عشو

1 عَشَا, (TA, and so accord. to some copies of the K,) first Pers\. عَشَوْتُ, (S,) aor. ـْ (TA,) inf. n. عَشْوٌ and عُشُوٌّ; (KL;) as also عَشِىَ, like رَضِىَ [i. e. having for its aor. ـْ but the inf. n. is app. عَشًا, as in the similar sense expl. in the next sentence]; (TA, and so in my MS. copy of the K;) i. q. ↓ تعشّى, (S, K, TA,) [which is more commonly used than either of preceding verbs, and] which signifies He ate the [eveningmeal, or evening-repast, or supper, i. e. what is called the] عَشَآء. (Msb, K, TA.) And عَشِيَتِ الإِبِلُ, (ISk, S, K, TA,) aor. ـْ inf. n. عَشًا, (ISk, S, TA,) i. q. ↓ تَعَشَّت [i. e. The camels ate the evening-pasture, or evening-feed, called the عَشَآء]. (ISk, S, K, TA.) b2: And عَشَاهُ, (K,) first Pers\.

عَشَوْتُهُ, (S, Msb,) aor. ـْ (S, TA,) inf. n. عَشْوٌ; (K, TA;) and inf. n. عَشْىٌ also, (TA, and thus in some copies of the K,) thus correctly, as in the M, عشيانًا in [some of] the copies of the K being a mistake for عَشْيًا, the aor. being also يَعْشِيهِ; (TA;) i. q. ↓ عشّاهُ, (S, Msb, K, TA,) [which is more commonly used than either of the preceding verbs,] inf. n. تَعْشِيَةٌ, (S,) i. e. He fed him (namely, a man, Msb, or a horse, or a camel, (S) with the [evening-meal, or supper, or the evening-pasture or evening-feed, i. e. what is called the] عَشَآء; (S, Msb, K;) as also ↓ اعشاهُ: (K:) and عَشَا الإِبِلَ, (K, TA,) like دَعَا [i. e. having for its aor. ـْ (TA;) and ↓ عشّاها; He pastured the camels by night. (K, TA.) A2: عَشَوْتُهُ also signifies I repaired, or betook myself, to, or towards, him, or it, by night: and hence ↓ عَاشٍ is applied to any one repairing, or betaking himself, to or towards [an object]. (S.) b2: And عَشَوْتُ إِلَى النَّارِ, aor. ـْ inf. n. عَشْوٌ, I sought to be directed, or guided, or I directed, or guided, myself, by weak eyesight, to the fire: (S:) or I looked at the fire, or endeavoured to see it, and repaired, or betook myself, to it, or towards it; and I saw it, or looked towards it trying whether I could see it, and sought to be directed, or guided, to it by its light: (Har p. 535:) El-Hotei-ah says, مَتَى تأْتِهِ تَعْشُو إِلَى ضَوْءِ نَارِهِ تَجِدْ خَيْرَ نَارٍ عِنْدَهَا خَيْرُ مُوقِدِ [When thou comest to him, looking with blinking eyes towards the light of his fire and seeking to be guided by it thereto, thou findest the best fire, and at it is the best kindler]; meaning مَتَى تَأْتِهِ عَاشِيًا; using the marfooa verb between two verbs whereof each is mejzoom because the verb in the future tense when it occurs in the place of a denotative of state is marfooa: (S:) or عَشَا النَّارَ and إِلَى

النَّارِ, inf. n. عَشْوٌ and عُشُوٌّ; as also النَّارَ ↓ اعتشى and بِالنَّارِ; signifies he saw the fire by night from afar, and repaired, or betook himself, to it, or towards it, seeking to light himself thereby, (K, TA,) and hoping to obtain thereby guidance and good. (TA.) b3: And عَشَا عَنِ النَّارِ He turned away and went from the light of the fire. (TA.) b4: and عَشَوْتُ عَنْهُ I went, or turned, from him, or it, to another: whence, it is said, the saying in the Kur [xlii. 35], وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمٰنِ [and such as turns from the admonition of the Compassionate]. (S. See another explanation of this saying in what follows.) [This and other meanings expl. below are app. from what here next follows.] b5: عَشِىَ, aor. ـْ (S, Msb, K,) dual يَعْشَيَانِ, not يَعْشَوَانِ, (S,) inf. n. عَشًا, (S, Msb, K,) He was, or became, weak-sighted: (Msb:) or he did not see by night, but saw by day: (S:) or he had bad sight by night and by day: or he was, or became, blind: [said of a man, and of a beast of the equine kind, and of a camel, and of a bird: (see عَشًا, below:)] and عَشَا, aor. ـْ signifies the same: (K:) or the two verbs differ in meaning; so as that وَمَنْ يَعْشَ عَنْ ذِكْرِ الرَّحْمٰنِ, in the Kur xliii. 35, thus read by some, means (assumed tropical:) and such as is blind to the admonition of the Compassionate, i. e., to the Kur-án; but مَنْ يَعْشُ, as others read, (assumed tropical:) such as feigns himself blind: (Ksh and Bd: *) [see also 6: and see another explanation of the latter reading, above: or] عَشَا signifies also he (a man, TA) did as does the أَعْشَى [q. v.]. (K, TA.) One says also, عشى مِنَ الشَّىْءِ, aor. ـو [thus in my original, but the pret. is app. عَشِىَ, and the aor. ـْ meaning He lacked strength of sight to perceive the thing. (TA.) And عَشِىَ عَنْ حَقِّهِ like عَمِىَ in measure and in meaning [i. e. (assumed tropical:) He was, or became, blind to his right, or due]. (TA.) And لَا يَعْشَى إِلَّا بَعْدَ مَا يَعْشُو is one of their sayings, meaning [app. He will not become weak-sighted except] after his eating the [eveningmeal called the] عَشَآء: (TA:) [for it is said that] the eating of food in the night occasions weakness of sight more than [do] other things. (Har p. 52.

[العشآء is there written in one instance for العَشَا.]) b6: عَشِىَ عَلَيْهِ, inf. n. عَشًا, means He wronged him; treated him wrongfully, injuriously, unjustly, or tyrannically: (K, TA:) mentioned by ISd. (TA.) 2 عَشَّوَ see 1, former half, in two places. One says, عَشِّ وَلَا تَغْتَرَّ, (Meyd, TA,) or عَشِّ إِبِلَكَ وَلَا تَغْتَرَّ [a prov., meaning Pasture thy camels by night, and be not negligent, or be not made to desire what is vain, or false]. (S. [See Freytag's Arab. Prov., ii. 92.]) And عَشَّيْتُ الإِبِلَ عَنِ الوِرْدِ I pastured the camels with the [evening-pasture called]

عَشَآء, so that they might come to the water having satisfied themselves with food: and in like manner one says, ضَحَّيْتُهَا عَنْهُ. (A and TA in art. ضحو and ضحى.) And عَشِّ رُوَيْدًا Pasture thou the camels in the evening (عَشِيًّا) gently: and in like manner one says, ضَحِّ رُوَيْدًا. (A, TA.) and hence, عشّى عَنِ الأَمْرِ (inf. n. تَعْشِيَةٌ, K) (tropical:) He acted gently, or deliberately, in the affair: (A and TA in art. ضحو and ضحى, and S * and K * in the present art.:) and in like manner, ضَحَّى

عَنْهُ. (A and TA in the former art., and S * in the present art.) A2: See also the next paragraph. [Hence,] عشّى الطَّيْرَ, inf. n. تَعْشِيَةٌ, He kindled a fire for the birds in order that they might become dim-sighted (لِتَعْشَى) and consequently be captured. (M, K.) 4 أَعْشَوَ see 1, former half. b2: [Hence, app.,] اعشى also signifies (assumed tropical:) He gave. (K.) A2: And اعشاهُ He (God) rendered him أَعْشَى [i. e. weak-sighted, &c.: and in like manner one says ↓ عشّاهُ: see 2, last sentence; and see also Har p. 52].5 تَعَشَّوَ see 1, first quarter, in two places. One says also, تعشّى بِهِ He fed himself with it [in the evening, or] in the time called the عِشَآء: and [in like manner] تَتَعَشَّاهُ is said of camels [as meaning they feed themselves with it, or pasture upon it, in the evening]. (TA.) And when one says to thee, تَعَشَّ [Eat thou the evening-meal], thou sayest, مَا بِى تَعَشٍّ, (S,) or مَا بِى مِنْ تَعَشٍّ, (TA,) [I have no desire for eating the evening-meal; see 5 in art. غدو;] and not مَا بِى عَشَآءٌ, (S,) or not ما بي مِنْ عَشَآءٍ (TA.) A2: See also 6.

A3: And تعشّاهُ signifies also He gave him an عِشْوَة [or عُشْوَة, i. e. a firebrand]. (TA.) 6 تعاشى He feigned himself أَعْشَى [i. e. weaksighted, &c.; and so ↓ تعشّى as used by Bd in xliii.

35]. (S, TA.) b2: And [hence] (tropical:) He feigned himself ignorant, (K, TA,) عَنْ كَذَا [of such a thing], as though he did not see it; like تَعَامَى. (TA.) 8 اعتشى He journeyed in the time of the عِشَآء

[or nightfall]: (K, TA:) like اهتجر meaning “ he journeyed in the time of the هَاجِرَة. ” (TA.) A2: See also 1, latter half.10 استعشاهُ He found him to be deviating from the right course, or acting wrongfully, injuriously, unjustly, or tyrannically, (وَجَدَهُ جَائِرًا, K, TA, in some copies of the K حَائِرًا,) فِى حَقِّ أَصْحَابِهِ [in respect of the right, or due, of his companions]. (TA.) A2: And استعشى نَارًا He guided himself by means of a fire. (K.) عِشْوٌ A bowl (قَدَح) of milk which is drunk at the time when the sheep, or goats, return from the pasture in the evening or afternoon, or after that time. (K.) عِشْىٌ: see عَشَآءٌ.

عَشًا inf. n. of عَشِىَ: (S, Msb, K:) [used as a simple subst., Weakness of sight: or sightlessness by night with ability to see by day: or] badness of sight by night and by day; as also ↓ عَشَاوَةٌ: (K:) it is in human beings, and beasts of the equine kind (دَوَابّ), and camels, and birds; as is said in the M: (TA:) or it is darkness that happens to the eye: (Er-Rághib, TA:) or blindness; (K, TA;) i. e. absolute destitution of sight. (TA.) عَشٍ applied to a he-camel, and عَشِيَةٌ applied to a she-camel, That exceeds the other camels in the [evening-pasture, or evening-feed, called] عَشَآء; each after the manner of the possessive epithet, having no verb. (TA. [And عَشِىٌّ is said to have a similar meaning.]) A2: See also أَعْشَى.

عَشْوَةٌ Darkness, (K, TA,) in [any part of] the night and in the سَحَر [or period a little before daybreak]; (TA;) as also ↓ عَشْوَآءُ: (K:) or the first of the darkness of the night: (Az, TA:) or the period between the beginning and [the end of] the [first] quarter of the night: (Az, S, K:) thus in the saying, مَضَى مِنَ اللَّيْلِ عَشْوَةٌ [A period between the beginning &c. of the night passed]: and one says also, أَخَذْتُ عَلَيْهِمْ بِالعَشْوَةِ, meaning [I laid hold upon them] in the blackness of night: (Az, S:) the dim. is ↓ عُشَيَّةٌ. (Az, TA.) In the saying جَآءَ عَشْوَةَ, meaning عِشَآءً [i. e. He came at nightfall], it [is an adv. n. which] may not be used otherwise than thus: you may not say, مَضَتْ عَشْوَةُ. (TA.) b2: العشوة [app. العَشْوَةُ] as meaning العَشَآءُ, like الغدوة [app. الغَدْوَةُ] as meaning الغَدَآءُ, is vulgar. (TA.) A2: Also The venturing upon, or embarking in, an affair that is not clear; as also ↓ عِشْوَةٌ and ↓ عُشْوَةٌ: (S, K:) one says, أَوْطَأْتَنِى عَشْوَةً and عِشْوَةً and عُشْوَةً, meaning [Thou hast made me to venture upon, or embark in,] a confused and dubious affair: this is when you tell him of a thing by means of which you have made him to fall into perplexity or trial. (S.) b2: خَبَّاطُ عَشَوَاتٍ, occurring in a trad., see expl. in art. خبط.

عُشْوَةٌ: see عَشْوَةٌ.

A2: Also, (S, K, TA,) and ↓ عِشْوَةٌ, (K, TA,) A fire which one sees by night from afar, and to which, or towards which, he repairs, or betakes himself, seeking to light himself thereby: (K, TA:) or (TA) a firebrand (شُعْلَةٌ مِنْ نَارٍ). (S, TA.) عِشْوَةٌ: see عَشْوَةٌ: A2: and see also عُشْوَةٌ.

عَشْوَى A state of perplexity, and of having little guidance: so in the saying, إِنَّهُمْ لَفِى عَشْوَى أَمْرِهِمْ [or, perhaps, مِنْ أَمْرِهِمْ, i. e. Verily they are in a state of perplexity, &c., in respect of their case, or affair]. (TA.) عَشَوِىٌّ Of, or relating to, the [time called]

عَشِيَّة [or عَشِىّ, q. v.]. (S.) عُشْوَانٌ A species of dates: (IDrd, K, TA:) or of palm-tress, (K, TA,) of such as are late in bearing. (TA.) عَشْيَانُ, (S, K, TA,) originally عَشْوَانُ, like غَدْيَانُ [q. v.] which is originally غَدْوَانُ, (TA,) A man (S) eating the [evening-meal, or eveningrepast, i. e. what is called the] عَشَآء; (S, K, TA;) as also ↓ عَاشٍ. (TA.) عَشَآءٌ The meal, or repast, (S, Msb, K,) of the عِشَآء [or nightfall], (S, * Msb,) or of the عَشِىّ [or late part of the evening, &c.]; (S, * K, TA;) [i. e. supper, in a general sense;] opposed to غَدَآءٌ; (S;) as also ↓ عِشْىٌ: (K: [in the CK, العِشٰى is erroneously put for العِشْىُ:]) and in like manner both are used in relation to camels [as meaning their evening-pasture, or evening-feed: see an ex. voce عَتَمَةٌ, and another voce أَقْعَسُ]: (S, TA:) pl. of the former أَعْشِيَةٌ; (K, TA;) to which is added, in [some of] the copies of the K, and عُشِىٌّ; but this is correctly عَشِىَ, [or عَشَا, as in some copies,] and commences another sentence. (TA.) عِشَآءٌ [The time of nightfall; i. e.] the first, or beginning, of the darkness (Msb, K) of night: (Msb:) [this is the sense in which it is generally used, and always when it is used as applied to one of the five times of the divinely-appointed acts of prayer; صَلَاةُ العِشَآءِ, and elliptically العِشَآءُ alone, meaning the prayer of nightfall:] or it is [the time] when the sun has disappeared: (Az, TA:) or [the time] from sunset (K) [i. e.] from the prayer of sunset (Msb, TA) to the عَتَمَة [or darkness after nightfall]; (Msb, K, TA;) [and this is what is meant by its being said that it is] syn. with عَشِىٌّ: (S:) or [the time] from the زَوَال [meaning the declining of the sun from the meridian] to the rising of the dawn: (S, K:) so some assert, and they cite, as an ex., غَدَوْنَا غُدْوَةً سَحَرًا بِلَيْلٍ

عِشَآءً بَعْدَ مَا انْتَصَفَ النَّهَارُ [We went early in the morning, a little before daybreak, in a period between the declining of the sun from the meridian and the rising of the dawn, after the daytime had become halved]: (S, TA:) [sometimes] the Arabs said, أَقْبَلَتِ العِشَآءُ, meaning العَشِيَّةُ; and هٰذَا العَشِيَّةُ, meaning العِشَآءُ. (Msb voce صَوْتٌ.) العِشَاآنِ means The time of sunset and the عَتَمَة [or darkness after nightfall]: (IF, S, Msb, K: [compare הָעַרְבַּיִם in Exodus xii. 6 and xvi. 12:]) this is accord. to the saying that the عِشَآء is from the prayer of sunset to the عَتَمَة. (TA.) عَشَاوَةٌ: see عَشًا.

عَشِىٌّ [The late part of the evening: or the evening: or the afternoon: i. e.] the last, or the latter, part of the day; (Mgh, Msb, K, TA;) as also ↓ عَشِيَّةٌ: (K, TA:) this is the meaning commonly known: (Mgh:) or [the time] from the prayer of sunset to the عَتَمَة [or darkness after nightfall]; (S, Msb, TA;) like عِشَآءٌ; (Msb;) and so ↓ عَشِيَّةٌ: you say, أَتَيْتُهُ عَشِىَّ أَمْسِ and أَمْسِ ↓ عَشِيَّةَ [I came to him late in the evening, or in the time between sunset and nightfall, &c., of yesterday]: (S, TA:) or عَشِىٌّ has the meaning expl. in the K [and mentioned above]; but ↓ عَشِيَّةٌ relates to one day: and one says, جِئْتُهُ عَشِيَّةً [I came to him late in an evening, &c.] and عَشِيَّةَ [late this evening, &c.], and أَتَيْتُهُ العَشِيَّةَ I came to him in the عشيّة [or late part of the evening, &c.,] of this day; and آتِيهِ عَشِىَّ غَدٍ [I will come to him in the late part of the evening, &c., of to-morrow (in my original اتيته, an obvious mistranscription,)] without ة when relating to the future; and أَتَيْتُكَ عَشِيًّا [I came to thee in the late part of an evening, &c.]; and أَتَيْتُهُ بِالغَدَاةِ وَالعَشِىِّ i. e. [I came to him early in the morning and late in the evening, &c., meaning,] every عَشِيَّة [or عَشِىّ] and غَدَاة: (TA:) or, as some say, ↓ عَشِيَّةٌ is a sing. [or n. un.] and عَشِىٌّ is its pl. [or a coll. gen. n.]: and, as IAmb says, sometimes the Arabs make ↓ عَشِيَّةٌ masc., as meaning عَشِىٌّ: (Msb:) or عَشِىٌّ signifies the time between the declining of the sun [from the meridian] and sunset: (Az, Mgh, Msb, TA:) or [the time] from the declining of the sun [from the meridian] to the صَبَاح [app. here, as generally, meaning morning]: (Er-Rághib, Msb, TA:) and sometimes it means the night: (TA:) the pl. is عَشَايَا and عَشِيَّاتٌ, (K, TA,) the former of which [is pl. of ↓ عَشِيَّةٌ, like the latter, or perhaps of عَشِىٌّ also, and] is originally عَشَايِوُ, then عَشَايِىُ, then عَشَائِىُ, then عَشَاءَى, and then عَشَايَا: (TA:) the dim, of عَشِىٌّ is ↓ عُشَيَّانٌ, irreg., as though formed from عَشْيَانٌ, and its pl. is عُشَيَّانَاتٌ; and another form of its dim. is ↓ عُشَيْشِيَانٌ, pl. عُشَيْشِيَانَاتٌ: and the dim. of ↓ عَشِيَّةٌ is ↓ عُشَيْشِيَةٌ, pl. عُشَيْشِيَاتٌ: (S, TA:) one says, ↓ لَقِيتُهُ عُشَيْشَةً

[another form of dim., properly meaning I met him in a short period of a late part of an evening, &c.], and [in like manner] ↓ عُشَيْشَانًا, and ↓ عُشَيَّانًا [in some copies of the K عشّانا], and ↓ عُشَيْشِيَةً

[accord. to the Mgh meaning عِشَآءً], and عُشَيْشَاتٍ, and عُشَيْشِيَانَاتٍ. (K.) صَلَاتَا العَشِىِّ [The two prayers of the afternoon] means the two prayers of the ظُهْر and the عَصْر; (Az, Mgh, Msb, K;) because they are in the latter part of the day (فِى آخِرِ النَّهَارِ), after the زَوَال [or declining of the sun from the meridian]. (TA.) In the phrase أَوْضُحَاهَا ↓ عَشِيَّةً [i. e. A late part of an evening, &c., or its early portion of the forenoon, meaning or an early portion of the forenoon of the same civil day], in the Kur lxxix. last verse, the ضحى is prefixed to [the pronoun referring to] the عشيّة because the ضحى and the عشيّة belong to the same [civil] day, [for this day is reckoned as the period from sunset to sunset,] (Ksh Bd, Jel, *) and also [by a kind of poetic license, for the sake of the rhyme, i. e.] because ضحاها occurs as a فَاصِلَة [q. v.]. (Jel.) b2: عَشِىٌّ also signifies, (K, TA,) and so does ↓ عَشِيَّةٌ, (K,) Clouds (K, TA) coming late in the evening or at eventide (عَشِيًّا). (TA.) b3: And the former, as an epithet applied to a camel, That continues long eating the عَشَآء

[i. e. evening-pasture, or evening-feed]: fem. with ة. (K. [See also عَشٍ.]) عَشِيَّةٌ: see عَشِىٌّ, in ten places.

عُشَيَّةٌ dim. of عَشْوَةٌ, q. v.

عُشَيَّانٌ, pl. عُشَيَّانَاتٌ: see عَشِىٌّ, in two places.

عُشَيْشَةٌ and عُشَيْشِيَةٌ, pls. عُشَيْشَاتٌ and عُشَيْشِيَاتٌ: see عَشِىٌّ; the latter in two places.

عُشَيْشَانٌ and عُشَيْشِيَانٌ, pl., of the latter عُشَيْشِيَانَاتٌ: see عَشِىٌّ.

عَاشٍ: see عَشْيَانُ. The fem., عَاشِيَةٌ, applied to camels, means Eating the [evening-pasture, or evening-feed, called the] عَشَآء. (ISk, S, K.) It is said in a prov., العَاشِيَةُ تَهِيجُ الآبِيَةَ [Such as are eating the عشآء excite such as desire not, or refuse; or she that is eating &c.]: i. e., when the camels that desire not, or refuse, the عشآء see those that are eating it, they follow them, and eat it with them. (S. [See also Freytag's Arab. Prov. ii. 83.]) And [the pl.] العَوَاشِى, (S, K, TA,) [when indeterminate, عَوَاشٍ,] as an epithet in which the quality of a subst. predominates, (TA.) signifies Those (S, K, TA) camels, and sheep or goats, (K, TA,) that are pasturing by night. (S, K, TA.) b2: See also 1, former half. b3: [Hence,] عَاشِيَةٌ signifies also Anything [meaning any man or animal] looking and repairing, by night, towards the fire of a person who entertains guests. (TA.) أَعْشَى Weak-sighted: (Msb:) or sightless by night, but seeing by day: (S:) or having bad sight by night and by day: and so ↓ عَش: (K:) fem. عَشْوَآءُ, (S, Msb, K,) applied to a woman; (S, Msb;) [the masc. being applied to a man, and either masc. or fem. to a beast of the equine kind, and a camel, and a bird, (see عَشًا,)] and dual masc. أَعْشَيَانِ (TA) and fem. عَشْوَاوَانِ: (S, TA:) [and pl. عُشْىٌ.] b2: The fem. عَشْوَآءُ also particularly signifies. A she-camel that sees not before her, (S, K, TA,) [or that has weak sight,] and therefore strikes everything with her fore feet, (S, TA,) not paying attention to the places of her feet [on the ground]. (TA.) [Hence] one says, رَكِبَ فُلَانٌ العَشْوَآءَ, meaning (tropical:) Such a one prosecuted his affair without mental perception, or without certainty. (S, TA.) And خَبَطَهُ خَبْطَ عَشْوَآءَ (K, TA) (tropical:) He did it [at random, or] without aim; thus accord. to the M: (TA:) or be ventured upon it without mental perception, and without certainty: (K, * TA:) or, as some say, he took it upon himself without his endeavouring to ascertain the right course; the doing of which is sometimes, or often, attended with error: it is a prov., applied to him who goes at random and does not care for the result of his conduct. (TA. [See also 1 in art. خبط.]) b3: And عُقَابٌ عَشْوَآءُ An eagle that cares not how it beats the ground, and where it strikes with its talons. (TA.) b4: See also the fem. voce عَشْوَةٌ.

مُتَعَشًّى A place in which one eats the eveningmeal, or supper.] Quasi عشى عِشْىٌ: and عَشِىٌّ, &c.: see in art. عشو.

حق
الحَقُّ: نَقِيْضُ الباطِلِ، والحَقَّةُ: مِثْلُه، هذه حَقَّتي: أي حَقَّي. وحَقَّ الشَّيْءُ: وَجَبَ، يَحْقُّ ويَحِقُّ، وهو حَقِيْقٌ ومَحْقُوقٌ. وبَلَغَتُ حَقِيْقَةَ الأمْرِ: أي يَقِيْنَ شَأْنِه. والحَقِيْقَةُ: الرّايَةُ. والحُرْمَةُ أيضاً، من قَوْلهم: حامِي الحَقِيقَةِ.
وأَحَقَّ الرَّجُلُ: قال حَقّاً؛ أو ادَّعى حَقّاً فَوَجَبَ له، من قَوْلِه عزَّ وجلَّ: " لِيُحِقَّ الحَقَّ ".
والحاقَّةُ: النَّازِلَةُ التي حَقَّتْ فلا كاذِبَةَ لها. والحِقَاقُ: المُحَاقَّةُ. وحاقَقْتُ الرَّجُلَ: ادَّعَيْتَ أنَّكَ أوْلى بالحقِّ منه. وحَقَقْتُه: غَلَبْتُه على الحَقِّ، وأحْقَقْتُه: مِثْلُه. وقَوْلُ لَبِيْدٍ:
حتَّى تَهَجَّرَ في الرَّواحِ وهاجَها ... طَلَبَ المُعَقَّبِ حَقَّهُ المَظْلُومُ.
مَعْنَاه: حَجَّه وغَلَبَه، من قَوْلهم: حاقَّه فحقَّه. وفي حَديثِ عليٍّ - رضي الله عنه -: " إذا بَلَغَ النِّسَاءُ نَصَّ الحِقاقِ فالعَصَبَةُ أوْلَى بها " يعني: الإدراكَ، وهو أنْ تقولَ: أنا أَحَقُّ، ويقولُونَ: نَحْنُ أَحَقُّ. وَحَقَقْتُ ظَنَّه: مخَفَّفٌ بمعنى التشديد. ويقولونَ: لَحَقُّ لا آتِيْكَ، رَفْعٌ بلا تَنْوينٍ. وإنَّه لَحَقُّ عالِمٍ وحَاقُّ عالِمٍ، لا يُثَنّى ولا يُجْمَعُ. والرَّجُلُ إذا خَصَمَ في صغارِ الأشْياءِ قِيْلَ: هو نَزْرُ الحِقَاقِ. وفي الحَديث: متى تَغْلُوا تَحْتَقُّوا يقولُ كُلُّ واحِدٍ منهم: الحَقُّ في يَدي. وما كانَ يُحَقُّكَ أنْ تَفْعَلَ كذا: أي ما يَحٍقُّ لك. وحَقَقْتُ العُقْدَةَ فانْحَقَّتْ: أي شَدَدْتَها فانْشَدَّتْ. وحَقَقتُ الأمْرَ وأحْقَقْتُه: إذا كُنْتَ منه على يَقينٍ. وحَقَّ اللهُ الأمْرَ. وحَقَّ الأمرَ نَفْسُه. وحُقَقْتُ الرَّجُلَ وأحْقَقْتُه: فَعَلْتَ به ما كانَ يَحْذَرُه. وأحْقَقْتُ الرَّمِيَّةَ: قَتَلْتَها على المَكان. وأحَقَّ القَوْمُ من الربيع: سَمِنُوا. وأحَقَّتِ النَّاقَةُ واسْتَحَقَّتْ: مِثْلُه. والمَحَاقُّ من المال: اللاّتي لم يُنْتَجْنَ في العام الماضي ولم يُحْلَبْنَ. والحِقُّ: الجَذَعُ من الإِبِلِ بِسَنَةٍ يَسْتَحِقُّ الرُّكُوْبَ، والأُنثى حِقَّةٌ لأنَّها تَسْتَحِقُّ الفَحْلَ. وأَحَقَّتِ البَكْرَةُ من الإبلِ إحْقاقاً: صارَتْ حِقَّةً. وبَلَغَتِ النَّاقَةُ حِقَّتَها. وما حَقَّتِ السَّحَابَةُ القُلَّةَ حَتَّى الآنَ: أي ما بَلَغَتْ. واستَحَقَّ الرَّجُلُ مكانَ كذا: أعْجَبَه. والحُقَّةُ من خَشَبٍ: مَعْروفَةٌ. والحَقْحَقَةُ: سَيْرُ الليلِ في أوَّلِهِ. والأحَقُّ من الخَيْلِ: الذي لا يَعْرَقُ. وإذا طَبَّقَ حافِرُ رِجْلَيْه مَوْضِعَ حافِرِ يَدَيْه: فهو أَحَقُّ أيضاً، والاسْمُ الحَقَقُ، وهو عَيْبٌ. ويُقال لِمُلْتَقَى كُلِّ عَظْمَيْنِ من الفَرَس: حُقٌّ، إلاَّ الظَّهْر. ويُقال لِضَبْبٍ من التَّمْرِ: بَنَاتُ الحُقَيْقِ. وقَرَبٌ حَقْحَاقٌ: زادَ على مَرْحَلَةٍ. وكانَ هذا عند حَق لقاحِها: أي عند وُجُوبِه.

حق

1 حَقَّ, aor. ـِ (S, Msb, K, &c.) and حَقُّ, (IDrd, Msb, K,) [the latter irregular,] inf. n. حَقَّةٌ (K, TA) and حَقٌّ (IDrd, TA) and حُقُوقٌ, (TA,) i. q. صَارَ حَقًّا [i. e., accord. to the primary meaning of حَقٌّ, as explained below, on the authority of Er-Rághib, It was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality or fact; or to the exigencies of the case]: (TA:) it was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessitated, necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due: syn. وَجَبَ; (T, S, Msb, K, &c.;) and ثَبَتَ: (Msb, TA:) it was, or became, a manifest and an indubitable fact or event; as explained by IDrd in the JM; (TA;) it happened, betided, or befell, surely, without doubt or uncertainty. (K.) It is said in the Kur xxxvi. 6, لَقَدْ حَقَّ القَوْلُ عَلَى أَكْثَرِهِمْ, i. e. The saying, “ I will assuredly fill Hell with genii and men together,” [Kur xi. 120 and xxxii. 13,] (Bd,) or the sentence of punishment, (Jel,) hath become necessitated [as suitable to the requirements of justice, or as being just or right,] to take effect upon the greater number of them; syn. وَجَبَ, (Jel, TA,) and ثَبَتَ. (TA.) And this, namely, ثَبَتَ, is the meaning of the verb in the phrase, حَقَّ عَلَيْكَ القَضَآءُ [The sentence was, or, emphatically, is, necessitated as suitable to the requirements of justice to take effect upon thee; or it was, or is, necessary, just, or right, that the sentence should take effect upon thee]. (TA.) [In like manner,] one says, يَحِقُّ عَلَيْكَ أَنْ تَفْعَلَ كَذَا It is necessary for thee [as suitable to the requirements of wisdom or justice or the like], or incumbent on thee, or just or proper or right for thee, that thou shouldst do such a thing. (TA.) [Thus one says,] الحَقِيقَةُ مَا يَحِقُّ عَلَيْكَ

أَنْ تَحْمِيَهُ [The حقيقة is that which it is necessary for thee &c., or that which it behooveth thee, that thou shouldst defend it, or protect it]. (S, * K.) Accord. to Sh, the Arabs said, حَقَّ عَلَىَّ أَنْ

أَفْعَلَ ذٰلِكَ and حُقَّ: but accord. to Fr, when you say حَقَّ, you say عَلَيْكَ; and when you say حُقَّ, you say لَكَ. (TA.) [Accordingly] one says, حُقَّ لَكَ أَنْ تَفْعَلَ ذَا and حُقِقْتَ أَنْ تَفْعَلَهُ: both mean the same: (Ks, S, K:) [i. e., each has one, or the other, or both, of the meanings next following:] or the former means It was, or, emphatically, is, rendered حّقّ [or suitable to the requirements of wisdom or justice &c.] for thee, or necessary for thee, or incumbent on thee, or just or proper or right for thee, [or it behooved or behooves thee,] that thou shouldst do, or to do, this, or that: and [the latter, or] حُقِقْتَ بِأَنْ تَفْعَلَ, Thou wast, or, emphatically, art, rendered حَقِيق [or adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy,] that thou shouldst do, or to do, this, or that]: (A, TA:) and in like manner, حُقَّتْ signifies in the Kur lxxxiv. 2 and 5: (Bd, Jel: *) or حُقِقْتَ بِأَنْ تَفْعَلَ may mean thou wast, or art, known by the testimony of thy circumstances to be حَقِيق

&c. (A, TA.) And مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ [virtually] means the same as مَا حُقَّ لَكَ [best rendered in this case It did not behoove thee to do it]. (TA.) One says also, حَقَّ أَنْ تَفْعَلَ [It was, or, emphatically, is, necessary &c. that thou shouldst do or to do such a thing]: but they did not say, حَقَقْتَ أَنْ تَفْعَلَ. (Fr, TA.) b2: But حَقَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; like عَزَّ عَلَىَّ. (S and K and TA in art. عز.) And in like manner, حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا أَنَّكَ ذَاهِبٌ] means عَزَّ مَا أَنَّكَ ذَاهِبٌ [It is distressing to me that thou art going away]. (TA in art. عز.) And لَحَقَّ مَا is used in the same manner as لَعَزَّ مَا, q. v. (A and TA in art. عز.) You say also, حَقَّتِ الحَاجَةُ Want befell, or betided, or happened, and was severe, or distressing: (Msb, TA:) [which is said to be] from the phrase, حَقَّتِ القِيَامَةُ, aor. ـُ The resurrection included, or shall include, within its sphere [all] the created beings. (Msb.) A2: حَقَّتْ, aor. ـِ (K,) inf. n. حِقَّةٌ (S, * Msb, K,) and حِقٌّ, (K,) or, accord. to ISd, it should rather be حَقَاقَةٌ and حُقُوقَةٌ, because حِقَّةٌ is used as an epithet, [as will be seen below,] and the inf. n. in a case like this, by rule, should differ from the epithet, (TA,) She (a camel) became a حِقّ, or حِقَّة; i. e., entered the fourth year: (K:) and ↓ أَحَقَّ, inf. n. إِحْقَاقٌ, he (a camel) became a حِقّ: because, so they say, he is then fit to be laden: (Msb:) and ↓ احقّت she (a young camel) completed three years; (Aboo-Málik, K;) became a حِقَّة; (Ibn-'Abbád, K;) like حَقَّتْ. (TA.) You say, هُوَ حَقٌّ بَيِّنُ الحِقَّةِ [He is a حقّ, bearing evidence of being such]: (S:) and هِىَ حِقٌّ (K) and حِقَّةٌ (Msb, K) بَيِّنَةُ الحِقَّةِ [she is a حقّ or حقّة, bearing evidence &c.]: (Msb:) [a phrase] to which a parallel is scarcely known, (Msb,) or to which there is no parallel (K) except أَسَدٌ بَيِّنُ الأَسَدِ [a lion bearing evidence of being like a lion in boldness]. (TA.) b2: حِقٌّ [as inf. n. of حَقَّتْ] also signifies A she-camel's overpassing the days [corresponding to those] in which she was covered [in the preceding year]: (K:) or her completing [the time of] her pregnancy; as also ↓ اِسْتِحْقَاقٌ. (TA.) b3: And حَقَّتْ and ↓ احقّت and ↓ استحقّت She (a camel) became fat. (TA. [See also 8, last signification.]) A3: حَقَّهُ, (K,) aor. ـُ inf. n. حَقٌّ, (TA,) He, or it, rendered it [suitable to the requirements of wisdom, justice, rightness, truth, or reality or fact; or to the exigencies of the case; (see the first of the significations in this art.;) or] necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due; or just, proper, or right; syn. أَوْجَبَهُ; (K;) [whence حُقَّ لَكَ أَنْ تَفْعَلَ ذَا, explained above;] as also ↓ حقّقهُ (K) and ↓ احقّهُ; (S, K;) which last some explain by صَيَّرَهُ حَقًّا [meaning as above; or he rendered it true;] or صيّره حقًّا لَا شَكَّ فِيهِ [he rendered it true, so that there was no doubt respecting it]; as also حَقَّهُ, inf. n. حَقٌّ: and حَقَّهُ signifies also he established it so that it became true and undoubted in his estimation: (TA:) or حَقَّهُ signifies, (S, Msb,) or signifies also, (K,) he assured, or certified, himself of it; he ascertained it; he was, or became, sure, or certain, of it; (A 'Obeyd, S, Msb, * K; *) and so ↓ تحقّقه (A 'Obeyd, S, K) and ↓ احقّهُ: (S, Msb: *) or he pronounced it, or held or believed it, to be established as a necessary truth or fact; as also ↓ احقّهُ: and ↓ حقّقهُ has a similar, but intensive, signification: (Msb:) or ↓ احقّهُ signifies he established it as true; or he judged, or decided, it to be so: (TA: [contr. of أَبْطَلَهُ: see an ex., from the Kur viii., voce أَبْطَلَ:]) and ↓ حقّقهُ, inf. n. تَحْقِيقٌ, signifies صَدَّقَهُ [as meaning he verified it, or proved it to be true or veritable; or he found it to be true or veritable; both of which significations are of very frequent occurrence]; (S, K;) as also حَقَّهُ, inf. n. حَقٌّ: and accord. to IDrd, ↓ حقّقهُ signifies [also] صَدَّقَ قَائِلَهُ [he proved, or found, or pronounced, the sayer of it to be ture]: and حقّق is also said to signify he said, “This thing is the truth; ” like صَدَّقَ. (TA.) You say, حَقَقْتُ عَلَيْهِ القَضَآءَ, aor. ـُ inf. n. حَقٌّ, I necessitated the sentence [as suitable to the requirements of justice] to take effect upon him; or necessitated [as suitable &c.] the taking effect of the sentence upon him; syn. أَوْجَبْتُهُ; as also ↓ أَحْقَقْتُهُ, inf. n. إِحْقَاقٌ. (TA.) And ↓ أُحِقَّ عَلَيْكَ القَضَآءُ The sentence was, or, emphatically, is, necessitated [as suitable to the requirements of justice] to take effect upon thee; syn. أُثْبِتَ. (TA.) And حَقَقْتُ حَذَرَهُ, (S, K,) or حِذْرَهُ, (so in one copy of the S,) aor. and inf. n. as above, (S,) [I rendered his caution, or fear, necessary; or justified it; meaning] I did that of which he was cautious, or that which he feared; (S, K;) as also حذره ↓ أَحْقَقْتُ: (S:) or, accord. to Az, the latter only is right. (TA.) And حَقَقْتُ ظَنَّهُ; (Ks, TA;) and ↓ حَقَّقْتُهُ, (Ks, S, TA,) inf. n. تَحْقِيقٌ: (S:) both signify the same; (Ks, TA;) i. e. صَدَّقْتُ; (S;) which means I found his opinion to be true; (Ksh and Bd and Jel, in xxxiv. 19;) or proved it to be true: (Ksh, ibid.:) and so قَوْلَهُ his saying: (S:) and تَحْقِيقٌ signifies [also] the strengthening, or confirming, a saying; or making it strong, or firm. (KL.) And أَنَا

أَحَقُّ لَكُمْ هٰذَا الخَبَرَ I will know, or ascertain, the truth, or real nature, of this piece of news or information, for you. (TA.) And أَظُنُّهُ وَ لَا

أَحُقُّهُ [I think it, but I do not know the truth of it, or am not certain of it]. (T in art. إِيَّا; &c.) And حَقَقْتُ العُقْدَةَ, [written in the TA without any syll. signs, so that it may be either thus or ↓ حَقَّقْتُهُ; but it is most probably the former, as the quasi-pass. is not تحقّقت, but انحقّت: it signifies lit. I made the knot right, or sure; meaning] (tropical:) I tied, or made fast, or tightened, the knot; (Ibn-'Abbád, TA;) or I tied, or tightened, firmly the knot. (A, TA.) b2: [He, or it, rendered him حَقِيق, i. e. adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or worthy, to do a thing &c.; whence حُقِقْتَ أَنْ تَفْعَلَهُ, or بِأَنْ تَفْعَلَ, explained above. b3: It was necessary for him, or incumbent on him, or just or proper or right for him, or it behooved him, to do a thing &c.; whence مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ, explained above.] b4: Also, (S, K,) aor. ـُ (K,) inf. n. حَقٌّ, (TA,) He overcame him in disputing, or contending, for a right, or due; (S, K, * TA;) and so ↓ احقّهُ, (K,) inf. n. إِحْقَاقٌ, mentioned by Az on the authority of Ks, but, he adds, disallowed by A 'Obeyd. (TA.) See 3. b5: Also He (a man) came to him, namely, another man; (A 'Obeyd, S, K;) and so ↓ احقّهُ. (A 'Obeyd, S.) [Hence, app.,] حَقَّتْنِى الشَّمْسُ The sun reached me. (TA.) And لَا يحقُّ مَا فِى هٰذَا الوِعَآءِ رِطْلًا [app. يَحُقُّ] What is in this receptacle [does not reach, or amount, to a pound; i. e.,] does not weigh a pound. (TA.) A4: حَقَّ الطَّرِيقَ, (K,) aor. ـُ (TA,) inf. n. حَقٌّ, (TK,) He went upon the حَاقّ of the road; (K;) i. e. the middle of it: the doing of which is forbidden, in a trad., to women. (TA.) And حَقَّ فُلَانًا, (K,) aor. and inf. n. as above, (TA,) He beat, or struck, such a one in, or upon, the حاقّ of his head; (K;) i. e. the middle of it: (TA:) or in, or upon, the حُقّ of his كَتِف; i. e. the small hollow upon the head of his shoulder-blade: (K:) or, as some say, the head of the upper arm, in which is the وَابِلَة. (TA.) 2 حقّقهُ, inf. n. تَحْقِيقٌ: see حَقَّهُ, above, in six places. [Hence تَحْقِيقُ الهَمْزَةِ The uttering of the hemzeh with its ture, or proper, sound; opposed to تَخْفِيفُهَا. Hence also] صَبَغْتُ الثَّوْبَ صَبْغًا تَحْقِيقًا I dyed the garment, or piece of cloth, with a saturating dyeing. (TA.) And تَحْقِيقٌ signifies also The weaving a garment, or piece of cloth, strongly, or firmly. (KL.) A2: حقّق فِى أَمْرِهِ He was serious, or in earnest, in his affair; contr. of هَزَلَ. (L in art. جد.) 3 حاقّهُ, (S, K,) inf. n. حِقَاقٌ and مُحَاقَّةٌ, (TA,) He disputed, litigated, or contended, with him, (S, K,) each of them laying claim to a right, or due: (S, TA:) the verb is mostly used in the third person. (TA.) You say, حَاقَّنِى وَ لَمْ يُحَاقَّنِى

فِيهِ أَحَدٌ [He disputed, &c., with me, and no one had disputed, &c., with me respecting it]. (TA.) [But] you say also, ↓ حَاقَقْتُهُ فَحَقَقْتُهُ I disputed, litigated, or contended, with him for a right, or due, and I overcame him in doing so. (TA.) And إِنَّهُ لَنَزِقُ الحِقَاقِ (tropical:) Verily he is one who disputes, or litigates, or contends, respecting small things. (S, K, TA.) And مَا لَهُ فِيهِ حَقٌّ وَ لَا حِقَاقٌ, i. e. [He has no right, or due, to exact, in respect of him, or it, nor any cause of] disputing, or litigating, or contending. (S.) And it is said respecting women, (K,) in a trad. of 'Alee, (TA,) إِذَا بَلَغْنَ نَصَّ الحِقَاقِ فَالعَصَبَةُ أَوْلَى, or الحَقَائِقِ: (K:) accord. to some, الحقاق here means the same as المُحَاقَّة: accord. to others, it properly signifies the camels thus called: and so الحقائق; this [likewise] being a pl. of ↓ حِقَّةٌ; or it is pl. of ↓ حَقِيقَةٌ. (TA. [See art. نص; in which this trad. is more fully, but somewhat differently, cited; and fully explained.]) A2: [Also, app., He acted seriously, or in earnest, with him in an affair: see 3 in art. جد: and see also 2 above, last signification.]4 احقّ, [inf. n. إِحْقَاقٌ,] He spoke truth; said what was true: [very common in this sense; contr. of أَبْطَلَ:] or he revealed, or manifested, or showed, a truth, or a right or due: or he laid claim to a right, (or to a thing, TA) and it was, or became, due to him. (Msb.) A2: See also حَقَّ, as an intrans. verb, in three places; relating to camels. b2: احقّ القَوْمُ The people's cattle became fat. (TA.) And احقّ القَوْمُ مِنَ الرَّبِيعِ The people's cattle became fat by means of the [herbage called] ربيع. (AHn, * ISd, TA.) A3: As a trans. verb: see حَقَّهُ, in nine places. You say also, أَحْقَقْتُ الأَمْرَ, inf. n. as above, (tropical:) I did, performed, or executed, the affair in a firm, solid, sound, or good, manner; or put it into a firm, solid, sound, or good, state. (TA.) b2: رَمَى فَأَحَقَّ الرَّمِيَّةَ (tropical:) He cast, or shot, and killed on the spot the animal at which he cast, or shot. (Ibn-'Abbád, Z, K, * TA.) b3: أَحَقَّتْ إِبِلُنَا رَبِيعًا and ↓ استحقّت ربيعا (assumed tropical:) Our camels found [herbage such as is termed] ربيع full-grown, and pastured upon it. (TA.) 5 تحقّق [It was, or became, or proved to be, a truth, a reality, or a fact.] [Hence,] تحقّق عِنْدَهُ الخَبَرُ The information was, or proved, true, right, correct, or valid, in his estimation. (S, K. *) A2: تحقّقهُ: see حَقَّهُ.6 تَحَاقٌّ is syn. with تَخَاصُمٌ; and ↓ اِحْتِقَاقٌ, with اِخْتِصَامٌ; [The disputing, litigating, or contending, together;] (S, K;) [for] تَخَاصَمُوا and اِخْتَصَمُوا signify the same; (K in art. خصم;) [or rather] the meaning of [تحاقّ and] ↓ احتقاق is [the disputing, &c., together for a right, or due;] each one's, or every one's, saying, “The right is mine,” and “ with me; ” or demanding his right, or due. (TA.) One says, تَحَاقٌّوا [They disputed, &c., together for a right, or due]. (TK.) And ↓ اِحْتَقَّا They two disputed, &c., (K, TA,) each of them demanding his right, or due. (TA.) And فُلَانٌ وَ فُلَانٌ ↓ احتقّ [Such a one and such a one disputed, &c., together for a right, or due]. (S.) One does not say of a single person [تحاقّ nor] ↓ احتقّ; like as one does not say of one only [تخاصم nor] اختصم. (S.) 7 اِنْحَقَّتِ العُقْدَةُ (tropical:) The knot became tied, or made fast, or tightened. (Ibn-' Abbád, K, TA.) 8 إِحْتَقَ3َ see 6, throughout.

A2: اِحْتَقَّتْ بِهِ الطَّعْنَةُ (assumed tropical:) The thrust, or piercing, killed him: (AA, K:) or (tropical:) went right, or directly, into him: (As, TA:) or (assumed tropical:) penetrated into his belly, or inside: (L, TA:) or hit, or struck, the socket, or turning-place, of his hip, which is termed its حُقّ. (K, * TA.) One says, رَمَى فُلَانٌ الصَّيْدَ فَاحْتَقَّ بَعْضًا وَ شَرَّمَ بَعْضًا (assumed tropical:) Such a one shot, or cast, at the objects of the chase, and killed some, and wounded some so that they escaped: (S:) or pierced into the bellies, or insides, of some, and wounded the skin of some without so piercing. (L.) A3: احتقّهُ إِلَى كَذَا He kept him, or held him, back, or retarded him, [until such a time, or such an event,] and straitened him. (TA.) A4: احتقّ الفَرَسُ The horse became lean, or light of flesh; or slender, and lean; or lean, and lank in the belly. (S, K, TA.) b2: and احتقّ المَالُ The cattle became fat: (K: [see also the last meaning of 1 as an intrans. verb:]) but in the A and O and L, احتقّ القَوْمُ the people's cattle became fat, and their fatness ended, or attained the extreme point. (TA.) 10 استحقّهُ He demanded it as his right, or due. (TA.) [And hence,] He had a right, or just title or claim, to it; he was, or became, entitled to it; he deserved it, or merited it; syn. اِسْتَوْجَبَهُ: (S, Msb, K:) or these two verbs are nearly the same; (TA;) [the former meaning he was, or became, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, or proper, for it; which is the most proper meaning of the phrase صَارَ حَقِيقًا بِهِ, as well as of the verb استحقّ; but this verb has also the former of these two meanings.] When a man purchases a house, and another lays claim to it, and establishes a just evidence of his claim, and the judge decides for him according to his evidence, one says of him, قَدِ اسْتَحَقَّهَا عَلَى المُشْتَرِى [He has a right to it in preference to the purchaser]; meaning that he is to possess it in preference to the purchaser. (TA.) And of a camel such as is termed حِقّ one says, استحقّ أَنْ يُرْكَبَ [He was, or has become, fit to be ridden], (K,) and أَنْ يُحْمَلَ عَلَيْهِ [to be laden]: (S, Msb:) and استحقّ الضِّرَابَ [He was, or has become, fit for covering]. (L, K.) b2: [Hence, It (an action, and anything,) deserved it, merited it, or required it.] And استحقّ إِثْمًا He did what necessitated sin; (Ksh and Bd and Jel in v. 106;) [was guilty of a sin;] and deserved its being said of him that he was a sinner; (Ksh ibid.;) i. q. اِسْتَوْجَبَهُ. (TA.) And استحقّوا They committed sins for which he who should punish them would be excusable, because they deserved punishment; like أَوْجَبُوا, and أَعْذَرُوا, and اِسْتَلَاطُوا. (IAar, TA in art. لوط.) b3: استحقّت

إِبِلُنَا رَبِيعًا: see 4, last sentence. b4: استحقّت النَّاقَةُ لَقَاحًا The she-camel conceived, or became pregnant; and استحقّ لَقَاحُهَا [signifies the same]. (TA.) b5: See also 1, as an intrans. verb, last two sentences. R. Q. 1 حَقْحَقَ, inf. n. حَقْحَقَةٌ, He went the pace, or in the manner, termed حَقْحَقَةٌ; (TA;) which means a pace, or manner of going, in which the beast is made to exert himself to the very utmost, and which is the most fatiguing to the ظَهْر [meaning the camel that is ridden, or the beast that carries one]: (S, Mgh, K:) or a journeying in the beginning, or first part, of the night; (Lth, S, K;) which is forbidden: (Lth, S, TA:) or, as some say, the fatiguing a while, and abstaining a while: (Lth, TA:) but Az says that Lth is not correct in either of his explanations of this word: (TA:) or an obstinate persisting in journeying: or an obstinate persisting in journeying until the camel that one is riding perishes or breaks down: (K:) or, accord. to Az, the correct meaning, confirmed by what the Arabs said, is the making the camel to go on, and urging him to that which fatigues him, and that which is beyond his power, until he breaks down with his rider: or, accord. to IAar, the jading of the weak [beast] by hard journeying. (TA.) It is related in a trad., that Mutarrif Ibn-Esh-Shikhkheer said to his son, when he took extraordinary pains in religious exercises, (S, TA,) and was immoderate therein, (TA,) خَيْرُ الأُمُورِ أَوْسَاطُهَا وَ الحَسَنَةُ بَيْنَ الشَّيْئَيْنِ وَ شَرُّ السَّيْرِ [The best of affairs, or actions, or cases, are such of them as are between two extremes; and the good action is between the two things; and the worst kind of journeying is that in which the beast is made to exert himself to the very utmost, &c.]: (S, TA:) meaning, pursue thou the middle course in religious exercises, and burden not thyself, lest thou become disgusted; for the best of works is that which is continued, though it be small. (TA.) حَقٌّ contr. of بَاطِلٌ [used as a subst. and as an epithet or act. part. n.]: (S, Msb, K:) or, as an inf. n. [and used as a simple subst.], contr. of بُطْلَانٌ; and as an act. part. n., and a simple epithet, contr. of بَاطِلٌ. (Kull.) [As a subst.,] its primary signification is Suitableness to the requirements of wisdom, justice, right, or rightness, truth, reality, or fact; or to the exigencies of the case; as the suitableness of the foot of a door in respect of its socket, for turning round rightly: (Er-Rághib, TA:) [and particularly] the suitableness of a judgment, and of what involves, or implies, a judgment, [i. e., of a saying, and a religion, and a persuasion, or the like, (as will be shown by one of the explanations of its meanings as an epithet,)] to reality or fact; and the suitableness of reality or fact to a judgment: (Kull:) [the state, or quality, or property, of being just, proper, right, correct, or true; justness, propriety, rightness, correctness, or truth; reality, or fact; the state, &c., of being established, or confirmed, as a truth or fact; of being necessary, requisite, or unavoidable; of being binding, obligatory, incumbent, or due: (as shown above: see 1, first sentence:)] and existence in relation to substances, absolutely: and everlasting existence [in relation to God]: (Kull:) pl. حُقُوقٌ and حِقَاقٌ: it has no pl. of pauc. (TA.) As an act. part. n. and a simple epithet, it is applied to a judgment [as meaning] suitable to reality or fact; and to a saying, and a religion, and a persuasion, considered as involving, or implying, such a judgment: (Kull:) to that which is suitable to the requirements of wisdom, justice, right, or rightness; as when one says that every act of God is حَقّ: to a belief, in a thing, suitable to the reality of the case; as when one says that belief in the resurrection is حَقّ: and to an action, and a saying, accordant to what is requisite or obligatory, in quality and measure and time; as when one says that the action of another is حَقّ, and that his saying is حَقّ: (Er-Rághib, TA:) [thus it signifies just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessary, requisite, or unavoidable: and binding, obligatory, incumbent, or due:] also the necessarily-existing by his own essence [applied to God; as an epithet of Whom it has other meanings assigned to it by some, as will be seen below]: and anything existing, of an objective kind: (Kull:) existing as an established fact, or truth, (K, TA,) so as to be undeniable. (TA.) In the saying, هٰذَا عَبْدُ اللّٰهِ الحَقَّ لَا البَاطِلَ [This is 'Abd-Allah, truly; not falsely], the article ال is prefixed as it is in the phrase, أَرْسَلَهَا العِرَاكَ; but sometimes it is dropped, so that one says حَقًّا لَا بَاطِلًا. (Sb, TA.) And in the phrase, لَحَقُّ لَا آتِيكَ, a form of oath, the nom. case is used without tenween; but when the ل is dropped, one says, حَقًّا لَا آتِيكَ: (S, TA:) [the latter means Truly I will not come to thee: the former seems to be best explained by what here follows:] accord. to the A, لَحَقُّ لَا أَفْعَلُ is originally لَحَقُّ اللّٰهِ لَا أَفْعَلُ [The truth, or existence, of God is that by which I swear, I will not do such a thing]; the affixed noun [اللّٰه] being suppressed, and meant to be understood. (TA.) الحَقُّ بِيَدِى [The right is mine] and الحَقُّ مَعِى

[The right is with me and الحَقُّ عَلَيْكَ The right is against thee, which last is often used as meaning thou art in fault, or in the wrong,] are said by one disputing, or contending, for a thing. (TA.) [And in like manner one says الحَقُّ بِيَدِكَ and مَعَكَ as meaning Thou art in the right, and الحَقُّ عَلَىَّ as meaning I am in the wrong.] One says also, كَانَ ذٰلِكَ عِنْدَ حَقِّ لَقَاحِهَا, and لَقَاحِهَا ↓ حِقِّ (tropical:) That was on the occasion of the establishment of the fact of her conception, or pregnancy. (S, A, K, * TA.) And هٰذَا العَالِمُ حَقَّ العَالِمِ, [like هٰذَا العَالِمُ جِدَّ العَالِمِ,] This is the learned man, the extremely learned man. (Sb, TA.) And حَقُّ عَلِيمٍ meansVery [or extremely] knowing. (Ham p. 139.) [Respecting the expressions الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, see art. يقن.] b2: [From the primary and general signification, explained in the first sentence of this paragraph, are deduced several particular meanings here following.] b3: Equity, or justice. (K.) b4: [The right mode, or manner, of acting or being.] b5: Veracity (K) in discourse. (TA.) b6: Prudence. (K, TA.) b7: [A right, or due, of any kind: a just claim: a desert, or thing deserved: anything that is owed; as a fee, hire, or pay, and a price: a duty; an obligation:] the sing. of حُقُوقٌ. (S, K.) [You say, هٰذَا حَقِّى

This is my right, or due, &c. And هٰذَا حَقٌّ لِى

This is a right, or due, belonging to me; or a thing due, or owed, to me: or this is a duty to me. And هٰذَا حَقٌّ عَلَىَّ This is a right, or due, the rendering of which is binding, obligatory, or incumbent, on me: or this is my duty. and hence, حَقُّ الطَّرِيقِ The duty that relates to the road: see art. طرق.] ↓ حَقَّةٌ is a more particular, or peculiar, or special, term. (S, K.) You say, ↓ هٰذِهِ حَقَّتِى [This is my particular, or peculiar, or special, right or due &c.: but it is explained as] meaning حَقِّى. (S.) And ↓ هٰذِهِ حِقَّتِى This is my just, or necessary, or incumbent, right or due &c. (K.) b8: A share, or portion; as in the saying, أَعْطِ كُلَّ ذِى حَقٍّ حَقَّهُ Give thou to every one to whom belongs a share, or portion, his share, or portion, that is appointed, or assigned, to him. (TA.) b9: Property: a possession. (K.) b10: [An appertenance. Hence the pl.] حُقُوقٌ signifies The مَرَافِق [or appertenances, or conveniences, such as the privy and the kitchen and the like,] of a house. (Msb, TA.) b11: [A necessary, or requisite, thing.]

b12: A thing, or an event, that is decreed, or destined. (K, TA.) It is said to have this meaning in the Kur [xv. 8], in the words, مَا نُنَزِّلُ المَلَائِكَةَ

إِلَّا بِالحَقِّ [We send not down the angels save with that which is decreed, or destined]: (TA:) or, as some say, it means here revelation: (Ksh, Bd:) or punishment. (Ksh, Bd, Jel.) b13: [And hence,] Death. (K.) So accord. to some in the Kur [1. 18], where it is said, وَ جَآءَتْ سَكْرَةُ المَوْتِ بِالحَقِّ [And the confusion of the intellect by reason of the agony of death shall come with death: but other and obvious meanings are assigned to it in this instance]. (TA.) b14: [As an epithet,] الحَقُّ is one of the names of God: or one of the epithets applied to Him: (K:) meaning the Really-existing; whose existence and divinity are proved to be true: (IAth, TA:) or the Creator according to the requirements of wisdom, justice, right, or rightness. (Er-Rághib, TA.) b15: It is also applied to The Kur-án. (K.) b16: And to [The religion of] El-Islám. (K.) A2: See also حَقِيقٌ, in two places.

A3: And see حَاقٌّ, in two places.

حُقٌّ: see حُقَّةٌ. b2: Also The breast, or mamma, of an old woman. (TA.) b3: A tuber of a truffle. (TA.) b4: The small hollow upon the head of the shoulder-blade: (K:) or, as some say, the حُقّ of the shoulder-blade is the head of the upper arm, in which is the وَابِلَة: (TA:) or this latter is another signification of حُقّ. (K.) b5: The head, (K,) or lower part of the head, (TA,) of the hip, in which is the thigh-bone; (K, TA;) the socket, or turning-place, of the hip. (TA.) b6: The socket, or turning-place, of the foot of a door. (TA.) You say, لَقِيتُهُ عِنْدَ حُقِّ بَابِ المَسْجِدِ, meaning I met him, or found him, near to the mosque: and المَسْجِدِ ↓ لَقِيتُهُ مِنْ حَاقِّ [app. means the same]. (TA.) b7: See also حَاقٌّ, in two places. b8: Also The web of a spider. (Az, K.) حِقٌّ A camel three years old, (S, Mgh,) that has entered the fourth year: (S, Mgh, Msb:) or a camel entering the fourth year: (K:) so called because fit to be laden (S, Msb) and made use of; (S;) or because fit to be ridden; or because fit for covering: (K:) the female is termed ↓ حِقَّةٌ, (S, Mgh, Msb, K,) and حِقٌّ also: (S, K:) the pl. (of حِقٌّ, Msb) is حِقَاقٌ (S, Mgh, Msb, K) and (of حِقَّةٌ, Msb) حِقَقٌ, (Msb, K,) and the pl. pl., (K,) i. e. pl. of حِقَاقٌ, (S,) is حُقُقٌ, (S, K,) and sometimes حَقَائِقُ, (S, TA,) or this is a pl. of حِقَّةٌ. (TA: see 3.) Or [so in the K, but it should rather be “ and,”] حِقٌّ signifies A she-camel whose teeth have fallen out by reason of extreme age. (K.) b2: One says, رَأَيْتَهَا وَ هِىَ حِقَّةٌ as meaning (assumed tropical:) [I saw her when she was] like a she-camel termed حقّة in bigness. (TA.) b3: And [the pl.] حِقَاقٌ is applied to The young ones of trees: (TA:) and particularly of the [species of mimosa termed]

عُرْفُط: (K, TA:) as being likened to the camels termed حقاق. (TA.) A2: Also (tropical:) The time of year in which a she-camel was covered in the preceding year; (S, TA;) and so ↓ حِقَّةٌ: (TA:) or the usual period of her gestation. (L in art. نضج.) You say, أَتَتِ النَّاقَةُ عَلَى حِقِّهَا (tropical:) The she-camel arrived at the time of year in which she had been covered in the preceding year: (S, TA:) and ↓ اتت على حِقَّتِهَا signifies the same; or she completed her period of gestation, and overpassed by some days the time of year in which she had been covered in the preceding year, to complete the formation of the fœtus. (TA.) And جَازَتِ الحِقَّ She (a camel) overpassed the year without bringing forth. (As, S.) [See also the last sentence but one in the explanations of 1 as an intrans. verb.] b2: كَانَ ذٰلِكَ عِنْدَ حِقِّ لَقَاحِهَا: see حَقٌّ حَقَّةٌ: see حَقٌّ, in two places: b2: and حَقِيقَةٌ, also in two places: b3: and حَاقَّةٌ.

حُقَّةٌ A receptacle of wood, (K, TA,) or of ivory, or of some other material proper to be cut, or shaped out; (TA;) a receptacle for perfume; (Har p. 518;) [generally a small round box, used for unguents and perfumes &c.; and applied also to a small cocoa-nut used as a box for snuff &c.;] a thing well known: (S:) [also a receptacle for wine: (see تَأْمُورٌ, in art. امر:)] pl. ↓ حُقٌّ, [or rather this is a coll. gen. n., as is indicated in the TA, and it is now used as a sing., like حُقَّةٌ,] and حُقَقٌ, (S, K,) which latter is pl. of حُقَّةٌ, (ISd, TA,) and حِقَاقٌ (S, K) and حُقُوقٌ and [of pauc.] أَحْقَاقٌ, (K,) which three are pls. of حُقٌّ. (TA.) b2: And (tropical:) A woman; (K, TA;) as being likened thereto. (TA.) A2: See also حَاقَّةٌ.

حِقَّةٌ: see هٰذِهِ حِقَّتِى, voce حَقٌّ.

A2: See also حِقٌّ, in three places.

حَقَقٌ, in a horse, The quality of not sweating: (S, * K:) which is a fault. (TA.) b2: And, in a horse also, The putting down the hind hoof in the place [that has just before been that] of the fore hoof: (S, * K:) which is also a fault. (K.) [See أَحَقُّ.]

حُقُقٌ [app. pl. of the act. part. n. حَاقٌّ, like بُزُلٌ pl. of بَازِلٌ, &c.,] Persons who have recently known, or been acquainted with, events, or affairs, good and evil. (TA.) b2: And Persons establishing a claim or claims. (TA.) حَقِيقٌ Adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy; syn. خَلِيقٌ, (Sh, S, Mgh, Msb, K,) and جَدِيرٌ; (K;) as also ↓ حَقٌّ, (Ibn- 'Abbád, K,) and [some say] ↓ مَحْقُوقٌ: (Sh, S, Mgh, K:) حَقِيقٌ is said to be of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; but accord. to the A, it is not so, because its fem. is with ة; but is from the supposed verb حَقُقَ, and is like خَلِيقٌ from خَلُقَ, and جَدِيرٌ from جَدُرَ: and ↓ مَحْقُوقٌ signifies [properly] rendered adapted &c.: (TA:) the pl. of حقيق is أَحِقَّآءُ; and that of ↓ محقوق is مَحْقُوقُونَ. (S.) You say, هُوَ حَقِيقٌ بِهِ (Sh, S, Msb, K) and به ↓ مَحْقُوقٌ (Sh, S, K) and به ↓ حَقٌّ (Ibn-'Abbád, K) [He is adapted, &c., for it; or worthy of it]. And to a woman, أَنْتَ حَقِيقَةٌ بِكَذَا (A, TA) and حَقِيقَةٌ لِذٰلِكَ and لِذٰلِكَ ↓ مَحْقُوقَةٌ [Thou art adapted, &c., for such a thing and for that thing; or worthy of it]. (TA.) And أَنْتَ حَقِيقٌ بِأَنْ تَفْعَلَ (A, Mgh) and ↓ مَحْقُوقٌ (A) [Thou art adapted, &c., for thy doing such a thing; or worthy of doing it]. And هُوَ حَقِيقٌ أَنْ يَفْعَلَ كَذَا [He is adapted, &c., for his doing such a thing; or worthy to do it]; (S;) in which case, ان is for بِأَنْ. (Mgh.) [And حَقِيقٌ بِكَذَا also signifies Having a right, or just title or claim, to such a thing; entitled to such a thing.] It is said in the Kur [vii. 103], حَقِيقٌ عَلَى أَنْ لَا أَقْولَ عَلَى

اللّٰهِ إِلَّا الحَقَّ, meaning I am disposed [not] to say [of God aught save] the truth: or, as some say, I am vehemently desirous [that I should not say &c.]; for, accord. to Aboo-'Alee, أَنَا حَقِيقٌ عَلَى

كَذَا means I am vehemently desirous of such a thing: but one reading, that of Náfi', is حَقِيقٌ عَلَىَّ أَنْ لَا أَقُولَ, It is binding, or obligatory, or incumbent, on me [that I should not say]. (TA.) حَقِيقَةٌ The essence of a thing as meaning that by being which a thing is what it is; [or that in being which a thing consists;] as when we say that a rational animal is the حقيقة of a human being: (KT:) or that by being which a thing is what it is, considered with regard to its reality, is termed حَقِيقَةٌ: considered with regard to its individuality, هُوِيَّةٌ: and without regard thereto, مَاهِيَّةٌ: (KT, TA:) the ultimate and radical constituent of a thing. (Msb, TA.) b2: [Also The essence of a thing as meaning the property or quality, or the aggregate of properties or qualities, whereby a thing is what it is; the essential property or quality, or the aggregate of the essential properties or qualities, of a thing; that which constitutes the particular and distinguishing nature of a thing or of a genus or species; i. q. ذَاتِيَّةٌ: and] the truth, reality, or true or real nature or state [or circumstances or facts, the very nature, and the gist, and the pith, marrow, or most essential part], of a case, or an affair: pl. حَقَائِقُ: see 3. (TA.) One says, بَلَغَ حَقِيقَةَ الأَمْرِ He arrived at [the knowledge of] the truth, reality, or true or real nature or state [&c.], of the case, or affair. (TA.) and ↓ الحَقَّةُ signifies حَقِيقَةُ الأَمْرِ; (S, K;) as also ↓ الحَاقَّةُ. (TA.) Hence the saying, لَمَّا عَرَفَ مِنِّى هَرَبَ ↓ الحَقَّةَ [When he knew the truth, reality, or true or real nature or state &c., of the case, or affair, from me, he fled]. (S, TA.) And مِنِّى هَرَبَ ↓ لَمَّا رَأَى الحَاقَّةَ [When he saw the truth, &c.]. (TA.) [حَقِيقَةً is often used as meaning In truth, or truly; in reality, or really; and in fact.] You say also, عَرَفْتُهُ حَقِيقَةَ المَعْرِفَةِ [I knew it with reality of knowledge]. (Msb in art. كنه.) And حَقِيقَةُ الإِيمَانِ means Genuine belief or faith; reality of belief or faith. (TA.) [And you say, هٰذَا شَىْءٌ لَا حَقِيقَةَ لَهُ This is a thing having no reality.]

A2: [Also A word, or phrase, used in its proper or original, or in a proper or an original, sense;] that which is constantly used according to its original application; or a name for that whereby is meant what it was [originally] applied to denote; (TA;) contr. of مَجَازٌ: (S, K:) of the measure فَعِيلَةٌ in the sense of the measure فَاعِلَةٌ, from حَقَّ الشَّىْءُ signifying ثَبَتَ: the ة is affixed for the conversion of the word from an epithet to a subst.: (TA:) [pl. as above]. [It is also called حَقِيقَةٌ لُغَوِيَّةٌ, and حَقِيقَةٌ لُغَةً; to distinguish it from what is termed حَقِيقَةٌ عُرْفِيَّةٌ, and حَقِيقَةٌ عُرْفًا, which is A word, or phrase, so much used in a particular tropical sense as to be, in that sense, conventionally regarded as proper; as, for instance, عَدْلٌ in the sense of “ just; ” it being properly an inf. n.] A مَجَاز, when much used, becomes what is termed حَقِيقَةٌ عُرْفًا. (Mz 24th نوع.) [حَقِيقَةٌ means also A proper (opposed to a tropical) signification.]

A3: الحَقِيقَةُ also signifies (tropical:) That which, or those whom, it is necessary for one, or it behooveth one, to defend, or protect, (S, L, K, TA,) of the people of one's house, (L,) or such as the wife, and the female neighbour, and property, &c.: (Ham p. 181:) pl. as above. (L.) You say, فُلَانٌ حَامِى الحَقِيقَةِ (tropical:) [Such a one is the defender, or protector, of that which, or those whom, it is necessary, &c., to defend, or protect]. (S, TA.) [See also ذِمَارٌ. And see an ex. of this signification, or of the next, in a verse cited in p. 288.] b2: Also (assumed tropical:) The banner, or standard: (S, K, and Ham ubi suprà:) this being included in the preceding meaning. (Ham.) b3: And (assumed tropical:) That which is sacred, or inviolable; that which one is under an obligation to respect, or honour. (TA.) حَقِيقَىٌّ rel. n. of حَقِيقَةٌ, Essential, &c.]

حَقَّانِىٌّ [Of, or relating to, الحَقّ as meaning justness, propriety, rightness, correctness, or truth; &c.: and hence just, proper, &c.; like حَقٌّ when used as an epithet: and of, or relating to, الحَقّ as meaning God:] a rel. n. from الحَقُّ, like رَبَّانِىٌّ from الرَّبُّ. (TA.) قَرَبٌ حَقْحَاقٌ [A night-journey to water] made with labour or exertion or haste; (K;) as also هَقْهَاقٌ and قَهْقَاهٌ; and so ↓ مُحَقْحِقٌ. (TA.) [See R. Q. 1.]

حَاقٌّ i. q. صَادِقٌ [as used in the phrase صَادِقُ الحَلَاوَةِ and صَادِقُ الحَمْلَةِ, &c.: see art. صدق]: so in the phrase حَاقٌّ الجُوعِ [Vehement hunger]: (K:) occurring in a trad. of Aboo-Bekr: but accord. to one reading, it is حَاقُ الجُوعِ, without teshdeed to the ق, from حَاقَ بِهِ البَلَآءُ, inf. n. حَيْقٌ and حَاقٌ, “trial, or trouble, beset him; ” and means the besetting of hunger: or it may mean حَائِقُ الجُوعِ [besetting hunger]. (TA.) One says also, رَجُلٌ حَاقُّ الرَّجُلِ and الرَّجُلِ ↓ حَاقَّةُ A man perfect in manliness: and حَاقُّ الشُّجَاعِ and ↓ حَاقَّةُ الشُّجَاعِ perfect in courage. (K, * TA.) And Az relates that he heard an Arab of the desert say, of a mark of mange, or scab, that appeared upon a camel, هٰذَا حَاقُّ صُمَادِحِ الجَرَبِ [This is a most sure, or a truth-telling, evidence of genuine mange, or scab]. (TA.) A2: Also The middle of the head; (S, K;) as also ↓ حَقٌّ: (K:) and of the back of the neck; as also ↓ حُقٌّ: (TA: [thus the latter is there written, in this instance, with damm:]) and of the eye: (TA:) and of a road: (K, * TA:) and of winter. (S.) One says, سَقَطَ عَلَى حَاقِّ رَأْسِهِ (S, K) and رأسه ↓ حَقِّ (K) He fell upon the middle of his head: (S, K:) and على حَاقِّ القَفَا and القفا ↓ حُقِّ upon the middle of the back of the neck. (TA.) And أَصَابَ حَاقَّ عَيْنِهِ He, or it, hit the middle of his eye. (TA.) And رَكِبَ حَاقَّ الطَّرِيقِ He went upon the middle of the road. (K, * TA.) And جِئْتُهُ فِى حَاقِّ الشِّتَآءِ I came to him in the middle of winter. (S.) And لَقِيتُهُ مِنْ حَاقِّ المَسْجِدِ: see حُقٌّ. b2: هُوَ فِى حَاقٍّ مِنْ كَذَا He is in straitness by reason of such a thing. (TA.) حَاقَّةٌ: see حَقِيقَةٌ, in two places. [In the sense in which it is there explained, its pl. is حَوَاقُّ; and so in other senses; agreeably with analogy: see the second of the sentences here following.]

b2: Also A severe calamity or affliction, the happening of which is fixed, or established; and so ↓ حَقَّةٌ; (K;) which signifies also, [according to another explanation,] like ↓ حُقَّةٌ, [simply,] a calamity; or a great, formidable, terrible, or momentous, thing, or event: (Az, K:) and حَاجَةٌ حَاقَّةٌ a want that befalls, or happens, and is severe, or distressing. (Msb.) b3: And الحَاقَّةُ [in the Kur lxix. 1 and 2] means The resurrection: (S, Msb, K:) because in it shall be [manifest] the true natures (حَوَاقّ) of things, or actions; or because in it shall be [or shall happen (Bd)] severe calamities (حَوَاقُّ الأُمُورِ); (Fr, S, Bd, K;) namely, the reckoning and the recompensing: (Bd:) or because in it things shall be surely known (Bd, Jel) which are denied; namely, the raising of the dead, and the reckoning, and the recompensing: (Jel:) or because including within its sphere [all] the created beings. (Msb. [Several other reasons are assigned; but these which I have mentioned appear to be the most generally approved.]) b4: See also حَاقٌّ, in two places.

أَحَقُّ [comparative and superlative of حَقِيقٌ]. You say, هُوَ أَحَقُّ بِكَذَا [He is more, and most, adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or competent, for such a thing; or more, and most, worthy, or deserving, of it: and he has a better, and the best, right to such a thing; or a more just, and the most just, title or claim to it; or he is more, and most, entitled to it]: this phrase is used in two senses: first, as denoting the possession of an exclusive right or title, i. e., without the participation of another; as when you say, زَيْدٌ أَحَقُّ بِمَالِهِ Zeyd is entitled to his property exclusively of any other person: secondly, as denoting the possession of a right or title in participation with another person, but in a superior degree; as in the saying, الأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا, (Msb,) i. e. The woman that has not a husband and is not a virgin [is more entitled to dispose of herself than is her guardian]; (Mgh in art. ايم;) meaning that they participate [in the right], but that her right is the stronger: (Msb:) a saying of Mohammad, in which the ايّم is opposed to the بِكْر, for it is added that the بكر is to be asked her permission: but one reading substitutes الثَّيِّبُ for الايّم. (Mgh ubi suprà.) In the saying, in the Kur [v. 106], لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا, it may be formed from اِسْتَحَقَّ by rejection of the augmentative letters, so that the meaning is, [Verily our testimony is] more deserving of being accepted [than the testimony of them two]: or it may be from حَقَّ الشَّىْءُ signifying ثَبَتَ, and so mean more true, or valid. (TA.) A2: Applied to a horse, That does not sweat. (S, K.) b2: And, likewise thus applied, That puts down his hind hoof in the place [that has just before been that] of his fore hoof. (S, * K.) [See حَقَقٌ.]

مُحِقٌّ Speaking truth; saying what is true; (Msb;) contr. of مُبْطِلٌ: (K:) or revealing, or manifesting, or showing, a truth, or a right or due: or laying claim to a right [or to a thing (see 4)] which is, or becomes, due to him. (Msb.) مُحَقَّقٌ, [in the CK, erroneously, حُقَّق,] applied to speech, or language, (tropical:) Sound, or compact, (S, K, TA,) and orderly. (TA.) b2: And, applied to a garment, or piece of cloth, (tropical:) Firmly, or compactly, woven, (S, K, TA,) and figured with the form of حُقَق [pl. of حُقَّةٌ, q. v.]. (TA.) مُحَقِّقٌ is often used as meaning A critical judge in matters of literature.]

مَحْقُوقٌ: see حَقِيقٌ, in six places.

مِحَاقٌّ, applied to cattle, Such as have not brought forth, nor been milked (لَمْ يُحْلَبْنَ [in the CK, erroneously, لم يُجْلَبْنَ]), in the next preceding year: (Ibn-'Abbád, K:) or whose first and second milkings are of biestings. (AHát, TA.) طَعْنَةٌ مُحْتَقَّةٌ (in [some of] the copies of the K, erroneously, مُحَقَّقَةٌ, TA) A thrust, or piercing, in which is no swerving from the right direction. (S, A, O, L, K.) مُحَقْحِقٌ: see حَقْحَاقٌ.

الْوَاو المُفْرَدَةُ
: مِن حُروفِ المُعْجم، وَقد تقدَّم ذِكْرها، وَهِي على (أَقْسام:
(الأُولَى: العاطِفَةُ لمُطْلَقِ الجَمْع) مِن غيرِ تَرْتيبٍ (فَتَعْطِفُ الشَّيءَ على مصاحِبِه) كَقَوْلِه تَعَالَى: {فأَنْجَيْناهُ وأَصْحابَ السَّفينةِ} ، و) تَعْطِفُ الشَّيءَ (على سابِقِه) كَقَوْلِه تَعَالَى: {وَلَقَد أَرْسَلْنا نُوحاً وإبراهيمَ} ؛ وعَلى لاحِقِه) كَقَوْلِه تَعَالَى: {كَذلكَ يُوحِي إِلَيْك وَإِلَى الذينَ مِن قَبْلِكَ} . والفَرْقُ بَيْنها وبَيْنَ الفاءِ أنَّ الواوَ يُعْطَفُ بهَا جُمْلَةٌ وَلَا تدلُّ على التَّرْتيبِ فِي تَقْدِيمِ المُقَدّم ذِكْره على المُؤَخّرِ ذِكْره، وأَمَّا الفرَّاء فإنَّه يُوصِلُ بهَا مَا بَعْدَها بِالَّذِي قَبْلها والمُقدّمُ الأَوَّل، وَقَالَ الفرَّاء: إِذا قلْت زُرْتُ عَبْدَ اللهِ وزَيْداً فأيّهما شِئْتَ كَانَ هُوَ المُبْتَدَأ بالزِّيارَةِ، وإنْ قلْت زُرْتُ عَبْدَ اللهِ فزَيْداً كانَ الأوَّل هُوَ الأوَّل والآخرُ هُوَ الآخرُ، انتَهَى. (وَإِذا قيلَ: قامَ زَيْدٌ وعَمْرٌ و، احْتَمَلَ ثلاثَةَ مَعانٍ) : المَعِيّة ومُطْلَق الجَمْع والتَّرْتيب، (وكَوْنُها للمَعِيَّةِ راجِحٌ) لمَا بَيْنهما مِن المُناسَبَةِ لأنَّ مَعَ للمُصاحَبَةِ، وَمِنْه الحديثُ: (بُعِثْتُ أَنا والساعَةُ كهَاتَيْن) ، أَي مَعَ الساعَةِ؛ (وللتَّرْتيبِ كَثيرٌ ولعَكْسِه قَليلٌ، ويجوزُ أَنْ يكونَ بَيْنَ مُتَعاطِفَيْها تَقارُبٌ أَو تَراخٍ) كَقَوْلِه تَعَالَى: {إنَّا رَادُّوهُ إِلَيْك وجاعِلُوه مِنَ المُرْسَلِيْنَ} ، فإنَّ بينَ رَدِّ موسَى إِلَى أُمِّه وجَعْلهِ رَسُولاً زَمانٌ مُتراخٍ؛ (وَقد تَخْرُجُ الواوُ عَن إفادَةِ مُطْلَقِ الجَمْع وذلكَ على أَوْجُهٍ:
(أَحَدُها: تكونُ بمعْنَى أَوْ وذلكَ على ثلاثَةِ أَوْجُهٍ: أَحَدُها) : أَنْ (تكونَ بمعْناها فِي التَّقْسِيم، نحوُ: الكَلمةُ اسمٌ وفِعْلٌ وحَرْفٌ؛ و) الثَّانِي: (بمعْناها فِي الإباحَةِ) كَقَوْلِك: (جالِسِ الحَسَنَ وابنَ سِيرِينَ أَي أَحَدَهُما؛ و) الثالثُ: (بمَعْناها فِي التَّخْيير) كقولِ الشَّاعرِ:
(وَقَالُوا نَأَتْ فاخْتَرْ لَها الصَّبْرَ والبُكا (والوَجْهُ الثَّانِي) : أَنْ تكونَ (بمعْنَى باءِ الجَرِّ نحوُ: أَنْتَ أَعْلَمُ ومالَكَ) ، أَي بمالِكَ، (وبِعْتُ الشَّاءَ شَاة ودِرْهَماً) ، أَي بدِرْهَمٍ.
(الثَّالث: بمعْنَى لامِ التَّعْليل؛ نحوُ) قَوْله تَعَالَى: {يَا لَيْتَنَا نُرَدُّ وَلَا نَكْذِبُ} ، أَي لئَلاَّ نَكْذِبَ، (قالَهُ الخارَزَنْجي) مُصنِّفُ تَكْملــة العَيْن وَقد مَضَتْ تَرْجمتُه عنْدَ ذِكْرِه فِي حَرْفِ الجِيم.
(الَّرابع: وَاو الاسْتِئْنافِ) كَقَوْلِهِم: (لَا تَأْكُلِ السَّمَكَ وتَشْرَبِ اللَّبَنَ فيمَنْ رَفَعَ) ، وَقد ذُكِرَ ذلكَ فِي بَحْثِ لَا قَرِيباً.
(الْخَامِس: واوُ المَفْعولِ مَعَه: كسِرْتُ والنِّيلَ.
(السَّادِسُ: واوُ القَسَمِ) كقولِهم: واللهاِ لقَدْ كانَ كَذَا، وَهُوَ بدلٌ مِن الباءِ وإنَّما أبدلٌ مِنْهُ لقُرْبِه مِنْهُ فِي المَخْرَجِ إِذْ كانَ مِن حُروفِ الشَّفَةِ (وَلَا تَدْخُلُ إلاَّ على مُظْهَرٍ) فَلَا يقالُ وك اسْتغْنَاء بِالْبَاء عَنْهَا، (وَلَا تَتَعَلَّقُ إلاَّ بمَحْذُوفٍ نحوُ) قَوْله تَعَالَى: {والقُرآنُ الحَكِيم} ، وَلَا يقالُ أُقْسِمُ واللهاِ، (إنْ تَلَتْها واوٌ أُخْرَى) كقولِهِ تَعَالَى: {والطّورِ وكِتابٍ مَسْطورٍ} (فالثانِيَةُ للعَطْفِ) والأُولى للقَسَمِ (وإلاَّ لاحْتاجَ كلٌّ إِلَى جَوابٍ نحوُ) قَوْله تَعَالَى: {والتِّيْنِ والزَّيتُونِ) وطُورِ سِيِنِيْنَ} . (السَّابعُ: واوُ رُبّ، وَلَا تَدْخُلُ إلاَّ على مُنَكَّرٍ) مَوْصوفٍ لأنَّ وَضْعَ رُبَّ لتَقْليلِ نَوْعٍ مِن جِنْسٍ فيذكرُ الجِنْسَ ثمَّ يَخْتَصُّ بصفَةِ تَعْرفةٍ؛ وَمِنْه قولُ الشاعرِ:
وبَلْدةٍ ليسَ بهَا أَنِيسُ
إلاَّ اليَعافِيرُ وإلاَّ العِيسُ أَي ورُبَّ بَلْدةٍ.
(الثَّامن: الَّزائِدَةُ) ، كَقَوْلِه تَعَالَى: {حَتَّى إِذا جاؤها وفُتِحَتْ أَبوابُها} ، جَوَّزَه الجَوْهرِي؛ وَقَالَ غيرُه: هِيَ واوُ الثمانِيَةِ، وَفِي الصِّحاح: قالَ الأصْمعي: قلْتُ لأبي عَمْرِو بنِ العَلاءِ: وقولُهم رَبّنا ولكَ الحَمْدُ، فقالَ: يقولُ الرَّجُلُ للرَّجُلِ بِعْني هَذَا الثَّوْبَ، فيقولُ: وَهُوَ لَكَ وأَظنُّه أَرادَ هُوَ لَك؛ وأَنْشَدَ الأخْفَش:
فَإِذا وذلِكَ يَا كُبَيْشةُ لمْ يَكُنْ
إلاَّ كَلَمَّةِ حالِمٍ بخَيالِكأنَّه قَالَ: فَإِذا ذلكَ لم يَكُنْ، وقالَ آخَرُ، وَهُوَ زُهيرٌ:
قِفْ بالدِّيارِ الَّتِي لم يَعْفُها القِدَمُ
بَلَى وغَيَّرَها الأَرْواحُ والدِّيَمُيُريدُ: بَلَى غَيَّرَها؛ كَذَا فِي الصِّحاح قَالَ ابنُ برِّي: وَقد ذَكَرَ بعضُ أَهْل العِلْم أنَّ الواوَ زائِدَةٌ فِي قَوْله تَعَالَى: {وأَوْحَيْنا إِلَيْهِ لتُنَبِّئَنَّهم بأَمْرِهم هَذَا} ، لأنَّه جوابُ لمَّا فِي قَوْله: {فلمَّا ذَهَبُوا بِهِ وأَجْمَعُوا أَنْ يَجْعَلُوه فِي غَيابَةِ الجُبِّ} . (التَّاسِعُ: واوُ الثَّمانِيَةِ: يقالُ ستَّةٌ سَبْعةٌ وثمانِيَةٌ، وَمِنْه) قَوْله تَعَالَى: {سَبْعةٌ وثامِنُهُمْ كَلْبُهُمْ} ، وَقَوله تَعَالَى: {ثَيِّبات وأَبْكَاراً} ، وَقَوله تَعَالَى: {والنَّاهُونَ عَن المُنْكَر} قَالَ السَّهيلي فِي الرَّوْضِ: واوُ الثمانِيَةِ فِي قَوْله تَعَالَى: {سَبْعةٌ وثامِنُهُم كَلْبُهُم} تدلُّ على تَصْدِيقِ القائِلِينَ بأنَّهم سَبْعةٌ لأنَّها عاطِفَةٌ على كَلامٍ مُضْمَرٍ تَقْديرُه نَعَم وثامِنُهُم كَلْبُهُم، وذلكَ أنَّ قائِلاً لَو قالَ: إنَّ زَيْداً شاعِرٌ فقُلْت لَهُ: فَقِيهٌ، كُنْت قد صدَّقْته كأنَّك قُلْت: نَعَم هُوَ كَذلكَ وفَقِيهٌ أَيْضاً؛ وَكَذَا الحديثُ: (أَيتوضَّأُ بمَا أَفْضَلَتِ الحُمُر؟ قالَ. وَبِمَا أَفْضَلَتِ السِّباعُ) ؛ يريدُ نَعَم وبَما أَفْضَلَت السِّباعُ؛ خَرَّجَه الدَّارْقطْني؛ قالَ: وَقد أَبْطَل واوَ الثمانِيَةِ هَذِه ابنُ هِشامٍ وغيرُهُ مِن المُحقِّقين وَقَالُوا: لَا مَعْنى لَهُ وبَحثُوا فِي أَمْثِلتِه وَقَالُوا إنَّها مُتناقِضَةٌ.
(العاشِرُ: واوُ ضميرِ الذُّكُورِ نحوُ) قَوْلهم: (الرِّجالُ قامُوا) ويَقُومُونَ وقُومُوا أَيّها الرِّجال، وَهُوَ (اسْمٌ) عنْدَ الأكْثرينَ، وقالَ (الأخْفَشُ والمازِنيُّ) ؛ هُوَ (حَرْفٌ.
(الحادِي عَشَرَ: واوُ عَلامةِ المُذَكَّرِينَ فِي لُغَةِ طيِّىءٍ أَو أَزْدِشَنُوءَةَ أَو بَلْحَارِثِ) على اخْتِلافٍ فِي ذلكَ؛ (وَمِنْه) الحديثُ: ((يتعاقَبُونَ فيكُمْ ملائكةٌ باللَّيلِ وملائكةٌ بالنَّهارِ) .
(الثَّانِي عَشَرَ: واوُ الإنْكارِ نحوُ: الرَّجُلُوهُ بعدَ قَوْلِ القائِلِ: قامَ الرجلُ) ، فَقَوله: الرَّجُلُوهْ هُوَ قَوْلُ المُنْكِر يَمدُّه بالواوِ والهاءِ للوَقْفَة؛ وَمِنْه كَذلكَ: الحَسَنُوهْ وعَمْرُوه، وتُسَمَّى أَيْضاً واوُ الإسْتِنْكار.
(الثَّالثُ عَشَرَ: الواوُ المُبْدلَةُ مِن هَمْزةِ الاسْتِفْهامِ المَضْمومُ مَا قَبْلَها كقِراءَةِ قُنْبُلٍ: {وَإِلَيْهِ النُّشُورُ وأَمِنْتُمْ} ،) وكَذلكَ: {قَالَ فِرْعَوْنُ وآمَنْتُمْ} .
(الَّرابعُ عَشَرَ: واوُ التَّذْكِيرِ، كَذَا فِي النسخِ، والصَّوابُ التَّذكّر، فَفِي الــتّكْملــةِ: وتكونُ للتَّعايي والتَّذَكّر كقولِكَ: هَذَا عَمْرُو فتَسْتَمِدُّ ثمَّ تقولُ مَنْطَلِقٌ؛ وكَذلكَ الألِفُ والياءُ قد تكونانِ للتَّذَكّر، انتَهَى.
(الخامسُ عَشَرَ: واوُ) الصِّلَةِ و (القَوافِي) ، كَقَوْلِه:
قِفْ بالدِّيار الَّتِي لم يَعْفُها القِدَمُو فوُصِلَتْ ضمَّةُ الْمِيم بواوٍ ثَمَّ بهَا وَزْنُ البَيْتِ.
(السَّادسُ عَشَرَ: واوُ الإشْباعِ كالبُرْقُوع) والمُعْلُوقِ، والعربُ تَصِلُ الضمَّةَ بالواوِ. وحَكَى الفرَّاءُ: أُنْظُور فِي مَوْضِعِ أَنْظُر؛ وأنْشَدَ:
مِن حَيْثُ مَا سَلَكُوا أَدْنُو فأَنْظُورُ وَقد ذُكِرَ فِي الرَاءِ، وأنْشَدَ أَيْضاً:
لَوْ أنَّ عَمْراً هُمَّ أَن يَرْقُودا
فانْهَضْ فشُدَّ المِئْزَرَ المَعْقُوداأَرادَ: أنْ يَرْقُد فأَشْبَعَ الضمَّةَ ووَصَلَها بالواوِ ونَصَبَ يَرْقُودَ على مَا يُنْصَبُ بِهِ الفِعْلُ.
(السَّابعُ عَشَرَ: مَدُّ الاسْمِ بالنِّداءِ) كَقَوْلِهِم: يَا قُورْطُ، يُريدُ قُرْطاً، فمدُّوا ضمَّة القافِ بالواوِ ليَمْتَدَّ الصَّوْتَ بالنِّداءِ.
(الثَّامنُ عَشَرَ: الواوُ المُحَوَّلَةُ) نَحْو: (طُوبَى أَصْلُها طُيْبَى) قُلِبَتِ الياءُ واواً لانْضِمام الطاءِ قَبْلَها وَهِي مِن طابَ يَطِيبُ، ومِن ذَلِك واوُ المُوسِرِينَ مِن أَيْسَرَ. ومِن أَقْسامِ الواوِ المُحوَّلةِ: واوُ الجَزْمِ المُرْسَلِ كَقَوْلِه تَعَالَى: {ولَتَعْلُنَّ عُلُوًّا كَبِيرا} فأُسْقِطَتِ الواوُ لالْتِقاءِ السَّاكِنَينِ لأنَّ قَبْلَها ضمَّةً تَخْلُفها؛ وَمِنْهَا: واوُ الجَزْمِ المُنْبَسِطِ كَقَوْلِه تَعَالَى: {لَتُبْلَوُنَّ فِي أَمْوالِكُم} فَلم تَسْقُطِ الواوُ وحَرَّكُوها لأنَّ قَبْلَها فتْحةً لَا تكونُ عِوَضاً عَنْهَا. قالَ الأزْهري: هَكَذَا رَواهُ المُنْذرِي عَن أَبي طالِبٍ النحوّي.
(التَّاسعُ عَشَرَ: واواتُ الأَبْنِيَةِ كالجَوْرَبِ والتَّوْرَبِ) للتُّرابِ والجَدْوَلِ والحَشْوَرِ وَمَا أَشْبَهَها.
(العِشْرونَ: واوُ الوَقْتِ: وتَقْرُبُ مِن واوِ الحالِ) كَقَوْلِك: (اعْمَلْ وأَنْتَ صَحِيحٌ) ، أَي فِي وقْتِ صحَّتِكَ والآنَ وأَنْتَ فارِغٌ.
(الحادِي والعِشْرونَ: واوُ النِّسْبَةِ: كأَخَوِيَ فِي النِّسْبَةِ إِلَى أَخٍ) ، بفَتْح الهَمْزةِ والخاءِ وكَسْر الواوِ، وَهَكَذَا كانَ يَنْسبُه أَبو عَمْرِو بنُ العَلاءِ، وَكَانَ يَنْسبُ إِلَى الزِّنازِنَوِيٌّ، وَإِلَى أُخْتٍ أُخَوِيٌّ بضمِّ الهَمْزةِ، وَإِلَى ابنِ بَنَوِيٌّ، وَإِلَى عالِيَةِ الحجازِ عُلْوِيٌّ، وَإِلَى عَشِيَّة عَشَوِيٌّ، وَإِلَى أَبٍ أَبَوِيٌّ.
(الثَّاني والعِشْرونَ: واوُ عَمْرٍ و) : زِيدَتْ (لتَفْرِقَ بَيْنه وبينَ عُمَرَ) فِي الرَّفْعِ والخَفْضِ وَفِي النّصْبِ تَسْقُطُ تقولُ: رأَيْتُ عَمْراً لأنّه حَصَلَ الأمْنُ مِن الالْتِباسِ، وزِيدَتْ فِي عَمْرٍ ودُونَ عُمَر لأنَّ عُمَرَ أثْقَلُ مِن عَمْرٍ و.
(الثَّالثُ والعِشْرونَ: الواوُ الفارِقَةُ) : وَهِي كلُّ واوٍ دَخَلَتْ فِي أَحَدِ الحَرْفَيْن المُشْتَبَهَيْن تَفْرقُ بَيْنه وبينَ المُشْبَه لَهُ فِي الخَطِّ (كواوِ أُولئِكَ وأُولَى لئَلاَّ يَشْتَبِه بإِلَيْكَ وَإِلَى) ، كَقَوْلِه تَعَالَى: {أُولئِكَ على هُدًى من رَبِّهم} ، وَقَوله تَعَالَى: {غَيْرُ أُولي الضَّرَرِ} زِيدَتْ فيهمَا الواوُ فِي الخَطِّ ليَفْرقَ بَيْنهما وبينَ مَا شَاكَلهما فِي الصُّورَةِ.
(الَّرابعُ والعِشْرونَ: واوُ الهَمْزةِ فِي الخَطِّ) واللّفْظِ، فأَمَّا الخَطّ (كهذهِ نِساؤُكَ وشاؤُكَ) صُوِّرَتِ الهَمْزةُ واواً لضمَّتها، (و) أَمَّا (فِي اللَّفْظِ: كحَمْراوانِ وسَوْداوانِ) وَمثل قَوْلك: أُعِيذُ بأَسْماواتِ اللهاِ وأَبْناواتِ سَعْدٍ، وَمثل السَّمواتِ وَمَا أَشْبَهها.
(الخامسُ والعِشْرونَ: والنِّداءِ والنُّدْبةِ) ، الأوَّل كوازَيْد، وَالثَّانِي كواغُرْبَتاهْ، وَقد تقدَّمَ. وَفِي الــتكملــةِ: وَهِي غَيْرُ واوُ النُّدْبة. فتأَمَّل.
(السَّادسُ والعِشْرون: واوِ الحالِ) ، كَقَوْلِك: (أَتَيْتُه والشمسُ طالِعَةٌ) ، أَي فِي حالِ طُلوعِها، وَمِنْه قَوْله تَعَالَى: {إِذْ نادَى وَهُوَ مَكْظُومٌ} ، ومَثَّل الجَوْهرِي لواوِ الحالِ بقولِهم: قُمْتُ وأَصُكّ وَجْهَه، أَي قُمْتُ صاكًّا وَجْهَه، وكقولهم: قُمْتُ والناسُ قُعُودٌ.
(السَّابعُ والعِشْرونَ: واوُ الصَّرْفِ) : قَالَ الفرَّاء: (وَهُوَ أَنْ تأْتي الواوُ مَعْطوفَةً على كَلامٍ فِي أَوَّلهِ حادِثَةٌ لَا تَسْتَقيمُ إعادتُها على مَا عُطِفَ عَلَيْهَا كقولهِ) ، أَي الشاعرِ، وَهُوَ المُتَوكِّلُ اللَّيْثي:
(لَا تَنْهَ عَن خُلُقٍ وتأْتيَ مِثْلَهُ (عارٌ عَلَيْك إِذا فَعَلْتَ عَظِيمُ (فإنَّه لَا يجوزُ إعادَةُ: وتَأْتي مِثْلَه على تَنْهَ) ؛ هَكَذَا فِي النسخِ، ونَصّ الفرّاء أَلا تَرَى أَنَّه لَا يجوزُ إعادَةُ (لَا) على (وتَأْتي مِثْلَه) ، فلذلكَ (سُمِّيَ صَرْفاً إِذْ كَانَ مَعْطوفاً وَلم يَسْتَقِمْ أَن يُعادَ فِيهِ الحادِثُ الَّذِي فِيمَا قَبْلَهُ) .
وممَّا يُسْتدركُ عَلَيْهِ:
واوُ الإعْرابِ: كَمَا فِي الأسْماءِ السِّتَّةِ.
وبمعْنَى إِذْ نَحْو: لَقِيتُكَ وأَنْتَ شابٌّ، أَي إِذْ أَنتَ، وَعَلِيهِ حملَ قَوْله تَعَالَى: {وطائِفَة قد أَهَمَّتْهم} ، أَي إِذْ طائِفَة.
وللتَّفْصِيل: كَقَوْلِه تَعَالَى: {ومِنْكَ ومِن نُوح} ، {ونَخْلٍ ورُمَّانٍ} .
وتَدْخُلُ عَلَيْهَا أَلِفُ الاسْتِفْهامِ: كَقَوْلِه تَعَالَى: {أَو عَجِبْتُم أَنْ جاءَكُم ذِكْرٌ مِن رَبِّكم} ، كَمَا نقولُ أَفَعَجِبْتم؛ نقلَهُ الجَوْهرِي؛ وكذلكَ قولهُ تَعَالَى: {أَو لم يَنْظُرُوا} ، {أَوَ لم يَسِيرُوا} .
وللتِّكْرار: كَقَوْلِه تَعَالَى: {حافِظُوا على الصَّلواتِ والصَّلاةِ الوُسْطَى} .
وَمِنْهَا الواواتُ الَّتِي تدخُلُ فِي الأجْوبةِ فتكونُ جَواباً مَعَ الجَوابِ وَلَو حُذِفَتْ كانَ الجَوابُ مُكْتَفِياً بنَفْسِه؛ أنْشَدَ الفرَّاء:
حَتَّى إِذا قَلَتْ بُطُونَكُمُ
ورَأَيْتُمُ أَبْناءَكُم شَبُّواوقَلَبْتُمُ ظَهْرَ المِجَنِّ لَنا
إنَّ اللَّئِيمَ العاجِزُ الخَبُّأَرادَ: قَلَبْتُم. ومِثْلُه فِي الكَلامِ: لمَّا أَتانِي وأَثِبُ عَلَيْهِ، كأنَّه قَالَ: وَثَبْتُ عَلَيْهِ، وَهَذَا لَا يجوزُ إلاَّ مَعَ لمَّا وَحَتَّى إِذا.
وَمِنْهَا الواوُ الدائِمَةُ: وَهِي كلُّ واوٍ تلابسُ الجزاءَ ومَعْناها الدَّوامُ كَقَوْلِك: زُرْني وأَزُورَكَ وأَزُورُكَ، بالنَّصْبِ والرَّفْع، فالنَّصْبُ على المُجازاةِ، ومَنْ رَفَعَ فمعْناهُ زِيارَتَكَ عليَّ واجبةٌ أُدِيمُها لكَ على كلِّ حالٍ.

صدغ

1 صَدَغْتُهُ, (A'Obeyd, S, O, K, *) aor. ـَ (K,) inf. n. صَدْغٌ, (TK,) [may be rendered I walked, or went along, cheek by jole with him; lit.] I had my صُدْغ [or temple] over against his (another man's) in walking, or going along. (A'Obeyd, S, O, K *) [See also 3. Accord. to Golius, it means also I overtook him, and joined myself to him by his side: but for this explanation he names no authority.] b2: And صَدَغَهُ, aor. as above [and probably صَدُغَ also, like that of دَمَغَهُ], and inf. n. as above, He struck his صُدْغ [or temple]. (TA.) b3: And صُدِغَ, like عُنِىَ, inf. n. as above, He had a complaint of his صُدْغ [or temple]. (TA.) A2: صَدَغَهُ عَنِ الأَمْرِ He turned him away, or back, from the affair. (K. [And so, accord. to Freytag, as from the S, on the authority of As, اصدغه: but he has app. taken this from a mistranscription in a copy of the S.]) One says, مَا صَدَغَكَ عَنْ هٰذَا الأَمْرِ What turned thee away, or back, from this affair? (As, S, O:) and صَدَعَكَ also: (S and O in art. صدع:) but the former is the better. (O in that art.) And اِتَّبَعَ فُلَانٌ بَعِيرَهُ فَمَا صَدَغَهُ i. e. [Such a one followed his camel, and] he did not turn him aside: this is said when he has taken fright, or become refractory, and run away. (As, S, O.) And Selemeh is related to have said, اِشْتَرَيْتُ سِنَّوْرًا فَلَمْ يَصْدَغْهُنَّ [I bought a cat, and he did not drive them away]; meaning the rats, or mice. (O.) b2: One says also, فُلَانٌ مَا يَصْدَغُ نَمْلَةً Such a one does not kill an ant; (S, K; *) by reason of his weakness. (S.) b3: And صَدَغَهُ, inf. n. as above, He straightened his, or its, صَدَغ, i. e. crookedness, and bending, or inclining. (TA.) A3: صَدَغَ إِلَى الشَّىْءِ, inf. n. صُدُوغٌ, He inclined to the thing. (TA.) And صَدَغَ عَنْ طَرِيقِهِ He declined from his way, or road. (TA.) A4: صَدُغَ, aor. ـُ (S, O, K,) inf. n. صَدَاغَةٌ, (S, O,) He (a man, S, O,) was, or became, weak. (S, O, K.) [See its part. n. صَدِيغٌ.]3 صادغهُ i. q. دَارَاهُ [He treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him; &c.]: or عَارَضَهُ فِى

المَشْىِ [he went along over against him]: (K:) Ibn-'Abbád says that صَادَغْتُ الرَّجُلَ means دَارَيْتُهُ: and he adds, وَهِىَ المُعَارَضَةُ فِى المَشْىِ: (O: [but the right reading seems to be أَوْ هِىَ:]) accord. to the A, one says, صَادَغْتُهُ فِى المَشْىِ صُدْغِى لِصُدْغِهِ [I walked, or went along, with him, my temple towards his temple]. (TA.) [See also 1, first sentence.]

صُدْغٌ [The temple; i. e.] the part between the eye and the ear; (S, O, K;) the part between the outer angle of the eye and the root (أَصْل) of the ear; (A, Msb;) the part of the head that slopes down to the place of attachment of the jaws; as expl. by Az, it is [from] the place of juncture between the لحية [app. a mistranscription for لَحْى i. e. jaw, agreeably with the explanation next preceding,] and [the main portion of] the head, to the part beneath the قَرْن [which is the temporal ridge]; (TA;) each of what are termed the صُدْغَانِ: (Az, A, TA:) ISd mentions also ↓ صُدُغ, as occurring in poetry, and expresses a doubt whether it be, or be not, peculiar to poetry: (TA:) and sometimes they said سُدْغٌ, with س: Ktr says that certain persons of the Benoo-Temeem, called Bel'ambar [a contraction of Benu-l-'Ambar], change س into ص [or use these two letters indiscriminately] when followed by any of the letters ط and ق and غ and خ, whether the latter be second or third or fourth; saying سِرَاطٌ and صِرَاطٌ, and بَسْطَةٌ and بَصْطَةٌ, and سَيْقَلٌ and صَيْقَلٌ, &c.: (S, O:) the pl. is أَصْدَاغٌ (S, O, Msb, TA, [in all except the Msb mentioned after the signification expl. in the next sentence, and properly a pl. of pauc.,]) and also أَصْدُغٌ [which is probably used only as a pl. of pauc.]. (TA.) b2: And (tropical:) The hair that hangs down upon the place above-mentioned. (S, O, Msb, K.) One says صُدْغٌ مُعَقْرَبٌ (tropical:) [A curled lock of hair hanging down upon the temple]. (S, O, TA.) صَدَغٌ Crookedness, and bending, or inclining. (TA. [See 1, near the end.]) صُدُغٌ: see صُدْغٌ.

صَدَاغٌ A mark made with a hot iron upon the صُدْغ [or temple, of a camel], (S, O, K, TA,) or, as in the A, upon the even part of the صُدْغ, lengthwise. (TA.) صَدِيغٌ an epithet applied to a child (S, K) In the stage extending to his completion of seven days: (S:) or that is seven days old: (Mgh, O, K:) because his temple becomes firm (يَشْتَدُّ صُدْغُهُ) only to this period, (so in the O, [and the like is said in the Mgh,]) or because his temples are not bound (لَا يُشَدُّ صُدْغَاهُ) save for seven days: (so in the TA:) or it may be an instance of فَعِيلٌ in the sense of مَفْعُولٌ from صَدَغَهُ عَنِ الشَّىْءِ meaning “ he turned him away, or back, from the thing. ” (O.) b2: And [hence, perhaps,] Weak. (S, O, K.) الأَصْدَغَانِ [The two temporal arteries;] two veins beneath the صُدْغَانِ [or two temples], (O, K,) which, as is said by As, are always pulsing, in everyone in the world: a word having no sing., like as they say of المِذْرَوَانِ. (O.) مِصْدَغٌ: see what next follows.

مِصْدَغَةٌ A pillow, or cushion; (S, O, K;) because placed beneath the صُدْغ [or temple]; also pronounced مِسْدَغَةٌ; and sometimes they said مِزْدَغَةٌ; (S, O;) and [↓ مِصْدَغٌ and] مِسْدَغٌ and مِزْدَغٌ signify the same. (TA in art. سدغ.) مَصْدَّغٌ, and its fem.: see what follows.

مَصْدُوغٌ, A camel marked with the mark termed صِدَاغ; as also ↓ مُصَدَّغٌ: (K, * TA:) or the former is applied in this sense to a camel, and ↓ مُصَدَّغَةٌ in like manner to camels. (ISh, O, TA.)

عجل

1 عَجِلَ, [aor. ـَ (S, Mgh, O, Msb, K,) inf. n. عَجَلٌ and عَجَلَةٌ, (S, * Mgh, O, * Msb, K, *) He hasted, hastened, made haste, or sped; he was, or became, hasty, speedy, quick, or expeditious; (S, Mgh, O, Msb, K;) as also ↓ تعجّل; (Mgh, Msb, K;) and ↓ عجّل, [app. for عجّل نَفْسَهُ,] inf. n. تَعْجِيلٌ; (K;) and ↓ استعجل; (Mgh, Msb;) or this last signifies he required himself to haste, &c., constraining, or tasking, himself to do so. (Sb, K.) [See also عَجَلٌ below.] One says, عَجِلْتُ لَهُ [I hasted, &c., to him, or it]. (O.) And عَجِلْتُ بِهِ [I was quick, or beforehand, with him]: see 4. (Mgh.) And عَجِلْتُ إِلَى الشَّىْءِ I preceded, outwent, or got first, to the thing. (Msb.) b2: Also i. q. حَضَرَ [meaning It was, or became, present, or ready; said of a price, hire, payment, or the like; contr. of أَجِلَ]. (Msb.) b3: And عَجِلَ مِنْهُ He turned aside from him, or it. (TA.) A2: [It is also trans., as having, or implying, the meaning of سَبَقَ:] see 4.2 عجّلهُ, inf. n. تَعْجِيلٌ: see 4, in two places. b2: [It generally relates to some inanimate object.] It is said in the Kur [xxxviii. 15], رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الحِسَابِ [O our Lord hasten to us our portion before the day of reckoning]: (TA:) accord. to some, our portion of punishment: but accord. to Sa'eed Ibn-Jubeyr, it means, of Paradise. (TA in art. قط.) And you say, عَجَّلْتُ إِلَيْهِ المَالَ I brought, or conveyed, hastily, or speedily, to him the property; or hastened its coming to him. (Msb.) And عَجَّلْتُ لَهُ مِنَ الثَّمَنِ كَذَا I paid him in advance, of the price, such a sum. (S, O.) And عَجَّلَهُ مِنَ الكِرَآءِ كَذَا He gave him in ready money, [or promptly, or quickly, or in advance,] of the hire, such a sum. (Mgh.) and عَجَّلَ لَهُ الثَّمَنَ He gave to him [in ready money, or promptly, or quickly, or in advance, the price]. (Mgh.) And عجّل نَقْدَهُ [He paid it in ready money, promptly, or quickly]. (ISk, S and K in art. زكأ.) And بِعْتُهُ تَعْجِيلًا بِتَعْجِيلٍ [I sold it, or I sold to him, present, or ready, merchandise, for present, or ready, money]. (S voce نَاجِزٌ, q. v.) And عَجَّلْتُ اللَّحْمَ, (S, O,) inf. n. as above, (TA,) I cooked the flesh-meat in haste. (S, O.) And ↓ لَوْ عَجَّلْتَ بِأَيِّمِكَ العَجُولَ, a prov., [which, app., is properly rendered Would that thou didst hasten, with thy husbandless woman, the early portion of food called عَجُول, or the right reading may be العِجَّوْلَ,] meaning عَجِّلْ بِهَا الزَّوَاجَ [(assumed tropical:) hasten thou, with her, i. e. with thy husbandless woman, marriage]. (TA.) One says also عَجَّلْتُمْ like as one says لَهَّنْتُمْ [i. e. Ye supplied, or fed, with the early portion of food called لُهْنَة; which is also called عَجُول, or عِجَّوْل, &c.]. (S, TA. [For لَهَّنْتُمْ, Golius appears to have read لَهَّيْتُمْ, which is evidently wrong.]) b3: عجّل أَقِطَهُ, inf. n. as above; and ↓ تعجّلهُ; He made his [preparation of dried curd called] اقط into what are termed عَجَاجِيل, (K, TA,) pl. of عُجَّالٌ: (TA:) or you say, عَجَّلْتُ أَقِطِى عَجَاجِيلَ [I made my اقط into عجاجيل]. (O.) A2: See also 1, first sentence.3 عاجلهُ [inf. n. مُعَاجَلَةٌ] i. q. بَادَرَهُ [He hastened, or made haste, or strove to be first or beforehand, in doing, or attaining, or obtaining, it]; (M and K in art. بدر;) namely, a thing. (M ibid.) And عاجل غَيْرَهُ إِلَيْهِ i. q. بَدَرَهُ اليه, (M and K in art. بدر,) like بَادَرَهُ اليه [He hastened with another, or vied or strove with him in hastening, to it, or to do, or attain, or obtain, it]. (M ibid.) b2: [Also He dealt hastily with him.] And عاجلهُ بِذَنْبِهِ He punished him for his sin, or crime, or offence, (أَخَذَهُ بِهِ,) not granting him any delay, (S, TA. [For بِذَنْبِهِ, Golius appears to have read بِذَنَبِهِ.]) 4 اعجلهُ, (S, Mgh, Msb, TA,) inf. n. إِعْجَالٌ; (TA;) and ↓ عجّلهُ, inf. n. تَعْجِيلٌ; (S, O, TA;) and ↓ تعجّلهُ; (S;) and ↓ استعجلهُ; (K, TA;) He incited, excited, urged, instigated, induced, or made, him to haste, hasten, make haste, speed, or be quick; (S, Mgh, Msb, K, TA;) and commanded, or bade, him, to haste, &c. (K.) One says, أَعْجَلَنِىفَعَجِلْتُ لَهُ [He incited me, &c., to haste, &c., and I hasted, &c., to him]. (O, TA.) And it is said in the Kur [xiii. 7], ↓ وَيَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ [And they incite thee to haste with that which is evil before that which is good]: and [in xxii. 46 and xxix. 53,] ↓ وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ [And they incite thee to haste with the punishment]: (TA:) and بِنَفْسِهِ ↓ استعجل signifies He hastened himself. (MA.) b2: اعجلهُ signifies also [He incited him to haste, &c., by going before him: and hence it is expl. as meaning also] سَبَقَهُ [i. e. he preceded him, or it; he had, got, or took, precedence of him, or it; he was, or became, beforehand with him, or it; or he anticipated him, or it]; as also ↓ عجّلهُ; and ↓ استعجلهُ: (K:) or ↓ اِسْتَعْجَلْتُهُ signifies I went before him, or preceded him, (S, O, TA,) and so incited him to haste: (TA:) and أَمْرَ رَبِّكُمْ ↓ أَعَجِلْتُمْ, in the Kur [vii. 149], means أَسَبَقْتُمْ [i. e. Have ye anticipated the command of your Lord?]: (S, O:) or have ye left [the fulfilment of] the command of your Lord incomplete? (Ksh, Bd;) عَجِلَ being made to imply, (Ksh,) or as though it were made to imply, (Bd,) the meaning of سَبَقَ, wherefore it is made trans. like this latter verb; (Ksh, Bd;) the phrase meaning أَعَجِلْتُمْ عَنْ أَمْرِ رَبِّكُمْ. (Ksh.) وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ, in the Kur [xx. 85, lit. And what caused thee to hasten from thy party?], means [virtually] كَيْفَ سَبَقْتَهُمْ [i. e. how is it that thou camest before thy party?]. (O.) b3: One says also, اعجل الشَّىْءَ عَنْ وَقْتِهِ [He did the thing hastily, or hurriedly, before its time]. (O and K in art. غرض.) and اعجلهُ عَنْ إِدْرَاكِهِ [He made it, or did it, hastily, or hurriedly, or he hurried it, before, or so as to prevent, its becoming mature]. (S and K * in art. فطر.) And أَعْجَلْتُهُ عَنِ اسْتِلَالِ سَيْفِهِ i. e. ↓ عَجِلْتُ بِهِ [I was quick, or beforehand, with him, and] I flurried him, so that he could not draw his sword: whence the saying, رَأَى صَيْدًا فَرَكِبَ فَرَسَهُ وَأُعْجِلَ عَنْ حَرْبَتِهِ أَوْ سَوْطِهِ [He saw an animal of the chase, and he mounted his horse, or mare, and was incited by haste so as to be prevented from taking his dart or his whip]: and the saying, هَلَاكُ المَالِ

أَعْجَلَهُ عَنْ أَدَائِهَا, meaning مَنَعَهُ [i. e. The perishing of the cattle, or property, prevented, or precluded, him from paying it], namely, the زَكَاة [or poor-rate]; which is an instance of the extension of the signification. (Mgh.) b4: أَعْجَلَتْ said of the pregnant, (O,) or of a she-camel, (K,) [as though for اعجلت وَلَدَهَا,] She brought forth, (O,) or cast, (K,) her offspring before its maturity. (O, K.) b5: And اعجل said of palmtrees, (نَخْل,) They had ripe fruit before its full time. (Mgh.) b6: And, said of a camel, He leaped [up] when the rider had mounted him and had not yet become firmly seated upon him. (TA.) [See مُعْجِلٌ.]5 تَعَجَّلَ as intrans.: see 1, first sentence. b2: Hence, تعجّل الحَرُّ The heat came speedily, or quickly. (Mgh.) And تعجّل الثَّمَنُ [The price was, or became, given in ready money, or promptly, or quickly, or in advance]. (Msb in art. نض.) b3: And تعجّل الشَّىْءُ The thing came before its time. (W p. 83.) A2: تعجّل مِنَ الكِرَآءِ كَذَا (S, Mgh, O) He took, or received, in ready money, or promptly, or quickly, [or in advance,] of the hire, such a sum. (Mgh.) And تعجّل المَالَ He took, or received, promptly, or quickly, [or in advance,] the property. (Msb.) b2: تَعَجَّلْتُ الشَّىْءَ I constrained myself to do the thing in haste. (Ham p. 28.) b3: And تَعَجَّلْتُ خَرَاجَهُ I constrained him to hasten [the payment of] his [tax called] خراج. (TA.) b4: See also 4, first sentence. b5: And see 2, near the end.10 إِسْتَعْجَلَ as intrans.: see 1, first sentence.

A2: اِسْتَعْجَلْتُهُ I desired, or required, or demanded, his hasting, or speeding, or being quick. (S, O.) And استعجل الشَّىْءَ He desired, or required, or demanded, the thing's being speedy, or quick, not waiting patiently until its time, or full time. (Ham p. 665.) See also 4, in six places.

عُجْلٌ: see عُجَالَةٌ.

عِجْلٌ A calf the young one of the بَقَرَة, (Aboo-Kheyreh, S, Mgh, O, Msb, K,) [both domestic and wild, which latter is a bovine antelope,] from the time when his mother brings him forth (Aboo-Kheyreh, Mgh, TA) until a month old; (Aboo-Kheyreh, Mgh, Msb, TA;) after which [accord. to some] he is called بَرْغَزٌ, when about two months old; and then he is called فَرْقَدٌ: (Aboo-Kheyreh, TA:) or he is thus called while in the first year, then تَبِيعٌ, (S and Sgh and K in art. سلغ,) or, correctly, accord. to IB, he is called while in the first year عِجْلٌ and تَبِيعٌ, (TA in that art.,) then جَذَعٌ, then ثَنِىٌّ, then رَبَاعٍ, then سَدِيسٌ, then سَالِغُ سَنَةٍ and سَالِغُ سَنَتَيْنِ and so on: (S and Sgh and K ibid.:) the fem. is with ة: (Abu-l-Jarráh, S, O, Msb:) pl. of the masc. عِجَلَةٌ (Mgh, Msb) and عُجُولٌ (Msb, TA) and, of pauc., أَعْجِلَةٌ and أَعْجَالٌ; (IB, TA;) [and of the fem. عِجَلٌ;] but as to عِجَالٌ as a pl., [Mtr says,] I have not heard it: (Mgh:) and ↓ عِجَّوْلٌ signifies the same as عِجْلٌ; (S, Mgh, O, K;) fem. with ة; (TA;) and pl. عَجَاجِيلُ. (S, Mgh, O, K.) عَجَلٌ and ↓ عَجَلَةٌ, both inf. ns. of عَجِلَ [q. v.], (Mgh, Msb,) are Syn. with سُرْعَةٌ; (K;) contr. of بُطْءٌ: (S, O:) the latter is expl. by Th as signifying the seeking, and pursuing, or endeavouring after, a thing before its proper time, or season; and as proceeding from the desire of the soul; wherefore it is generally discommended in the Kur-án, so that it is said to be from the Devil. (TA.) It is said in the Kur [xxi. 38], خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ, meaning, it is said, Man is composed of haste; (O;) so says Fr, and in like manner says Aboo-Is-hák; (T, TA;) to denote the excess of this attribute in him: (T, O, TA:) or, accord. to Th, (TA,) the phrase is inverted, the meaning being, haste is created from man; (Msb, TA;) but IJ disapproves this explanation, and also another which will be mentioned in what follows. (TA.) A2: عَجَلٌ signifies also Food that is hastily prepared, and brought, before the [meal called] غَدَآء has become matured. (TA.) [See also عُجَّالٌ.]

A3: Also Clay, or earth; syn. طِينٌ: (IAar, O, K:) or black mud, or black fetid mud; syn. حَمْأَةٌ: and ↓ عَجَلَةٌ has both of these meanings, i. e. طِينٌ and حَمْأَةٌ: (O, * K:) the former of these two significations of عَجَلٌ is said by AO to be of the dial. of Himyer; and IAar says that it is what is meant in the phrase in the Kur [xxi. 38] cited above; but Ibn-'Arafeh disapproves this; (O, TA;) and so does Az; and Er-Rághib says that some expl. it as meaning in this instance stinking black mud, but that their saying is nought. (TA.) A4: See also عَجَلَةٌ, in four places.

عَجُلٌ: see the next paragraph, in two places.

عَجِلٌ (S, O, Msb, K) and ↓ عَاجِلٌ (Msb, K) and ↓ عَجُلٌ (S, O, K) and ↓ عَجُولٌ (S, O) and ↓ عَجِيلٌ (K) and ↓ عَجْلَانُ (S, Mgh, O, Msb, K) Hasting, hastening, making haste, or speeding; [thus more properly the first and second, and often the last; the rest generally signifying] hasty, speedy, quick, or expeditious: (S, Mgh, O, Msb, * K:) pls., (K, TA,) all of ↓ عَجْلَانُ, (TA,) عَجَالَى and عُجَالَى and عِجَالٌ; (K, TA;) the first and last of which pls., as pls. of عَجْلَى [fem. of عَجْلَانُ], are applied to women (S, O, TA) also: (TA:) عَجِلٌ has no broken pl., nor has ↓ عَجُلٌ: (Sb, TA:) ISk says that, for the dim. of عَجِلٌ, they use ↓ عُجَيْلَانُ, as formed from عَجْلَانُ; though they also form it regularly, saying ↓ عُجَيْلٌ; but the former is the better. (O, TA.) عُجْلَةٌ: see عُجَالَةٌ.

عِجْلَةٌ fem. of عِجْلٌ [q. v.]. (Abu-l-Jarráh, S, O, Msb.) A2: Also A water-skin, or skin for water and for milk; syn. سِقَآءٌ: (S, O, K:) pl. عِجَلٌ and عِجَالٌ. (S, O.) b2: And A [water-wheel such as is called] دُولَاب: (IAar, O, K: [see also عَجَلَةٌ:]) pls. as above. (K.) A3: and A species of plant, (S, O, K, TA,) which extends along the ground, (TA,) also called وَشِيجٌ [q. v.]: (O, TA:) AHn says of the وشيج, on the authority of Aboo-Ziyád, it grows, at first, from one root, then branches forth upon the surface of the earth, in innumerable branches, every branch having a knot, or joint, (كَعْبٌ,) from which knot, or joint, grow other branches; it cleaves to the ground, not rising high; its leaves are like those of wheat; and while green, it is called عِجْلَة; (O;) and it is the best of pasture, and is not [what is termed] a بَقْل: (O, TA:) and it is said to be a tree having leaves and joints, or knots, (كُعُوب,) and pliant canes, [for قضب in my original, I read قَصَب, (see وَشِيجٌ,)] long, or elongated, with a fruit like the foot of the domestic fowl, contracted, which, when it dries up, opens; and not having any blossom. (TA.) See also عِجَالَةٌ.

عَجَلَةٌ: see عَجَلٌ, first sentence.

A2: Also [A cart, or wheeled carriage of any kind;] the thing, (S, O,) or آلَة [meaning آلَةُ حَمْلٍ

i. e. instrument of carriage], (K,) that is drawn along by the bull: (S, O, K:) said by Er-Rághib to be so called because of the quickness of its passing along: (TA:) pl. ↓ عَجَلٌ [or rather this is a coll. gen. n.] and [pl. of pauc.] أَعْجَالٌ (S, O, K) and [of mult.] عِجَالٌ. (K.) b2: And Pieces of wood constructed, (K,) or a piece of wood, (Msb,) or a thing that is constructed like the [women's camel-vehicle called] مِحَفَّة, (Mgh,) upon which burdens are carried: (Mgh, Msb, * K:) pl. [or coll. gen. n.] ↓ عَجَلٌ. (Mgh, Msb.) b3: And A [water-wheel such as is called] مَنْجَنُون (S, O) or دُولَاب (K) upon which water is drawn: (S, O: [see also عِجْلَةٌ:]) or a مَحَالَةٌ [app. meaning a great sheave of a pulley by means of which camels draw water]: (K:) pl. [or coll. gen. n.]

↓ عَجَلٌ. (S, O.) b4: And A piece of wood lying transversely, or horizontally, upon the نَعَامَة [or rather نَعَامَتَانِ or two posts] of the well, to which the large bucket is suspended: (El-Kilábee, S, O, K: [see زُرْنُوقٌ:]) pl. [or coll. gen. n.] ↓ عَجَلٌ. (TA.) b5: And A kind of ladder made from a palm-tree, like the نَقِير, (O, K,) which is the trunk of a palm-tree hollowed, and having the like of steps made in it: mentioned in a trad. as the means of ascending to an upper chamber. (O.) b6: And A small [leathern vessel for water such as is called an] إِدَاوَة: and some say, a [leathern water-bag such as is called] مَزَادَة. (TA.) b7: And i. q. كَارَةُ ثَوْبٍ [app. A garment made up into a bundle]: pl. عِجَالٌ and أَعْجَالٌ, by the rejection of the augmentative [ة in the sing.]. (TA.) b8: And A rock [that is as though] growing forth by itself upon rugged, elevated, hard ground. (AA, O.) b9: See also عَجَلٌ, latter half.

عَجْلَانُ: see عَجِلٌ, in two places. b2: [Hence,] قَوْسٌ عَجْلَى A bow of which the arrow is quick [in its flight]. (AHn, K.) b3: And أُمُّ عَجْلَانَ A certain bird, (S, O, K,) black, but white in the base of the tail, that moves about its tail much, or often; also called الفَتَّاحُ. (O.) b4: and العَجْلَانُ is [a name of The month] شَعْبَانُ: so called because of the quickness of its passing away and coming to an end; (L, K; [in the latter of which, in some copies, وَنَفَاذِهِ is erroneously put for وَنَفَاذِهِ;]) i. e. because of its seeming short on account of the fast that follows it. (L.) عَجُولٌ: see عَجِلٌ. b2: Also A she camel distracted, or confounded, or perplexed, having lost her young one; (S, O, K; *) because of her quickness in her motions, (K, TA,) i. e. in her coming and going, (TA,) by reason of impatience: (K, TA:) and a woman bereft of her child: pl. عُجُلٌ, (O, K,) and, accord. to the K, عَجَائِلُ, but correctly ↓ مَعَاجِلُ, as in the L, an anomalous pl. (TA.) b3: And العَجُولُ signifies Death, or the decree of death; syn. المَنِيَّةُ: (AA, K, TA:) because it [often] hurries him whom it befalls so as to prevent him from reaching his family. (TA.) b4: See also عُجَّالٌ: and see a phrase in the latter half of the second paragraph of this art. عَجِيلٌ: see عَجِلٌ.

عُجَيْلٌ a dim. of عَجِلٌ, q. v. (O, TA.) b2: See also عُجَّالٌ.

عُجَالَةٌ (S, O, K) and ↓ عِجَالَةٌ (O, K) and ↓ عُجْلٌ and ↓ عُجْلَةٌ (Ibn-'Abbád, O, K) A thing that one takes hastily, or quickly: (S, O, K:) and the first, [or all,] the rider's provision of food whereof the eating does not fatigue, as dates, and meal of parched barley; (Meyd, TA;) because he desires its readiness, for the journeying hurries him so as to prevent his having food prepared with pains: (TA:) and hasty provision for a guest. (Har p. 84.) One says, التَّمْرُ عُجَالَةُ الرَّاكِبِ [Dates are the hastily-taken food of the rider]: (S, O:) and so, الثَّيِّبُ [q. v.]; (S, O;) which is a prov., (S,) said by A'Obeyd to be used in urging one to be content with a little of what is wanted when much thereof is unattainable. (Meyd.) b2: Also, the same four words, The milk which the مُعَجِّل [q. v.] draws; and so ↓ إِعْجَالَةٌ: (K:) or this last signifies the milk (S, O, TA) of his camels (TA) which the pastor hastens to bring (S, O, TA) to his family before the [fresh] milking, (S, O,) or when his camels return from the water; and its pl. is إِعْجَالَاتٌ: (TA:) and عُجَالَةٌ signifies the milk which the pastor carries from the place of pasture to the owners of the sheep or goats before the sheep or goats return; this being done only when there is abundance of milk. (IAth, O, TA.) عِجَالَةٌ: see the next preceding paragraph.

A2: Also A certain plant: (K, TA:) said to be the ↓ عِجْلَة mentioned above. (TA.) عُجَيْلَةٌ: see what next follows.

عُجَيْلَى A certain quick pace; (As, O, K;) as also ↓ عُجَيْلَةٌ, (K,) and ↓ عُجَّيْلَى, mentioned, and thus written, by Ibn-Wellád, like سُمَّيْهَى. (TA.) عُجَيْلَانُ an anomalous dim. of عَجِلٌ, q. v. (O, TA.) عُجَّالٌ and ↓ عِجَّوْلٌ A thing with which one hastes [i. e. an early portion of food that one eats] before the [morning-meal called] غَدَآء; i. q. لُهْنَةٌ; (Th, TA;) and (TA) so ↓ عَجُولٌ; (K, TA;) or, some say, it is [correctly] عِجَّوْلٌ, as above; (TA;) so too ↓ عُجَيْلٌ: (K:) or this last signifies food that is presented to a party before a preparation has been made for them. (IDrd, O, K.) [See also عَجَلٌ.] b2: Also (i. e. عُجَّالٌ and ↓ عِجَّوْلٌ) A كَفّ [or cake of the length and thickness of the hand] of حَيْس [or dates mixed and kneaded with clarified butter and with the preparation of dried curd called أَقِط, &c.], (K, TA, accord. to several copies of the K جُمَّاعُ كَفٍّ [which means the same],) or of dates [alone], which is eaten in haste: (K:) or (K, TA, in some copies of the K “ and ”) a handful of dates kneaded with سَوِيق [or meal of parched barley or wheat], (ISh, O, K, the last in two places,) or with أَقِط: (ISh, O:) pl. عَجَاجِيلُ: (TA:) which signifies [also] certain things of أَقِط, made in a long form, of the thickness of the hand, (ISh, O, K,) and of the length thereof, like the عَجَاجِيل of dates and حَيْس; one of which is called عُجَّالٌ. (ISh, O.) عِجَّوْلٌ: see the next preceding paragraph, in two places.

A2: And see also عِجْلٌ.

عُجَّيْلَى: see عُجَيْلَى.

عَاجِلٌ: see عَجِلٌ. [Also Fleeting; quickly transitory.] b2: And Present; ready; (Msb;) not delayed; (PS;) [applied to a price, hire, payment, or the like;] contr. of آجِلٌ; (S, O, K;) as applied to anything. (K.) عَاجِلٌ بِعَاجِلٍ

[Ready merchandise with ready money] is like نَاجِزٌ بِنَاجِزٍ, and يَدٌ بِيَدٍ. (TA in art. نجز.) b3: And hence, [or because fleeting, or quickly transitory,] العَاجِلَةُ signifies The present hour or time: (Msb:) and the present dwelling, abode, world, life, or state of existence: (TA:) contr. of الآجِلَةُ, (S, O, TA,) in relation to anything. (TA.) أَعْجَلُ [More, and most, hasty, speedy, quick, or expeditious: and more, and most, fleeting, or short-lived]. They say, in relation to the affecting of hardiness, or strength, and endurance, and to soundness of body, لَيْتَنِى وَفُلَانًا يُفْعَلُ بِنَا كَذَا حَتَّى يَمُوتَ الأَعْجَلُ [Would that such a thing might be done to me and such a one until the more short-lived die]. (O.) إِعْجَالَةٌ: see عُجَالَةٌ, last sentence.

أَعَاجِلُ [mentioned by Freytag, on the authority of the Deewán of the Hudhalees, as a pl. derived by some from عِجْلٌ, and signifying Little ones (“ parvi ”)].

مُعْجَلٌ A young camel brought forth before the completion of the year, and living. (K.) مُعْجِلٌ and ↓ مُعَجِّلٌ and ↓ مِعْجَالٌ A she-camel that brings forth before the completion of the year, and whose young one lives: (K:) or مُعْجِلَةٌ and ↓ مِعْجَالٌ signify the pregnant that brings forth her young before its full time: (O:) or مُعْجِلَةٌ signifies a she-camel that casts her young prematurely: (TA:) and مُعْجِلٌ applied to a بَقَرَة [meaning a cow, either domestic or wild, the latter being a bovine antelope], (S, O, Msb, K,) having a calf, (S, Msb, K,) or having her calf with her. (O.) b2: Also [i. e. the three epithets first mentioned], A she-camel that leaps [up] when the foot is put in her stirrup; as also مُعْجِلَةٌ: (K:) or thus this last word: (O:) or ↓ مِعْجَالٌ is so applied, like مُعْجِلَةٌ; and is in like manner applied to a he-camel; meaning that rises and leaps &c. as above. (TA.) b3: Also, (K,) or ↓ مِعْجَالٌ [only], (TA,) A palm-tree that matures its fruit on the first occasion of its bearing. (K, TA.) مُعَجِّلٌ: see the next preceding paragraph. b2: Also One who brings to his family the إِعْجَالَة (S, O) or عُجَالَة [q. v.]; (K;) as also ↓ مُتَعَجِّلٌ: (S, O, K:) or one who brings the إِعْجَالَة from the camels pasturing at a distance from their owners. (TA.) b3: And The pastor who milks the camels once while they are in the pasture. (K.) مِعْجَالٌ: see مُعْجِلٌ, in four places. b2: Also sing. of مَعَاجِيلٌ (A, TA) which means, The مُخْتَصَرَات [i. e. nearer, or nearest, (in art. خصر erroneously written مُخْتَصِرَات,)] of the roads, or ways. (A, O, K, TA.) One says also, أَخَذْتُ مِنَ الطَّرِيقِ ↓ مُسْتَعْجِلَةً (O, K, in the CK مُسْتَعْجَلَةً,) [I took a short cut,] and هٰذِهِ الطَّرِيقِ ↓ مُسْتَعَجِلَاتُ [These are the short cuts]: both denote nearness and shortness. (O, K.) مَعَاجِلُ an anomalous pl. of عَجُولٌ, q. v. (L, TA.) مُتَعَجِّلٌ: see مُعَجِّلٌ.

مُسْتَعْجِلَةٌ and its pl.: see مِعْجَالٌ. b2: المُسْتَعْجِلَةُ is a name of A certain plant that fattens women; also called العُرُوقُ البِيضُ. (K in art. عرق.)