خز

ى1 خَزِىَ, aor. ـْ inf. n. خِزْىٌ (S, Mgh, * Msb, K, &c.) and خَزًى (Sb, K) and خِزْيَةٌ and مَخْزَاةٌ, (MA, [or these two are simple substs.,]) He was, or became, base, abased, abject, vile, despicable, or ignominious: (S, Mgh, Msb:) or, accord. to ISk, he fell into trial, or affliction: (S:) or he fell into trial, or affliction, (K, TA,) and evil, (TA,) and a thing that exposed him to disgrace, and thereby became base, abased, abject, vile, despicable, or ignominious; as also ↓ اِخْزَوَى, (K, TA,) like اِرْعَوَى: (TA:) or خِزْىٌ signifies disgrace, or ignominy: so in the Kur v. 37 [&c.]: (Sh, TA:) or its primary signification is a state of abasement, vileness, or ignominy, of which one is ashamed: so accord. to Er-Rághib and Bd and the Ksh: (MF, TA:) or the manifesting foul actions or qualities, for the manifesting of which one deserves punishment: (El-Harállee, TA:) or خَزِىَ signifies he became disgraced, and was confounded, or perplexed, by reason of disgrace. (TA.) b2: And خَزِىَ, (S, Msb, K,) aor. as above, (S, Mgh,) inf. n. خَزَايَةٌ (S, Mgh, Msb, K) and خَزًى, (K,) He was, or became, moved, or affected, with shame; (S, Mgh, Msb, K;) [as also ↓ استخزى: see the part. n. of this latter below:] or خَزَايَةٌ signifies the being moved, or affected, with much, or intense, shame. (JK.) A2: خَازَانِى فَخَزَيْتُهُ: see the next paragraph.

A3: خِزَايَةٌ: see art. خزو.3 خَازَانِى, inf. n. مُخَازَاةٌ, He vied, or contended, with me in mutual abasing; or rendering base, abject, vile, despicable, or ignominious. (TK.) You say, ↓ خَازَانِى فَخَزَيْتُهُ, (Ks, JK, S, K,) aor. of the latter أَخْزِيهِ, (Ks, JK, S,) [inf. n. app. خَزْىٌ,] I vied, or contended, with him (JK, TK) in mutual abasing, &c., (TK,) and I surpassed, or overcame, him [therein]: (JK:) [or it may signify, in abasement, &c.; for] the meaning [of the latter verb with its pronoun] is كُنْتُ

أَشَدَّ خَزْيًا مِنْهُ. (K: in the CK, خِزْيًا: but in a MS copy of the K, خِزْيًا.) 4 اخزاهُ He (God) abased him; or rendered him base, abject, vile, despicable, or ignominious: or may He abase him; &c.: (S, Msb:) or He disgraced him, or put him to shame: or may He disgrace him, &c. (K.) Hence, in the Kur [xi. 80], the saying of Lot to his people, وَلَا تُخْزُونِ فِى ضَيْفِى (TA) And disgrace ye not me in respect of my guests: (Bd, Jel, TA:) or make not me ashamed &c. (Bd.) One says also, of him who has done or said that which is approved, مَالَهُ أخْزَاهُ اللّٰهُ [What aileth him? May God abase him, or disgrace him!]; and so without ما له: (K:) it is like مَا لَهُ قَاتَلَهُ اللّٰهُ, said of a man whose action pleases: (S in art. نفر:) it is used in lieu of praise, to charm a person against the evil eye; and means a prayer for him, not an imprecation against him. (TA.) See also مُخْزٍ, below. b2: Also He made him to be ashamed for himself (Ham pp. 114 and 397, and TA) in respect of him, for his shortcoming. (TA.) [See the citation from the Kur above.] b3: He compelled him, or constrained him, to admit an evidence, or a proof, whereby he abased him, or disgraced him. (TA.) b4: And He aided him in, and made him to keep to, a مَخْزَاة [i. e. a thing that was a cause of shame, or of abasement or disgrace]. (TA.) 9 اِخْزَوَى: see 1.10 إِسْتَخْزَىَ see 1.

خَزٍ [part. n. of خَزِىَ] Base, abased, abject, rile, despicable, or ignominious. (MA.) [See also خَزْيَانُ and مُخْزًى.]

خَزْيَةٌ A habit, a quality, a practice, or an action, (JK,) or a crime, a sin, or an offence, or act of disobedience, (TA,) of which one is, or should be, ashamed: (JK, TA: [and ↓ مَخْزَاةٌ, which is coupled therewith in the JK, app. as syn. with it, properly signifies a thing, or an action, &c., that is a cause of shame, or of abasement or disgrace; being a noun of the class of مَبْخَلَةٌ and مَجْبَنَةٌ; originally مَخْزَيَةٌ: see 4, last sentence:]) and ↓ مُخْزِيَةٌ, of the form of an act. part. n., from أَخْزَى, signifies [the same; or] a bad, an evil, or a foul, habit, quality, practice, or action: the pl. of this last is مُخْزِيَاتٌ, and of the same [and of مَخْزَاةٌ also] مَخَازٍ. (Msb.) Or the first signifies A habit, a practice, or an action, in which one becomes base, despicable, or ignominious. (Mgh.) b2: Also A trial, or an affliction, (K, TA,) into which one is made to fall; (TA;) and so ↓ خِزْيَةٌ. (K.) خِزْيَةٌ: see what next precedes.

خَزْيَانُ Moved, or affected, with shame; (S, Msb, K, and Ham p. 36;) as also ↓ مُسْتَخْزٍ: (Har p. 482:) or, with much shame, (Lth, JK, TA,) on account of a bad, or foul, deed that he has done: (Lth, TA:) or it may signify [like خَزٍ] base, abased, abject, vile, despicable, or ignominious: (Ham ubi suprà:) fem. خَزْيَا (Lth, JK, S, K) and خَزْيَانَةٌ, which is irreg.: (TA:) pl. خَزَايَا. (Lth, JK, S, K.) مُخْزًى Rendered base, abject, vile, despicable, or ignominious, by a thing proved against him. (TA.) [See also خَزٍ and خَزْيَانُ.]

كَلَامٌ مُخْزٍ Speech, or language, that is approved, so that one says of its author, أَخْزَاهُ اللّٰهُ. (TA.) They relate that El-Farezdak gave utterance to an excellent verse, and said, هٰذَا بَيْتٌ مُخْزِىَّ, i. e. [This is a verse such as that,] when it is recited, people will say, [or rather, such as will make it to be said of me,] اللّٰهُ قَائِلَهُ مَا ↓ أَخْزَى

أَشْعَرَهُ [May God abase, or disgrace, the sayer thereof! How good, or excellent, a poet is he!]. (TA. [See 4.]) [Hence,] قَصِيدَةٌ مُخْزِيَةٌ [An ode] that is extremely good. (TA.) مَخْزَاةٌ, said in the MA to be an inf. n. of خَزِىَ: see خَزْيَةٌ.

مُخْزِيَةٌ: see خَزْيَةٌ.

مُسْتَخْزٍ: see خَزْيَانُ.

حو

ى1 حَوَاهُ, aor. ـِ (S, Msb, K,) inf. n. حَىٌّ, (S,) or حَوَايَةٌ, (Msb,) or both, (K,) He collected it; brought it, drew it, or gathered it, together; (S, Msb, K;) as also ↓ تحاواهُ: (TA:) he grasped it; got, or gained, possession of it: (Msb, K:) and ↓ احتواهُ signifies the same; (S, Msb, K;) as also عَلَيْهِ ↓ احتوى: (Msb, K:) or this last, he took, or got, possession of it; took it, got it, or held it, within his grasp, or in his possession: (S:) and حَوَاهُ signifies also he possessed it: (Msb:) and, said of a place [&c., as also ↓ احتوى

عليه and ↓ احتواه], it comprised, comprehended, or contained, it. (TA.) b2: He turned it round, made it to turn round, or wound it. (Har p. 236.

[See حَىٌّ in art. حى.]) A2: حَوَى حَوِيَّةً He made a vehicle for a woman such as is called حَوِيَّة. (TA.) A3: حَوِىَ [originally حَوِوَ]: see art. حو.2 تَحْوِيَةٌ [inf. n. of حوّى] signifies The act of drawing together, or contracting: and the state of drawing together, or contracting; or being drawn together, or contracted; as also تَحَوٍّ

[inf. n. of ↓ تحوّى]: (Lh, K:) or, in the opinion of ISd, تَحْوِيَةٌ has the former signification; and ↓ تَحَوٍّ, the latter. (TA.) A woman of the tribe of Kelb, being asked what she did in the rainy night, answered, أُحَوِّى نَفْسِى [I draw myself together]. (Lh, TA.) b2: كَانَتْ تُحَوِّى وَرَآءَهُ بِعَبَآءَةٍ

أَوْ كِسَآءٍ, occurring in a trad. of Safeeyeh, means She used to wind an عباءة or a كساء round the hump of the camel, behind him, and then to ride upon it. (IAth. [See حَوِيَّةٌ.]) 5 تحوّى, (S, K,) inf. n. تَحَوٍّ, (K,) It assumed a round, or circular, form; or coiled itself: (K:) or it gathered itself together, and coiled itself, or assumed a round, or circular, form. (S.) Yousay, تَحَوَّتِ الحَيَّةُ (S, K *) The serpent gathered itself together, and wound, or coiled, itself; (TA;) whence, as some say, the word حَيَّةٌ: (K:) and in like manner one says of the intestines. (K.) b2: See also 2, in two places.6 تَحَاْوَىَ see 1.8 إِحْتَوَىَ see 1, in four places.

A2: احتوى حَوِيًّا He made a small watering-trough, or tank, for his camels. (TA.) حَوًى, (Az, IB, TA,) or ↓ حَوِيَّةٌ, (K,) The having, or assuming, a round, or circular, or coiled, form; or roundness or circularity [or the state of being coiled]; of anything; (Az, K, TA;) as, for instance, of a serpent; (Az, IB, TA;) and of certain asterisms, which appear regularly disposed in a round, or circular, form. (Az, TA.) [See 5.]

حِوَآءٌ A place that comprises, comprehends, or contains, a thing: for instance, the belly [or womb] of the mother is a حوآء to the child [or fœtus]. (TA.) b2: A collection of tents (بُيُوت), near together; as also ↓ مُحَوًّى: (K:) or a collection of tents (بيوت) of people, made of camel's fur: (S:) or a collection of tents (بيوت) of people, at a water: (TA:) pl. أَحْوِيَةٌ: (S, TA:) and ↓ محتوى

[app. مُحْتَوًى] and ↓ محوى [app. مَحْوًى] signify a place in which the tents (بيوت) of a tribe are collected together: (Lth, TA:) the last is of the dial. of El-Yemen, where it is applied to a few small tents collected together in a tract, or region, of fruitful, or productive, land: (TA:) and its pl. is محاوى [or, more probably, مَحَاوٍ; with the article, المَحَاوِى]. (Lth, TA.) A tent of [goats'] hair, and of [camels'] fur, of the Arabs of the desert. (KL.) حَوِىٌّ Possessing, after deserving, or after becoming entitled. (IAar, K.) A2: A small wateringtrough, or tank, (K, TA,) which a man makes for his camel; called also مَرْكُوٌّ. (TA.) [See also the next paragraph.]

حَوِيَّةٌ: see حَوًى.

A2: Also A winding, or circling, or coiled, gut or intestine; and so ↓ حَاوِيَةٌ and ↓ حَاوِيَآءُ: (K:) [also called قِتْبٌ:] or the [kind of gut, or intestine, termed]

دَوَّارَة in the belly of the sheep or goat; as also ↓ حَاوِيَةٌ: (IAar:) حَوِيَّةٌ البَطْنِ and البَطْنِ ↓ حَاوِيَةٌ and البَطْنِ ↓ حَاوِيَآءُ all signify the same: (S:) the pl. is حَوَايَا; (K;) or this is the pl. of حَوِيَّةٌ, signifying the أَمْعَآء [or intestines into which the food passes from the stomach]; and the pl. of حَاوِيَةٌ and حَاوِيَآءُ is [said to be] حَوَاوٍ; (S;) but IB says that this latter pl. is not held to be allowable by Sb, and that حَوَايَا is the pl. of all the three sings., [originally] of the measure فَعَائِلُ as pl. of the first, and فَوَاعِلُ as pl. of the second and third [though in these two cases it should be by rule حَوَآءٍ]: AHeyth says that حَوَايَا as pl. of حَاوِيَةٌ is like زَوَايَا as pl. of زَاوِيَةٌ: and ISk mentions الحَاوِيَاتُ as pl. of الحَاوِيَةُ and الحَاوِيَآءُ, [in the latter case like قَاصِعَاتٌ as pl. of قَاصِعَآءُ,] and explains it as signifying بَنَاتُ اللَّبَنِ [app. meaning the small guts, or intestines, in which originate the lacteals]. (TA.) b2: Also sing. of حَوَايَا signifying Winding excavations or hollows, which the rain fills, and in which it remains a long time because the soil at the bottom thereof is cohesive and hard, retaining the water: the Arabs call them [also] أَمْعَآء, likening them to the حَوَايَا of the belly: accord. to AA, the pl. signifies i. q. مَسَاطِحُ [pl. of مِسْطَحٌ], made by collecting earth and stones upon smooth and hard rock, to confine thereby water: accord. to IB, on the authority of IKh, wells that are dug in the district of Kelb, in hard ground, whereby is confined the water of the torrents, which they drink throughout the year: accord. to Nasr, a certain construction with masses of rock in the form of a pool, on the way to Et-Teghlibeeyeh, near Ood: accord. to ISd, the sing. signifies a smooth and hard rock which is surrounded with stones and earth, in which water collects. (TA.) b3: Also A [garment of the kind called] كِسَآء, stuffed [with ثُمَام or the like], which is wound round the hump of the camel; (S, K; *) i. q. سَوِيَّةٌ, except that the former is only for camels, and the latter is sometimes for other animals: pl. حَوَايَا: (S:) a subst. from 2 in the last of the senses assigned to it above: (IAth:) [the same is app. meant by what here follows:] a certain thing that is prepared for a woman to ride upon. (TA. [But it was also used by men.]) 'Omeyr Ibn-Wahb El-Jumahee said, on the day of Bedr, when he computed the number of the companions of the Prophet, رَأَيْتُ الحَوَايَا عَلَيْهَا المَنَايَا [meaning I saw the حوايا with the men of courage upon them]: (S:) [for]

مَنِيَّةٌ [sing. of منايا] means (assumed tropical:) “ a man of courage upon his saddle. ” (TA.) حُوَيَّةٌ [a dim. of حَيَّةٌ]: see what next follows.

رَجُلٌ حَوَّآءٌ A man who collects serpents (حَيَّات); and so ↓ حَاوٍ: [which latter, vulgarly pronounced حَاوِى, is also now applied to a serpent-charmer; and a juggler who performs various tricks with serpents &c.:] (K in art. حى:) or the latter, (S in that art.,) or both, (T in that art.,) an owner of serpents; (T, S;) and so حَاىٍ: (T:) the pl. of حَاوٍ is حُوَاةٌ. (TA.) b2: [Hence,] ↓ الحَوَّآءُ الحُوَيَّةُ (assumed tropical:) The constellations Serpentarius and Serpens. (Kzw.) حَاوٍ: see what next precedes.

حَاوِيَةٌ: see حَوِيَّةٌ, in three places.

حَاوِيَآءُ: see حَوِيَّةٌ, in two places.

حَاوِىٌّ: see حَائِىٌّ, in art. حوأ.

حَيَّةٌ [meaning A serpent] is said by some to be from تَحَوَّى, because what is so termed gathers itself together, and winds, or coils, itself; (ISd, * K, * TA;) and to be originally حَوْيَةٌ; (TA in art. حى;) and their opinion is strengthened by the forms and meaning of the words حَوَّآءٌ and حَاوٍ (TA) [and by the form and meaning of the word مَحْوَاةٌ]: or the حيّة is so called because of the length of its life (لِطُولِ حَيَاتِهَا). (K. [See the next art.]) أَحْوَى: see art. حو.

أَحْوِىٌّ: see art. حو.

محوى [app. مَحْوًى]: see حِوَآءٌ.

أَرْضٌ مَحْوَاةٌ A land abounding with حَيَّات [or serpents]: (TA:) or containing serpents; as also مَحْيَاةٌ. (Ibn-Es-Sarráj, S in art. حى.) مَحْوِىٌّ pass. part. n. of حَوَاهُ. (Msb.) مُحَوًّى: see حِوَآءٌ.

محتوى [app. مُحْتَوًى]: see حِوَآءٌ.

حى: or حى and حيو 1 حَيِىَ, (S, Mgh, Msb, K,) and حَىَّ, (S, K,) which latter is the more common, (Fr, S,) [like مَلَّ, originally مَلِلَ,] dual حَيِيَا, and حَيَّا, (Fr,) pl. حَيُوا, (Fr, S,) like خَشُوا, (S,) and حَيُّوا, (Fr, S,) as some say, (S,) aor. ـْ (S, Msb, K,) and يَحَىُّ, (Fr, K,) [like يَمَلُّ, originally يَمْلَلُ,] occurring in poetry, but improper, and disallowed by the Basrees, (Fr,) inf. n. حَيَاةٌ [q. v. infrà], (IB, Mgh, Msb,) or حَيَآءٌ, (K,) and حِىٌّ and حَيَوَانٌ, (IB,) which last has an intensive signification, like its contr. مَوَتَانٌ, (Msb,) He, or it, lived; or was, or became, in the state termed حَيَاةٌ, explained below. (S, K.) [The inf. n. حَيَوَانٌ (q. v. infrà) suggests the supposition that حَيِىَ may be originally حَيِوَ; but I find no authority for this supposition; and if it be the case, this verb presents the only instance of a root of which the medial radical letter is ى and the final و.] b2: حَيُوا, said of a people, or company of men, (assumed tropical:) They were, or became, in good condition: (AA, S:) or they were, or became, fat, by having the means of subsistence, بَعْدَ هُزَالٍ [after leanness]. (Az. [See also 4.]) b3: You say also, حَيَّتِ النَّارُ, inf. n. حَيَاةٌ and حَيَآءٌ, (assumed tropical:) [The fire was, or became, alive, or burning,] like as you say, مَاتَت. (AHn.) b4: حَيِىَ الطَّرِيقُ (assumed tropical:) The road, or way, was, or became, apparent, or distinct. (K.) One says, إِذَا حَيِىَ لَكَ الطَّرِيقُ فَخُذْ يَمْنَةً (assumed tropical:) [When the road, or way, becomes apparent, or distinct, to thee, take to the right]. (TA.) b5: حَيِىَ and حَيِىَ مِنْهُ, aor. ـْ inf. n. حَيَآءٌ: see 10, in two places.

A2: حَىَّ الخَمْسِينَ: see 2.2 حيّاهُ, inf. n. تَحِيَّةٌ, (Mgh, Msb, K,) in its primary sense, i. q. ↓ احياهُ. (Mgh.) You say, حَيَّاكَ اللّٰهُ, (S, K,) meaning May God preserve thee alive; prolong thy life; or make thee to continue in life; syn. أَبْقَاكَ; (Fr, Selemeh Ibn-'Ásim, K;) as also ↓ احياك; (Selemeh Ibn-'Ásim, TA;) or عَمَّرَكَ: (Aboo-'Othmán El-Mázinee, Mgh, TA:) or may God save thee; or make thee to be free from evil, or harm, or the like: (Fr, TA:) or may God make thee to have dominion: (Fr, S, K:) or may God honour thee, and benefit thee. (Ham. p. 489.) And حَيَّاكَ اللّٰهُ وَبَيَّاكَ [explained in art. بى]. (TA.) And حَيَّا اللّٰهُ وَجْهَكَ [May God preserve thy face: see مُحَيًّا]. (Ham p. 23.) b2: Also He said to him حَيَّاكَ اللّٰهُ, explained above: (Mgh:) originally, he prayed for his life: and then, he prayed for him, absolutely: (Msb:) he saluted him; (K, TA;) and so حيّاهُ تَحِيَّةَ المُؤْمِنِ: (Lh, TA:) as used in the language of the law, he said to him, سَلَامٌ عَلَيْكَ. (Msb.) b3: [See also تَحِيَّةٌ, below.]

A2: حيّا الخَمْسِينَ [in the CK (erroneously) الخَمْسِينَ ↓ حَىَّ] He approached [the age of] fifty. (IAar, K, TA.) A3: حَيَّيَتُ حَآءً حَسَنةً and حَسَنًا [I wrote a beautiful ح]. (TA in باب الالف اللّينة.) 3 حَايَيْتُ النَّارَ, (inf. n. مُحَايَاةٌ, TA,) i. q. ↓ أَحْيَيْتُهَا [i. e. (assumed tropical:) I gave life to, enlivened, or revived, the fire] by blowing. (K.) [See also 2 in art. رهب; where a similar meaning is assigned to the former verb; but perhaps it is there a mistranscription.] مُحَايَاةٌ also signifies Nourishment (غِذَآء [which is properly speaking a subst., but seems to be here used as an inf. n.,]) for, or of a child, (K, TA,) with that whereby is his life, or, as in the M, because thereby is his life. (TA.) 4 احياهُ, (S, Msb, K, &c.,) inf. n. إِحْيَآءٌ, (TA,) said of God, (S, Msb,) He made him alive, to live, or be a living being; quickened, endued with life, vivified, [revivified, revived, or resuscitated,] him. (S, * Msb, * K.) Hence, in the Kur [lxxv. last verse], أَلَيْسَ ذٰلِكَ بِقَادِرٍ أَنْ يُحْيِىَ المَوْتَى, (S, TA,) i. e. Is not That Doer of these things (Jel) [able to quicken the dead?]. b2: See also 2, in two places. b3: (assumed tropical:) He (God) endued him with the intellectual faculty: as in the saying, in the Kur [vi. 122], أَوَمَنْ كَانَ مَيِّتًا فَأَحْيَيْنَاهُ (assumed tropical:) [And is he who was intellectually dead and whom we have endued with the intellectual faculty...?]. (Er-Rághib.) b4: See also 3. b5: احيا الأَرْضَ (assumed tropical:) He (God) revived the earth, or land, by the rain, so as to produce in it plants, or herbage. (TA.) And أُحْيِيَتِ الأَرْضُ (assumed tropical:) The land was tilled, and made productive. (AHn.) And احيا المَوَاتِ (tropical:) He turned to use the unowned and unused and uncultivated land by walling it round or sowing it or building upon it and the like. (TA.) b6: Also (assumed tropical:) He (a man) found the land to be fruitful, or abundant in herbage, (S, K,) with fresh herbage. (K.) b7: احيا اللَّيْلَ (assumed tropical:) He passed the night in religious service, worship, adoration, or devotion, abstaining from sleep: (TA:) or [simply] he remained awake during the night. (W p. 9.) And احيا لَيْلَتَهُ He passed his night awake. (MA.) A2: احيت النَّاقَةُ The she-camel had living offspring; (S, K;) her offspring seldom, or never, died. (S.) b2: احيا القَوْمُ The people, or company of men, had their cattle living: (K:) or had their cattle in good condition: (AA, S, K:) or had rain, so that their beasts obtained herbage to such a degree that they became fat: (Az:) or they (themselves) became in a state of abundance of herbage, or plenty. (S, K. [See also 1.]) 5 تحيّا مِنْهُ (assumed tropical:) He shrank from it: taken from الحَيَآءُ [or الحَيَاةُ]; because it is of the nature of the living to shrink: or it is originally تَحَوَّى; the و being changed into ى; or [in other words] from الحَىُّ “ the act of collecting,” [inf. n. of حَوَاهُ,] like تَحَيَّزَ from الحَوْزُ. (TA.) [See also 10.]6 تَحَايَا as quasi-pass. of 3, He quickened, enlivened, or revived, himself. See an ex. voce رُوحٌ.]10 استحياهُ He spared him; let him live; or left him alive; (S, Msb, K, TA;) did not slay him; (Msb;) in which sense the verb has but one form: (Msb, TA:) or he left him; let him alone; or forbore from him. (Mgh.) b2: Hence, as some say, (K,) إِنَّ اللّٰهَ لَا يَسْتَحْيِى أَنْ يَضْرِبَ مَثَلًا, (S, K,) in the Kur [ii. 24], i. e. لَا يَسْتَبْقِى

[meaning Verily God will not spare to propound, or refrain from propounding, a parable, or as a parable]. (S.) [Hence, also,] إِنَّ اللّٰهَ يَسْتَحْيِى مِنْ ذِى الشَّيْبَةِ المُسْلِمِ أَنْ يُعَذِّبَهُ, i. e. [Verily God] forbears from punishing [the hoary Muslim]. (Er-Rághib.) b3: [اِسْتَحْيَى, or اِسْتَحْيَا, which latter is the more proper mode of writing it, also signifies He felt, or had a sense of, or he was, or became, moved or affected with, shame, shyness, or bashfulness; and particularly, but not always, honest shame, or pudency, or modesty; or his soul shrank from foul things; as also اِسْتَحَى; and ↓ حَيِىَ, inf. n. حَيَآءٌ.] استحيى is of the dial. of El-Hijáz; and استحى, with a single ى, is of the dial. of Temeem; (Akh, S, Msb;) the former being the original, (Akh, S,) and that which is used in the Kur: (Msb:) in the latter, the first ى [of the original] is suppressed, [and its vowel is transferred to the ح,] to facilitate the pronunciation, because of the occurrence of the two ى s together: this is the opinion of Sb; and with it agrees that of Aboo-'Othmán [ElMázinee]: the opinion ascribed to Sb in the S, namely, that اِسْتَحَيْتُ is changed from اِسْتَحْيَيْتُ in like manner as اِسْتَبَعْتُ is changed from اِسْتَبٌيَعْتُ, is that of Kh, and is disallowed by El-Mázinee. (IB.) You say, استحيى منه, (S, K, [in the CK, erroneously, عَنْهُ,]) or استحيا منه, (Mgh, Msb,) and استحى منه, and استحياهُ, (S, Msb, K, TA,) and استحاهُ; (TA, [and so in the CK in the place of استحياهُ;]) as also منه ↓ حَيِىَ, (S, Mgh, Msb, K,) aor. ـْ (S,) inf. n. حَيَآءٌ; (S, * Mgh, Msb, K;) He was ashamed of it or on account of it, or ashamed to do it, or shy of doing it; [generally meaning a foul thing;] he was ashamed for himself, or of himself, or was bashful, or shy, with respect to it, or him; he was abashed at, or shy of, it, or him; (K;) he shrank from it, or him: (Msb, K: *) and استحيى مِنْ كَذَا [or استحيا] He disdained, or scorned, such a thing; abstained from it, or refused to do it, by reason of disdain and pride; he dislike, or hated, it, and his soul was above it; he shunned it, avoided it, or kept himself far from it; syn. أَنِفَ مِنْهُ. (TA.) حَىَّ a verbal noun, (S, M, Mgh, TA,) and therefore immediately followed by عَلَى, (M, TA,) used as an imperative [addressed to a single person, male or female, and to more than one]; (S;) used in calling, or summoning, or inviting, and urging; (Lth, T, TA;) and having no verb derived from it [alone, for حَيْعَلَ is derived from حَىَّ and عَلَى together]; (Lth, T, Msb, TA;) meaning Come: (S, M, Mgh, Msb, K, TA, &c.:) or come quickly: or hasten. (Mgh, TA.) Hence, حَىَّ عَلَى الصَّلَاهٌ (in the أَذَان, TA) Come to prayer: (IKt, S, M, Msb, K:) or come ye to prayer: or come ye quickly: or hasten ye. (TA.) And حَىَّ عَلَى الفَلَاحْ [in the same: see art. فلح]. (Mgh, TA.) And حَىَّ عَلَى الغَدَآءِ [Come to the morning-meal]: and على العَشَآءِ [to the evening-meal]: (Msb:) and على الثَّرِيدِ [to the crumbled bread moistened with broth]: (S:) and على الخَيْرِ [to good, good fortune, prosperity, &c.]. (Lth, T, TA.) The saying of Ibn-Ahmar, حَىَّ الحُمُولَ فَإِنَّ الرَّكْبَ قَدْ ذَهَبَا means Keep thou to the loads [for the riders upon the camels have gone]. (TA.) b2: In the phrase حَىَّ هَلَ, and حَىَّ هَلًا, followed by عَلَى كَذَا and إِلَى كَذَا, and حَىَّ هَلَا, (K,) which last is used in a case of pausation, but is bad in other cases, (S in art. هل,) and حَىَّ هَلْ, and حَيَّهْل, [so in the copies of the K,] with the ه quiescent, (K,) and حىّ هلن [app. حَىَّ هَلَنْ, for حَىَّ هَلًا, or perhaps a mistranscription for حَىَّ هَلَكَ], (TA,) [the most common rendering of حَىَّ هَلَ &c. is like that of حَىَّ alone, namely, Come: or] حىّ signifies hasten thou; and [هل or] هلا, come to it, or reach it; [so that the meaning is hasten thou: come to such a thing:] or حىّ signifies come; and [هل or] هلا, quickly (حَثِيثًا), or be thou quick; [so that the meaning is come quickly to such a thing:] or [هل or]

هلا signifies be thou quiet; and the meaning is أَسْرِعْ عِنْدَ ذِكْرِهِ وَاسْكُنْ حَتَّى يَنْقَضِىَ [Speed thou at the mention thereof, and be quiet until it is finished]. (K.) Accord. to Abu-lKhattáb, the Arabs used to say, حَىَّ هَلَ الصَّلَاةَ, meaning Come thou to prayer. (TA.) And one says, حَىَّ هَلْ بِفُلَانٍ, (IAar, and so in the CK,) and حَىَّ هَلًا بفلان, (IAar, and so in MS. copies of the K,) and حَىَّ هَلَ بفلان, meaning Hasten thou with such a one: (IAar:) or keep thou to such a one, and call him. (K.) It is said in a trad., إِذَا ذُكِرَ الصَّالِحُونَ فِحَىَّ هَلَ بِعُمَرَ, (S in art. هل,) or فَحَيَّهَلًا بِعُمَرَ, (TA,) i. e. [When the good, or righteous, are mentioned, then] keep thou to 'Omar, and call 'Omar, (S ubi suprà, and TA,) and begin with him, and be quick in mentioning him; (TA;) for he is of such. (S ubi suprà.) Accord. to some of the grammarians, (TA,) when you say حَىَّ هَلًا, with tenween, it is as though you said حَثًّا; and without tenween, it is as though you said الحَثَّ; the tenween being made a sign of indeterminateness; and the omission of it, a sign of determinateness: and so it is in all compounds of this kind. (K.) [See also art. هل.]

حَىٌّ Living, having life, alive, or quick; contr. of مَيِّتٌ [or مَيْتٌ]; (S, Mgh, * Msb, * K;) and ↓ حَيَوَانٌ is syn. with حَىٌّ [as meaning having animal life]: (IB:) dim. of the former ↓ حُيَىٌّ: (Msb:) and pl. أحْيَآءٌ. (Msb, K.) When you say of a person, لَيْسَ بِحَىٍّ, you mean that he is dead: (Lh:) but مِنْهَا ↓ ضُرِبَ ضَرْبَةً لَيْسَ بِحَاىٍ, (Lh, K,) [in the CK ضَرَبَ, and] in [some of] the copies of the K, erroneously, بِحَآءٍ, (TA,) means [He was struck a blow] in consequence of which he will not live: (Lh, K: *) like as the saying لَا تَأْكُلْ كَذَا فَإِنَّكَ مَارِضٌ means Thou wilt be sick if thou eat such a thing. (Lh, K.) Accord. to ISh, one says, أَتَانَا حَىُّ فُلَانٍ, meaning Such a one came to us in his life [-time]: and سَمِعْتُ حَىَّ فُلَانٍ يَقُولُ كَذَا, meaning I heard such a one say thus in his life [-time]: (TA:) [or the former may mean Such a one himself came to us: and the latter, I heard such a one himself say thus: for] حى [i. e. حَىّ as a prefixed noun] is sometimes redundant, like آل and ذُو: (Ham p. 308:) [and] IB says that حَىُّ فُلَانٍ means Such a one himself. (TA.) And they say, أَهْلِكَ ↓ كَيْفَ أَنْتَ وَحَيَّةُ, i. e. How art thou, and those remaining alive of thy family? (TA.) b2: Applied to God, Deathless. (Er-Rághib.) b3: Possessing the faculty of growth, as an animal, and as a plant: (Er-Rághib:) and, applied to a plant, fresh, juicy, or succulent, and growing tall. (TA.) b4: [Sensitively alive;] possessing the faculty of sensation. (Er-Rághib.) b5: (assumed tropical:) [Intellectually alive;] possessing the faculty of intellect. (Er-Rághib.) [Hence,] (assumed tropical:) A Muslim; like as مَيِّتٌ means an unbeliever. (TA.) b6: (assumed tropical:) Lively, as meaning free from grief or sorrow. (Er-Rághib.) b7: (assumed tropical:) Whole, sound, or unbroken. (L and TA in art. صأب.) b8: أَرَضٌ حَيَّةٌ (assumed tropical:) Fruitful land; or land abounding with herbage; (K, TA;) like as ارض مَيْتَةٌ means unfruitful land. (TA.) b9: الشَّمْسُ حَيَّةٌ (assumed tropical:) The sun is, or was, of a clear colour, unaltered by approaching the place of setting; as though its setting were regarded as death: (TA:) or still bright and white: or still hot and powerful: but the former of these two meanings is the more probable. (Mgh.) b10: نَارٌ حَيَّةٌ (assumed tropical:) [A live, or burning, fire. (AHn.) b11: طَرِيقٌ حَىٌّ (assumed tropical:) An apparent, or a distinct, road or way: (K:) pl. أَحْيَآءٌ. (TA.) A2: See also حَيَّةٌ, first sentence.

A3: [A tribe] of the Arabs: (S:) the children, or descendants, of one father or ancestor, whether many or few: and a شَعْب comprising قَبَائِل: (Az, TA:) or a قَبِيلَة of the Arabs: (Msb:) or a بَطْن of the بُطُون of the Arabs: (K, TA:) pl. أَحْيَآءٌ. (S, Msb, K.) A4: The vulva, or external portion of the organs of generation, of a woman. (Az, K. See also حَيَآءٌ, of which حَىٌّ is also said to be a pl.) Hence, سَعَفُ الحَىِّ, applied by an Arab of the desert to The paraphernalia of a bride. (Az, TA.) A5: لَاحَىَّ عَنْهُ means لَامَنْعَ مِنْهُ, (Ks, K, *) i. e. [There is no forbiddance of him; or] nothing is forbidden him. (Fr.) A6: لَا يَعْرِفُ الحَىَّ مِنَ اللَّىِّ He knows not, or will not know, what is true from what is false; (IAar, K, Har p. 236;) and so الحَوَّ من اللَّوِّ: (TA:) or the حَوِيَّة [or winding gut, &c.,] from the twisting of the rope: (K:) or overt speech from covert: or the living from the dead: or the act of turning round, or winding, [see حَوَاهُ, (in art. حوى,) of which حَىٌّ is an inf. n.,] from the act of twisting. (Har ubi suprà.) A7: The act of collecting. (TA. [But in this and some other senses it is an inf. n. of حَوَى: see 1 in art. حوى.]) A8: أَحْيَآءٌ as pl. of حَآءٌ: see art. حوأ.

حِىٌّ: see حَيَاةٌ, of which it is said to be a syn.: and of which it is also said to be a pl.:

A2: and see حَيَآءٌ, of which, also, it is said to be a pl.

حَيَّةٌ [A serpent;] a certain thing well known: (K, TA:) [improperly explained in the Msb as syn. with أَفْعًى:] applied to the male and the female; (S, Msb;) the ة being added to denote one of a kind, as in بَطَّةٌ and دَجَاجَةٌ; [although حَىٌّ is not used as a coll. gen. n.; and] although the saying عَلَى حَيَّةٍ ↓ رَأَيْتُ حَيًّا, as meaning [I saw] a male [serpent] upon a female [serpent], is related as having been heard from the Arabs: (S:) but ↓ حَيُّوتٌ is also applied to the male; (Az, S, K;) the ت being augmentative; for the word is originally حَيُّو [or حَيُّوٌّ]: (Az, TA:) it is said that it does not die unless by an accident: and they say of a long-lived man, مَا هُوَ إِلَّا حَيَّةٌ [He is none other than a serpent]; and in like manner they say of a woman; as though it were called حيّة because of its long life: [for] some, including Sb, say that it is derived from حَيَاةٌ, as the rel. n. is حَيَوِىٌّ, not حَوَوِىٌّ: and to him who objects that one says رَجُلٌ حَوَّآءٌ [meaning “ a man who collects serpents ”], it is replied that حَيَّةٌ and حَوَّآءٌ are of different roots, like لُؤْلُؤٌ and لَأّلٌ, &c.: but it may be from تَحَوَّى, because of its winding, or coiling, itself; and some say that it is originally حَوْيَةٌ; some, that it is originally حَيْوَةٌ: (TA:) [the dim. is ↓ حُيَيَّةٌ:] the pl. is حَيَّاتٌ (K) and حَيْوَاتٌ, (K, TA,) or حَيَوَاتٌ. (So in some copies of the K [agreeably with the dial. of Hudheyl].) Hence the prov. هُوَ أَبْصَرُ مِنْ حَيَّةٍ

[He is more sharp-sighted than a serpent]; because of the sharpness of its sight: and أَظْلَمُ مِنْ حَيَّةٍ [more wrongful in conduct than a serpent]; because it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA.) and سَقَاهُ اللّٰهُ دَمَ الحَيَّاتِ [May God give him to drink the blood of the serpents]; i. e., (assumed tropical:) destroy him. (TA.) And ↓ لَا تَلِدُ الحَيَّةُ إِلَّا حُيَيَّةً [The serpent does not bring forth anything save a little serpent]: a prov. applied to the cunning and mischievous, or malignant. (TA.) And فُلَانٌ حَيَّةُ الوَادِى, or الأَرْضِ, or البَلَدِ, or الحَمَاطِ, (assumed tropical:) Such a one is cunning and mischievous, or malignant, (IAar, K,) and intelligent, in the utmost degree: (IAar:) [or] فلان حيّة الوادى means (assumed tropical:) such a one is strong in resisting, a defender of his possessions. (TA.) And حَيَّةُ الوَادِى is also an appellation applied to (assumed tropical:) The lion; (K, TA;) because of his cunning, or craftiness. (TA.) One says also, هُمْ حَيَّةُ الأَرْضِ, meaning (assumed tropical:) They are cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge: so in a saying of Dhu-l-Isba' El-'Adwánee cited voce عَذِيرٌ. (TA.) And فُلَانٌ حَيَّةٌ ذَكَرٌ (S, TA) (assumed tropical:) Such a one is courageous and strong. (TA.) and رَأْسُهُ رَأْسُ حَيَّةٍ (assumed tropical:) He is clever, or ingenious; acute, or sharp; intelligent. (TA.) And رَأَيْتُ فى كِتَابِهِ حَيَّاتِ وَعَقَارِبَ (assumed tropical:) I saw in his letter slanders, or calumnies, addressed to the ruling power, in order to cause the object thereof to fall into embarrassment from which escape would be difficult. (TA.) b2: الحَيَّةُ is also a name of (assumed tropical:) [The constellation Draco; commonly called التِّنِّينُ;] certain stars [partly] between the فَرْقَدَانِ [or B and y of Ursa Minor] and بَنَاتُ نَعْشٍ [meaning the stars in the tail of Ursa Major]: (K:) so called by way of comparison. (TA.) b3: And حَيَّةٌ also signifies (assumed tropical:) A certain mark made with a hot iron upon the neck, and upon the thigh, of a camel, twisting, or winding, like the حَيَّة [properly so called]. (Ibn-Habeeb, TA.) A2: See also حَىٌّ.

حَيًا Rain; (S, Msb, K;) as also ↓ حَيَآءٌ: (K:) or much rain: (Har p. 185:) as being the means of giving life to the earth: (TA:) and (assumed tropical:) plenty; or abundance of herbage, (S, K,) and the means of giving life to the earth and to men; as being caused by the rain; and so ↓ حَيَآءٌ: (TA:) or [simply] herbage; because produced by the rain: and fat, and fatness; because produced by the herbage: (Ham p. 662:) dual. حَيَيَانِ: (S:) and pl. أَحْيَآءٌ. (TA.) حَيَا الرَّبِيعِ means The rain [called ربيع, or of the season thus called,] that gives life to the earth. (TA.) A2: See also the next paragraph.

حَيَآءٌ an inf. n. of حَيِىَ in the first of the senses explained in this art. (K.) b2: [Hence,] syn. with حَيًا, in two senses: see the next preceding paragraph, in two places. b3: Also inf. n. of حَيِىَ as syn. with اِسْتَحْيَى; (S, * Mgh, Msb, K;) i. q. اِسْتِحْيَآءٌ; (S;) Shame; a sense of shame; shyness, or bashfulness; [and particularly, but not always, honest shame, or pudency, or modesty;] syn. حِشْمَةٌ; (K;) a shrinking of the soul from foul conduct, (Bd in ii. 24, and Er-Rághib,) through fear of blame; (Bd ibid.;) a languor that affects the animal faculty, (Bd ibid, and Mgh, *) and turns it back from its actions: (Bd:) and repentance; syn. تَوْبَةٌ. (K.) b4: And hence, as being a thing that should be concealed, and of which one is ashamed to speak plainly, (TA,) The vulva, or external portion of the female organs of generation, (فَرْج, El-Fárábee, Msb, K, or رَحِم, [which here means the same,] S,) of a camel, (El-Fárábee, S, Msb, K,) or an animal having feet like those of the camel, and of a cloven-hoofed animal, and of a beast of prey: (K:) accord. to Az, the دُبُر [here meaning the same as فَرْج] of any of these and of other animals: (Msb:) accord. to IAar, it is of the ewe or she-goat, the cow, and the gazelle: (ISd, TA:) and [sometimes] the فَرْج of a girl, (El-Fárábee, Msb,:) or of a woman: (Zj in his “ Khalk el-Insán: ” [see also حَىٌّ:]) and ↓ حَيًا signifies the same; (K;) but accord. to Az, this is not allowable except in poetry, in a case of necessity: (TA:) pl. أَحْيَآءٌ (Az, IJ, K) and أَحْيِيَةٌ (As, Sb, S, K) and, by contraction, أَحِيَّةٌ, (Sb, IB, TA,) which is said to be preferable, (TA,) and [quasi-pl. n.] ↓ حَىٌّ and ↓ حِىٌّ [which two have been mistaken by Freytag for syns. of تَحِيَّةٌ, immediately following them in the K]. (Sb, K.) حَيَاةٌ, or ↓ حَيٰوة, (as in different copies of the K, in the latter manner in copies of the S,) written with و in the Kur, to show that و follows ى in the pl. [حَيَوَاتٌ, like صَلَوَاتٌ], or because the sound of the ا is inclined towards that of و, (ISd, TA,) and ↓ حَيَوْةٌ, with sukoon to the و, (K,) which is substituted for the ا of حَيَاةٌ, as is done by the people of El-Yemen in the case of every ا that is changed from و, as in صَلَاةٌ and زَكَاةٌ, though the final radical letter of the verb of حَيَاةٌ is ى, (TA,) an inf. n. of حَيِىَ in the first of the senses explained in this art.; (IB, Mgh, Msb;) Life; contr. of مَوْتٌ; (S, K;) as also ↓ حَيَوَانٌ and ↓ حِىٌّ, (K,) or this last is asserted to be a pl. of حَيٰوةٌ, (S,) and as also ↓ مَحْيًا, (S, * Har pp. 25 and 350,) of which the pl. is مَحَاىٍ: (S:) حَيَاةٌ signifies the faculty of growth, as in an animal, and in a plant: and the faculty of sensation: and (assumed tropical:) the faculty of intellect: and (assumed tropical:) freedom from grief or sorrow: and everlasting life in the world to come; to which one attains by that حياة which is intelligence and knowledge: and the حياة that is an attribute of God. (Er-Rághib.) يَا لَيْتَنِى قَدَّمْتُ لِحَيَاتِى, in the Kur [lxxxix. 25], means [O, would that I had prepared, or laid up in store,] for my everlasting state of existence. (Er-Rághib.) And ↓ فَإِنَّ الدَّارَ الآخِرَةَ لَهِىَ الحَيَوَانُ, in the Kur [xxix. 64], means [And verily the last abode is] the abode of everlasting life: (TA:) or الحيوان here means the life that will not be followed by death: or much life; like as مَوَتَانٌ signifies much death: (Msb:) and it is also the name of a certain fountain in Paradise, [the water of] which touches nothing but it lives, by permission of God. (TA.) الحَيٰوةُ الطَّيِّبَةُ, accord. to I'Ab, explaining xvi. 99 of the Kur, (TA,) means Lawful means of subsistence (K, TA) in the present world: (TA:) or Paradise. (K, TA.) b2: Also (assumed tropical:) Advantage, or profit; or a cause, or means, thereof: whence the saying, لَيْسَ لِفُلَانٍ حَيَاةٌ There is not, in such a one, profit, nor good: and so it is said to mean in the Kur [ii. 175], وَلَكُمْ فِى القِصَاصِ حَيٰوةٌ (assumed tropical:) [And there is to you, in retaliation, an advantage]: (TA:) or this means that the knowledge of the law of retaliation restrains from slaughter, and so is a cause of life to two persons; and because they used to slay one who was not the slayer, retaliation upon the slayer is a cause of saving the lives of the rest: or the meaning is life in the world to come; for when the slayer has suffered retaliation in the present world, he is not punished for his act in the world to come. (Bd.) b3: حَيَاةُ الشَّمْسِ means (assumed tropical:) The remaining of the light and whiteness of the sun: or the remaining of its heat and power: but the former of these two meanings is the more probable. (Mgh. [See الشَّمْسُ حَيَّةٌ, voce حَىٌّ.]) حَيٰوةٌ and حَيَوْةٌ: see the next preceding paragraph.

حَيِىٌّ Having حَيَآء [i. e. shame, shyness, bashfulness, pudency, or modesty]; (K;) part. n. of حَيِىَ as syn. with استحيى; of the measure فَعِيلٌ: (Msb:) fem. حَيِيَّةٌ. (TA.) The saying of I'Ab, اَللّٰهُ حَيِىٌّ, means God is one who acts with others in the manner of him who has حَيَآء; for حَيَآء in its proper sense is not ascribable to Him: (Mgh:) or one who leaves undone evil deeds, and does good deeds. (Er-Rághib.) حُيَىٌّ: see حَىٌّ, of which it is the dim.

حُيَيَّةٌ: see حَيَّةٌ, (of which it is the dim.,) in two places.

A2: And dim. of حَآءٌ, q. v. in art. حوأ. (Lth, TA in باب الالف الليّنة.) حَيَوِىٌّ [Of, or relating to, the serpent;] rel. n. of حَيَّةٌ. (S.) A2: [And rel. n. of حَا: see حَائِىٌّ in art. حوأ.]

حَيَوَانٌ an inf. n. of حَيِىَ, like حَيَاةٌ, (IB,) but having an intensive signification: (Msb:) see حَيَاةٌ, in two places. b2: See also حَىٌّ, first sentence. b3: Also Any thing, or things, possessing animal life, (Msb, K, *) whether rational or irrational; [an animal, and animals;] used alike as sing. and pl., because originally an inf. n.; (Msb;) contr. of مَوَتَانٌ [q. v.]. (S.) [حَيَوَانَاتٌ is used as its pl. of pauc. And hence,] الحَيَوَانَاتُ الخَمْسُ [The five animals] is applied to what may be killed by a person in the state of إِحْرَام, and by one engaged in prayer: (Msb in art. فسق:) these are the rat, or mouse, and the biting dog, and either the serpent, the crow termed أَبْقَع, and the kite, or the serpent, the scorpion, and the kite, or the serpent, the scorpion, and the crow, or the scorpion, the crow, and the kite. (Es-Suyootee, in “ El-Jámi' es-Sagheer,” voce خَمْسٌ.) It is originally حَيَيَانٌ; (Sb, K, TA;) the ى which is the final radical letter being changed into و because the occurrence of two ى together is disliked: (Sb, TA:) Aboo-'Othmán [El-Má- zinee] holds the و to be a radical letter; but his opinion is said to be not admissible, because it is asserted that there is no instance in the language of a word of which the medial radical is ى, and the final و. (TA.) حَيَوَانِىٌّ [Of, or relating to, an animal or animals]. b2: It is [also] particularly applied to A seller of birds. (TA.) حَيَوَانِيَّةٌ Animality; or animal nature.]

حَيُّوتٌ: see حَيَّةٌ.

حَاىٍ, of the measure فَاعِلٌ, [said to be] originally حَايِوٌ, is syn. with حَاوٍ and حَوَّآءٌ, belonging to art. حوى [q. v.]. (Az, TA.) أُحَىُّ and أُحَىٌّ and أُحَىٍّ: see art. حو.

أُحَيْوٍ: see art. حو.

أَحْيَى in the saying أَحْيَى مِنْ ضَبٍّ [More longlived than a ضبّ, a kind of lizard, which is supposed to live seven hundred years,] is from الحَيَاةُ. (TA.) b2: In the sayings أَحْيَى مِنْ هَدِىٍّ [More shy, or bashful, than the bride] and أَحْيَى مِنْ مُخَدَّرَةٍ [More shy, or bashful, than a girl kept behind the curtain] it is from الحَيَآءُ. (TA.) تِحْيَاةٌ: see the next paragraph.

التَّحَايِى The two stars in the foot and before the foot of the foremost of Gemini: (Kzw:) or three stars over against الهَنْعَة [which is the Sixth Mansion of the Moon]; (IKt, K;) and sometimes the moon deviates from الهنعة, and makes its abode in التحايى: (IKt:) they are between the Milky Way and the stars that follow العَيُّوق [or Capella]: Aboo-Ziyád El-Kilábee used to say that this name means الهنعة, and is also pronounced التَّحَائِى, withء: but AHn says that the moon makes its abode in these stars, and not in الهنعة itself: (TA:) its sing. is ↓ تِحْيَاةٌ; (IKt, AHn, TA;) if so, of the measure تِفْعَلَةٌ, like تِحْلَبَةٌ, not فِعْلَاةٌ, like عِزْهَاةٌ, because there is no such root as تَحى; derived from الحَيَا, because its نَوْء [here meaning its auroral setting, in midwinter,] is attended with much rain: but التحائى, with ء, is irreg.; as though pl. of ↓ تَحِيَّةٌ likened to a word of the measure فَعِيلَةٌ. (IB.) تَحِيَّةٌ inf. n. of 2. (Mgh, Msb, K.) b2: Also A salutation, or greeting, (A'Obeyd, AHeyth, Mgh, Msb,) pronounced by one person to another on their meeting; (AHeyth;) particularly the saying سَلَامٌ عَلَيْكَ; (Mgh, * Msb;) and the like; (Mgh;) the most comprehensive form thereof, used by the believer [to his fellow-believer], being the saying السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ: (AHeyth:) hence it is pluralized; the pl. being تَحِيَّاتٌ and تَحَايَا. (Mgh.) b3: Also Continuance, or endurance; or endless, or everlasting, existence: (IAar, Msb, K, &c.:) and so it is said to mean in the following verse of Zuheyr Ibn-Jenáb ElKelbee; who was a [kind of] king among his people: قَدْ نِلْتُهُ إِلَّا التَّحِيَّهْ وَلَكُلُّ مَا نَالَ الفَتَى

[And indeed everything that the young man has attained, I have attained it, except endless existence]: or, as some say, it here means security from death and from evils. (TA. [But more probably the meaning is that next following: for in the Mz, 49th نوع, where this verse is cited, but with مِنْ كُلِّ in the place of وَلَكُلُّ, he is said to have been (not a king, but,) “ a nobleman. ” See also, respecting him, p. x. of my Preface.]) and (tropical:) Dominion, or kingship: (Fr, AA, S, Mgh, Msb, K, &c.:) because the people of the Time of Ignorance used to greet kings [or rather those of Himyer] by the saying أَبَيْتَ الَّعْنَ, which they addressed to none other than a king; so that when any one of them became a king, it was said of him, فُلَانٌ نَالَ التَّحِيَّةَ [meaning (tropical:) Such a one has attained the kingship]. (Mgh: in which, and in the S, the foregoing verse is cited as an ex. of this last meaning.) التَّحِيَّاتُ لِلّٰهِ means Endless existence belongs to God: (Lth, Msb, TA:) or dominion, or kingship: (Lth, Yaakoob, S, Msb, TA:) or freedom, or security, from all evils, (Khálid Ibn-Yezeed, AHeyth,) and from all causes of the cessation of existence: (AHeyth:) or endless existence, and security from evils, and dominion, and the like: (Fr:) or the expressions [of praise] that indicate and imply the ascription of dominion and endless existence: (KT:) or salutations and benedictions are Gods, and at his disposal. (Mgh.) [التَّحِيَّاتُ is also a term applied to the following form of words repeated in the ordinary prayers: التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ يَاأَيُّهَا النَّبِىُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللّٰهِ الصَّالِحِينَ

أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ, or (instead of عبده ورسوله) رَسُولُ اللّٰهِ: see 5 in art. شهد.] b4: The assigning to this word, as used in the Kur iv. 88, the meaning of A gift is a mistake. (Mgh.) A2: See also التَّحَايِى.

مَحْيًا: see حَيَاةٌ. b2: Also A time, and a place, of life. (TA.) مُحْىٍ and مُحْيِيَةٌ, applied to a she-camel, Having living offspring; whose offspring seldom, or never, die. (S.) مُحَيًّا The face (S, K, Ham p. 23) of a man, because it is specified in salutation; [see 2;] (Ham ubi suprá;) a term used only in praise; (Ham p. 640;) i. e. the face altogether: or the حُرّ of the face [i. e. the ball of the cheek; or what appears of the elevated part thereof; or what fronts one, of the face, &c.]. (K.) b2: Of a horse, it is The place where the flesh is separated (حيث انفرق اللحم) beneath the forelock. (Ham p. 23.) And دَائِرَةُ المُحَيَّا, in a horse, [The feather in] the place of separation [of the hair] beneath the forelock, in the upper part of the forehead. (TA.) محَيِّىٌ act. part. n. of 2; fem. مُحَيِّيَةٌ: (S, TA:) for in every noun in which three ىs occur together, [the last of them being the final radical, and ending the word,] if it is not formed from a verb, the final radical letter is elided from it, as in عُطَىٌّ the dim. of عَطَآءٌ, and in أُحَىُّ the dim. of أَحْوَى: but if it is formed from a verb, that letter remains, as in مُحَيِّىٌ from حَيَّى. (S.) أَرْضٌ مَحْيَاةٌ i. q. مَحْوَاةٌ, i. e. A land containing serpents: (Ibn-Es-Sarráj, S:) or abounding with serpents. (TA in art. حوى.) أَبُو يَحْيَى Death. (TA, Har p. 218.)

حوى: حوى على والمصدر منه حِوَايَة: ختلة وخدعه (فوك) وفي محيط المحيط: حويت الرجل.
وحوى: شعبذ، شعوذ (بوشر).
حوَّى وتحوَّى مأخوذتان من حاوٍ (انظر حاو) (فوك) وقد ذكرها في مادة ( Efeminatus) .
حَوَايَة: سحر حلال، سمياء، شعبذة، شعوذة (بوشر).
حِوَايَة: الاسم من ذكرت في معجم فوك في مادة ( Wfeminatus) .
حَوَّاء: حاوٍ: بالمعنى الأول الذي سأذكره لكلمة حاوٍ (باين سميث 1184= مشعبذ ورَقَّاء).
ويقول لين نقلا عن القزويني أن مجموعة النجوم المسماة بالحاوي يسمى أيضاً الحَوَّاء والحُوَيَّة وهذه الكلمة مكتوية هكذا في بعض مخطوطات هذا المؤلف (انظر طبعة وستنفيلد 1: 33، رقم 0) غير أن وستنفيلد طبع والحُيَّة اعتمادا على مخطوطات أخرى (1: 14) وكذلك عند دورن ص49 وفي ألف استر (1: 13): ( Venator serpentum) بالعربية: الحاسة (كذا). والحية (ص41) الحوة، الحية.
حاوٍ: لا يطلق على راقي الحيات وجامعها فقط. بل تطلق على الأحر أيضاً (همبرت ص157) وعلى المشعبذ والمشعوذ.
وحاو ويجمع على حِواً: جماعة البيوت المتدانية من الوبر (فوك، ألكالا).
حاوي العلوم: جامع العلوم، دائرة المعرف (بوشر).
حيّ:
حَيَّا. يقال: حَيَّا بكأس حين يشرب الرجل نخب آخر قائلا له حَيَّاك الله أي أطال حياتك.
ويقال أيضا: حياك الله بكذا إذا شرب نخبه وتمنى له شيئا (عباد 1: 367 - 368).
وحياه بالملك: سلم عليه بالملك، بويع بالملك وبالسلطان.
أحيا: كما يقال أحْيا ليلته في الصلاة. يقول الشاعر مسلم بن الوليد: أحْيَيْت نُجُوم الليل بالقوافي أي صرفت الليل ساهرا أنظم الشعر. وهو يقول أيضا: أحيا البكا ليله أي أسهره البكا ليله (معجم مسلم). تَحَيَّا: أنظر فريتاج. وقد ذكرت في معجم فوك في مادة حيّا.
وتَحَيَّا: انبعث حيّا، قام من الأموات، نُشِر (المعجم اللاتيني - العربي).
استحيا: انبعث حيا، قام من الأموات، نُشِر (ألكالا)؟، عباد 2: 14).
ومن هذا قيل: عيد الاستحياء: عيد القيامة، عيد الفصح (ألكالا).
استحيت منك لكثرة إحسانك إليَّ أخجلني كثرة إحسانك إليَّ (بوشر).
والعامة تقول استحت المرأة أي سترت وجهها عن الرجال (محيط المحيط).
حَيّ. يقال حيّ إذا كان فيه مد وجزر ضد بحر ميت. ففي الإدريسي (كليم 4 قسم 3).
في كلامه عن تورنت: مرسى فيه بحر حي ويقول بعد ذلك: يحيط بها البحر الحيّ والبحيرة.
وحَيُّ زيد أي زيد نفسه وأهل زيد الخ، أنظر المفصل طبعة بروش (ص41 وما بعدها).
الحي والميت: ذكر ألكالا في مادة ( Hay Cuyméit: satiriones yerva) غير أن هذا خطأ أو تصحيف، والصواب: الحَيّ والمَيِّت ( Ophry Ciliata Biv) وهو خصي الكلب وخصي الثعلب بصلة في أصله. وتوجد له بصلة حية وبصلة ميتة. ويقول العرب أن من يأكل البصلة الميتة يصاب بانحلال القوى والعجز عن الجماع. ومن يأكل البصلة الحية يزداد قوة على الجماع. (براكس، مجلة الشرق والجزائر 8: 342).
حي عالم: أبيد، مخلدة (نبات) (بوشر).
وحَيّ: طحلب اشنة، اشنة سمراء، ضريع (ألكالا).
وحّيّ: قرن الغزال، زيتة (براكس مجلة الشرق والجزائر 8: 348).
حَيّة بمعنى دودة (جوليوس) ويقال مثلاً: الحيات في الأمعاء (الجريدة الآسيوية 1853، 1: 347).
حية البحر: انقليس، جري، سلور (همبرت ص70).
حية زرزورية أو حية طيارة: نوع من الحيات انظر نيبور رحلة إلى بلاد العرب (ص167).
حية شمس: عظاية، ضب، سام أبرص (بوشر).
حية الماء: ثعبان الماء، عدار (بوشر).
سمك حية أو سمك حيات: انقليس، جري سلور (بوشر).
حَيَاة. وحياتك: حقا، بلا ريب، بلا شك (بوشر).
وحياة محبَّتِك: قضسماً بحبك ويستعمل هذا القسم للإنكار (بوشر).
وحياة رَأْسِي: سحقا لك (بوشر، ألف ليلة 1: 31).
شَجَر الحياةِ: شجرة اسمها العلمي ( Theeya) وهي عفصية، جنس شجرة من الفصيلة الصنوبرية (بوشر).
ماءُ الحياة: عرق (شراب مسكر) (ألكالا).
وحياة: سمك بحري غير ملح (ألكالا).
حَيَوان: تعني عند أهل تمبكتو كل أنواع المنقولات من الأملاك والعروض منها (بارت 454).
وهذه الكلمة تعني عند أهل الكيمياء معنى خاصاً (المقدمة 3: 199) ويقول دي سلان إنه لا يعرف المعنى المقصود منها. الحيوانات الخمس: يظهر أنها تعني خمسة أنواع من الهوام الدنسة المؤذية المزعجة مثل القمل والبراغيث والبق الخ. أنظرها في مادة فاسق.
حَيَوانِيّ. روح حيواني عند الأطباء، أنظر العبارة في معجم المنصوري في مادة بَطْنُ.
قُوَّة حيوانية: إحساس (فوك) يعني الحاسة والحس (انظر دوكانج).
حُوَيَّن ويجمع على حُوينات: دُوَيبة، وهو تصغير حيوان.
تَحَيْوَن: توحش، اختبل، تبلَّة (هلو).
مَحْيَا. ليلة المَحْيَا: ليلة الحياة وهي عند الشيعة ليلة السابع والعشرين من شهر رجب (ابن بطوطة 1: 417).
محايا: ماء الحياة، عرق (دوماس حياة العرب ص298).
مُسْتَحا: أستحياء، خجل، احتشام (بوشر).
مستحية: حَسَّاسة (نبات) (بوشر).

سوع

1 سَاعَتِ الإِبِلُ, aor. ـُ (S, K,) inf. n. سَوْعٌ, (S,) The camels were left to themselves, (S, K,) without a pastor; (K;) as also ساعت with تَسِيعُ for its aor. and سَيْعٌ for its inf. n. (Sh.) 3 عَامَلَهُ مُسَاوَعَةً [He bargained with him for work by, or for, the hour,] is from السَّاعَةُ, like مُيَاوَمَةً from اليَوْمُ. (S, K. [See also the last sentence of the second paragraph of art. سعى.]) [It is added in the S, that neither of them is used otherwise than thus: but accord. to SM one says also,] ساوعهُ, inf. n. سِوَاعٌ, He hired him, or took him as a hireling, for the hour. (TA.) 4 اساعهُ He left to himself, or itself, left alone, or neglected, and lost, or destroyed, him, or it. (K.) Er-Rághib says, [but why, I do not well see,] that the meaning of neglecting, or the like, is imagined as derived from السَّاعَةُ. (TA.) You say, أَسَعْتُ الإِبِلَ I left the camels to themselves, left them alone, or neglected them. (S.) And رُبَّ نَاقَةٍ تُسِيعُ وَلَدَهَا حَتَّى تَأْكُلَهُ السِّبَاعُ, meaning [Scarce, or many, a she-camel] leaves to itself, or leaves alone, or neglects, her young one [so that the beasts of prey devour it]. (TA.) [See also 4 in art. سيع.]

A2: أَسْوَعَ He (a man, Zj) passed from سَاعَة to سَاعَة [i. e. time to time, or hour to hour]; (Zj, K;) as also اساع, inf. n. إِسَاعَةٌ: (Zj, TA:) or he remained behind, or held back, or delayed, for a سَاعَة [i. e. a time, or an hour]. (Ibn-'Abbád, K.) سَاعٌ: see سَاعَةٌ, in two places.

سَوْعٌ and ↓ سُوَاعٌ i. q. هدْءٌ, as used in the phrase, جَآءَنَا بَعْدَ سَوْعٍ مِنَ اللَّيْلِ [He came to us after a period, or portion, of the night; or after about a third or fourth part of the night had elapsed, when men were asleep, or at rest, and the night, and the foot of the passenger, were still; or after a third part of the night]: (S, K: *) or this phrase means he come to us after a سَاعَة [i. e. a short period, or an hour,] of the night. (TA.).

سَاعَةٌ [An hour;] one of the divisions of the night and the day; (Lth, K, TA;) both of which together consist of four and twenty of those divisions; each of them, when they are of equal length, consisting of twelve such divisions; (TA;) [also termed سَاعَةٌ فَلَكِيَّةٌ (an astronomical hour; fifteen دَرَجَات of time; sixty minutes of time;) because ساعة alone is often used in a vague sense, as meaning what is termed سَاعَةٌ زَمَانِيَّةٌ; i. e.] a time of night or of day: but used absolutely by the Arabs as meaning a time; a while; a space, or period; an indefinite [short] time; and a little while; (Msb;) a [short or] little portion, or division, [or space, or period,] of the night and of the day: (TA:) and السَّاعَةُ signifies the pre-sent time: (S, K:) pl. سَاعَاتٌ and ↓ سَاعٌ, (S, Msb, K,) [or the latter is rather a coll. gen. n. of which ساعة is the n. un.,] and سِوَاعٌ. (Msb.) It is used unrestricted in the Kur [vii. 32 and in other places], where it is said, لَا يَسْتَأْخِرُونَ سَاعَةً (Msb) They will not remain behind (Bd) for a time, or any while, (Msb,) or the shortest time: or they shall not seek to remain behind, by reason of intense terror. (Bd.) And so in a trad., where it is said, مَنْ رَاحَ فِى السَّاعَةِ الأُولَى Whoso goeth in the first time; not in the first astronomical ساعة, for then it would necessarily mean that he who should come in the latter part thereof would be on a par with the former person, which is not the case. (Msb.) [سَاعَةً signifies, as shown above, For, or during, an hour: and awhile; for a little while; during a short time; as in the phrase,] جَلَسْتُ عِنْدَكَ سَاعَةً I sat with thee, or at thine abode, for a little while, or during a short time. (TA.) [And فِى سَاعَةٍ, In a short time: in a moment. And السَّاعَةَ, Now: just now: this moment. And سَاعَتَئِذٍ, Then; at that time: or in that hour.] And مُذْ سَاعَةٌٍ [A little while ago;] in the first time near to us: (K in art. انف:) or this signifies السَّاعَةَ [expl. above]. (Zj, T and M in art. انف.) [And مِنْ سَاعَتِهِ At the moment thereof; instantly. Hence, سَمَّ سَاعَةٍ An instantaneous poison.] b2: السَّاعَةُ also signifies (tropical:) The resurrection; (S, K, TA;) the raising of mankind for the reckoning; also termed السَّاعَةُ الكُبْرَى: (Er-Rághib, B:) or the time thereof: (K:) because of the quickness with which its reckoning will be accomplished: (TA:) or because it will come suddenly upon mankind, in a moment, and all creatures will die at one cry. (Zj, Az, TA.) Hence, in the Kur [liv. 1], اِقْتَرَبَتِ السَّاعَةُ (tropical:) The resurrection [or the time thereof] hath drawn nigh. (Jel, TA.) And [in vii. 186 and lxxix. 42,] يَسْأَلُونَكَ عَنِ السَّاعَةِ (tropical:) They ask thee concerning the resurrection [or the time thereof]. (Bd, Jel, TA.) And [in xxxi. last verse and xliii. 85,] عِنْدَهُ عِلْمُ السَّاعَةِ (tropical:) With Him is the knowledge of the resurrection, (TA,) or of the time thereof. (Bd, Jel.) b3: Also (assumed tropical:) The death of one generation; termed, for distinction, السَّاعَةُ الوُسْطَى: as in the saying of Mohammad, when he saw 'AbdAllah Ibn-Uneys, إِنْ يَطُلْ عُمْرُ هٰذَا الغُلَامِ لَمْ يَمُتْ حَتَّى تَقُومَ السَّاعَةُ (assumed tropical:) [If the life of this boy last long, he will not die until the death of the generation shall come to pass]: accordingly it is said that he was the last that died of the Companions. (Er-Rághib, B.) b4: Also (assumed tropical:) The death of any man; termed, for distinction, السَّاعَةُ الصُّغْرَى: as in the Kur [vi. 31], قَدْ خَسِرَ الَّذَينَ كَذَّبُوا بِلِقَآءِ اللّٰهِ حَتَّى إِذَا جَآءَتْهُمُ السَّاٰعَةُ بَغْتَةً (assumed tropical:) [They have suffered loss who disbelieved in, or denied as false, the meeting with God until, when death came to them suddenly]. (Er-Rághib, B) b5: Also (assumed tropical:) Difficulty, distress, or affliction; and so ↓ السَّاعُ. (TA.) b6: And (assumed tropical:) Distance, or remoteness. (TA.) A2: See also سَائِعٌ.

سَاعَةٌ سَوْعَآءُ A severe, grievous, or distressing [hour or time]; (S, K;) like the phrase لَيْلَةٌ لَيْلَآءُ. (S.) سُوَاعٌ: see سَوْعٌ.

A2: Also, (S, K, [in the CK erroneously without tenween,]) and سَوَاعٌ, (Kh, K,) A certain idol (S, K) which belonged to the people of Noah, (S,) in whose time it was worshipped; then the deluge buried it, but Iblees exhumed it, and it was worshipped [again]; (K;) so says Lth; (TA;) then it became the property of [the tribe of] Hudheyl, (S, K,) and was at Ruhát, (S,) and pilgrimage was performed to it: (S, K:) or it belonged to [the tribe of] Hemdán: (Bd, TA:) Abu-l-Mundhir says, I have not heard the mention of it in the poems of Hudheyl: but one of the Arabs, in verse, mentions Hudheyl as paying devotion to it: (TA:) it is said that it had the form of a woman: (Har p. 362:) [if so, as a fem. proper name, it would be without tenween: but] it is mentioned in the Kur [lxxi. 22, and is there with tenween]. (TA.) [See also وَدٌّ.]

هُوَ ضَائِعٌ سَائِعٌ He is left to himself, left alone, or neglected. (S, * K, * TA.) ↓ سَاعَةٌ [is pl. of سَائِعٌ; and also signifies] In a state of perdition or destruction; perishing; or dying; in a pl. sense; like جَاعَةٌ as signifying جِيَاعٌ, (K,) and طَاعَةٌ as signifying مُطِيعُونَ. (TA.) مُسِيعٌ: see the following paragraph.

مِسْيَاعٌ A she-camel that leaves her young one so that the beasts of prey devour it: (Sh, K:) or a she-camel that goes away in the place of pasturing: (S:) belonging to this art. and to art. سيع, q. v. (K.) You say also, رَجُلٌ مِضْيَاعٌ مِسْيَاعٌ لِلْمَالِ [A man who is wont to neglect the camels or the like; or to leave them to themselves, or alone; or to lose them]; and accord. to A'Obeyd, مُضِيعٌ

↓ مُسِيعٌ. (S.)

شحم

1 شَحُمَ, (S, Msb, K,) aor. ـُ (K,) inf. n. شَحَامَةٌ, (MA, Msb,) He (a man, S, K) was, or became, fat; (S, MA, K;) as also شَحِمَ, aor. ـَ (TA:) or he was, or became, abundant in the fat of his person. (Msb.) And شَحُمَتْ إِبِلُهُ (K) His camels were, or became, fat. (TA.) and شُحِمَتِ النَّاقَةُ; and شَحَمَت, aor. ـُ of the classes of عُنِىَ and نَصَرَ; inf. n. شَحْمٌ and شُحُومٌ; The she-camel became fat after leanness. (TA.) b2: شَحِمَ, (S, K,) aor. ـَ (K,) inf. n. شَحَمٌ, (TA,) He was, or became, eagerly desirous of fat. (S, K, TA.) And He ate much fat. (TA.) A2: شَحَمَهُ, (K,) or شَحَمَ أَصْحَابَهُ, (S,) aor. ـَ (K,) inf. n. شَحْمٌ, (TA,) He fed him, or his companions, with fat; or gave him, or them, fat to eat. (S, K.) 4 اشحم He had much fat in his possession: like as الحم signifies “ he had much flesh in his possession. ” (TA.) شَحْمٌ, (S, Msb, K,) of an animal, (Msb,) a word of well known meaning, (S, Msb, K,) Fat; (MA, KL;) the substance of fatness: (ISd, TA:) شَحْمَةٌ is a more special term, (S, Msb,) [i. e. a n. un.,] signifying a piece thereof: (K:) the pl. of the former is شُحُومٌ. (Msb, TA.) It is said of the Jews, in a trad., حَرُمَتْ عَلَيْهِمُ الشُّحُومُ فَبَاعُوهَا وَأَكَلُوا أَثْمَانَهَا [Fats have been forbidden to them; but they have sold them, and have devoured the prices thereof: see Lev. vii. 23]: the fat that is forbidden to them is that of the kidneys and of the stomach and of the intestines into which the food passes from the stomach; but not that of the أَلَيْة [meaning the “ rump,” and also the “ tail of a sheep,”] nor of the back. (TA.) One says, لَقِيتُهُ بِشَحْمِ كُلَاهُ [lit. I met him, or found him, with the fat of his kidneys,] meaning, (tropical:) in his state of briskness, liveliness, or sprightliness. (K, TA.) And of him who is deemed weak, one says, فُلَانٌ شَحْمٌ لِلْمُبْتَلِعِ (tropical:) [lit. Such a one is fat for the swallower]. (Ham p. 771.) b2: Also The hump of the camel: (TA:) heard by Az from the Arabs in this sense. (TA in art. حم.) b3: and The whiteness [app. meaning the white part] of the belly. (TA.) b4: شَحْمَةُ الأُذُنِ [The lobe, or lobule, of the ear;] the part, of the ear, to which the قُرْط [i. e. ear-ring or ear-drop] is suspended; (S, Msb, K;) i. e. the soft portion of the lower part of the ear: or the place of the perforation for the قُرْط. (TA.) b5: شَحْمَةُ العَيْنِ The مُقْلَة of the eye; (TA;) i. e., what comprises the white and the black of the eye: (Zj in his “ Khalk el-Insán; ” and S and Msb and K voce مُقْلَةٌ:) [this is what is generally meant by it; i. e. the globe of the eye:] in the T it is said to be the حَدَقَة [i. e. black, or what is in the middle of the white,] of the eye: and some say that it is the شَحْمَة [app. meaning the whole substance] that is beneath [or behind] the حَدَقَة. (TA.) b6: شَحْمَةُ الحَنْظَلِ [and شَحْمُهُ, as in the K in art. حنظل,] The inner part [i. e. the pulp] of the colocynth, exclusive of its seeds. (K.) b7: شَحْمَةُ الرُّمَّانِ The thin yellow [pulp] that is amid the seeds of the pomegranate; (K;) or, as in the M, the substance that separates the seeds of the pomegranate. (TA.) b8: شَحْمُ النَّخْلِ The heart pith, or cerebrum, (جُمَّار,) of palm-trees: (S in art. جذب:) and شَحْمَةُ النَّخْلَةِ the heart (جُمَّارَة) of the palm-tree. (M, TA.) b9: شَحْمَةُ المَرْجِ The خِطْمِىّ [or marsh-mallow]. (K.) b10: شَحْمُ الأَرْضِ The truffle; as a gen. n.; syn. الكَمْءُ: (TA in art. كمأ:) and شَحْمَةُ الأَرْضِ the truffle; as a n. un.; syn. الكَمْأَةُ: (K:) or the white truffle; syn. الكَمْأَةُ البَيْضَآءُ. (S.) [It should be observed that الكَمْءُ is generally held to be a n. un.; and الكَمْأَةُ, to be a coll. gen. n.; contr. to analogy: but they are here evidently used in the reverse manner.]

b11: شَحْمَةُ الأَرْضِ also signifies A certain white worm: or is of (مِن [which is omitted in some of the copies of the K]) the [long worms, found in moist earth, and in the mud of rivers, called]

خَرَاطِين: (K, TA:) or a white عَظَآءَة [n. un. of عَظَآءٌ, q. v.], not big: or, as some say, it is not of the [species called] عَظَآء; it is more pleasant [to the taste], and better: and [because it dwells in the sand-hills,] they say [i. e. call it] also شَحْمَةُ النَّقَا, like as they say بَنَاتُ النَّقَا: (TA:) it is the [reptile called] حُلَكَة, which dives into the sand, and to which the fingers (بَنَان) of virgins are likened. (TA in art. ارض. [See حُلَكَةٌ: and see also شَبَثٌ.]) b12: أَبُو شَحْمٍ is an appellation of The small species of what is called حِمَارُ قَبَّانَ. (TA in art. قب, q. v.) b13: [See also شَحْمَةٌ below.]

شُحْمٌ, with damm, [as though pl. of أَشْحَمُ, which I do not find mentioned,] White; applied to men. (IAar, TA.) شَحِمٌ Eagerly desirous of fat. (S, K.) One says, رَجُلٌ شَحِمٌ لَحِمٌ A man eagerly desirous of fat and of flesh. (TA.) b2: عِنَبٌ شَحِمٌ Grapes having little juice (K, TA) and thick skin. (TA.) b3: And رُمَّانَةٌ شَحِمَةٌ A pomegranate having thick شَحْمَة [or pulp amid the seeds]. (TA.) شَحْمَةٌ [n. un. of شَحْمٌ, which see throughout.

A2: Also] A certain bird. (K. [For طَائِرٌ, which I regard as the right reading, in the CK, I find in other copies of the K الطَّائِرُ as an explanation of الشَّحْمَةُ.]) A3: And A certain game of the children of the Arabs of the desert. (K, * TA.) شَحِيمٌ Fat, as an epithet applied to a man: (ISk, S, K:) or abundant in the fat of his person. (Msb.) شَحَّامٌ A seller of fat; (S, K;) as also ↓ شَاحِمٌ. (K.) b2: And One who feeds men much with fat. (TA.) شَاحِمٌ One who feeds men with fat. (S, TA.) b2: And A man having, or possessing, fat; like لَاحِمٌ signifying “ having, or possessing, flesh: ”

possessive epithets like لَابِنٌ and تَامِرٌ. (TA.) b3: See also شَحَّامٌ.

مُشْحِمٌ, (S, [so in my copies, see 4, of which it is the part. n.,]) or ↓ مُشَحِّمٌ, like مُحَدِّثٌ [in measure], (K,) [both perhaps correct,] A man having much fat in his house or tent. (S, K.) b2: And the former, A man whose camels are fat. (K.) مُشَحَّمٌ: see مَشْحُومٌ.

مُشَحِّمٌ: see مُشْحِمٌ.

مَشْحُومٌ Food, and bread, into which fat has been put; (TA;) [and so ↓ مُشَحَّمٌ, for] one says خُبْزَةٌ مُشَحَّمَةٌ [a cake of bread, &c., into which fat has been put]. (K in art. ربق.)

بكك
{بَكَّهُ} يَبُكُّه {بَكَّا: خرَقَه أَو فرَّقَه عَن ابنِ دُرَيْد. وَقَالَ أَبُو عَمْرو:} بَكَّ الشَّيءَ، أَي فَسَخَه. وبَكَّ فلانٌ فُلانًا يَبُكُّه بكًّا: زاحَمَه، قَالَ عامانُ بنُ كَعْبٍ: إِذا الشَّرِيبُ أَخَذَتْهُ أَكَّهْ فخَلِّه حَتّى {يَبُكَّ} بَكَّهْ يَقُول: إِذا ضَجِرَ الَّذِي يُورِدُ إِبِلَه مَعَ إِبِلِكَ لشِدَّةِ الحَرِّ انْتِظارًا فخَلِّه حتّى يُزاحِمَك. أَو بَكَّهُ يَبُكُّه بَكًّا: إِذا رَحِمَهُ، ضِدٌّ هَكَذَا فِي سَائِر نسخ الْكتاب بالراءِ، وراجعت كتاب الجَمَهَرةِ لِابْنِ دُرَيْدٍ، فرأَيْتُه قَالَ فِيها:! وبَكَّ فلانٌ يَبُكّ بَكًّا: زَحَم، وبَك الرَّجُل صاحِبَه بَكاً: زاحَمَه، أَو زَحَمَه هَكَذَا بالزّاي، ثمَّ قَالَ: كأَنه من الأضّدادِ، وقالَ ابنُ سِيدَهْ: يَذْهَب فِي ذَلِك إِلى أَنَّه التَّفْرِيقُ والازْدِحامُ، فعرِفَ أَنّ الضِّدِّيّةَ لَيست فِي زاحَم ورَحِم كَمَا توهَّمَه المُصَنف وإِنّما هِيَ بينَ فَرَقَه وزاحَمَه، وَلَو قَالَ: بكَّه: خَرَّقه، وفِسَخَه، وفَرَّقَه، وزاحَمَه، وزَحَمَه، ضِدٌّ لأصابَ، فتأَمَّلْ ذَلِك.
وبَكَّةُ يَبكُّه بَكًّا: رَدَّ نَخْوَتَه، ووَضَعَه نقلَهُ ابنُ بَري فِي تَرْجَمَة ر ك ك. وبَكَّه بَكّاً: فَسَخَه.
قلتُ: هَذَا بعينِه قوِلُ أبي عَمرو الَّذِي تَقَدّم إِلاَّ أَنْ يكونَ الأولُ فسَحَه بالحاءِ المُهْمَلة وَهَذَا بالخاءِ المُعْجَمة، فتأَمّل.
وبَكَّ عُنُقَه بَكًّا: دَقَّها. قيل: ومِنْهُ تَسمِيَة {بَكَّة لمَكَّةَ شَرّفَها اللَّهُ تعالَى فِي قولِه تَعالَى: إِنَّ أَوَّلَ بَيتٍ وُضِعَ للنّاسِ لَلّذِي} ببَكّةَ مبارَكاً. أَو هُوَ اسمٌ لما بَيْنَ جَبَلَيها حكاهُ يَعْقُوبُ فِي البَدَلِ أَو لِلمَطَافِ. أَو مَوْضِع البَيتِ ومَكَّةُ سائِرٌ البَلَد، أَو بَطْن مَكَّة. واخْتُلِفَ فِي وَجه تَسمِيَتِها على أَقوالٍ، فقِيلَ: لدَقِّها أَعْناقَ الجَبابِرَة إِذا أَلْحَدُوا فِيهَا بظُلْمٍ، زادَ)
الزَّمَخْشَرِيُّ: لم يناظَرُوا، أَي لم يُنْتَظَر بِهِم، أَو لازْدِحامِ النّاسِ بِها من كلِّ وَجْهٍ، وقالَ يَعْقوبُ: لأَنَّ الناسَ {يَبُكُّ بعضُهم بَعْضًا فِي الطوافِ، أَي يَزْحَمُ، وَقَالَ غيرُه: فِي الطّرُقِ أَي يَدْفَعُ، وَقَالَ الحَصَن: يتَباكونَ فِيهَا من كُلِّ وَجْهٍ، وَقَالَ ابنُ عَبّاس: لِبَكِّ الأَقْوام بَعْضهَا بَعْضاً، وقِيلَ: من بَكَّه: إِذا فَسَخَه، وَقيل: من} بَكَّه: إِذا رَدَّ نَخْوَتَه، وَفِي حَديثِ مُجاهِدٍ: من أَسْماءِ مَكَّةَ بَكَّةُ وَالْبَاء وَالْمِيم يتَعاقَبانِ، وَهُوَ قولُ القُتَيبي. وبَكَّ الرَجُلُ: افْتَقر. وبَكَّ: إِذا خَشُنَ بَدَنُه شجاعةَ كِلاهُما عَن أبي عَمْرو. وبَكَّ المَرأَةَ بَكاً: نَكَحَها، أَو جَهَدَها جِماعاً.! وتباكَّ الشيءُ: إِذا تَراكَمَ وتَراكَبَ.
(و) {تَباكَّ القَوْمُ: ازْدَحَموا وَمِنْه الحَدِيثُ:} فتَباكَّ الناسُ عَلَيهِ أَي: تَزاحَمُوا {كبَكْبَكُوا} بَكْبَكَةً، وَهَذِه عَن ابنِ دُرَيْد. {والبَكْبَكَةُ: طَرحُ الشّيءِ بعضِه على بَعْض وَكَذَلِكَ الكبكَبَة. (و) } البَكْبَكَةُ: الازْدِحامُ وَهَذَا قد تَقَدَّم عَن ابنِ دُرَيْد قَرِيبا، فَهُوَ تَكْرار.
والبَكْبَكَةُ: المَجِيءُ والذَّهابُ. وَأَيْضًا: هَزُّ الشيءِ.
وَقَالَ ابنُ عَبّادٍ: هُوَ تَقْلِيبُ المَتاعِ. وَقَالَ اللّيْثُ: هُوَ شَيءٌ تَفْعَلُه العَنْزُ بوَلَدِها. وقالَ غيرُه: {الأَبَكُّ: العامُ الشَّدِيدُ لأَنَّهُ} يَبُكّ الضُّعَفاءَ والمُقِلِّينَ، كَمَا فِي اللِّسانِ. والأَبَكُّ: الَّذِي يَبُكُّ الحُمُرَ والمَواشِيَ وغَيرَها وجَمْعُه: {بُكٌّ، قَالَه ابنُ عَبّادٍ.
والأَبَكُّ: العَسِيفُ يَسعَى فِي أُمُورِ أَهْلِه يُقال: هُوَ} أَبَكّ بني فُلان: إِذا كَانَ عَسِيفاً لَهُم يَسعَى فِي أمُورِهم. والأَبَكُّ: قالَتْ قُطَيَّةُ بنت بِشْرٍ الكِلابِيَّةُ: جَرَبَّةٌ من حُمُرِ الأَبَكِّ لَا ضَرَعٌ فِيهَا وَلَا مُذَكِّى هكَذا أَنْشَدَه ابنُ الْأَعرَابِي، وزَعَم أَنْ الأَبَكَّ هُنا جَماعَةُ الحُمُرِ {تَبُكُّ بعضُها بَعْضًا، ونَظِيره قولُهم: الأَمَرّ لمَصارِينِ الفَرثِ، والأَعَمُّ للجَماعَةِ. قَالَ ابنُ سِيدَه: ويُضْعِفُ ذَلِك أَنّ فِيهِ ضَرباً من إِضافةِ الشّيءِ إِلىِ نَفْسِه، وَهَذَا مُستَكْرَه، وَقد يكون الأبَكّ، هُنَا المَوْضِعُ، فَذَلِك أَصَحُّ للإِضافَةِ، وَقد صَحَّفَه المُصَنّف بآبَك كهاجَر، فذَكَرَه فِي أَوّلِ حَرفِ الكافِ، ووزنه بأَحْمَد، وَقد نَبَّهْنا هُنالك. والأَبَكُّ الأَجْذَمُ} بُكّانٌ، عَن ابنِ عَبّاد. وذَكَرٌ {بَكبَكٌ أَي مِدْفَعٌ قَالَ: واكْتَشَفَتْ لناشِئٍ دَمَكْمَكِ عَن وارمِ أَكْظارُه عَضَنَّكِ تقولُ دَلِّصْ سَاعَة لابل نِك فداسَها بأَذْلَغِي بَكْبك وَقَالَ ابنُ عَبّادٍ:} البَكْباكُ: القَصِير جِداً وَهُوَ الَّذِي إِذا مَشَى تَدَحْرَجَ من قِصَرِه. وَقَالَ أَبو عُبَيد: أَحْمَقُ {باكٌّ تاكٌّ} وبائِكٌ تائك: لَا يَدْري صوابَهُ مِنْ خَطَئه وَفِي المحيطِ: هُوَ الَّذِي يَتَكَلّمُ بِمَا يَدْرِي وَبِمَا لَا يَدْرِي. وَقَالَ ابنُ الأَعرابي: {البكُكُ بضَمَّتَيْنِ: الأَحْداثُ الأَشِدّاءُ. قَالَ: وأَيْضَاً الحُمُرُ النَّشِيطَةُ. وقالَ ابنُ عَبّادٍ: يُقال: إِنّه} لبُكابِكٌ كغلابِط، أَي: مَرِح) هَبِصٌ. وقالَ غيرُه: {باكْباكُ: اسمُ رَجُلٍ، نقَلَه الصَّاغَانِي.
وَمِمَّا يسْتَدرك عَلَيْهِ: جَمْعٌ} بَكْباكٌ، أَي: كَثِيرٌ. ورَجُلٌ بَكْباكٌ، أَي: غَلِيظٌ، قالَه ابنُ درَيْد. ويُقالُ للجَارِيَةِ السَّمِينَةِ: {بَكْباكَة، وكَبكابَةٌ، ووَكْواكَةٌ، وكَوكاةٌ، ومَرمارَةٌ، ورَجْراجَةٌ.} والأَبَكُّ: جماعَة الحُمُرِ عَن ابنِ الأَعرابِيِّ، وَقد تقَدَّمَ. ويُقال: {بَكِكْتَ يَا فُلانُ، بالكسرِ، تَبَكُّ، بالفتحِ: أَي جُذِمْتَ، عَن ابنِ عَبّاد. قَالَ:} وبَكَّها بحِمْلِه: أَثْقَلها. قالَ: {وبَكَّ الدّابَّةَ: جَهَدَها فِي السّيرِ. قَالَ: ورَجُلٌ} بَكْباكٌ: {يُبَكْبِكُ كُلَّ شيءٍ، أَي: يَهُزُّه ويَنْفُضُه.} والبَكْبَكَةُ: حَنِينُ النّاقَةِ وصَوتُها. {وتَبَكْبَكُوا على فُلانٍ: ازْدَحَمُوا عَلَيْهِ. وقالَ ابنُ الأَعرابِي: تَباكَّتِ الإبِلُ: ازْدَحَمَت على الماءِ.} والأَبَكّانِ: تَثْنِيَةُ {الأَبَكِّ: جَبَلانِ يُشْرِفانِ على رَحْبَةِ الهَدّار باليَمامَةِ.
} وباكَّة، بتَشْدِيدِ الكافِ: حِصْنٌ بالأَندَلُسِ، من نواحِي بَربُشْتَرَ، وَهُوَ الْيَوْم بيَدِ الإِفْرِنْجِ، نقَلَهُما ياقوت.