زكو

1 زَكَا, aor. ـْ (S, Msb, K, &c.,) inf. n. زَكَآءٌ, (S,) or زُكُوٌّ, (Msb, [accord. to which the former seems to be a simple subst.,]) or both, (K, TA,) the latter like عُلُوٌّ, as in the M, but accord. to [some of] the copies of the K زَكْوٌ, (TA,) It increased, or augmented; (S, Msb, K, TA;) it received increase and blessing from God; it throve by the blessing of God; (Er-Rághib, TA;) and produced fruit; (TA in art. زكى;) and زَكِىَ, (K in that art.,) aor. ـْ inf. n. زَكَاةٌ, (TA in that art.,) signifies the same, (K, TA,) mentioned by ISd, on the authority of Lh, as a dial. var. of زَكَا, aor. ـو (TA;) and so ↓ ازكى; (Msb, K;) and ↓ تزكّى: (K in art. زكى:) it is said of seed-produce, (S, Msb, Er-Rághib, TA,) and of wealth, or cattle &c., and of other things: of anything that increases, or augments, one says يَزْكُو, inf. n. زَكَآءٌ. (TA.) [This is the primary meaning: or, accord. to some, the primary meaning is, It was, or became, pure:] some say that the root denotes purity: and some, that it denotes a state of increase, or augmentation. (Mgh.) You say also زَكَتِ الأَرْضُ The land throve, or yielded increase. (Msb.) And زَكَا الغُلَامُ [The boy grew, or throve], inf. n. زُكُوٌّ and زَكَآءٌ, on the authority of Akh. (S.) And زَكَا عَمَلُهُ (assumed tropical:) [His deed, or work, throve]. (K in art. در.) It is said in a trad. of 'Alee, المَالُ تَنْقُصُهُ النَّفَقَةُ وَالعِلْمُ يَزْكُو عَلَى

الإِنْفَاقِ (assumed tropical:) [Wealth, what one expends diminishes it, but knowledge increases by expending]: زَكَآء being thus predicated of knowledge, though this is not a corporeal thing. (TA.) Accord. to El-Umawee, (S,) said of a man, زَكَا, (S, K,) aor. ـْ inf. n. زُكُوٌّ, (S,) means He enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; (S, K;) was in a state of abundance of the goods, conveniences, or comforts, of life. (S.) And likewise said of a man, (having the same aor. and inf. n., TA,) it means also He was, or became, good, or righteous; (Jel in xxiv. 21, Msb, K, TA;) and pure from sin. (Jel ibid.) [Hence,] هٰذَا الأَمْرُ لَا يَزْكُو بِفُلَانٍ means This thing, or affair, will not be suitable to such a one; will not befit him. (S.) 2 زكّاهُ, inf. n. تَزْكِيَةٌ: see 4. b2: Also He purified him, or it. (Er-Rághib, TA.) Sometimes the agent of the verb in this sense is a man; as in the saying in the Kur [xci. 9], قَدْ أَفْلَحَ مَنْ زَكَّاهَا [Verily he prospereth who purifieth it; namely, his soul]: sometimes it is God; as in [the saying in the Kur xxiv. 21,] وَلٰكِنَّ اللّٰهَ يُزَكِّى

مَنْ يَشَآءُ [But God purifieth whom He willeth]: and sometimes it is the Prophet; as in the saying [in the Kur ix. 104], خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا [Take thou, from their possessions, a poor-rate, whereby thou shalt cleanse them and purify them; where (J says in the S) they say that تُزَكِّيهِمْ means the same as تُطَهِّرُهُمْ]; and in the saying [in the Kur ii. 146], يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ [Who reciteth to you our signs, and purifieth you]. (Er-Rághib, TA.) b3: [Hence, accord. to what is said in the Kur ix. 104, i. e. because the act which it signifies is believed to purify the performer, or because it is believed to purify, or to occasion an increase of, the rest of his property,] زكّى مَالَهُ, (S, Mgh, Msb,) inf. n. as above, (S, Msb,) He gave the زَكَاة [or poorrate] from his property. (S, Mgh.) And زكّاهُ, (S,) or زكّاهُمْ, (Mgh,) He took (S, Mgh) his, (S,) or their, (Mgh,) زَكَاة [or poor-rate]. (S, Mgh.) b4: زَكَّيْتُهُ also signifies I attributed to him زَكَآء, i. e. [purity, or] goodness, or righteousness. (Msb.) [And hence, I praised him.] And زكّى

نَفْسَهُ, (S, Mgh,) inf. n. as above, (S,) He praised himself. (S, Mgh.) The doing this is forbidden in the Kur liii. 33. (Er-Rághib, TA.) Hence, also, تَزْكِيَةُ الشُّهُودِ The pronouncing the witnesses to be veracious, and good, or righteous. (Mgh.) A2: هُوَ يُخَسِّى وَيُزَكِّى He plays, and says, “Is it even or odd [or rather odd or even]?” (TA in art. خسو;) he takes, or holds, something in his hand, and says, “Is it even or odd [or odd or even]?” (TA in the present art.) [See زَكَا below.]4 ازكاهُ He (God) made it to increase, or augment; (S, Msb, K;) [made it to thrive; and put it into a good, or right, state, or condition;] namely, seed-produce, (S, Msb, TA,) and wealth, or cattle &c, and any other thing capable of increase; (TA;) as also ↓ زكّاهُ, (Msb, K, TA,) inf. n. تَزْكِيَةٌ. (TA.) b2: Also He put it into a bag, or some other receptacle; namely, property: thus expl. by Aboo-Moosà. (Nh, TA.) A2: See also 1, first sentence.5 تزكّى: see 1, first sentence. b2: Also He became purified; or he purified himself: (TA:) also pronounced اِزَّكَّى, aor. ـّ (Bd in xxxv. 19.) b3: And He endeavoured to attain much piety; from الزَّكَآءُ. (Bd in lxxxvii. 14.) b4: And He gave the poor-rate. (S.) زَكَا, (S, K, * TA,) without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; and in like manner خَسَا, which is coupled with the former, is without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; (TA;) [but each has ال prefixed to it in the K;] i. q. الشَّفْعُ (S, K) مِنَ العَدَدِ (K) [or شَفْعٌ, as meaning An even number; a number consisting of pairs; or a single pair]: said to be so called because the pair are more, or more perfect, or better, (↓ أَزْكَى,) than is the one. (TA.) You say خَسَا أَوْ زَكَا or خَسًا أَوْ زَكًا [Odd or even?]. (TA.) [See more voce خَسَا.]

زَكَاةٌ. or زَكٰوةٌ, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar cases of صَلٰوةٌ and حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] of the measure فَعَلَةٌ, [i. e., originally زَكَوَةٌ,] like صَدَقَةٌ [which is one of its syns.]; a noun of the class of homonyms: (IAth, TA:) it signifies Increase, or augmentation, (IAth, Er-Rághib, TA,) as also ↓ زَكَآءٌ [mentioned in the first paragraph as an inf. n.], (Msb,) resulting from the blessing of God; and this is [said to be] the primary meaning; and is considered as relating to the things of the present world and to those of the world to come. (Er-Rághib, TA.) b2: And Purity. (IAth, TA.) And [particularly] The dryness of the earth or ground; which is its purity from defilement. (TA.) b3: And Purification: a meaning which it is said to have in the saying in the Kur [xxiii. 4], وَالَّذِينَ هُمْ لِلزَّكٰوةِ فَاعِلُونَ, (IAth, Mgh, Er-Rághib, TA,) i. e. And who are acting in their religious service for God's purification of them; or for their purification of themselves: for لِلزَّكٰوة is not here an objective complement of فَاعِلُونَ; the ل therein denoting the aim and the cause. (Er-Rághib, TA.) b4: Also, [as being a mode of purification of oneself,] Good, or righteous, conduct: and in this sense it has been expl. as used in the Kur xviii. 80: or as meaning goodness, or righteousness: (TA:) which ↓ زَكَآءٌ [also] signifies. (Msb.) And Religious service; as being the means of purification: so [accord. to some] it signifies in the saying [in the Kur xix. 14], وَحَنَانًا مِنْ لَدُنَّا وَزَكٰوةً [And the disposition to mercy, or compassion, from us, and religious service]: (Er-Rághib, TA:) or it here means طُهْرَة [i. e. purification, or purity]: and [accord. to some, if we except the instances mentioned above in the next two preceding sentences,] this is the only instance in the Kur-án in which it is used in any other sense than that which next follows. (Kull p. 199.) b5: And [The poor-rate;] the portion, or amount, of property, that is given therefrom, (M, IAth, Mgh, Msb, K, Er-Rághib, TA,) as the due of God, (Er-Rághib, TA,) by its possessor, (M, K, TA,) to the poor, (M, Mgh, Er-Rághib, TA,) in order that he may purify it thereby: (M, IAth, K, TA:) [in the S it is merely said that “ the زَكٰوة of property is well known: ” the giving it is obligatory, provided that the property is of a certain amount, and has been in possession eleven months: the portion given varies according to the nature and amount of the property; but is generally a fortieth part thereof, or of its value; i. e. two and a half per cent.:] it is thus termed [for the reason assigned above; or] as being a cause of the hope of increase, (Msb, Er-Rághib, TA,) or as causing the soul, or person, to thrive, or grow, by means of good things and blessings [procured thereby], or for both of these reasons. (Er-Rághib, TA.) زَكَاةُ الفِطْرِ [The alms of the breaking of the fast, given at the end of Ramadán,] is obligatory upon every person of the Muslims, the free and the slave, the male and the female, the young and the old, the poor and the rich; and purifies the faster from unprofitable and lewd discourse: it consists of a صَاع [q. v.] of dates, or of barley, [or of raisins or some other ordinary kind of food,] or half that quantity of wheat. (El-Jámi' es-Sagheer, voce زَكَاة.) [The pl. is زَكَوَاتٌ.] b6: Also, [as being an attribution of purity or goodness or righteousness,] Praise. (IAth, TA.) b7: And The pure, or best, part of a thing: (K, TA:) on the authority of Aboo-'Alee. (TA.) زَكَآءٌ an inf. n. of 1 [q. v.]. (S, K.) See also the next preceding paragraph, in two places. b2: Also [The increase of the earth; or] the fruits caused to come forth by God. (TA.) زَكِىٌّ i. q. ↓ زَاكٍ, (Akh, S,) which signifies Increasing [&c., as act part. n. of زَكَا, q. v.]: (Ham p. 722:) [and growing, or thriving]: applied in this sense to a boy. (Akh, S.) b2: غُلَامًا زَكِيًّا in the Kur xix. 19 means [A boy] pure from sins: or growing, or increasing, in goodness and righteousness: (Bd:) or purified by nature: or such as shall in the future become purified. (TA.) and نَفْسًا زَكِيَّةً in the Kur xviii. 73 means [A soul, or person,] pure from sins: some read ↓ زَاكِيَةً; but the former is more forcible: [or,] accord. to AA, ↓ the latter means that has never sinned: and the former, that has sinned and then been forgiven. (Bd.) [Or] رَجُلٌ زَكِىٌّ signifies A good, or righteous, man: and the pl. is أَزْكِيَآءُ. (Msb, K, * TA.) And also A man enjoying, or leading, a plentiful, and a pleasant or an easy, and a soft or delicate, life: pl. as above. (K, TA.) b3: and أَرْضٌ زَكِيَّةٌ Good, fat land. (TA in art زكى.) زَكَوِىٌّ [generally meaning Of, or relating to, the poor-rate] is the rel. n. of زَكَاةٌ; like as حَصَوِىٌّ is that of حَصَاةٌ; because the rel. n. reduces the word to its original form: زَكَائِىٌّ is vulgar and wrong. (Msb.) زَاكٍ, and its fem. زَاكِيَةٌ: see زَكِىٌّ, in three places.

أَزْكَى More, or most, profitable: (Bd in ii. 232:) or better, or best: (Jel ibid:) more, or most, pure: (Bd in xxiv. 28:) more, or most, lawful, (Bd and Jel in xviii. 18,) and good, or pleasant: or more, or most, abundant and cheap. (Bd ibid.) See also زَكَا as a noun.

صوف: صَوَّف: صَوَّفه. جعله صوفّياً (محيط المحيط).
صَوَّف: تعفَن، عَفِن (بوشر).
صُوف: شملة، نسيج يتخذ من الصوف وشعر الماعز ويلقى على الكتفين، نسيج من الصوف والحرير (بوشر).
صُوف: زغب (بوشر).
صوف البَحْر: هو ليس الطحلب والأشنة كما يقول لين ناسياً ان الصاد العربية تقابل الزاي العبرية وليس الصاد ولذلك رأي مخطئاً أن كلمة صوف هي نفس كلمة صوف العبرية التي لا علاقة لها بها.
وفي مادة تستحق الاعتبار لابن البيطار (2: 141) أو بالأحرى لأستاذه أبو العباس النباتي يؤكد فيها أن العرب يطلقون اسم صوف البحر على ما يسميه اليونان ابيا اكس اكسلارنس اوفليونوفا أوكسفكسوف ابيوف. وما يسميه الإيطاليون الآن لانابينا أي الألياف التي تنتجها الرخويات الكبيرة المسماة الصفة البحرية أو المثلثة الأصداف والتي تربط بها صدفتها على الصخور.
وهذه الألياف الناعمة الدقيقة التي تشبه الحرير كانت تستخدم منذ القدم لصنع نسيج فاخر وذلك لجمال ألوانه الطبيعية والذي يلمع كما لو كان قد نثر عليه مسحوق الذهب. واكثر ما يفعل ذلك سكان شواطئ البحر الأبيض المتوسط. كما يصنعون منه جوارب وقفافيز غالية الثمن. وكانوا يصنعون منه جوخاً ثميناً بعد خلطه بالصوف. (انظر ترتولين، دي باليو ص47، طبعة سويس وتعليقة هذا العالم ص172 - 175، معجم العلوم الطبيعية المجلد 32 ص157، 319، مجلة العلوم الطبيعية لسنة 1857 ص350).
إن مقالة ابن البيطار التي لم يحسن سونثيمر ترجمتها وحرف ما فيها من أسماء هي من الطول بحيث لا يمكن نقلها هنا. ولكن إليك ما يقوله الاصطخري (ص42): ((يرى في سنتارم في بعض فصول السنة حيوان يأتي من البحر ويحتك ببعض صخور الساحل ويترك عليها وبراً في لون الذهب ليناً ناعماً كالحرير لا يختلف عنه في شيء، وهذه المادة نادرة جداً وغالية الثمن جداً، تجمع وينسج منها قماش يتلون كل يوم بألوان مختلفة. والأمراء الأمويون في الأندلس هم اللذين يختصون به، ولا يمكن الحصول على شيء منه إلا سراً. والقطعة من هذا النسيج قيمتها أكثر من ألف دينار)).
وفي البيان (2: 319): أن المنصور وزع في إحدى غزواته وعشرين كساء من صوف البحر، وكان هذا الكساء يشبه الكلادس الذي ذكره بروكوب فيما نقله سوينر.
صوف الكلب: تعبير يتمثل به كما يقال (لبن الطير) ويراد به شيئاً غير موجود (الثعالبي لطائف ص26، فالنون ص40).
صُوفَة. صوفتُه حَمْراء: تقول العامة فلان صوفته حمراء أي إنه عرضة للتهم يسرع إليه ظن السوء (محيط المحيط).
صَوفَة: تسفنجة (فوك) وفيه صَوْفة.
صُوفَة: بالمعنى القديم لحارس الكعبة. وهذه الكلمة التي تكتب صوفي أيضاً هي الكلمة العبرية: زوقة ومعناها حارس. انظر بنو إسرائيل في مكة (ص184 - 185).
صَوفان: بقل قصير ذو زغب. والحَرُّوق وهو ما تقع فيه النار عند القدح يتخذ من البقل المذكور وغيره. (بوشر، محيط المحيط، همبرت ص196، الجريدة الآسيوية 1850، 1: 229) وترجمة كاترمير فيها نسيج من الصوف ترجمة غير صحيحة.
صوفانة: واحدة الصوفان للبقل المذكور، وللَحُّروق (بوشر).
صُوِفيّ: مرتدي الصوف. ففي رياض النفوس (ص83 ق): عليه جُبَّة من صوف - فقلت له السلام عليك يا صوفي.
تَوْحيد التَصوُّف: علم اللاهوت (دوماس بيل ص63).
العلم التصوفي: علم الصوفية (ابن بطوطة 4: 344).
تَصْويف: تعفّن، شيء عَفِن (بوشر).
مُصَوَّف: ذو صوف، فيه كثير من الصوف (ألكالا، ابن البيطار 1: 5، 535) وفي رياض النفوس (ص78 ق): فأخذ ركوته وجلداً مصوفاً كان عنده. وفي موضع آخر منه: وذكر عنه إنه لم يكن في بيته غير كتبه وجلد مصوف وركوة معلقة وناموسة.
مُصَوَّف: كثيف الشعر ومجعَّده (ألكالا). مسْتَصْوف: هو الذي يشبه نفسه بالصوفي (محيط المحيط).

صوف

1 صَافَ, (S, O, K,) aor. ـُ (S, O,) inf. n. صَوْفٌ and صُؤُوفٌ; and صَوِفَ, (S, O, K,) inf. n. صَوَفٌ; (S;) He (a ram) had much صُوف [or wool], (S, O, K,) after having little thereof. (S, O.) A2: صاف السَّهْمُ عَنِ الهَدَفِ, aor. ـُ and يَصِيفُ, (S, M, O, Msb, K,) inf. n. صَوْفٌ and صَيْفٌ and صَيْفُوفَةٌ, (O and K in art. صيف,) The arrow turned aside from the butt: (S, M, O, Msb, K:) like ضاف. (S and O in art. ضيف.) And صاف عَنِّى وَجْهُهُ His face turned away from me. (K.) And صاف عَنِّى شَرُّهُ, (S, M, O,) aor. ـُ inf. n. صَوْفٌ, (M,) His (a man's, S, O) evil, or mischief, turned away from me. (S, * M, O. *) 2 صوّف الكَرْمُ The grape-vine showed its fruitstalks [anew] after the cutting off of its fruit-(M,) 4 اصاف اللّٰهُ عَنِّى شَرَّهُ God turned away, or may God turn away, from me his evil, or mischief. (S, K.) [Mentioned also in art. صيف.]5 تصّوف He became a صُوفِىّ: (Msb:) he devoted himself to religious exercises; or applied himself to devotion: or he asserted himself to do so: (TA:) but it is post-classical. (Msb.) صَافٌ (S, M, O, K) and ↓ صَائِفٌ (S, M, O, Msb, K) and ↓ صَافٍ, (M, O, K,) which last is formed by transposition [from the second], (M,) and ↓ صَوِفٌ (M, O, K) and ↓ أَصْوَفُ (S, M, O, Msb, K) and ↓ صُوفَانٌ (AHeyth, TA) and ↓ صُوفِانِىٌّ, (M, O, K,) A ram having much صُوف [or wool]: (S, M, O, Msb, K:) fem. with ة, (K, [in which it seems to refer only to the last, i. e.]) the fem. epithet is ↓ صُوفَانِيَّةٌ, (O,) or ↓ صُوفَانَةٌ, (AHeyth, and so in a copy of the M,) and صَافَةٌ also. (M.) b2: and لِمَّةٌ صَافَةٌ [A lock of hair hanging down below the lobe of the ear] of which the hair is like صُوف [i. e. wool]. (M.) A2: See also صُوفٌ.

A3: And see art. صيف.

صَافٍ: see the next preceding paragraph.

صُوفٌ [Wool;] an appertenance of sheep, (in the S لِلشَّاةِ, in the M لِلْغَنَمِ, and in the O and Msb [more definitely] لِلضَّأْنِ,) which is to them like شَعَرٌ to goats and وَبَرٌ to camels: (M:) [in the K only said to be well know:] n. un. صُوفَةٌ, (M,) [i. e.] this latter has a more particular signification [meaning a portion, flock, tuft, or wisp, of wool]: (S, O, Msb, K:) and sometimes صُوفٌ is used in the sense of the n. un., as mentioned by Sb: (M:) the pl. of صُوفٌ is أَصْوَافٌ [meaning sorts of wool]: (M:) and the dim. of the n. un. is ↓ صُوَيْفَةٌ. (TA.) One says خَرْقَآءُ وَجَدَتْ صُوفًا [An unskilful woman that has found wool]: (As, O, K:) a prov. (As, O) relating to property possessed by such as does not deserve to have it: (As, TA:) because the unskilful woman, when she lights upon wool, mars it, (O, K,) not spinning it well: (O:) applied to the stupid person who finds property and wastes it; (O, K;) or to him who finds that of which he knows not the value, and wastes it. (Z, TA.) And one says, فُلَانٌ يَلْبَسُ الصُّوفَ وَالقُطْنَ, meaning Such a one wears what is made of wool and of cotton. (A, TA.) In the saying of a poet, حَلْبَانَةٍ رَكْبَانَةٍ صَفُوفِ تَخْلِطُ بَيْنَ وَبَرٍ وَصُوفِ [Of one that is milked and ridden, that yields a row of bowls of her milk, (but see صَفُوفٌ, of which other explanations have been given,) that mingles camels' fur and wool], the latter hemistich means, as Th says, accord. to IAar, that is sold, and with the price whereof are purchased camels and sheep: or, accord. to As, that is quick in her pace; the drawing back of her fore legs being likened to [the motion of] the bow of the نَدَّاف who mixes camels' fur and wool. (M.) One says also, أَخَذْتُ بِصُوفِ رَقَبَتِهِ (S, M, K, but in the M أَخَذَ,) and بِصُوفَتِهَا (M, O) and ↓ بِصَافِهَا, (M, K,) and بِطُوفِ رَقَبَتِهِ and بِطَافِهَا, and بِظُوفِ زَقَبَتِهِ and بِظَافِهَا, and بِقُوفِ رَقَبَتِهِ and بِقَافِهَا, (S, O,) meaning (tropical:) [I laid hold upon] the pendent hair in the hollow of the back of his neck: (IDrd, S, M, O, K:) or the downy hairs upon the back of his neck: (M, O:) or the skin of his neck: (IAar, S, O, K:) or the back of his neck, altogether: (Fr, S, O, K:) or I took him by force: (Abu-l-Ghowth, S, O, K:) or I followed him, thinking that I should not reach him, and overtook him; and this one says whether he lay hold upon his neck or not. (Abu-s-Semeyda', S, O, K.) And أَعْطَاهُ بِصُوفِ رَقَبَتِهِ (tropical:) [He gave it altogether]; like أَعْطَاهُ بِرُمَّتِهِ: or (as expl. by A' Obeyd, S, O) he gave it gratuitously; not taking a price. (S, O, K.) b2: صُوفُ البَحْرِ [lit. The wool of the sea] is a thing [or substance] in the form of the animal صُوف [i. e., of wool; evidently meaning sea-weed resembling wool; such as is found in abundance thrown up on the beaches of the Red Sea: and that this is generally, if not in every instance, meant by the identical Hebrew word סוּף, as used in the Bible, has been most satisfactorily shown in art. “ Red Sea ” (by my deeply-lamented nephew Edward Stanley Poole) in Dr. William Smith's “ Dictionary of the Bible ”]: it is said in one of the أَبَدِيَّات, [see art. ابد,] لَا آتِيكَ مَا بَلَّ بَحْرٌ صُوفَةً [I will not come to thee as long as a sea wets a portion of صُوف], or, as Lh relates it, مَا بَلَّ البَحْرُ صُوفَهُ [as long as the sea wets its صُوف; meaning, ever]. (M, TA.) صَوِفٌ: see صَافٌ.

صُوفَةٌ n. un. of صُوفٌ [q. v.]. (M &c.) b2: [Also applied by physicians to A pessary, or suppository, of wool, containing a medicament of some kind, to be inserted into the vagina or rectum.]

A2: Also Any of those who had the management of aught of the work of the بَيْت [meaning the House of God, i. e. the Kaabeh], and who were called ↓ الصُّوفَانُ: (M:) [accord. to the TA, it is said that الصُّوفَانُ and الصُّوفَةُ are both alike appel-lations applied to any of such persons:] J and others say that صُوفَةٌ was the father of a tribe of Mudar, who used to serve the Kaabeh, and to return with the pilgrims from ' Arafát, in the Time of Ignorance; and it is implied in the S [that they were also called آلُ صُوفَانَ, or] that صُوفَة was also called صُوفَان; and in a saying of Z, that الصُّوفَان and آلُ صُوفَان were appellations of one and the same people: [hence, app., the applications of صُوفَةٌ and صُوفَانٌ to any servants of the Kaabeh:] but accord. to Sgh and the K, آلُ صُوفَانَ is a mistake for آلُ صَفْوَانَ. (TA.) صُوفَانٌ, and its fem., with ة: see صَافٌ: A2: and for the former see also صُوفَةٌ.

A3: Also [A species of agaric, i. e., of the kind of fungus thus called;] a certain thing [or substance] that comes forth from the heart of trees, flaccid and dry, in which fire is struck, and which is the best of things for the purpose of those who strike fire. (TA.) صُوفَانَةٌ, applied to a ewe, is fem. of صُوفَانٌ: see صَافٌ. (AHeyth, TA.) b2: Also A certain herb, or leguminous plant, (بَقْلَةٌ,) downy, (M, K,) and short, (K,) mentioned by Aboo-Nasr as of the kind termed أَحْرَار [pl. of حُرٌّ], but not specifically described by him. (AHn, M.) صُوفِىٌّ, a post-classical word, A man of the people called the صُوفِيَّة: (Msb:) [formerly applied to any devotee: afterwards, particularly, to a mystic; one who seeks to raise himself to a high degree of spiritual excellence by contemplation of divine things so as to elicit the mysteries thereof:] the صُوفِيَّة may be so called [from the Greek sofos: or] in relation to the people called آلُ صُوفَان, [see صُوفَةٌ,] as resembling them in the devotion of themselves to religious exercises: or in relation to those called أَهْلُ الصُّفَّةِ, wherefore they are also called الصُّفِّيَّةُ: or in relation to الصُّوف [i. e. wool], which is proper to devotees and recluses: this last is the derivation commonly received. (TA.) صُوفَانِىٌّ; and its fem., with ة: see صَافٌ.

صُوَيْفَةٌ dim. of صُوفَةٌ, n. un. of صُوفٌ, q. v. (TA.) صَوَّافٌ A manufacturer of صُوف [or wool, or of woollen garments &c.]. (TA.) صَائِفٌ: see صَافٌ.

صَيِّفَةٌ, originally صَيْوِفَةٌ, A [garment of the kind called] جُبَّة having much صُوف [or wool]. (TA.) أَصْوَفُ: see صَافٌ.

صلو

1 صَلَوْتُهُ, (K,) or صَلَوْتُ الظَّهْرَ, (M,) I struck, or beat, that part, [of him, or] of the back, which is called صَلًا: (M:) or I hit that part (M, K) with a thing, or with an arrow or some other thing: on the authority of Lh, who says that it is of the dial. of Hudheyl: and one says also صَلَيْتُهُ; which is extr. [with respect to derivation], unless it be an instance of interchangeableness [of و and ى]. (M.) A2: صَلِيَتْ and صَلَتْ, said of a mare, or she-camel: see 4.2 صلّى, (S, M, K,) quasi-inf. n. صَلَاةٌ or صَلٰوة, for which one should not say تَصْلِيَةٌ, (S, K,) or the latter is allowable as agreeable with rule and as occurring in old poetry, (MF, TA,) He prayed, supplicated, or petitioned: (S, M, K:) and [particularly] he performed the divinely-appointed act [of prayer commonly] termed صَلَاة or صَلٰوة. (S.) Hence, in the Kur [ix. 104], (TA,) وَصَلِّ عَلَيْهِمْ And pray thou for them. (Msb, TA.) صَلَّى عَلَى

فُلَانٍ means He prayed for such a one, and praised him. (TA.) And hence the verse of ElAashà cited in art. رسم, conj. 8. (S, Mgh, * TA.) It is said in a trad., مَنْ دُعِىَ إِلَى وَلِيمَةٍ فَلْيُجِبْ وَإِلَّا فَلْيُصَلِّ [i. e. Whoso is invited to a banquet, or a marriage-feast, let him comply, or, if not, let him pray for the inviter]. (M.) And the saying, in a verse of El-Aashà, عَلَيْكِ مِثْلَ الَّذِى صَلَّيْتِ means Keep thou to the like of thy prayer; i. e. he enjoined her to repeat the prayer for him: or, as some relate it, عَلَيْكِ مِثْلُ الَّذِى صَلَّيْتِ, meaning upon thee be the like of that for which thou hast prayed: (M:) these words he addressed to his daughter, on the occasion of her saying, “O my Lord, ward off from my father diseases and pain. ” (Mgh.) The saying عَبِيدُ فُلَانٍ يُصَلُّونَ [The slaves of such a one perform the divinely-appointed act of prayer] means that they have attained to the age of virility. (Mgh.) b2: صلّى عَلَيْهِ, said of an angel, means He prayed for, or begged, forgiveness, or pardon, for him: and thus the verb sometimes means when said of other than an angel; as in the trad. of Sowdeh, in which it is said, إِذَا مِتْنَا صَلَّى لَنَا عُثْمَانُ بْنُ مَظْعُونٍ [When we die, 'Othmán Ibn-Madh'oon will pray for forgiveness for us]; he having then died. (TA.) b3: [And, said of a man, He blessed him, meaning he invoked God's blessing upon him; namely, the Prophet; or he said, اَللّٰهُمَّ صَلِّ عَلَيْهِ (expl. by what here follows) accord. to the rendering of صَلُّوا عَلَيْهِ, i. e. عَلَى النَّبِىِّ, by Bd and others in the Kur xxxiii. 56.] One says, صَلَّيْتُ عَلَى النَّبِىِّ [I blessed the Prophet; &c.]. (S.) b4: And, said of God, He blessed him, meaning He conferred blessing upon him: and He had mercy on him: and He magnified him, or conferred honour upon him: hence the saying, اَللّٰهُمَّ صَلِّ عَلَى آلِ أَبِى أَوْفَى, meaning O God, bless the family of Aboo-Owfà: or have mercy on &c.: but in the saying [in the Kur xxxiii. 56], إِنَّ اللّٰهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِىِّ, the verb does not import two meanings; for it has there only one meaning, which is “ magnification ”

[i. e. these words mean Verily God and his angels magnify the Prophet; or rather I would render them, bless the Prophet, as this rendering implies magnification and also a meaning of the quasi-inf. n. given in the M and K, which is “ eulogy,” or “ commendation,” bestowed by God upon his apostle, while it imports God's

“ conferring of blessing ” and the angels' “ invoking thereof ” ]: (Msb, TA:) [it is said that]

اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ means O God, magnify Mohammad in the present world by exalting his renown and manifesting his invitation [to ElIslám] and rendering permanent his law, and in the world to come by accepting his intercession for his people and multiplying his reward: and it is disputed whether or not this form of prayer may be used for any but the Prophet [Mohammad]: El-Khattábee says that it may not, though he himself used it for others. (TA.) [صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ is a phrase commonly used by the Muslims after the mention of their prophet: see art. سلم.

See also صَلَاةٌ below.]

A2: صلّى said of a horse, (S, K,) inf. n. تَصْلِيَةٌ, (TA,) He followed next after the foremost [in a race, at the goal]. (S, K.) Hence the saying [in a trad. of 'Alee], سَبَقَ رَسُولُ اللّٰهِ وَصَلَّى أَبُو بَكْرٍ وَثَلَّثَ عُمَرُ [expl. in art. سبق]. (Mgh.) b2: And صلّى الحِمَارُ أُتُنَهُ, (Sgh, K,) inf. n. تَصْلِيَةٌ, (Sgh, TA,) The [wild] ass drove together his she-asses, and made them to take the way [that he would follow]. (Sgh, K, TA.) 4 أَصْلَتْ, (T, S, K, TA,) and ↓ صَلِيَتْ, (Fr, K, TA,) and ↓ صَلَتْ, (Zj, TA,) said of a mare, The parts on the right and left of her tail, (صَلَوَاهَا, S,) or the part on either side of her tail, (صَلَاهَا, K, [see صَلًا, below,]) became relaxed, she being near to bringing forth: (S, K:) or, said of a she-camel, her young one fell into the part of her called صَلًا, and she was near to bringing forth. (T, TA.) صَلًا The middle of the back of a human being and of any quadruped: (M, K:) and, (K,) or as some say, (M,) [app. in a beast,] the part that slopes down from the hips, or haunches: or the space intervening between the جَاعِرَة [app. meaning the hinder projection of the haunch or rump of a beast] and the tail: (M, K:) or the part on the right and left of the tail; (S, M, K;) the two together being called [the] صَلَوَانِ, (S, K,) which is similarly expl. by Zj in relation to a she-camel; app. properly meaning the two parts bordering upon the tail-bone: (TA:) or the place in which is set the tail of the horse; dual as above: (Msb:) or the bone upon which are the two buttocks: (Mgh: [there thus expl. in relation to a man:]) or the bone in which is the place of setting of the tail-bone; thus expl. by IDrd: or the صَلَوَانِ are the two bones projecting from the two sides of the rump: or, accord. to some of the lexicologists, two veins (عِرْقَانِ) in the place of the رِدْف [i. e. in the rump]: (Ham p. 46:) the pl. is صَلَوَاتٌ, (M, K,) an instance of a pl. formed by the addition of ا and ت from a masc. sing., (M,) and أَصْلَآءٌ. (M, K.) b2: [Hence,] one says, جِئْتُ فِى أَصْلَائِهِمْ, meaning I came at their rears. (TA.) صَلَاةٌ, or صَلٰوة, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar case of حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] is said to be [originally صَلَوَةٌ,] of the measure فَعَلَةٌ, (Mgh, MF, TA,) or, accord. to some, [صَلْوَةٌ,] of the measure فَعْلَةٌ: (MF, TA:) it is a quasi-inf. n. of صَلَّى [q. v.]: (S, K:) and [used as a simple subst.] it signifies Prayer, supplication, or petition: (S, M, Msb, K:) this is said to be its primary signification: and ↓ مُصَلًّى is said to have the same meaning. (Msb, TA.) b2: Then applied to signify A certain well-known mode, or manner, [of religious service,] because comprising prayer; (Msb;) [the divinelyappointed act of prayer;] one of the divinelyappointed صَلَوَات; (S;) a certain religious service in which are رُكُوع [or lowering of the head so that the palms of the hands reach the knees] and سُجُود [or prostration of oneself in a particular manner expl. voce سَجَدَ]: (M, * K:) and ↓ مُصَلًّى is said to have the same meaning. (TA.) [The performance of this act is fully described in my work on the Modern Egyptians.] It is said to be, in this sense, a proper term of the law, not indicated by the language of the Arabs [before El-Islám] except as importing prayer, which is its primary signification: what Esh-Shiháb says respecting it necessarily implies its being a proper term of the law known to the Arabs [before ElIslám]: in the Mz it is said to be one of the words of El-Islám: but all of these sayings require consideration. (MF, TA, [Much more, which I omit as being unprofitable, is added on this point in the TA, partly from the Msb; as well as several different opinions respecting the derivation of the word as used in this sense, which are fanciful or absurd.]) The saying of the Prophet, لَا صَلٰوةَ لِجَارِ المَسْجِدِ إِلَّا فِى المَسْجِدِ means There is no صلوة [or divinely-appointed act of prayer] that is excellent or complete [to the neighbour of the mosque unless in the mosque]. (M.) And his saying, to Usámeh, الصَّلٰوةُ أَمَامَكَ means The time of the صلوة [or divinely-appointed prayer], or the place thereof, [is before thee,] alluding to that of sunset. (Mgh.) And he used the term الصَّلٰوةُ as meaning سُورَةُ الصَّلٰوةِ, i. e. The فَاتِحَة [or Opening Chapter of the Kur-án, because it is a form of prayer, or] because the recital thereof is excellent, or satisfactory. (Mgh.) In the Kur xxii. 41, (I' Ab, S, M, Ksh, Bd,) [the pl.] صَلَوَاتٌ meansPlaces of worship of the Jews: (I' Ab, S, M, Ksh, Bd, K:) said to be (Ksh, Bd) originally صَلُوتَا, a Hebrew word, (Ksh, Bd, K,) arabicized: (Ksh, Bd:) this is the common reading of the word, and the most valid: other readings are صُلُوَاتٌ and صُلَوَاتٌ and صِلَوَاتٌ; and beside these, some others which are perverted forms. (TA.) b3: Also Prayer for forgiveness or pardon. (M, Mgh, K.) b4: [And A blessing, as meaning an invocation of God's blessing upon any one. See 2.]

b5: And i. q. بَرَكَةٌ [as meaning A blessing, such as is bestowed by God]: (Msb:) and mercy (S, M, Mgh, Msb, K) of God (S, M) on his apostle: (M:) and magnification; and this is [said to be] specially denoted by its verb when the Prophet is the object: (Msb:) and God's eulogy, or commendation, bestowed upon his apostle. (M, K.) A2: الصَّلَاةُ [from صَلًا] also means إِتْيَانُ المَرْأَةِ فِى

دُبُرِهَا. (TA in art. صوم.) مُصْلِيَةٌ part. n. of أَصْلَتْ [q. v.] said of a she-camel [or of a mare]. (T, TA.) مُصَلًّى A place of الصَّلَاة [as meaning the performance of the divinely-appointed act of prayer]; (Mgh, Msb, K;) or of any prayer or supplication: (Mgh:) [and particularly] a place of the performance of the divinely-appointed prayer on the occasion of the [festival termed] عِيد: (MA:) [and also such a place at a burial-ground: the place for this purpose is particularly termed مُصَلَّى الأَمْوَاتِ: see De Sacy's Chrest. Arabe, sec. ed., i. 192.] b2: And A carpet upon which one performs the divinely-appointed act of prayer. (MA.) b3: See also صَلَاةٌ, former half, in two places.

مُصَلٍّ Any one praying [in any manner: and particularly performing the divinely-appointed act of prayer]. (TA.) A2: And المُصَلَِّى signifies, as applied to a horse, The one that follows next after the foremost [at the goal] (S, M, Mgh, Msb) in a race: (Mgh, Msb:) because his head is next to the part called صَلًا, (Lh, S, M, Msb,) or next to the صَلَوَانِ, (Mgh,) of the foremost. (Lh, S, M, Mgh, Msb.)