليلة (3: 196): مع زيادة صغره أي رغم إفراط قصره (بوشر).
زيادة: واجهة الكنيسة ذات الباب الكبير (ألكالا).
زيادة: رواق، أسطوان (ألكالا).
الزيادة: اسم باب جامع في دمشق (المقري 1: 720).
زيادة لحم أو زيادة لحميَّة: غدَّة (بوشر).
زيادة الحمير عند الفرس، انظر ابن العوام (2: 655).
زائد، الزائد: ما يزداد على الإيجار، وهو يحب دفعه أكثر من الإيجار السابق (المقري 1: 602).
زائداً على (عبد الواحد ص261)، وزائداً إلى (ابن بطوطة 4: 300): علاوة على ذلك، فوق ذلك.
زَائِدَة: نتوء في العظم. وزائدة عظمية: عَرَن، ورم عظمي. وزائدة لحمية: نتوء فطري (بوشر)، وورم يظهر في طرف قصبة الساق في الأرجل الأمامية والخلفية، ويسمى بالفرنسية Suros: أي مشش، كنب في ساق الفرس، جسأة، شوّنة.
ذو الزوائد: النعام (ديوان امرئ القيس ص45 البيت السادس).
مزاد: موضع المزايدة وموضع البيع بالمزاد (بوشر).
مزيد: ضيف يحمل الطعام إلى بيته (دوماس حياة العرب ص314).
مزيود: مولود (بوشر بربرية، رولاند).
مستزيد: طموح (دي ساسي طرائف 2: 97، 274).

زيد

1 زَادَ, (S, A, Mgh, Msb, K,) aor. ـِ (S, Mgh, Msb,) inf. n. زِيَادَةٌ (S, A, * Msb, K *) and زَيْدٌ, (S, Mgh, Msb, K, *) with which are syn. زِيدٌ (S, K) and زَيَدٌ (K) and مَزِيدٌ (S, K) and زَيْدَانٌ, which last is anomalous, like شَنْآنٌ (K) and لَيَّانٌ, said to be the only instances of the kind, (TA,) all as inf. ns., (TK,) and so is مَزَادٌ, (TA,) and J adds that زُوَادَةٌ is mentioned by Yaakoob, from Ks, from El-Bekree, as syn. with زِيَادَةٌ, but this is a mistake, which is unfairly imputed to J by the author of the K, (MF,) [who says,] as to الزُّوَادَةُ, it is a mistranscription by J, for the words are الزُّوَارَةُ and الزِّيَارَةُ, [in the CK الرُّوادةُ and الرِّيادةُ,] with ر, and without the mention of [the signification of] النُّمُوُّ, (K, TA,) It (a thing, S, Mgh, Msb, [as, for ex.,] water, and property, A) increased, or augmented, or grew; (S, A, TA;) [and in like manner said of a man, and of any animal;] as also ↓ اِزْدَادَ: (S, A, Mgh, Msb, K:) or this latter has a more intensive signification than the former, like اِكْتَسَبَ in relation to كَسَبَ. (MF. [See also 5.]) In this sense it has a single objective complement; as in زَادَ كَذَا It, or he, increased, or augmented, or grew, in such a thing; as also ↓ اِزْدَادَ. (TA.) [The latter is more commonly used in this manner.] You say, ↓ اِزْدَدْتُ مَالًا (A, Mgh, Msb) [I increased in property: also] meaning I increased to myself, or for myself, property. (Mgh, * Msb.) And الأَمْرُ ↓ ازداد صُعُوبَةً [The affair increased in difficulty]. (A.) b2: [Also It exceeded; it was, or became, redundant, or superfluous; it remained over and above. And زَادَ عَلَيْهِ It exceeded it; as also ↓ تزايد.] You say, زَادَ عَلَى الشَّىْءِ ضِعْفَهُ [It exceeded the thing by the like thereof, or more]. (A.) and زَادَ عَلَى مَا أَرَادَ [It exceeded what he desired]. (A.) b3: Also He gave an addition: so in the saying, فَقَدْ أَرْبَى ↓ مَنْ زَادَ وَازْدَادَ He who gives an addition, and who takes it, [each of these] practises usury. (Msb.) b4: [And He added, or exaggerated.] يَزِيدُ فِى حَدِيثِهِ [He adds, or exaggerates, in his narration, or talk, or discourse,] is said of a liar. (A and TA voce سَرَّاجٌ. [See also 5.]) A2: It is also trans.: (Msb:) you say, زَادَهُ, aor. ـِ inf. n. زِيَادَةٌ, He increased it, or augmented it. (L.) And in this sense it is doubly trans.: (MF:) you say, زَادَهُ اللّٰهُ خَيْرًا, (S, K,) or مَالًا, (A,) [God increased to him, or added to him, good fortune or prosperity or the like, or property; increased, or added to, his good fortune, &c.; or may God increase &c.;] as also ↓ زَيَّدَهُ: (K:) and زَادَ فِيمَا عِنْدَهُ, (S,) or فِى مَالِهِ, (A,) [He increased, or added to, what he possessed or his possessions, or his property; or may He (i. e. God) increase &c.] b2: زَادَهُ also signifies He gave him an increase, or an addition, or more. (Msb.) See 10. b3: You say also, مَا يَزِيدُكَ أَحَدٌ عَلَيْهِ [No one is more sufficient for thee than he]. (K in art. زند. [See 4 in that art.]) And لَا يَزِيدُكَ عَلَيْهِ جَمَلٌ No camel will be more sufficient for thee than he; i. q. لَا يَضُرُّكَ. (ISk, S in art. ضر [in which see other exs.].) 2 زيّد, [inf. n. تَزْيِيدٌ,] said of property, It increased, or augmented, much. (A.) A2: See also 1, latter part.3 زايد أَحَدُ المُتَبَايِعَيْنِ الآخَرَ, inf. n. مُزَايَدَةٌ, [One of the two persons buying together outbade the other: see also 6.] (A.) 5 تزيّد It (a price, S, A) was, or became, excessive, or dear; (S, A, K;) as also ↓ تزايد. (A, TA.) b2: He added, or exaggerated, (MA,) or lied, (S, MA, K,) in narration, or discourse. (S, MA. [See also 1, latter half.]) And He affected to exceed the due bounds in his narration, or discourse, and his speech; (TA;) he affected excess in speech, &c.; (K, TA;) i. e. in speech and in action; (TA;) as also ↓ تزايد: (K:) or التَّزَيُّدُ فِى الحَدِيثِ means the embellishing narration, or discourse, with lies, and adding in it what does not belong to it. (Har p. 195.) In the verse of 'Adee cited in art. زند, the last word is تَزَيَّدِ as some relate it, or تَزَنَّدِ as others relate it. (TA.) b3: He went a pace exceeding that termed العَنَق. (S, K. [See also ذَمَلَ, and نَصَبَ السَّيْرَ, and وَسَجَ.]) And تزيّدت She (A camel) stretched forth her neck, and went a pace exceeding that termed العَنَق, as though she were swimming with her rider?? (A, TA:) and in like manner one says of a mare, or horse. (TA.) And تزيّدت الإِبِلُ فِى سَيْرِهَا The camels tasked themselves in their pace beyond their ability. (TA.) 6 تزايد [It increased, augmented, or grew, gradually; contr. of تَنَاقَصَ]. See also 1. and see 5, in two places. تزايدوا عَلَى السِّلْعَةِ [They bade, one against another, for the commodity, or article of merchandise, successively raising the price]: said of the people of a market when a commodity is sold to him who bids more than others. (L.) And تزايدوا فِى الثَّمَنِ حَتَّى بَلَغَ مُنْتَهَاهُ [They augmented the price, one outbidding another, until it attained its utmost]. (A, TA.) 8 اِزْدَادَ [originally اِزْتَادَ]: see 1, in four places. b2: Also He took an addition. (Msb.) See, again, 1. b3: Also He took in addition: so in the saying, إِذَا ازْدَادَ الرَّاهِنُ دَرَاهِمَ مِنَ المُرْتَهِنِ [When the pledger takes money in addition from the receiver of the pledge]. (Mgh.) One says also, اِزْدَدْ مِنَ الخَيْرِ [Obtain thou, or gain thou, somewhat in addition of what is good: or it may mean seek thou, or desire thou, an increase, or addition, of what is good]. (A.) See what next follows, in two places.

10. استزاد He sought, or desired, or demanded, an increase, an addition, or more; (A, Mgh, Msb;) as also ↓ اِزْدَادَ; whence the saying, to a man to whom a thing has been given, ↓ هَلْ تَزْدَادُ Dost thou seek, or desire, or demand, more than what I have given thee? (L.) b4: [Hence,] هُوَ يَسْتَزِيدُ فِى حَدِيثِهِ [He seeks, or desires, to add, or exaggerate, or to exceed the due bounds, or to embellish with lies and additions, in his narration, or discourse]. (A, TA. [See also 5.]) b5: استزادهُ He sought, or desired, or demanded, of him an increase, an addition, or more. (Msb, K.) Yousay, ↓ لَوِ اسْتَزَدْتُهُ لَزَادَنِى If I had sought, or desired, or demanded, an increase, &c., he had given me an increase, &c. (Msb.) b6: [And hence,] (tropical:) He reckoned him, or held him, to have fallen short of doing what he ought to have done, (S, A, K, TA,) and complained of him, (A, TA,) or reproved him, for a thing that he did not approve. (TA.) And كَتَبَ إِلَيْهِ كِتَابَ اسْتِزَادَةٍ (tropical:) [He wrote to him a letter of complaint, or reproof, for his having fallen short, &c.; requiring him to do more]. (A.) زَيْدٌ an inf. n. of زَادَ. (S, Mgh, Msb.) b2: [Hence,] هُمْ زَيْدٌ عَلَى مِائَةٍ (S, A, L) and ↓ زِيدٌ (S, L) and ↓ زِياَدَةٌ (A) (tropical:) [They are more than a hundred].

زِيدٌ an inf. n. of زَادَ. (S, * K, * TK.) b2: See the next preceding paragraph.

زِيَادَةٌ an inf. n. of زَادَ. (S, Msb.) Using it as an inf. n., (Msb,) you say, اِفْعَلْ ذٰلِكَ زِيَادَةً [meaning Do thou that in addition]: (S, Msb:) the vulgar say ↓ زَائِدَةً, (S,) which one should not say. (Msb.) [Hence also,] حُرُوفُ الزِّيَادَةِ [The letters of augmentation; or the augmentative letters; i. e. the letters that are added to the radical letters in Arabic words]: they are ten, and are comprised in the saying, سَأَلْتُمُونِيهَا [“ Ye asked me for them ”], (TA,) and in أَلْيَوْمَ تَنْسَاهُ [“ Today thou wilt forget it ”]; (K, TA;) and more than a hundred and thirty other combinations comprising them have been mentioned: (MF:) [these letters are also called زَوَائِدُ, of which the sing. is ↓ زَائِدَةٌ.] See also زَيْدٌ. b2: [As a simple subst., or a subst. properly so termed, it signifies An increase, or increment; and augmentation, or augment; an addition, additament, adjunct, or accessory: an accession: excess, redundance, or superfluity: and a redundant part or portion or appertenance; a surplus; a residue: an excrescence: pl. زِيَادَاتٌ and زَيائِدُ. b3: Hence,] إِبِلٌ كَثِيرَةُ الزَّيَائِدِ i.e. الزِّيَادَات [Camels having much increase; lit., much, or many, increases]. (K.) A poet says, بِهَجْمَةٍ تَمْلَأُ عَيْنَ الحَاسِدِ ذَاتِ سُرُوحٍ جَمَّةِ الزَّيَائِدِ [With a herd of forty or more camels, that fill, or glut, the eye of the envier, enjoying pasturing by themselves, having much increase]: some say, [in citing this verse,] الزَّوَائِدِ, which is pl. of ↓ زَائِدَةٌ; but الزوائد is said only in relation to the legs of a beast. (L.) b4: [Hence also,] زِيَادَةُ الكَبِدِ, (so in a copy of the S, and in the A and L, and in several places in the K,) or الكَبِدِ ↓ زَائِدَةُ, (so termed by Zj, and so in the T, and in two copies of the S, and in the L,) both of which are correct, (TA,) [The redundant appertenance of the liver;] a certain small piece to which the liver is attached, or suspended: (Zj, in his “ Khalk el-Insán: ”) or a certain small appertenance of the liver (هُنَيَّةٌ مِنْهَا صَغِيرَةٌ), at its side, going away from it (مُتَنَحِّيَةٌ عَنْهَا): (S, L:) or a certain piece appended, or attached, to the liver (مُعَلَّقَةٌ بِهَا): (A:) or a certain appendage of the liver; [so I render هَنَةٌ مُتَعَلِّقَةٌ مِنْهَا, agreeably with the next preceding explanation; though it may be rendered a thing suspended from it, i.e. from the liver; or the right reading may be هنة متعلّقة بِهَا, which is virtually the same as the explanation in the A, and agreeable with what here follows: so called] because it is a redundance (تَزِيدُ) upon its upper surface: (L:) [all of these explanations seem to denote the round ligament of the liver: the Hebrew יֹחֶרֶח הַכּבֵד, in Ex. xxix. 22, literally signifies the same; like the slightly-varying appellations in Ex. xxix. 13 and Lev. iii. 4, and Lev. ix. 10: but the real meaning thereof is much disputed: the rendering of the LXX. is lobos tou* h>/patos; which is said to mean extrema pars hepatis: that of the Vulg., reticulum hepatis: that of our authorized Engl. Vers., the caul above the liver; (with this marginal note: “ it seemeth by anatomy, and the Hebrew Doctors, to be the midriff: ”) and it is remarkable that this is one of the meanings assigned to الخِلْبُ, which some hold to be syn. with زَيَادَةُ الكَبِدِ: (see خِلْبٌ:) Bochart (in his Hieroz. t. i., p. 498, seq.,) and Gesenius (in his Lex.) explain the Hebrew term as meaning the greater lobe of the liver: but this is hard to reconcile with the Hebrew or the Arabic; and utterly irreconcileable with the explanations given by the Arabs; among whom, it should be observed, were many of the Jewish religion, who cannot reasonably be supposed to have not known the correct meaning of a term relating to their sacrifices:] the pl. of زيادة is زَيَائِدُ, (L,) and that of ↓ زائدة is زَوَائِدُ. (S, L.) Hence the saying, الوَلَدُ كَبِدُ ذِى الوَلَدِ وَوَلَدُ الوَلَدِ زِيَادَةُ الكَبِدِ [The child is as the liver of the parent, and the grandchild is as the redundant appertenance of the liver]. (A, TA.) زَائِدٌ act. part. n. of زَادَ, (Msb,) [Increasing, augmenting, or growing. b2: Exceeding; in excess; redundant; superfluous; remaining over and above: excrescent: additional; in addition; adscititious.] You say, أَخَذْتُهُ بِدِرْهَمٍ فَزَائِدًا [I took it, i. e. bought it, for a dirhem and more]. (A.) [See also the next paragraph.]

زَائِدَةٌ [fem. of زَائِدٌ: and also a subst.; being transferred from the category of epithets to that of substs. by the affix ة: pl. زَوَائِدُ]: see زِيَادَةٌ, in five places. b2: [Hence,] الزَّوَائِدُ [Certain excrescences, or pendent hairs, termed] زَمَعَات, in the hinder part of the kind leg or foot. (K. [In the explanations there given, I read الرِّجْل, as in one copy, instead of الرَّحْل. It has been stated above, voce زِيَادَةٌ, on the authority of the L, that الزَّوَائِد is said only in relation to the legs of a beast.]) b3: [But] ذُو الزَّوَائِدِ means The lion: (S, K:) by the زوائد being mean this claws and his canine teeth and his roaring and his impetuosity. (S.) b4: زَائِدَةُ السَّاقِ The shin-bone. (L.) زَوَائِدِىٌّ a rel. n. from زَوَائِدُ pl. of زَائِدَةٌ; and used, app., as meaning Having something redundant; for] Sa'eed Ibn-'Othmán was surnamed الزَّوَائِدِىُّ because he had three بَيْضَات: so they assert. (S.) بُرُودٌ تَزِيدِيَّةٌ, (S, K,) and تَزِيدِيَّاتٌ [alone], (S,) [Garments of the kind termed] بُرُود having in them red stripes, (S, K,) to which streaks of blood are likened: (S:) so called in relation to تَزِيد the son of حُلْوَان, the father of a tribe: (S, K:) or, as some say, تَزِيد the son of حَيْدَان: (MF:) or from تَزِيد, a city, or town, of ElYemen, in which such برود were woven: (TA:) or, accord. to some, J and F are in error; and the truth is, that there were some merchants in Mekkeh, called بَنُو يَزِيدٍ, thus with ى and in relation to them certain [camel-vehicles for women of the kind called] هَوَادِج were termed ↓ يَزِيدِيَّةٌ. (MF.) مَزَادٌ: see مَزَادَةٌ, in two places.

مَزِيدٌ an inf. n. of زَادَ. (S, K.) You say, لَا مَزِيدَ عَلَى مَا فَعَلْتَ and ↓ لَا مُسْتَزَادَ, (A, Msb,) both meaning the same [i.e. There is no exceeding what thou hast done: or rather the latter means there is no desire for more than thou hast done, or there is no one of whom is desired more than thou hast done; for ↓ مُسْتَزَاد may be here an inf. n., and it may be a pass. part. n.]. (Msb.) A2: [It is also the pass. part. n. of زَادَ, signifying Increased, or augmented; as also مَزِيدٌ فِيهِ.]

مَزَادَةٌ [A leathern water-bag, one of a pair which is borne by a camel or other beast;] the half (شَطْر) of a رَاوِيَة: (Msb in art. زود:) [a water-bag of this kind is represented in a sketch of “ Sakkàs ” in my work on the Modern Egyptians:] it has two loops, and two kidney-shaped pieces of leather (كُلْيَتَانِ), the former of which are sewed to the latter: (TA voce خُرْبَةٌ:) the رَاوِيَة consists of two mezádehs (مَزَادَتَانِ), which are bound upon the two sides of the camel with the [cord called] رِوَآء: the pl. is مَزَايِدُ [often written مَزَائِدُ]; and sometimes the Arabs elided the ة, saying ↓ مَزَادٌ: (T, TA:) [both of these forms are mentioned in the S and K as pls.:] and ↓ مَزَادٌ without ة, is [also] applied to the single one (فَرْدَة [meaning the single water-skin]) which the rider attaches behind his camel's saddle, having no عَزْلَآء, [or spout (which is closed by means of a thong tied round it) at one of the lower extremities for pouring out the water; thus] differing from the مَزَادَة: (T, TA:) or the مزادة is a رَاوِيَة, [app. accord. to some who applied this latter term to a single water-bag,] (S, A, K,) or only (K) such as is composed of two skins with a third inserted between them to widen it: (A 'Obeyd, S, M, A, K:) and so are the سَطِيحَة and the شَعِيب: (A 'Obeyd, S:) or the سَطيحة is made of two skins put face to face; and the مزادة is of two skins and a half, or of three skins: (ISh, TA:) or it is [a water-bag] joined (مَشْعُربَة) at one side; if consisting of two faces (ان خرجت من وجهين [i. e. of two pieces of skin whereof each forms one face or side]) it is called a شَعِيب: or it is like a راوية having no عَزْلَآء [expl. above]: AM and the author of the Msb and some others assert that its medial radical letter is و, and that it is from الزَّوْدُ, (TA,) being so called because one furnishes himself with water in it for travellingprovision: (Msb in art. زود:) but this is a mistake: (TA:) it is thus called because it is enlarged by the addition of a third skin: (AO, El-Khafájee, TA:) [Fei says that] accord. to analogy it should be مِزَادَةٌ. (Msb in art. زود.) مُسْتَزَادٌ: see مَزِيدٌ, in two places.

يَزِيدِيَّةٌ, applied to هَوَادِج: see تَزِيدِيَّةٌ.