عك

1 عَكَّ, aor. ـِ (S, O, K,) inf. n. عَكٌّ, (K,) It (a day) was, or became, [sultry; i. e.] vehemently hot, (S, O, K,) with moisture, and without wind. (K.) b2: And عَكَّ He (a man) remained, stayed, or abode, and confined himself. (IAar, TA.) A2: عَكَّتْهُ الحُمَّى, (S, O,) [aor., app., عَكُّ,] inf. n. عَكٌّ, (TA,) The fever clave to him, and heated him, or made him vehemently hot, (S, O, TA,) so that it emaciated him, or oppressed him. (TA.) b2: and عُكَّ He (a man) was, or became, fevered. (TA.) b3: And It boiled, or estuated, or fermented, by reason of the heat. (TA.) A3: عَكَّهُ, (S, O,) aor. ـُ (TA,) inf. n. عَكٌّ, (O, TA,) He hindered, prevented, impeded, or withheld, him, from the object of his want: (S, O:) or عَكَّهُ عَنْ حَاجَتِهِ signifies thus; and he turned him back, or away, therefrom. (K.) b2: And also, i. e. عَكَّهُ, (S, O, K,) aor. ـُ inf. n. عَكٌّ, (TA,) He deferred with him, delayed with him, or put him off, in the matter of his due, by promising time after time to render it to him. (S, O, K.) b3: And He asked him to repeat to him [by relating it] twice, or three times, a narration, or story, that he had related to him: (K:) or عَكَكْتُهُ الحَدِيثَ, aor. ـُ inf. n. عَكٌّ, I asked him to repeat the narration, or story, until he repeated it [by relating it] twice. (Az, S, O.) b4: And عَكَّ الكَلَامَ He interpreted, or explained, the speech, or language. (K.) It is related of IAar that, being asked respecting a thing, he said, سَوْفَ أَعُكُّهُ لَكَ I will interpret it, or explain it, to thee. (TA.) b5: [And app. He rejected the speech, or saying: for] العَكُّ signifies also the rejecting a man's speech, or saying, and not accepting it. (O.) b6: And عَكَّهُ بِالقَوْلِ He repeated to him the speech, or saying, (رَدَّهُ عَلَيْهِ,) occasioning annoyance, or molestation. (L, TA.) [This might be rendered agreeably with the next preceding explanation: but] one says, مَا زِلْتُ

أَعُكُّهُ بِالقَوْلِ حَتَّى غَضِبَ I ceased not to reiterate to him (أُرَدِّدُ عَلَيْهِ) the speech, or saying, until he was angry. (El-Jurjánee, TA.) And in like manner, عَكَّنِى بِالأَمْرِ, inf. n. عَكٌّ, He reiterated to me (رَدَّدَ عَلَىَّ) the thing, affair, case, or action, until he fatigued me: (L, TA:) or عَكَّهُ بالامر he repeated to him (رَدَّ عَلَيْهِ) the thing, &c., until he fatigued him. (K.) And عَكَّهُ بِشَرٍّ He repeated, or reiterated, evil, or wrongdoing, to him; syn. كَرَّرَهُ عَلَيْهِ. (Lh, K.) b7: [Hence, perhaps, because the act is generally reiterated,] عَكَّهُ بِالسَّوْطِ He struck him [or flogged him] with the whip. (S, O, K.) b8: And عَكَّهُ بِالحُجَّةِ, (IDrd, O, K,) aor. ـُ inf. n. عَكٌّ, (IDrd, O,) He overcame him by, or with, the argument, or plea. (IDrd, O, K.) b9: And العَكُّ signifies also الدَّقُّ [The breaking, crushing, bruising, &c., of a thing]. (O.) 4 أَعَكَّتْ, said of a she-camel [when she has conceived (see عُكَّةٌ)], (S, K,) or of such as is termed عُشَرَآءُ [q. v.], (TA,) She assumed an altered colour. (S, K, TA.) يَوْمٌ عَكٌّ, and ↓ عَكِيكٌ, (S, O, K,) and ↓ ذُوعَكِيكٍ, (TA,) [A sultry day; i. e.] a day vehemently hot, (S, O, K,) with moisture, and without wind: (K:) thus يَوْمٌ عَكٌّ أَكٌّ is expl. by Th, among instances of imitative sequents; meaning, perhaps, that أَكٌّ is an imitative sequent, or that it signifies “ vehemently hot: ” (TA:) or a day vehemently hot and dense [in the air]. (El-Jurjánee, TA.) and لَيْلَةٌ عَكَّةٌ [A sultry night; i. e.] a night vehemently hot, &c. (K.) And أَرْضٌ عَكَّةٌ, and ↓ أَرْضُ عَكَّةٍ, A hot [or sultry] land; (S, O, K:) mentioned by Fr. (S, O.) And ↓ حَرٌّ عَكِيكٌ Vehement [or sultry] heat. (TA.) b2: عَكٌّ applied to a man, (S, O,) Tough, strong, (Az, S, O, TA,) and compact. (Az, TA.) A2: ائْتَزَرَ إِزْرَةَ عَكَّ وَكَّ, (S, O, K,) and ↓ إِزْرَةَ عَكَّى, (S,) or عَكَّى وَكَّى, (O, K,) He wore a waist-wrapper so that he made its two ends to hang down and drew together the rest of it [round his waist]. (S, O, K.) عَكَّةٌ (Lth, S, O, K) and ↓ عُكَّةٌ (Lth, S, K) and ↓ عِكَّةٌ and ↓ عَكَكٌ (K) and ↓ عَكِيكٌ and ↓ عِكَاكٌ, (S, O, K,) which last is also a pl., (K,) said to be pl. of عَكَّةٌ, (O,) [Sultriness; i. e.] vehemence of heat (Lth, S, O, K) in summer (Lth) [with moisture (see the first sentence of this art.) and] with stillness of the wind: (K:) it may be with the south or southerly wind (الجَنُوب) and the east or easterly wind (الصَّبَا). (TA.) Hence the saying of the rhyming-proser, إِذَا طَلَعَ السِّمَاكْ ذَهَبَ وَقَلَّ اللِّكَاكْ ↓ العِكَاكْ [When السماك rises aurorally, the sultriness goes, or rather has gone, (see السِّمَاكُ, and another ex. of العِكَاك there cited,) and the pressing, or crowding, at, or to, the water becomes little]. (O.) b2: See also عَكٌّ. b3: And see عُكَّةٌ, in two places.

عُكَّةٌ: see عَكَّةٌ. b2: Also A sand heated by the sun; (T, S, O, K;) and so ↓ عَكَّةٌ: (K:) pl. of the former عِكَاكٌ. (TA.) b3: And The access of a fever, on the occasion of the first tremour, or shivering, thereof; as also ↓ عَكَّةٌ. (K.) b4: and العُكَّةُ, (K,) or عُكَّةُ العِشَارِ, (S, O,) A colour that overspreads she-camels when they have conceived. (S, O, K,) like the كَلَف of the woman. (K.) A2: And The receptacles, (S, K,) or [correctly] one of the receptacles, (O,) for clarified butter, (S, O, K,) smaller than the قِرْبَة; (K;) said by ISk to be like the شَكْوَة, [i. e. it is a skin of a sucking kid, (see شَكْوَةٌ, and وَطْبٌ,)] in which clarified butter is put: (S, O:) or, accord. to IAth, a round receptacle of skins, for clarified butter and honey, but more particularly for clarified butter: (TA:) pl. عَكَكٌ and عِكَاكٌ. (S, O, K.) One says of a woman, سَمِنَتْ حَتَّى صَارَتْ كَالْعُكَّةِ [She became fat so that she was like the skin of clarified butter]. (El-Jurjánee, TA.) عِكَّةٌ: see عَكَّةٌ.

عَكَّى: see عَكٌّ, last sentence.

عُكَّى The سَوِيق [or meal of what has been parched, or perhaps of what has been dried in the sun,] of the مُقْل [or fruit of the Theban palm]. (O, K.) عَكَكٌ: see عَكَّةٌ.

عِكَاكٌ: see عَكَّةٌ, in two places.

عَكِيكٌ: see عَكٌّ, in three places: and also عَكَّةٌ.

عَكَوَّكٌ, inadvertently said by J [and in the O] to be of the measure فَعَلَّعٌ, whereas it is of the measure فَعَوَّلٌ, like عَطَوَّدٌ, (IB, TA,) Fat and short, with toughness: (S, O:) or short, compact and strong, (K, TA,) of middling make: (TA:) or fat: (K, TA:) or tough and strong. (TA.) b2: And A place rugged and hard: (S, O:) or [simply] hard: or soft, or plain. (K.) عَكَوَّكَانٌ Plump, fat, and short. (Ibn-'Abbád, O.) مِعَكٌّ A horse that runs a little and then requires to be struck (S, O, K, TA) with the whip. (TA.) b2: And A man contentious, disputatious, or litigious; (O, K;) difficult to be managed. (O.) إِبِلٌ مَعْكُوكَةٌ Camels confined, or kept within bounds. (S, O.)

جمر

1 جَمڤرَ see 2, in two places: A2: and see also 4: b2: and 5.

A3: Also جَمَرَهُ He gave him جَمْر [live, or burning, coals]. (K.) A4: He put him aside, apart, away, or at a distance. (Th, K.) b2: جَمَرتِ الشَّمْسُ القَمَرِ, aor. ـُ The sun concealed [or as it were put out] the moon [by its proximity thereto: see اِبْنُ جَمِيرٍ]. (IAar, TA.) A5: جَمَرَ [said of the moon, It became concealed by its proximity to the sun: see an ex. voce جَمِيرٌ: and see also 4].

A6: Also, (K,) aor. ـِ (TA,) He (a horse) leaped while shackled; and so ↓ اجمر. (K.) 2 جمّر, inf. n. تَجْمِيرٌ; (K;) and ↓ جَمَرَ; (Msb;) He collected together (Msb, K) a people, and anything. (Msb.) b2: جَمَّرَتْ شَعَرَهَا, inf. n. تَجْمِيرٌ; (S, A, K;) and ↓ جَمَرَتْهُ, (Msb,) and ↓ أَجْمَرَتْهُ; (K;) She (a woman) collected together her hair, (S, A, Msb, K,) and tied it in knots, or made it knotted and crisp, (عَقَدَتْهُ, S, A, Msb,) at the back of her neck; (S, A, Msb, K;) not letting it hang down loosely: (S:) or plaited it: (T, TA:) and جمّر شَعَرَهُ he collected together his hair at the back of his head: (Mgh:) and رَأْسَهَا ↓ اجمرت she collected together the hair of her head, and plaited it: and شَعَرَهُ ↓ اجمر he disposed his hair in ذَوَائِب [or locks hanging down loosely from the middle of the head to the back, or plaits hanging down]. (TA.) b3: And جمّر It (a thing) necessitated a people to unite together. (TA.) b4: Also, (inf. n. as above, S,) He (a commander, As, A) detained the army in the territory of the enemy, (S, K,) or on the frontier of the enemy's country, (A,) and did not bring them back (S, A, K) from the frontier: (S:) the doing of which is forbidden: (TA:) or he detained them long on the frontier of the enemy, and did not give them permission to return to their families: (As, TA:) or he collected them on the frontiers of the enemy, and kept them from returning to their families. (TA.) A2: See also 4: b2: and 5.

A3: جمّر الثَّوْبَ, (A, Mgh, Msb,) inf. n. as above, (Mgh, Msb,) He fumigated the garment with perfume; (A, * Mgh, Msb;) as also ↓ اجمرهُ: (Mgh, Msb, K:) but the former is the more common. (Mgh.) And جمّر المَسْجِدَ, (Mgh, TA,) or ↓ اجمرهُ, accord. to different modes of writing the surname of a certain No'eym, i. e., المُجَمِّرُ or المُجْمِرُ, (TA,) [and accord. to different copies of the K,] He fumigated the mosque with perfume: (Mgh:) [or perhaps it may mean he strewed the ground of the mosque with pebbles; from جَمْرَةٌ; like حَصَّبَهُ, from حَصَبَةٌ or حَصْبَآءُ or حَصْبَةٌ.] b2: and جمّر [for جمّر لَحْمًا] He put flesh-meat upon live coals [to roast]. (A.) A4: Also, (A,) inf. n. as above, (S, A,) He (a pilgrim, A) threw the pebbles [in the valley of Minè]; (S;) and so ↓ استجمر. (TA in art. تو.) Hence, يَوْمُ التَّجْمِير [The day of the throwing of the pebbles, by the pilgrims, in the valley of Minè]. (A.) [See جَمْرَةٌ.]

A5: جمّر النَّخْلَةَ, (inf. n. as above, A,) He cut off the heart, or pith, (جُمَّار,) of the palmtree. (S, A. K. *) 4 أَجْمَرَتْ شَعَرَهَا, and رَأْسَهَا; and اجمر شَعَرَهُ: see 2. b2: اجمر الأَمْرُ بَنِى فُلَانٍ The thing, or affair, included the common mass, (K,) or the whole mass, (TA,) of the sons of such a one within the compass of its relation or relations, or its effect or effects, &c. (K, TA.) b3: اجمر النَّخْلُ He computed by conjecture the quantity of the fruit upon the palm-trees, and then reckoned, and summed up the quantity so computed. (K.) He who does so is termed ↓ مُجْمِرٌ. (TA.) b4: اجمر الخَيْلُ He prepared the horses for racing &c. by feeding them with food barely sufficient to sustain them, after they had become fat, (أَضْمَرَهَا,) and collected them together. (K.) A2: اجمر القَوْمُ عَلَى الشَّىْءِ, (S,) or على الأَمْرِ; (K;) and ↓ جمّر, (K,) inf. n. تَجْمِيرٌ; (TA;) and ↓ جَمَرَ, and ↓ استجمر; (K;) The people, or party, agreed together to do the thing, (S, K,) and united for it. (K.) [See also 5.]

A3: اجمر الثَّوْبَ, and المَسْجِدَ: see 2. b2: اجمر النَّارَ, inf. n. مُجْمَرٌ, He prepared the fire [app. in a مِجْمَرَة]. (S, * K.) A4: اجمر said of a camel, He had his foot rendered even, so that there was no line between its phalanges, (K, TA,) in consequence of its having been wounded by the pebbles, and become hard. (TA.) A5: Also, said of a camel, (S,) and of a man, (TA,) He hastened, or was quick, in his pace, or going; (S, K;) and ran: (TA:) you should not say اجمز. (S.) b2: See also 1.

A6: أَجْمَرَتِ اللَّيْلَةُ The night had its moon concealed by its proximity to the sun. (K, * TA.) [See also 1.]5 تجمّر It (a people, or party,) collected together; (A, Mgh, TA;) [and] so ↓ جَمَرَ; this verb being intrans. as well as trans.: (Msb: [see 2:]) and ↓ جمّر it (a tribe) collected together, and became one band. (As, TA.) b2: It (an army) became detained in the territory of the enemy, and was not brought back (S, K) from the frontier; (S;) as also ↓ استجمر. (K.) A2: See also 10.8 اجتمر بِالمِجْمَرِ, (K,) and ↓ استجمر, (AHn, A, Mgh,) He fumigated, or perfumed, himself with aloes-wood [or the like]. (AHn, A, Mgh, K.) 10 استجمر: see 4: b2: and 5: A2: and 8: A3: and 2. b2: Also, [and vulgarly ↓ تجمّر,] He performed the purification termed اِسْتِنْجَآء with جِمَار, (Mgh, Msb, K,) i. e., with stones, (Az, S, Msb,) or small stones. (Mgh, TA.) جَمْرٌ: see what next follows, in two places.

جَمْرَةٌ A live, or burning, coal; a piece of smokeless burning fire: (Msb:) or burning fire: (K:) [but the former is the correct explanation:] when cold, [before it is kindled,] it is called فَحْمٌ (TA) [or حَطَبٌ &c.]: and when reduced to powder by burning, رَمَادٌ: (L in art. رمد:) from جَمَّرَ “ he collected together: ” (Mgh:) pl. ↓ جَمْرٌ (S, Msb, K) [or rather this is a جِنْسٍ جِمْعِىٌّ; also called a lexicological plural, جَمْعٌ لُغَوِىُّ">coll. gen. n.] and جَمَرَاتٌ and جِمَارٌ. (Msb.) b2: [Hence,] فِى ↓ الجَمْرُ كَبِدِى (tropical:) [Live coals are in my liver]. (A.) b3: [Hence also,] الجَمَرَاتُ الثَّلَاثُ (assumed tropical:) [The three live coals; meaning the first three degrees of heat]: the first is in the air; the second, in the earth, or dust; and the third, in the water: [or, accord. to the modern Egyptian almanacs, the first is in the air, and is cold, or cool; the second, in the water, and is lukewarm; and the third, in the earth, or dust, and is hot: the first falling exactly a zodiacal month before the vernal equinox; and each lasting seven days:] whence the saying, كَانَ ذٰلِكَ عِنْدَ سُقُوطِ الجَمْرَةِ (assumed tropical:) [That was at the time of the falling of the live coal]; i. e., when the heat had acquired strength. (TA.) A2: Any body of men that have united together, and become one band, and that do not form a confederacy with any others: (S:) or a body of men that congregate by themselves, because of their strength and their great valour; [said to be] from the same word signifying “ a live coal: ” (Msb:) or any people that endure patiently fighting with those who fight them, not forming a confederacy with any others, nor uniting themselves to any others: (Lth, TA:) or a tribe that does not unite itself to any other: (K:) or that comprises three hundred horsemen, (K,) or the like thereof: (TA:) or a tribe that fights with a company of tribes: (TA:) pl. جَمَرَاتٌ. (S, Msb, K.) You say, بَنُو فُلَانٍ جَمْرَةٌ The sons of such a one are a people able to defend themselves, and strong. (TA.) جَمَرَاتُ العَرَبِ is an appellation especially applied to three tribes; namely, Benoo-Dabbeh Ibn-Udd, and Benu-l-Hárith Ibn-Kaab, and Benoo-Numeyr Ibn-' Ámir; (S, A, K;) the first of which became extinguished by confederating with Er-Ribáb, and the second by confederating with Medhhij; the third only remaining [a جمرة] because it formed no confederacy: (S:) or it is applied to 'Abs and El-Hárith and Dabbeh; all the offspring of a woman who dreamt that three live coals issued from her فَرْج. (S, K.) b2: Also A thousand horsemen. (S, K.) One says جَمْرَةٌ كَالجَمْرَةِ [A troop of a thousand horsemen like the live coal]. (S, TA.) A3: A pebble: (S, K:) or a stone: (Msb:) or a small stone or pebble: pl. جِمَارٌ (Mgh, Msb, Et-Towsheeh, TA) and جَمَرَاتٌ. (Mgh, Msb.) b2: Also sing. of جَمَرَاتٌ (S, Msb, K) and of جِمَارٌ (TA) in the appellations جَمَرَاتُ مِنًى (Msb) or جَمَرَاتُ المَنَاسِكِ (S, K) and جِمَارُ المَنَاسِكِ, (TA,) which were three in number, (S, Msb, K,) called الجَمْرَةُ الأُولَى and الجَمْرَةُ الوُسْطَى and جَمْرَةُ العَقَبَةِ, (K,) at which جَمَرَات (i. e. small pebbles, TA) were cast; (S, K;) each of these being a heap of pebbles, at Minè, and each two heaps [or rather each heap and that next to it] being about a bow-shot apart: (Msb:) accord. to Th, from جَمَرَهُ “ he put him aside, apart, away, or at a distance: ” or from أَجْمَرَ “ he hastened; ”

because Adam pelted Iblees in Minè, and he hastened away before him: (K, * TA:) or from تجمّروا “ they collected together: ” (Mgh:) or from جَمَرَهُ “ he collected it together. ” (Msb.) A4: See also جَمِيرَةٌ.

جَمَارٌ An assembly; an assemblage; a collection: (K:) a people assembled together. (TA.) b2: عَدَّ إِبِلَهُ جَمَارًا He counted, or numbered, his camels in one herd, (As, TA,) by looking at their aggregate. (As, T voce نَظِيرٌ, q. v.) b3: جَاؤُوا

↓ جَمَارَى, and with tenween, [i. e., app., جَمَارًا, not, as might be thought at first sight, جَمَارًى, a form which MF disapproves, though it is said in the TA that his disapproval requires consideration,] They came all together, or all of them. (K.) جَمِيرٌ A place of assembly of a people. (S, K.) b2: اِبْنَا جَمِيرٍ The night and the day: (S, K:) so called because of the assembling [of people therein]; like as they are called اِبْنَا سَمِيرٍ because people held conversation therein: (S:) or the two nights during which the moon becomes concealed by its proximity to the sun. (TA.) And اِبْنُ جَمِيرٍ, (IAar, S,) or ↓ اِبْنُ جُمَيْرٍ, (Lh, Th,) The moon in the night when it is concealed by its proximity to the sun: (TA:) or the moon in the end of the [lunar] month; because the sun conceals it (تَجْمُرُهُ, i. e. تُوَارِيهِ): (IAar, TA:) or the dark night: (S:) or the night in which the moon does not rise, either in the first part thereof or in the last: (TA:) or the last night of the [lunar] month. (Aboo-'Amr Ez-Záhid, TA.) You say, ↓ جَآءَنَا فَحْمَةَ ابْنُ جُمَيْرٍ [He came to us in the darkest part of the moonless night, or of the night in which the moon did not rise]. (Th, TA.) and ↓ لَا أَفْعَلُ ذٰلِكَ مَا جَمَرَ ابْنُ جُمَيْرٍ [I will not do that as long as the moon in the end of the lunar month becomes concealed by its proximity to the sun; i. e., I will never do it]. (Lh, TA.) b3: جَمِيرُ الشَّعَرِ What is collected together, of the hair, and tied in knots, or made knotted and crisp. (TA. [See 2.]) اِبْنُ جُمَيْرٍ: see جَمِيرٌ, in three places.

جَمِيرَةٌ A plait of hair: (T, Msb, K:) and i. q. ذُؤَابَةٌ [app. here meaning a plait of hair hanging down; or a lock of hair hanging down loosely from the middle of the head to the back]: (TA:) and ↓ جَمْرَةٌ a lock of hair: (TA:) pl. of the former جَمَائِرُ. (T, Msb.) جَاؤُوا جَمَارَى: see جَمَارٌ.

جُمَّارٌ (S, A, Mgh, Msb, K) and ↓ جَامُورٌ (K) [each a جِنْسٍ جِمْعِىٌّ; also called a lexicological plural, جَمْعٌ لُغَوِىُّ">coll. gen. n.] The heart, or pith, [or cerebrum,] of the palm-tree, (S, A, Msb, K, TA,) that is in the summit of its head, which part is cut off, and its outer portion is stripped off from the pith within it, which is a white substance, like a piece of the hump of a camel, large and soft: it is eaten with honey: (TA:) from it come forth the fruit and the branches; and when it is cut off, the tree dies: (Msb:) the spathe comes forth from it, amid the part whence two branches divide: (TA:) the head of the palmtree; a soft, white substance: from جَمَّرَ “ he collected together; ” for a similar reason termed كَثَرٌ: (Mgh:) n. un. جُمَّارَةٌ. (A, TA.) [See also قَلْبٌ.] You say, لَهُ سَاقٌ كَالجُمَّارَةِ He has a shank like a piece of the heart of the palm-tree. (A.) And الجُمَّارُ فِى خَلَاخِلِهِنَّ (tropical:) [Legs like the heart of the palm-tree are within their anklets]. (A.) Sakhr El-Hudhalee says, using a double trope, likening the fresh juicy stalks of the بَرْدِىّ to the pith of the palm-tree, and then applying this expression to the legs of a woman, إِذَا عُطِفَتْ خَلَاخُلُهُنَّ غَصَّبْ بِجُمَّارَاتِ بَرْدِىٍّ خِدَالِ (tropical:) [When their anklets are bent, (for the anklet of the Arab woman is formed of a piece of silver, or other metal, which is bent round so that the two ends nearly meet,) they are choked, or entirely filled up, with plump legs like the pith of the papyrus]. (A, TA.) جَامِرٌ: see مُجَمِّرٌ.

جَامُورٌ: see جُمَّارٌ. b2: Also (tropical:) A well-known appertenance of a ship or boat; [i. e., the head of the mast; a kind of truck, which is made of harder wood than the mast itself.] (TA.) b3: And hence, (tropical:) The head [absolutely]: but accord. to Kr, only the vulgar call it so. (TA.) أَجْمَرُ occurs in a trad., where it is said, دَخَلْتُ المَسْجِدَ وَالنَّاسُ أَجْمَرُ مَا كَانُوا, meaning I entered the mosque when the people were in their most collected state. (TA.) مُجْمَرٌ: see مِجْمَرٌ: b2: and see also مِجْمَرَةٌ, in two places. b3: Also, (S, K,) and ↓ مُجْمِرٌ, (K,) A hard solid hoof: (AA, S, K:) and a hard, strong, compact camel's foot: or one that has been wounded by the stones, and become hard. (TA.) مُجْمِرٌ: see مُجَمِّرٌ, in two places: b2: and أَچْمَرَ النَّخْلَ: A2: and see also مُجْمَرٌ.

مِجْمَرْ: see مِجْمَرَةٌ. b2: Also, (Mgh, Msb, K,) and ↓ مُجْمَرٌ, (K,) Aloes-wood, (AHn, Mgh, Msb, K,) and the like, (Mgh,) or other substance, (Msb,) with which clothes are fumigated, (Mgh,) or with which one perfumes himself by burning it: (Msb:) pl. مَجَامِرُ. (Mgh.) مِجْمَرَةٌ and ↓ مِجْمَرٌ, (S, Mgh, Msb, K,) which latter is sometimes fem. [like the former], (K,) or fem. when by it is meant the fire (النَّار), and masc. when meaning the place [of the fire], (TA,) and ↓ مُجْمَرٌ, (K,) A vessel for fumigation; a censer; (Msb;) a vessel in which live coals are put, (S, K,) with incense, or some odoriferous substance for fumigation; (K;) a vessel in which aloes-wood is burned: it is disapproved, because generally of silver; but not so what is termed مِدْخَنَةٌ: (Mgh:) or ↓ مُجْمَرٌ signifies the thing for which the live coals are prepared: (S:) [and مِجْمَرَةٌ also signifies a blacksmith's fire-place: (K in art. كور:)] pl. مَجَامِرُ. (S.) مُجَمَّرٌ Flesh-meat put upon live coals [to roast]. (A.) مُجَمِّرٌ (S, Z) and ↓ مُجْمِرٌ (TA) One who collects together his hair, and ties it in knots, or makes it knotted and crisp, at the back of his neck, not letting it hang down loosely: (S:) or who plaits the hair of his head. (TA.) He who does so (while he is a مُحْرِم, TA) is commanded to shave his head. (S and TA from a trad.) A2: Also, both the former and ↓ جَامِرٌ, which is a possessive epithet, without a verb, One whose business is to fumigate garments [&c.] with perfume. (TA.)

قد

1 قَدَّهُ, aor. ـُ (S, M, O, L, Msb,) inf. n. قَدٌّ; (S, M, A, O, L, Msb, K;) and ↓ قدّدهُ, (M, L,) [but this app. has an intensive signification, or denotes repetition of the action, or its relation to several objects,] inf. n. تَقْدِيدٌ; (L, K;) and ↓ اقتدّهُ, (M, L,) inf. n. اِقْتِدَادٌ; (K;) He cut it in an enlongated form; or lengthwise: (IDrd, M, L, K:) or slit, split, clave, rent, or divided, it, (namely, a thong, &c., S, O, L, and a garment, or piece of cloth, L,) lengthwise: (S, M, A, O, L, Msb, K:) and he cut it off entirely: (M, L, K:) or he cut it, or cut it off, in an absolute sense: (TA:) he cut it, namely, a skin: and he rent it, namely, a garment, or piece of cloth, or the like. (L.) One says, ضَرَبَهُ بِالسَّيْفِ فَقَدَّهُ بِنِصْفَيْنِ [He smote him with the sword and clave him in halves,] (L, Msb, *) or قَدَّهُ نِصْفَيْنِ. (A.) And قَدَّ القَلَمَ وَقَطَّهُ [He slit the writing-reed, and nibbed it, or cut off its point breadthwise, or crosswise]: (A, TA:) [for] قَطَّهُ is opposed to قَدَّهُ: (S and TA in art. قط:) and both of these verbs occur in a trad. describing 'Alee's different modes of cutting [with the sword] when contracting himself and when stretching himself up. (TA.) b2: And [hence] قَدَّ, (S, M, A, L,) inf. n. قَدٌّ, (M, L, K,) (tropical:) He clave, cut through by journeying, or passed through, the desert, (S, M, A, O, L, K,) and the night. (M, L) b3: and قَدَّ بِهِ الطَّرِيقُ, (so in a copy of the M,) or قَدَّتْهُ الطَّرِيقُ, (so in the L and TA,) aor. and inf. n. as above, (M, L, TA,) i. q. قَطَعَهُ (M) or قَطَعَتْهُ (L, TA) (tropical:) [The road cut him off, app. from his companions, or from the object of his journey: compare قَطَعَ بِهِ and قُطِعَ بِهِ]. b4: And قَدَّ الكَلَامَ, (M, L,) inf. n. as above, (M, L, K,) i. q. قَطَعَهُ (M, L, K *) and شَقَّهُ (M, L) [both of which explanations may here mean, as قَطَعَ الكَلَامَ generally does, (assumed tropical:) He cut short, or broke off, the speech; or ceased from speaking: or both may here mean, as قَطَعَ الكَلَامَ sometimes does, he articulated speech, or the speech: compare this latter rendering with an explanation of شَقَّقَ الكَلَامَ]. b5: [قَدَّهُ also signifies He cut it out, or shaped it, in any manner, whether lengthwise or otherwise; like قَتَّهُ: see this latter, and a verse cited as an ex. of its inf. n.: and see also a saying near the end of the first paragraph of art. فرى. Hence] قُدَّ فُلَانٌ قَدَّ السَّيْفِ [Such a one was shaped with the shaping of the sword] means (tropical:) such a one was made goodly, or beautiful, in respect of التَّقْطِيع [i. e. conformation, or proportion, &c., like as is the sword]. (S, O, L, TA.) [See also قَدٌّ, below.] b6: And قُدّ means also (assumed tropical:) He suffered a pain [app. what may be termed a cutting pain] in the belly, called قُدَاد. (M, L, K.) 2 قَدَّّ see 1, first sentence. b2: [Hence,] قدّد, (as implied in the L,) or قدّد اللَّحْمَ, (A, O, *) inf. n. تَقْدِيدٌ, (O, L,) He made قَدِيد [i. e. he cut flesh-meat into strips, or oblong pieces, and spread them in the sun, or salted them and spread them in the sun, to dry]. (L.) A2: قدّد عَلَيهِ, said of a garment, It fitted him, or suited him, in size and length. (L, from a trad.) 4 اقدّ عَلَيْهِ, said of food, (assumed tropical:) It occasioned him a pain in the belly, termed قُدَاد. (IKtt, TA.) 5 تَقَدَّّ see 7. b2: تقدّد said of a garment, or piece of cloth, It was, or became, much slit or rent. or ragged, or tattered, (O, K, TA,) and old and worn out. (TA.) b3: And, said of flesh-meat, quasi-pass. of 2, [i. e. It was, or became, cut into strips, or oblong pieces, and spread in the sun, or salted and spread in the sun, and so dried.]. (O.) b4: And, said of a company of men (قَوْمٌ), It became separated (S, M, O, L, K) into قِدَد [or parties, &c., pl. of قِدَّةٌ, q. v.]. (M, L.) b5: Also, said of a thing, (TA,) [perhaps from the same v. said of flesh-meat,] It was, or became, dry; or it dried, or dried up. (K, TA.) b6: And تقدّدت said of a she-camel, She became somewhat lean (O, K) after having been fat: (O:) or she became fat, (TA,) or began to become fat, after having been lean. (K, TA.) 7 انقدّ, (S, M, A, O, L, Msb, K,) and ↓ تقدّد, (M, L, K,) [but the latter app. has an intensive signification, or is said of a number of things,] the former said of a skin, and of a garment, or piece of cloth, (A,) not said of aught except some such thing as a bag for travelling-provisions and for goods or utensils &c., and such as clothing, (O,) It became cut in an elongated form; or lengthwise: (L, K:) or became slit, split, cloven, rent, or divided, lengthwise: (S, M, A, O, L, Msb, K:) or became cut off entirely: (M, L, K:) or became cut, or cut off. (TA.) 8 إِقْتَدَ3َ see 1, first sentence. b2: اقتدّ الأُمُورَ means (tropical:) He considered the affairs, forcasting their issues, or results, and discriminated them: (S, O, K:) or he devised the affairs, and considered what would be their issues, or results. (M.) 10 استقدّ (tropical:) It contained, or continued in one manner, or state. (Ibn-'Abbád, A, O, K,) لَهُ to him. (A.) And (assumed tropical:) It (an affair, TA) was, or became, uniform, or even in its tenour. (Ibn-'Abbád, O, K, TA.) And استقدّت الإِبِلُ (assumed tropical:) The camels went on undeviatingly, in one course, way, or manner: (O, K:) so says AA. (O.) قَدْ is a noun and a particle: (S, O, Mughnee, K:) and as a noun it is used in two ways. (Mughnee, K.) b2: (I) It is a noun syn. with حَسْبُ; (S, O, Mughnee, K;) generally used indeclinably; (Mughnee, K;) thus accord. to the Basrees; with the د quiescent; (TA;) because resembling قَدْ the particle in respect of the letters composing it, and many other particles in respect of its form, (Mughnee, TA,) such as عَنْ and بَلْ &c.: (TA:) one says, قَدْ زَيْدٍ دِرْهَمٌ [The sufficiency of Zeyd (i. e. what is sufficient for Zeyd) is a dirhem], (Mughnee, K,) with the د quiescent; (Mughnee, * K, * TA;) and قَدِى (S, O) and قَدْنِى (S, O, Mughnee) [both] meaning حَسْبِى [My sufficiency (i. e. what is sufficient for me)]; (S, O;) the ن in قَدْنِى being inserted in order to preserve the quiescence [of the final letter of the noun] because this is the original characteristic of what they make indeclinable; (Mughnee;) but the insertion of the ن in this case is anomalous, for it is [by rule] only added in verbs, by way of precaution, [to prevent the confusion of the pronominal affix of the verb and that of the noun,] as in ضَرَبَنِى: (S, O:) [see, however, in the next sentence, an explanation of قَدْنِى accord. to which the ن is inserted regularly:] accord. to Yaakoob, using قَدْ in the sense of حَسْبُ, one says, مَا لَكَ عِنْدِى إِلَّا هٰذَا فَقَدْ i. e. فَقَطْ [There is nothing for thee with me, or nothing due to thee in my possession, except this, and it is a thing sufficient, or it is enough, فَقَطْ being held to signify properly فَحَسْبُ, but it is commonly used as meaning and no more]; and he asserts it [i. e. قَدْ] to be a substitute [for قَطْ]: (M:) and it is also used declinably; (Mughnee, K;) thus accord. to the Koofees; (TA;) but this is rare: (Mughnee:) one says قَدُ زَيْدٍ, making it marfooa, (Mughnee, K,) like as one says حَسْبُهُ; and قَدِى without ن [as mentioned above,] like as one says حَسْبِى. (Mughnee.) b3: (2) It is also a verbal noun, syn. with يَكْفِى: one says, قَدْ زَيْدًا دِرْهَمٌ [A dirhem suffices, or will suffice, Zeyd], and قَدْنِى دِرْهَمٌ [A dirhem suffices, or will suffice, me]; (Mughnee, K;) like as one says يَكْفِى زَيْدًا دِرْهَمٌ, and يَكْفِيْنِى دِرْهَمٌ. (Mughnee, K. *) A2: As a particle, it is used peculiarly with a verb, (Mughnee, K,) [i. e.] as such it is not preposed to anything except a verb, (S, O,) either a pret. or an aor. , (TA,) from which it is not separated unless by an oath, (Mughnee,) such as is perfectly inflected, enunciative, (Mughnee, K,) not an imperative, (TA,) affirmative, and free from anything that would render it mejzoom or man-soob, and from what is termed حَرْف تَنْفِيس [i. e.

سَوْفُ and its variants]: and it has six meanings. (Mughnee, K.) b2: (1) It denotes expectation: (M, Mughnee, K:) and when it is with an aor. , this is evident; (Mughnee;) one says قَدْ يَقْدَمُ الغَائِبُ, (Mughnee, K,) meaning It is expected that the absent will come: (TA:) and most affirm that it is thus used with a pret.: (Mughnee:) accord. to some, (M,) it is used in reply to the saying لَمَّا يَفْعَلْ [i. e. “ He has not yet done ” such a thing, which implies expectation that he would do it]; (S, M, O;) the reply being, قَدْفَعَلَ [Already he has done the thing]: (M:) and Kh asserts that it is used in reply to persons expecting information; (S, M, * O, Mughnee;) [for to such] you say, قَدْ مَاتَ فَلَانٌ [Already such a one has died]; but if one inform him who does not expect it, he does not say thus, but he says [merely] مَاتَ فُلَانٌ: (S, O:) thus some say قَدْ رَكِبَ الأَمِيرُ [Already the commander has mounted his horse] to him who expects his mounting: some, however, disallow that قَدْ is used to denote expectation with the pret. because the pret. denotes what is already past; and hence it appears that those who affirm it to be so used mean that the pret. denotes what was expected before the information: (Mughnee: [in which it is added, with some other observations, that, in the opinion of its author, it does not denote expectation even with the aor. ; because the saying يَقْدَمُ الغَئِبُ denotes expectation without قَدْ:]) MF says, What we have been orally taught by the sheykhs in ElAndalus is this, that it is a particle denoting the affirmation of truth, or certainty, when it occurs before a pret., and a particle denoting expectation when it occurs before a future. (TA.) b3: (2) It denotes the nearness of the past to the present: (O, Mughnee, K:) so in the saying قَدْ قَامَ زَيْدٌ [Zeyd has just, or just now, stood; a meaning often intended by saying merely, has stood]; (Mughnee, K;) for this phrase without قد may mean the near past and the remote past; (Mughnee;) and so in the saying of the muëdhdhin, قَدْ قَامَتِ الصَّلَاةُ [The time of the rising to prayer has just come, or simply has come]: (O:) [and, when thus used, it is often immediately preceded by the pret. or aor. of the verb كَانَ; thus you say, كَانَ قَدْ ذَهَبَ He had just, or simply had, gone away; and يَكُونُ قَدْ ذَهَبَ He will, or shall, have just, or simply have gone away:] and accord. to the Basrees, except Akh, it must be either expressed or understood immediately before a pret. used as a denotative of state; as in [the saying in the Kur ii. 247,] وَمَا لَنَا أَلَّا نُقَاتِلُ فِى سَبِيلِ اللّٰهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا [And what reason have we that we should not fight in the cause of God when we have been expelled from our abodes and our children?]; and in [the saying in the Kur iv. 92,] أَوْ جَاؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أنْ يُقَاتِلُوكَمْ [Or who come to you, their bosoms being contracted so that they are incapable of fighting you, or their bosoms shrinking from fighting you]; but the Koofees and Akh says that this is not required, because of the frequent occurrence of the pret. as a denotative of state without قَدْ, and [because] the primary rule is that there should be no meaning, or making, anything to be understood, more especially in the case of that which is in frequent use: (Mughnee:) Sb [however] does not allow the use of the pret. as a denotative of state without قَدْ; and he makes حصرت صدورهم to be an imprecation [meaning may their bosoms become contracted]: (S in art. حصر; in which art. in the present work see more on this subject:) and the inceptive لَ is prefixed to it like of the saying, إِنَّ زَيْدًا لَقَدْ قَامَ [Verily Zeyd has just stood, or has stood]; because the primary rule is that it is to be prefixed to the noun, and it is prefixed to the aor. because it resembles the noun, and when the pret. denotes a time near to the present it resembles the aor. and therefore it is allowable to prefix it thereto. (Mughnee.) [See also the two sentences next after what is mentioned below as the sixth meaning.] b4: (3) It denotes rareness, or paucity; (Mughnee, K;) either of the act signified by the verb, (Mughnee,) as in [the saying], قَدْ يَصْدُقُ الكَذُوبُ [In some few instances the habitual liar speaks truth]; (Mughnee, K;) or of what is dependent upon that act, as in [the saying in the Kur xxiv. last verse,] قَدْ يَعْلَمُ مَا

أَنْتُمْ عَلَيْهِ [as though] meaning أَنَّ مَا هُمْ عَلَيْهِ هُوَ

أَقَلُّ مَعْلُومَاتِهِ [so that it should be rendered At least He knoweth that state of conduct and mind to which ye are conforming yourselves]: but some assert that in these exs. and the like thereof it denotes the affirmation of truth, or certainty; [as will be shown hereafter;] and that the denoting of rareness, or paucity, in the former ex. is not inferred from قَدْ, but from the saying الكَذُوبُ يَصْدُقٌ. (Mughnee.) b5: (4) It denotes frequency; (Mughnee, K;) [i. e.] sometimes (S, O) it is used as syn. with رُبَّمَا [as denoting frequency, as well as with رُبَّمَا in the contr. sense, mentioned in the next preceding sentence]: (S, M, O:) thus in the saying (S, M, O, Mughnee, K) of the Hudhalee, (M, Mughnee,) or 'Abeed Ibn-El-Abras, (IB, TA,) قَدْ أَتْرُكُ القِرْنَ مُصْفَرًّا أَنَامِلُهُ [Often I leave the antagonist having his fingers' ends become yellow]. (S, M, O, Mughnee, K.) b6: (5) It denotes the affirmation of truth, or certainty: thus in [the saying in the Kur xci. 9,] قَدْ أَفْلَحَ مَنْ زَكَّاهَا [Verily, or certainly, or indeed, or really, he prospereth, or will prosper, who purifieth it; (namely, his soul;) each pret. here occupying the place of a mejzoom aor. ]: (Mughnee, K:) and thus accord. to some in [the saying in the Kur xxiv. last verse, of which another explanation has been given above,] قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ [Verily, or certainly, &c., He knoweth that state of conduct and mind to which ye are conforming yourselves]. (Mughnee.) b7: (6) It denotes negation, (Mughnee, K,) accord. to ISd, (Mughnee,) occupying the place of مَا, (M,) in the saying, قَدْ كُنْتَ فِى خَيْرٍ فَتَعْرِفَهُ, (M, Mughnee, K,) with تعرف mansoob, [as though meaning Thou wast not in prosperity, that thou shouldst know it,] (Mughnee, K,) heard from one of the chaste in speech: (M:) but this is strange. (Mughnee.) b8: [When it is used to denote the nearness of the past to the present, as appears to be indicated by the context in the O,] قَدْ may be separated from the verb by an oath; as in قَدْ وَاللّٰهِ أَحْسَنْتَ [Thou hast, by God, done well] and قَدْ لَعَمْرِى بِتُّ سَاهِرًا [I have, by my life, or by my religion, passed the night sleepless]. (O, Mughnee. [In the latter, this and what here next follows are mentioned before the explanations of the meanings of the particle; probably because the meaning in these cases can hardly be mistaken.]) And the verb may be suppressed after it, (M, * O, Mughnee,) when its meaning is apprehended, (O,) or because of an indication; (Mughnee;) as in the saying of En-Nábighah (M, O, Mughnee) Edh-Dhubyánee, (O,) أَفِدَ التَّرَحُّلُ غَيْرَ أَنَّ رِكَابَنَا لَمَّا تَزُلْ بِرِحَالِنَا وَكَأَنْ قَدِ [The time of departure has drawn near, though the camels that we ride have not left with our utensils and apparatus for travelling, but it is as though they had (left)]; meaning كَأَنْ قَدْ زَالَتْ. (M, O, Mughnee.) b9: If you make قَدْ an اِسْم [i. e. a subst. or a proper name], you characterize it by teshdeed: therefore you say, كَتَبْتُ قَدًّا حَسَنَةً [I wrote a beautiful قد]; and so you do in the case of كَىْ and هُوَ and لَوْ; because these words have no indication of what is deficient in them [supposing them to be originally of three radical letters], therefore it is requisite to add to the last letter of each what is of the same kind as it, and this is incorporated into it: but not in the case of ا; for in this case you add ء; thus if you name a man لَا, or مَا, and then add at the end of it ا, you make it ء; for you make the second ا movent, and ا when movent becomes ء: (S, O:) so says J, [and Sgh has followed him in the O,] and such is the opinion of Akh and of a number of the grammarians of El-Basrah [and of El-Koofeh (MF)], and F has quoted this passage in the B and left it uncontradicted: but IB says, (TA,) [and after him F in the K,] this is a mistake: that only is characterized by teshdeed of which the last letter is infirm: you say, for هُوَ, (IB, K,) used as the name of a man, (IB,) هُوٌّ, (IB, K,) and for لَوْ you say لَوٌّ, and for فِى you say فِىٌّ; (IB;) and such is characterized by teshdeed only in order that the word may not be reduced to one letter on account of the quiescence of the infirm letter [which would disappear] with tenween [as it does in دَمٌ and يَدٌ &c.]: (K:) but as to قَدْ, if you use it as a name, you say قَدٌ; (IB, K;) and for مَنْ you say مَنٌ, and for عَنْ you say عَنٌ; (K;) like يَدٌ (IB, K) and دَمٌ &c.: (K:) F, however, [following IB,] is wrong in calling J's statement a mistake; though the rule given by him [and IB] is generally preferred. (MF, TA.) قَدٌّ The skin of a lamb or kid: (M, A, L, Msb, K:) or [only] of a kid: (S, O, L:) or, accord. to IDrd, a small skin, but of what kind he does not say: (M, L:) pl. (of pauc., S) أَقُدٌّ and (of mult., S) قِدَادٌ (ISk, S, M, L, Msb, K) and [of pauc. also] أَقِدَّةٌ, which is extr. (M, L.) Hence the saying, ↓ فُلَانٌ مَا يَعْرِفُ القَدَّ مِنَ القِدِّ Such a one knows not the skin of a lamb, or kid, from the thong. (A.) And hence, (O, K,) it is said in a prov., (S, M, A, O,) مَا يَجْمَلُ قَدَّكَ إِلَى أَدِيمِكَ (S, M, A, O, K) What approximates thy skin of a lamb, or kid, to thy hide [of a full-grown beast]? meaning, accord. to Th, (assumed tropical:) what makes the great to be like the little? (M: [or the little to be like the great?]) or meaning what induces thee to make thy small affair [appear] great? (S:) or what approximates thy small [affair] to thy great? (O, K:) applied to him who transgresses his proper limit; (M, O, K;) and to him who compares the contemptible with the noble. (O, K.) b2: See also قِدٌّ, in two places.

A2: Also (assumed tropical:) The measure, quantity, size, or bulk, (M, L, Msb, K,) of a thing: (M, L:) (tropical:) the conformation, or proportion, syn. تَقْطِيع, (S, M, A, O, L, K,) of a thing, (M, L,) or of a young woman, (A,) or of a man: (K:) (tropical:) the stature, syn. قَامَة, (S, A, O, L, K,) of a man: (K:) (assumed tropical:) his justness of form, or symmetry: (M, L, K:) and (assumed tropical:) his figure, person, or whole body: (M, L:) pl. [of pauc.] أَقُدٌّ (M, L, K) and أَقِدَّةٌ, (K,) which is extr., (TA,) and [of mult.] قُدُودٌ (M, L, K) and قِدَادٌ. (K.) One says, هٰذَا عَلَى قَدِّ ذَاكَ (assumed tropical:) This is equal in measure, quantity, size, or bulk, to that; is like that. (Msb.) And شَىْءٌ حَسَنُ القَدِّ (assumed tropical:) A thing goodly, or beautiful, in respect of conformation, or proportion. (L.) And جَارِيَةٌ حَسَنَةُ القَدِّ (tropical:) A young woman goodly, or beautiful, in respect of stature, and of conformation, or proportion. (A.) And غُلَامٌ حَسَنُ القَدِّ (assumed tropical:) A young man goodly, or beautiful, in respect of justness of form, or symmetry, and in person, or the whole of his body. (M, L.) A3: See, again, قِدٌّ.

A4: By the phrase يَا وَيْلَ قَدٍّ, addressed to Mikdád, in a verse of Jereer, is meant يَا وَيْلَ مِقْدَادٍ [O, woe to thee Mikdád]; the poet restricting himself to some of the letters [of the name]: an instance [more obviously] of a similar kind is سَلَّام used by El-Hoteiäh for سُلَيْمَان. (O.) قُدٌّ A certain marine fish, (O, K,) the eating of which is said to increase [the faculty of] الجِمَاع. (O.) قِدٌّ A thing that is مَقْدُود [i. e. cut in an elongated form, &c.]. (M, L.) b2: [And hence] A thong cut from an untanned skin, (S, M, * A, O, * L, Msb, K,) with which sandals or shoes are sewed, (M, * L, Msb,) and with which a captive is bound; (A;) pl. أَقُدٌّ: (S, O, L:) and [as a جِنْسٍ جِمْعِىٌّ; also called a lexicological plural, جَمْعٌ لُغَوِىُّ">coll. gen. n.] thongs, cut from an untanned skin, with which camels' saddles and [the vehicles called]

مَحَامِل are bound: (M, L:) and ↓ قِدَّةٌ [of which the pl. is قِدَدٌ] is a more special term, (S, O, L,) signifying a single thong of this kind. (K.) See an ex. voce قَدٌّ. b3: And (hence, L) A whip; (O, L, K;) as also ↓ قَدٌّ. (K.) Thus in the trad., لَقَابُ قَوْسِ أَحَدِكُمْ وَمَوْضِعُ قِدِّهِ فِى الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا, (O, * L,) or ↓ قَدِّهِ, (K,) i. e. Verily the space that would be occupied by the bow of any one of you, and the place that would be occupied by his whip, in Paradise, are better than the present [sublunary] world and what is in it: or قِدّه may here have the meaning next following. (L.) b4: A sandal; because cut in an elongated form from the skin: (O, L:) or a sandal not stripped of the hair, in order that it may be more pliant. (IAar, O, L.) b5: And A vessel of skin. (S, O, K.) One says, مَا لَهُ قِدٌّ وَلَا قِحْفٌ He has not a vessel of skin nor a vessel of wood: (S, O, M:) or a skin nor a fragment of a drinking-cup or bowl. (M.) b6: شَدِيدُ القِدِّ occurs in a trad. as some relate it, meaning Having a strong bowstring: but accord. to others, it is ↓ شَدِيدُ القَدِّ, meaning strong in pulling the bow. (L.) قِدَّةٌ: see قِدٌّ. b2: Also A piece of a thing. (M, L.) b3: And hence, (M,) A party, division, sect, or distinct body or class, of men, holding some particular tenet, or body of tenets, creed, opinion, or opinions, (S, M, O, L, Msb, K,) accord. to some, (Msb,) of whom each has his own, (S, O, L, K,) or of which each has its own, (Msb,) erroneous opinion: (S, O, L, Msb, K:) pl. قِدَدٌ. (Msb.) Hence, كُنَّا طَرَائِقَ قِدَدًا, (S, L, O, K,) in the Kur [lxxii. 11], (L, O,) said by the Jinn, (Fr, L,) We were parties, or sects, differing in their erroneous opinions, or in their desires: (Fr, O, L, K:) or separate [sects]; Muslims and not Muslims: (Zj:) or diverse, or discordant, or various, sects; Muslims and unbelievers. (Jel.) And one says, صَارَ القَوْمُ قِدَدًا The people became divided, or different, in their states, or conditions, and their desires, or erroneous opinions. (L.) قَدَادٌ The hedge-hog: b2: and The jerboa. (O, K.) قُدَادٌ A pain [app. what may be termed a cutting pain] in the belly. (S, M, O, L, K.) حَبَنًا وَقُدَادًا is a form of imprecation, meaning [May God inflict upon thee] dropsy, and a pain in the belly. (L.) قَدِيدٌ, (S, M, O, L, K,) or لَحْمٌ قَدِيدٌ, (Msb,) Flesh-meat cut into strips, or oblong pieces: (M, L, K:) or cut, (M,) or cut into oblong pieces, and spread, or spread in the sun, to dry: (M, L, K:) or salted, and dried in the sun: (L:) i. q. لَحْمٌ مُقَدَّدٌ: (S, O, L:) قَدِيدٌ is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ. (L.) b2: ثَوْبٌ قَدِيدٌ A garment, or piece of cloth, [slit, or rent, and] old and worn out. (S, O, L, K.) قُدَيْدٌ A small مِسْح [or garment of thick, or coarse, hair-cloth], (M, * K, * TA,) such as is worn by persons of low condition. (TA.) قَدِيدِيُّونَ, (IAth, O, K, TA,) thus accord. as a trad., in which it occurs is related, (IAth, TA,) not to be pronounced with damm, (K,) or, as some say, it is [قُدَيْدِيُّونَ, i. e.] with damm to the ق and fet-h to the [first] د, (IAth, TA,) and thus in the handwriting of Z in the “ Fáïk,” (O,) [and thus I find it in a copy of the A,] The followers of an army, consisting of handicraftsmen, (A, IAth, O, K, TA,) such as the repairer of cracked wooden bowls, and the farrier, (O, K, TA,) and the blacksmith: (O, TA:) of the dial. of the people of Syria: as though they were called by the former appellation because of the tattered state of their clothing; (O;) or by the latter as though, by reason of their low condition, they wore the small مِسْح called قُدَيْد; or from التَّقَدُّدُ, because they disperse themselves in the provinces on account of need, and because of the tattered state of their clothing; and the diminutive form denotes mean estimation of their condition: (IAth, TA:) a man (IAth, O, TA) of them (O) is reviled by its being said to him يَا قَدِيدىُّ (IAth, O, TA) and يا قُدَيْدِىُّ: (IAth, TA:) and it is commonly used in the language of the Persians also. (O.) قَيْدُودٌ A she-camel long in the back: (O, K:) but this is said to be derived from القَوْدُ, like الكَيْنُونَةُ from الكَوْنُ: (L:) [see art. قود:] pl. قَيَادِيدُ. (K. [In the O the pl. is written قَنَادِيدُ.]) مَقَدٌّ (tropical:) A road: (A, K, TA:) because it is cut: so in the phrase مَفَازَةٌ مُسْتَقِيمَةُ المَقَدِّ (tropical:) [A desert, or waterless desert, whereof the road is straight, or direct]. (A, TA.) b2: (assumed tropical:) The rima vulvæ of a woman. (M, L.) b3: (assumed tropical:) The part of the back of the neck that is between the ears. (K, L.) [A dial. var. of, or a mistake for, مَقَذٌّ.]) b4: And i. q. قَاعٌ, i. e. (assumed tropical:) An even, or a plain, place. (S, M, O, L.) مِقَدٌّ, like مِدَقٌّ [in measure], (K, [in a copy of the M, erroneously, مَقَدّ,]) or ↓ مِقَدَّةٌ, (L,) The iron instrument with which skin is cut (يُقَدُّ). (L, * K, * TA.) مِقَدَّةٌ: see the next preceding paragraph.

مَقَدِّىٌّ Wine of El-Makadd, a town of the region of the Jordan, (K,) or, as is said in the Marásid and the Moajam, near Adhri'át, in the Howrán; (TA;) wrongly said by J to be without teshdeed to the د, for the wine called مَقَدَىٌّ is different from that called مَقَدِّىٌّ: (K:) or it is wine boiled until it is reduced to half its original quantity; likened to a thing that is divided (قُدَّ) in halves; so accord. to Rejá Ibn-Selemeh, and in the Nh and Ghareebeyn; and sometimes it is pronounced without teshdeed to the د. (TA.)

بغ

ى1 بَغَى, (S, K, &c.,) aor. ـِ (Msb, K,) inf. n. بُغَآءٌ, (S, Mgh, K, &c.,) or this is a simple subst., and the inf. n. is بَغْىٌ, (Msb,) [but, if this be correct, the former is generally used for the latter,] and بُغًى, (Lh, K,) but the first is better known, and is the chaste form, and some say, بِغًى, (TA,) and بُغْيَةٌ and بِغْيَةٌ, (K,) accord. to Th, but others hold these two to be simple substs., and some mention also بَغْيَةٌ, with fet-h, (TA,) and بُغَايَةٌ, (As, S, TA,) He sought; sought for, or after; sought, desired, or endeavoured, to find, and take, or get; (S, Mgh, Msb, K, &c.;) a stray-beast, (As, S, TA,) or any other thing, (S, Mgh, * Msb, * K, * TA,) good or evil; (Lh, TA;) as also ↓ ابتغى and ↓ تبغّى (S, Msb, K) and ↓ استبغى: (K:) or ↓ ابتغى signifies he sought, &c., diligently, studiously, sedulously, or earnestly: (Er-Rághib, TA:) and بَغَى signifies also he loved, or affected, a thing: (MF, TA:) or, accord. to Er-Rághib, the inf. n. signifies the seeking to exceed the just bounds in respect of that which one aims at, or endeavours after, whether one actually exceed or do not; and sometimes it is considered in relation to quantity; and sometimes, in relation to quality. (TA.) You say, بَغَاهُ بِشَرٍّ [He sought him with an evil purpose; or sought to do him evil]. (S and K in art. عقب.) b2: And بَغَاهُ He sought, &c., a thing for him; like بَغَى لَهُ. (Lh, Mgh, * K. *) You say, بَغَاهُ الشَّىْءَ He sought, &c., the thing for him; (S, K;) as also الشَّىْءَ ↓ ابغاهُ: (K:) thus you say, اِبْغِنِى كَذَا or كذا ↓ أَبْغِنِى and اِبْغَ لِى

كذا Seek thou for me such a thing; (TA;) and ضَالَّتِى ↓ أَبْغِنِى Seek thou for me my stray-beast: (Mgh:) or الشَّىءَ ↓ ابغاهُ signifies He aided, or assisted, him to seek the thing: (Ks, K:) or كَذَا ↓ أَبْغِنِى signifies Seek thou for me such a thing; and also Aid thou me to seek such a thing. (JK.) It is said in the Kur [ix. 47], يَبْغُونَكُمُ الفِتْنَةَ They seek, or desire, for you discord, or dissension; or they seeking, &c.: and in the same [iii. 94], تَبْغُونَهَا عِوَجًا Ye seek, or desire, for it, namely, the way [of God], crookedness; or ye seeking, &c.: the first objective complement of the verb being in the accus. case because of the suppression of the preposition ل. (TA.) b3: [Hence, app.,] بَغَانِى دَآءً It procured to me disease; it caused disease to befall me. (Ham p. 794.) And إِنَّهُ لَذُو بُغَايَةٍ Verily he is one who makes much gain: (JK, K:) but in the M, ذُو بُغَايَةٍ لِلْكَسْبِ, meaning a seeker of gain. (TA.) And مَابُغِىَ لَهُ Good was not appointed to betide him. (TA.) b4: بَغَى عَلَى أَخِيهِ, inf. n. بَغْىٌ, He envied his brother; he wished that a blessing, or cause of happiness, or an excellence, might become transferred from his brother to himself: so says Lh, who holds this to be the primary signification of the verb. (TA.) It is said in a prov., البَغْىُ عِقَالُ النَّصْرِ [Envy is the shackle of aid from God against an enemy or a wrongdoer]. (TA.) b5: Hence, (Lh, TA,) بَغْىٌ signifies The acting wrongfully, injuriously, or tyrannically; (Lh, S, TA;) because the envier so acts towards the envied; his endeavour being to cause, by guile, the blessing of God upon him to depart from him: (Lh, TA:) or the seeking, or endeavouring, to act corruptly, wrongly, or unjustly: (Az, TA:) or the exceeding the due bounds, or just limits, in any way: (S:) accord. to Er-Rághib, it is of two kinds: one of these is approved, and this is the passing beyond the bounds of equity to exercise beneficence, and beyond the bounds of obligatory duties to do what is not obligatory: the other is disapproved, and this is the passing beyond the bounds of that which is true, or right, to do that which is false, or wrong, or to do acts of a doubtful nature: but in most instances it is that which is disapprove. (TA.) You say, بَغَى عَلَيْهِ, (S, K,) and بغى عَلَى النَّاسِ, (Az, Msb,) aor. ـِ (K,) inf. n. بَغْىٌ, (Msb, K,) He exalted himself against him, or above him; overpowered, or oppressed, him; (Fr, S, K;) acted wrongfully, injuriously, or tyrannically, towards him; and deviated from the right way: (K:) and he acted wrongfully, injuriously, or tyrannically, towards men, or the people, (Az, Msb,) and sought to annoy them, or hurt them. (Az, TA.) Lh mentions, on the authority of Ks, the saying, مَا لِى وَلِلْبَغِ بَعْضِكُمْ عَلَى بَعْضٍ [What have I to do with wrongful conduct, the wrongful conduct of one of you towards another?], for وَلِلْبَغْىِ; ISd thinks, because of the difficulty found in pronouncing the kesreh after the ى. (TA.) بَغَى also signifies He occupied himself with corrupt, wrong, or unjust, conduct: [accord. to Fei,] from the same verb [in a sense to be mentioned below,] said of a wound. (Msb.) Also, aor. ـِ (TA,) inf. n. بَغْىٌ, (Az, TA,) He magnified himself; or behaved proudly, haughtily, or insolently: (Az, TA:) because he who does so passes beyond the bounds of his proper station to a station that does not belong to him. (TA.) b6: And [hence,] بَغَى فِى مِشيَتِهِ, (K,) inf. n. بَغْىٌ, (TA,) He [app. a horse, and perhaps a man also,] was proud, or self-conceited, and quick, in his gait: (K:) or بَغْىٌ in a horse, (S, TA,) or in the running of a horse, (JK, TA,) is the being proud, or self-conceited, with exceeding briskness or liveliness or sprightliness. (JK, S, TA.) b7: And بَغَتِ السَّمَآءُ, (S, K,) inf. n. بَغْىٌ, (TA,) The sky rained vehemently: (A'Obeyd, S, K:) or exceeded, in rain, the limit of what was wanted. (Er-Rághib, TA.) And بَغَى الوَادِى The valley flowed with water reaching to a place to which it had not reached before. (S, TA.) b8: بَغَتْ, (S, Mgh, Msb, K,) said of a woman, (Th, IKh, S, Msb, and so in some copies of the K,) or of a female slave, (so in other copies of the K,) but it is not restricted to the latter, (TA,) aor. ـِ (JK, Msb,) inf. n. بِغَآءٌ, (IKh, JK, S, Mgh, Msb, TA,) or بَغْىٌ, (ISd, K,) [but the former, only, is commonly known,] She committed fornication, or adultery; she prostituted herself; (JK, S, Mgh, Msb, K;) because she who does so transgresses her proper bounds; (TA;) as also ↓ بَاغَتْ, (IKh, S, * Msb, K,) inf. n. بِغَآءٌ (IKh, K) and مُبَاغَاةٌ, (K,) said of a female slave: (Msb:) or مباغاة signifies the committing fornication, or adultery, with another. (KL.) It is said in the Kur [xxiv. 33], وَلَا تُكْرِهُو فَتَيَاتِكُمْ عَلَى البِغَآءِ [And compel not ye your young women to prostitute themselves]. (Mgh.) And you say, ↓ خَرَجَتِ المَرْأَةُ تُبَاغِى [The woman went forth for prostituting herself]. (S.) Accord. to the Jema etTefáreek, بِغَآءٌ signifies The knowing of a woman's committing fornication or adultery, or prostituting herself, and approving, or being content: but this, if correct, is an amplification in speech. (Mgh.) b9: بَغَى الجُرْحُ, (JK, S, Msb,) aor. ـَ inf. n. بَغْىٌ, (JK,) The wound swelled, (S,) and became in a corrupt state, (JK, S, Msb,) and produced thick purulent matter. (JK.) And بَرَأَ جُرْحُهُ عَلَى بَغْىٍ

His wound healed having somewhat of corruption in it. (S.) b10: بَغَى, (K,) aor. ـِ inf. n. بَغْىٌ, (TA,) also signifies He lied; said what was untrue. (K.) مَا نَبْغِى, in the Kur [xii. 65], is said to mean We do not lie: and we do not act wrongfully: or it may mean what do we seek, or desire? (TA.) b2: Also, (K,) inf. n. بَغْىٌ, (TA,) He looked at a thing [to see] how it was; (K;) and so بَغَا, inf. n. بَغْوٌ: mentioned by Kr. (TA.) b3: And, (K,) with the same inf. n., (TA,) He looked, watched, or waited, for a person or thing. (Kr, K.) 3 بَاْغَىَ see 1, latter part, in two places.

A2: Lh mentions the saying, addressed to a pretty woman, إِنَّكِ لَجَمِيلَةٌ وَلَا تُبَاغِى, as meaning Verily thou art pretty, and mayest thou not be smitten by the [evil] eye: (TA in this art.:) but accord. to some, the verb in this instance belongs to art. بوغ or art. بيغ. (TA in art. بوغ.) 4 أَبْغَىَ see 1, in five places. b2: ابغاهُ الشَّىْءَ also signifies He made him, or caused him, to seek the thing; to seek for it, or after it; to seek, or desire, or endeavour, to find, and take, or get, it. (S.) 5 تَبَغَّىَ see 1, first sentence.6 تَبَاغَوْا They acted wrong fully, injuriously, or tyrannically, one towards another; exalted themselves, one against, or above, another; overpowered, or oppressed, one another. (S, TA.) 7 انبغى is said in the S to be quasi-pass. of بَغَيْتُهُ, like as اِنْكَسَرَ is of كَسَرْتُهُ; and Esh-Shiháb says of the aor. that it is quasi-pass. of بَغَاهُ, aor. ـْ in the sense of طَلَبَهُ: (TA:) [Fei says,] it has been asserted that انبغى is quasi-pass. of بَغَى; but a verb of the measure انفعل is not used as a quasi-pass. unless it implies effort, and the consequence of an action, as in the case of كَسَرْتُهُ, of which the quasi-pass. is اِنْكَسَرَ; which انبغى does not: some, however, allow its being thus used: (Msb:) accord. to Zj, it is as though it were syn. with اِنْطَلَبَ, as quasi-pass. of طَلَبَ, and means It was, or became, suitable, fit, meet, or proper; (Zj, TA;) [or right, and allowable; and good: or very requisite: (see explanations of exs. following:) or it behooved: and] it was, or became, facilitated, or easy; (Er-Rághib, K;) and practicable, or manageable. (Er-Rághib, TA.) Accord. to some, this verb is not used in the pret. tense, but only in the aor. : it is reckoned among verbs imperfectly inflected: (Msb, TA:) but the pret. is mentioned by Az and Sb and Zj, and by ElKhattábee on the authority of Ks; and was often used by Esh-Sháfi'ee: it is, however, very rare. (TA.) You say, يَنْبَغِى لَكَ أَنْ تَفْعَلَ كَذَا [It is suitable to thee, or is fit, meet, or proper, &c., for thee, or it behooveth thee, that thou shouldst do such a thing]. (S, TA.) And, accord. to Zj, اِنْبَغَى لِفُلَانٍ أَنْ يَفْعَلَ, as meaning It was, or became, suitable to such a one, or fit, meet, or proper, for him, that he should do, or to do, such a thing. (TA.) And مَا يَنْبَغِى لَكَ أَنْ تَفْعَلَ هٰذَا, (Lh, K,) and ↓ ما يُبْتَغَى, (K, TA,) with fet-h to the غ, (TA,) and ما انْبَغَى, and ↓ ما ابْتُغِىَ; (Lh, K;) of which four phrases, the first is given by Lh as explanatory of the third and fourth, and means, accord. to Esh-Shiháb, It is not right, proper, fit, or meet, nor allowable, for thee that thou shouldst do this, or to do this; and it is not good for thee &c.; but he adds that only the aor. has been heard from the Arabs in this sense. (TA.) And يَنْبَغِى أَنْ يَكُونَ كَذَا It is very requisite that it should be so, or that such a thing ought be; [or it ought to be so, or such a thing ought to be; it behooves that it should be so, or such a thing behooves;] it is not well that such a thing should be neglected, or left undone. (Msb.) and Ks is related to have heard, from the Arabs, the phrase, مَا يَنْبَغِى أَنْ يَكُونَ كَذَا, meaning It is not right that it should be so, or that such a thing should be: or it is not good &c. (Msb.) It is said in the Kur [xxxvi. 69], وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِى لَهُ, i. e. [And we have not taught him poetry, or versification], nor is it right, proper, fit, or meet, for him: (Bd:) or nor is it easy to him, (Bd, Jel, Er-Rághib,) or practicable to him. (Bd, Er-Rághib.) 8 إِبْتَغَىَ see 1, first sentence, in two places: b2: and see also 7, in two places.10 إِسْتَبْغَىَ see 1, first sentence. b2: You say also, استبغى القَوْمَ فَبَغَوْهُ and بَغَوْا لَهُ [He asked the people, or company of men, to seek a thing for him, and they sought it for him]. (Lh, K.) بَغْىٌ [originally an inf. n. (see 1)] Much of rain; or much rain: in [some of] the copies of the K, البطر is erroneously put for المطر: (TA:) [and in some, البَغِىُّ for البَغْىُ: in a MS. copy, I find البَغِىُّ الكَثِيرُ مِنَ المَطَرِ: and in the CK, البَغِىُّ الكَثِيْرُ من النَّظَرِ:] or بَغْىُ السَّمَآءِ signifies the main portion, (As, S,) or the vehemence, and the main portion, (Lh, JK, TA,) of the rain of the sky. (As, Lh, JK, S, TA.) Hence the saying, دَفَعْنَا بَغْىَ السَّمَآءِ خَلْفَنَا (As, S, TA) or عَنَّا (Lh, TA) [lit. We drove away the main portion, or the vehemence, and the main portion, of the rain of the sky behind us or from us; meaning it was driven away behind us or from us, or it departed; as is shown in art. دفع].

بُغْيَةٌ: see what next follows.

بِغْيَةٌ and ↓ بُغْيَةٌ (JK, S, Msb, K) and ↓ بَغِيَّةٌ (K) A thing sought; (JK, K;) as also ↓ بَغَايَةٌ [originally an inf. n. (see 1)]: (JK:) or a thing wanted, needed, or required; an object of want or need; a want, or needful or requisite thing or affair: (S, Msb:) as in the saying, لِى فِىبَنِى فُلَانٍ بَغْيَةٌ and بُغْيَةٌ [I have among the sons of such a one an object of want]: (S:) or the first signifies a state that one seeks; and the second, a thing itself that one wants: (As, S, Msb: *) and the first, (JK,) or third, (K,) signifies also a stray beast that is sought: (JK, K:) the pl. of the second is بُغًى. (JK.) اِرْتَدَّتْ عَلَى فُلَانٍ بِغْيَتُهُ [The thing that he sought was refused to such a one] is said of one who finds not what he seeks. (TA.).

بَغُوٌّ: see what next follows.

بَغِىٌّ, accord. to some, of the measure فَعِيلٌ; accord. to others, of the measure فَعُولٌ, originally بَغُوىٌ; [if of the former, originally meaning “ sought; ” and if of the latter, originally meaning “ seeking; ”] and therefore [in either case] not admitting the affix ة: (TA:) A fornicatress, an adulteress, or a prostitute; (JK, S, Mgh, Msb, K;) as also ↓ بَغُوٌّ [of the measure فَعُولٌ, and therefore anomalous, like نَهُوٌّ]: (M, K:) بَغِىٌّ is not applied to a man, (Lh, Msb,) nor بَغِيَّةٌ to a woman: (Lh, TA:) pl. بَغَايَا. (S, Mgh, Msb.) [See an ex. voce مَهْرٌ.] b2: Also A female slave, (JK, S, K,) whether she be a fornicatress or an adulteress or a prostitute or not; (TA;) not meant to imply revilement, though originally applied to female slaves because of their prostitution of themselves: (S:) or a free woman who is a fornicatress or an adulteress or a prostitute: so in the K: but correctly, or a fornicatress or an adulteress or a prostitute, whether free or a slave: (TA:) and a female singer, though chaste; because of fornication's being originally attributable to such a person: (Msb:) pl. as above. (JK, S, TA.) One says, قَامَتْ عَلَى رُؤُسِهِمُ البَغَايَا [The female slaves stood over their heads]. (S.) b3: بَغَايَا also signifies The scouts, or companies of scouts, that precede an army: (S, K, TA:) but the sing. of this is ↓ بَغِيَّةٌ. (TA.) بَغِيَّةٌ: see بِغْيَةٌ.

A2: Also, pl. بَغَايَا: see بَغِىٌّ, last sentence.

بُغَايَةٌ: see بِغْيَةٌ.

بَاغٍ Seeking; seeking for, or after; seeking, desiring, or endeavouring, to find, and take, or get: pl. بُغَاةٌ and بُغْيَانٌ (K) and بُغَّآءٌ. (TA: [there mentioned as a pl., but not said to be of بَاغٍ, nor explained.]) بَاغٍ وَهَادٍ, lit. A seeker of [stray] camels and a guide of the way, mentioned in a trad. respecting the Hijreh (as said by A booBekr to a man who asked him “ Who are ye? ”), alludes to the seeking of religion and the guiding from error. (TA.) One says, فَرِّقُوا لِهٰذِهِ الإِبِلِ بُغْيَانًا يُضِبُّونَ لَهَا, i. e. [Disperse ye, for these camels, seekers] to scatter themselves in search thereof. (S.) b2: Acting wrongfully, injuriously, or tyrannically, [&c.,] towards others: pl. بُغَاةٌ. (Msb. [See 1.]) غَيْرَ بَاغٍ, in the Kur ii. 168, [&c.,] means Not being a revolter from the Muslims, (Jel,) or, against the Imám: (TA:) or it means not desiring to eat for the sake of enjoyment: or not seeking to exceed the limit of his want: (Az, TA:) or not seeking what he should not seek. (Er-Rághib, TA.) فِئَةٌ بَاغِيَهٌ A company of men revolting from the just Imám. (K.) فِرْقَةٌ بَاغِيَةٌ A party occupying itself with corrupt, wrong, or unjust, conduct. (Msb.) b3: A camel that does not impregnate, or get with young. (Kr, K.) b4: A horse that is proud, or self-conceited, with exceeding briskness or liveliness or sprightliness: (JK, Ham p. 210:) [but] Kh disallows its being thus used. (S.) A2: [The pl.] بُغْيَانٌ also signifies What the sportsman, or hunter, seeks, of game, or objects of the chase. (JK.) مَبْغًى [A place where a thing is sought: and hence, a way, or manner, in which a thing is, or should be, sought]: this is meant in the saying, ↓ بَغَيْتُ المَالَ مِنْ مَبْغَاتِهِ [I sought wealth by the way, or manner, whereby it should be sought]; like as مَأْتًى is meant in the saying, أَتَيْتُ الأَمْرَ مِنْ مَأْتَاتِهِ. (S.) مَبْغَاةٌ: see what next precedes.

المُبْتَغِى, (K,) or, as in the Tekmileh, المُتَبَغِّى, (TA,) The lion: (K:) because he is always seeking prey. (TA.) المُتَبَغِّى: see what next precedes.

هوش

1 هَاشَ, aor. ـُ inf. n. هَوْشٌ, (S, A, Msb,) It (a company of men) was, or became, in a state of conflict and faction, sedition, discord, or dissension: (Msb:) he, or it, (a number of people,) fell into a bad state, or state of disorder or disturbance; as also هَوِشَ, like سَمِعَ; [indicating that its aor. is هَوَشَ, and its inf. n. as above;] and ↓ تهوّش: (TA:) it (a company of men, S, A) was, or became, roused, or excited; (A, TA;) in a state of commotion, agitation, convulsion, tumult, or disturbance; (S, A, TA;) and in like manner, ↓ هَوَّشَ, said of the belly, it was, or became, in a state of commotion, agitation, &c., by reason of leanness: (S:) or هَوِشَ, like سَمِعَ, [see above,] (K,) aor. ـَ inf. n. هَوْشٌ, (TK,) he (a man, TK) was, or became in a state of commotion, agitation, &c.; or his belly became small, syn. صَغُرَ, (K, TA, [or empty, (صَغُرَ being perhaps a mistranscription for صَفِرَ, for it is said in another part of this art. in the TA that الهَوْشُ signifies “ the belly's being empty,”)] by reason of leanness; from IF: (TA:) or it (the belly) became so. (IF, TA.) b2: هَاشَتِ الإِبِلُ, (JK, TA,) or الخَيْلُ, (A,) فى الغَارَةِ, (JK, A,) aor. ـُ (JK,) inf. n. هَوْشٌ, (JK, TA,) The camels, (JK, TA,) or the horses, (A,) took fright, and ran away at random, (JK, A, TA,) and became dispersed, (TA,) or separated themselves, (JK,) and went to and fro, (JK, A,) in the hostile sudden attack made by a party of armed horsemen. (JK, A, TA.) b3: هَشْتُ إِلَى فُلَانٍ I became agile or brisk, and advanced towards such a one. (TA.) And هَاشَ أَهْلُ الحَرْبِ بَعْضُهُمْ لِبَعْضٍ

The warriors became agile or brisk, and hastened, one to another; [in like manner] ↓ تهاوشوا. (A.) A2: Also, [aor. and] inf. n. as above, He collected: and mixed, or confused, or confounded. (TA.) You say, هُشْتُ مَالًا حَرَامًا I collected unlawful wealth. (Sgh, TA.) And هَاشَهُمْ and ↓ هَوَّشَهُمْ He mixed, or confused, or confounded, them; and collected them hence and thence. (A.) See also 2.2 هوّش: see 1, first sentence: b2: and see 5.

A2: Also, هَوَّشْتُهُمْ I occasioned variance between them, or among them. (Msb.) And هوّش بَيْنَهُمْ He created, or excited, disorder, disturbance, discord, or dissension, between them, or among them. (TA.) b2: And hence, (Msb,) هوّش, (S, Msb, K,) inf. n. تَهْوِيشٌ, (K,) He mixed, confused, or confounded, (S, Msb, K, TA,) a company of men, (S, TA,) one with another; (TA;) and general rules; (Msb;) and anything. (S.) See also 1, last sentence: and see شَوَّشَ. [Hence also,] هوّشت الرِّيحُ بِالتُّرَابِ The wind brought the dust of various sorts [mixed together]. (S, * IF, K.) 3 هَاوَشَهُمْ He mixed, mingled, or consorted, with them: (K:) or did so to create, or excite, disorder, disturbance, discord, or dissension; or to make mischief: (TA:) and مُهَاوَشَةٌ signifies conflicting; like مُنَاوَشَةٌ. (TA, art. نوش.) 5 تهوّش: see 1, first sentence. b2: Also تهوّشوا They mixed, or mingled, together; or became mixed, confused, or confounded, together; as also ↓ تهاوشوا; (K;) and ↓ هَوَّشُوا. (JK, TA.) b3: And تهوّشوا عَلَيْهِ They collected themselves together against him. (IF, Msb, K.) 6 تهاوشوا: see 1, near the end: b2: and see 5.

هَوْشٌ A large number: (S, K:) or, as the women of Temeem say, a multitude of men; and of beasts of carriage; as also بَوْشٌ: (Aboo-'Admán:) and men collected together in war. (TA.) You say, ↓ جَآءَ بِالهَوْشِ الهَائِشِ He came with multitude, or the multitude; (K;) like as you say, جَآءَ بِالبَوْشِ البَائِشِ. (TA.) هَوْشَةٌ Conflict and faction, sedition, discord, or dissension: (A 'Obeyd, S, A, Msb, K:) excitement: commotion, agitation, convulsion, tumult, or disturbance: (S, A, K:) and confusion: (A, Msb, K:) and ↓ هُوَاشَةٌ is like هَوْشَةٌ; (TA;) or signifies war. (JK.) You say, وَقَعَتْ هَوْشَةٌ فِى

السُّوقِ [Conflict and faction, &c., happened in the market]. (A.) And it is said in a trad., إِيَّاكُمْ وَهَوْشَاتِ اللَّيْلِ وَهَوْشَاتِ الأَسْوَاقِ (S, TA) Beware ye of the misfortunes, calamities, or evil accidents, of night; and of the wrong courses, and trickery and robbery, of the markets. (TA.) هَوَشَاتُ السُّوقِ, thus related by Th, but not explained by him, is thought by ISd to mean The confusion of the market, and the defrauding there practised in buying and selling. (TA.) See also هَيْشَةٌ in two places.

هُوَاشَةٌ A mixed, or confused, assembly, company, or assemblage, of men; ('Arrám;) as also ↓ هَوِيشَةٌ: (K, * TA:) and هُوَاشَاتٌ, [the pl. of the former,] collections of men, and of camels, (S, K,) mixed, or confounded, together: (S:) and what is collected of unlawful wealth or property; (K, * TA;) and of lawful. (TA.) See also مَهَاوِشُ.

A2: See also هَوْشَةٌ.

هَوِيشَةٌ: see هَوَاشَةٌ.

هَوَّاشٌ and هَوَّاشَةٌ Camels unlawfully collected: (JK:) or the latter, camels taken from this and that place: (TA:) and the latter also, camels taking fright and running away at random. (JK.) See also هَائِشٌ.

هَائِشٌ: see هَوْشٌ.

A2: إِبِلٌ هَوَائِشُ, [pl. of هَائِشَةٌ,] Camels taking fright and running away at random, in a state of confusion, attacked by a party of armed horsemen: (Lth:) or taking fright and running away at random, (JK, A,) separating themselves, (JK,) and going to and fro. (JK, A.) See also هَوَّاشٌ.

A3: هَائِشَةٌ A great viper. (TA.) تَهْوَاشٌ: see مَهَاوِشُ.

تَهْوِيشٌ: see مَهَاوِشُ.

تَهَاوُشٌ and تَهَاوِشٌ: see مَهَاوِشُ.

مَهُوشٌ: see مَهَاوِشُ.

مَهَاوِشُ What is gotten by force or theft: (K:) or any wealth, or property, (S,) that is gotten by unlawful means, (JK, S,) such as force and theft and the like: (S:) pl. of ↓ مَهُوشٌ: (A:) or as though pl. of this latter word, as signifying collected; and mixed, confused, or confounded. (TA.) It is said in a trad., مَنْ أَصَابَ مَالًا مِنْ مَهَاوِشَ أَذْهَبَهُ اللّٰهُ فِى نَهَابِرَ [Whoso getteth wealth, or property, of such as is unlawfully acquired, God will make it to pass away in places of destruction]: (S:) but this is variously related; some saying ↓ تَهَاوِشَ; and some, تَهَاوُشٍ; and some, نَهَاوِشَ, with ن, which is explained in the K as signifying مَظَالِم: the relation given in the S is that which is commonly known by the lexicologists; but all are correct, excepting that تَهَاوِش, with ت, and with a kesreh to the و, is disapproved by some of the lexicologists: (TA:) this last word is a contraction of تَهَاوِيشُ, pl. of ↓ تَهْوَِاشٌ, of the measure تَفْعَالٌ from الهَوْشُ, (K, TA,) meaning “ the collecting ”; and “ mixing,”

“ confusing,” or “ confounding ”: (TA:) or from هُشْتُ مَالًا حَرَامًا. (Sgh, TA.) A poet says, تَأْكُلُ مَاجَمَعْتَ مِنْ تَهْوَاشِ [Thou eatest what thou hast collected of things unlawfully acquired]. (Sgh, TA.)

صير

1 صَارَ كَذَا, (T, S, Msb,) aor. ـِ (S,) inf. n. صَيْرُورَةٌ (S, Msb) and صَيْرٌ, (S,) He, or it, attained to the state, or condition, of such a thing; (T;) became such a thing; (T, Msb;) in which sense the verb is like كَانَ [in meaning, when the latter is non-attributive, and in having its subject in the nom. case and its predicate in the accus.]. (T.) You say, صَارَ زَيْدٌ رَجُلًا Zeyd became a man; or attained to the state, or condition, of a man. (TA.) And صَارَ زَيْدٌ غَنِيًّا Zeyd became rich, not having been so. (Msb.) And صَارَ العَصِيرُ خَمْرًا The expressed juice became wine. (Msb.) [and صَارَ لَا شَىْءَ عِنْدَهُ He became in a state, or condition, in which there was not anything in his possession. And صَارَ يَفْعَلُ كَذَا He became in the state, or condition, of doing such a thing; i. e. he became occupied, or engaged, in doing such a thing; or he set about, began, commenced, took to, or betook himself to, doing such a thing; like جَعَلَ. And صَارَ لَا يَفْعَلُ شَيْئًا He became in the state, or condition, of not doing anything; or he became unoccupied in doing anything. and صَارَ لَا يَتَكَلَّمُ He became in the state of not speaking; he became speechless. And صَارَ يَتَفَكَّرُ فِى كَذَا He became in a state of reflection upon such a thing; he began to reflect upon such a thing.] b2: One says also, صَارَ الأَمْرُ إِلَى كَذَا, (M, A, Msb, K,) aor. as above, (TA,) inf. n. مَصِيرٌ, (S, M, A, Msb, K,) which is anomalous, being regularly مَصَارٌ, like مَعَاشٌ, (S,) and صَيْرٌ and صَيْرُورَةٌ, (M, A, K,) i. e. رَجَعَ إِلَيْهِ: (Msb:) [but this is a loose explanation; the meaning being, The thing, or affair, or case, came eventually (see صِيرٌ) to such a state, or condition:] the difference between مَصِيرٌ and مَرْجِعٌ is, that the former word necessarily implies a difference [of the latter state or condition] from the former state or condition; but the latter word does not. (Bd in iii. 156.) [In this case, the ulterior state or condition is likened to a place: for] b3: صَارَ also signifies He, or it, attained in respect of place: so in the saying, صَارَ زَيْدٌ إِلَى عَمْرٍو [Zeyd came, or went, or pursued a course that brought him, to 'Amr]. (TA.) صِرْتُ إِلَى فُلَانٍ [I came, &c., to such a one] is similar to the phrase in the Kur [iii. 27]

وَإِلَى اللّٰهِ الْمَصِيرُ [And to God, as the ultimate object, is the transition, or course, of every human being]. (S.) [Hence, أًلَا إِلَى اللّٰهِ تَصِيرُ الْأُمُورُ, in the Kur xlii. last verse, which Bd explains by adding the words بِارْتِفَاعِ الوَسَائِطِ وَالتَّعَلُّقَاتِ; the meaning being, Verily to God are things, or events, referrible, mediately and dependently: in the Expos. of the Jel expl. as meaning تَرْجِعُ.] b4: [And in like manner one says, صَارَ لَهُ كَذَا Such a thing came to, betided, or befell, him, or it: and hence, he, or it, came to have, or became possessed of, such a thing.] b5: And صَارَ فِى أَرْضِ فَلَاةٍ [He became, or came to be, meaning he found himself, in a desert, or waterless, land]; i. q. وَقَعَ فِيهَا. (Msb in art. وقع.) And صَارَ فِى الرَّبِيعِ [He entered, lit. became in, the season called ربيع]; i. q. أَرْبَعَ [which is expl. in the S as signifying دَخَلَ فِى الرَّبِيعِ]. (K in art. ربع.) A2: صَيْرٌ signifies also The returning of seekers after herbage to the watering-places. (O, K.) And one says, صَارَ الرَّجُلُ, aor. ـِ [inf. n. صَيْرٌ,] The man stayed, or abode, at the water. (TA.) and صَارَ النَّاسُ المَآءَ The people stayed, or abode, at the water. (M, K, TA.) A3: صَارَهُ, (S,) first Pers\. صِرْتُهُ, (M,) aor. as above, (S,) inf. n. صَيْرٌ, (K,) a dial. var. of صَارَهُ having for its aor. ـُ [q. v.,] (S,) He cut it; (S, M, K;) and clave it, or split it. (M.) b2: And in like manner, [i. e. as a dial. var. of صَارَهُ having for its aor. ـُ He made it to incline, or lean. (S.) You say, صَارَ وَجْهَهُ, aor. ـِ (M,) as also يَصُورُ, (M and K in art. صور,) He turned his face towards a person or thing. (M.) And صِرْتُ عُنُقَهُ I twisted his neck. (M.) [Respecting the phrase فَصِرْهُنَّ إِلَيْكَ in the Kur ii.

262, accord. to one reading, see 1 in art. صور.] b3: صَارَهُ, aor. ـِ inf. n. صَيْرٌ, signifies also حَبَسَهُ [He confined, restricted, &c., him, or it]. (Msb.) 2 صيّرهُ كَذَا He made him, or it, to be in such a state, or condition; or he made him, or it, to be such a thing; [as also ↓ أَصَارَهُ;] syn. جَعَلَهُ. (S.) You say, صَيَّرَنِى لَهُ عَبْدًا and ↓ أًصَارَنِى [He made me to be to him a slave]. (A.) b2: [And صَيَّرَهُ إِلَى

كَذَا and ↓ أَصَارَهُ He, or it, made, or caused, him, or it, to come, or to pursue a course that led, to such a state, or condition; brought, or reduced, him, or it, thereto.] 'Omeyleh El-Fezáree said to his paternal uncle Ibn-'Ankà, ↓ مَا الَّذِى أَصَارَكَ

إِلَى مَا أَرَى يَا عَمِّ [What hath made thee to come, or brought thee, or reduced thee, to the state, or condition, that I see, O my paternal uncle?]. (M.) [In this case, the ulterior state or condition is likened to a place: for] you say, صَيَّرَهُ إِلَيْهِ and ↓ أَصَارَهُ [meaning He, or it, made him to come, or brought him, to him, or it; i. e., to a person, or place, or to a state, or condition:] (M, K:) and صَيَّرَتْنِى إِلَيْهِ الحَاجَةُ and ↓ أَصَارَتْنِى [Want, or need, or necessity, made me to come, or brought me, to him, or it]. (A.) And [hence,] صَيَّرَ إِلَيْهِ الأَمْرَ He committed to him the thing, or affair; syn. فَوَّضَهُ اليه. (M in art. فوض.) [And صَيَّرَ لَهُ كَذَا He made such a thing to come to, betide, or befall, him, or it: and consequently, he made him, or it, to have, or become possessed of, such a thing.] b3: تَصْيِيرٌ is also by word, or covenant, as well as by deed. (Bd in ii. 20.) [You say, صَيَّرَهُ كَذَا meaning He asserted, or pronounced, him, or it, to be in such a state, or condition; or to be such a thing: in which case, also, it is syn. with جَعَلَهُ, whereby it is expl. in the S. And صَيَّرَ لَهُ كَذَا He asserted, or pronounced, such a thing to belong to him, or it; asserted, or pronounced, him, or it, to have such a thing; attributed to him, or it, such a thing: and appointed or assigned, to him, or it, such a thing.]4 أَصْيَرَ see 2, in six places.5 تصيّر أَبَاهُ He became like his father. (S, M, K.) صَيْرٌ: see what next follows.

صِيرٌ The ulterior or ultimate, latter or last, state, or condition; the end, conclusion, event, issue, or result; of a thing, an affair, or a case; (S, M, O, Msb, K;) as also ↓ صَيْرٌ (O, K) and ↓ مَصِيرٌ (S, O, Msb, TA) and ↓ مَصِيرَةٌ (TA) and ↓ صَيُّورٌ, (S, M, K,) of the measure فَيْعُولٌ, (S,) and ↓ صَيُّورَةٌ. (K.) b2: The verge, brink, or point, of an affair, or event. (M, K.) You say, أَنَا عَلَى

صِيرٍ مِنْ أَمْرِ كَذَا I am on the verge of such an affair, or event. (M.) And أَنَا عَلَى صِيرٍ مِنْ حَاجَتِى

I am at the point of [attaining] the object of my want. (M.) And أَنَا عَلَى صِيرٍ مِنْ قَضَآءِ حَاجَتِى

I am at the point of accomplishing my want. (A.) And فُلَانٌ عَلَى صِيرِ أَمْرٍ Such a one is at the point of accomplishing an affair. (S.) A2: A water at which people stay, or abide; (M, O, K;) as also ↓ صِيرَةٌ. (TA.) A3: A crevice of a door. (S, M, A, Msb, K.) It is said in a trad., مَنْ نَظَرَ فِى

صِيرِ بَابٍ فَفُقِئَتْ عَيْنُهُ فَهِىَ هَدَرٌ [Whosoever looks into the crevice of a door and has his eye put out, it is a thing for which no mulct is to be exacted]: (S, M:) A'Obeyd says that this is the only instance in which the word [in this sense] has been heard. (S.) A4: [The condiment, made of small fish, called] صِحْنَاة: (S, M, K:) or [a condiment, or the like,] resembling صحناة: (M, K:) or what is called in Pers\. مَاهِى آوَهْ [jelly of salted fish]; as also صِحْنَاةٌ: (Mgh voce صحناة:) and the small salted fish of which صحناة is made: (Kr, M, K:) or the young ones of fish: [a جِنْسٍ جِمْعِىٌّ; also called a lexicological plural, جَمْعٌ لُغَوِىُّ">coll. gen. n.:] n. un. with ة: (Msb:) thought by IDrd to be Syriac; (TA;) by IAth, to be Pers\., as also صحناة. (TA in art. صحن.) A5: Also The أُسْفُفّ [properly bishop] of the Jews. (O, K.) A6: See also the next paragraph.

صِيرَةٌ, (S, M, Msb, K,) accord. to A'Obeyd صِيْرَةٌ, with fet-h, but Az says that this is a mistake, (TA,) An enclosure (حَظِيرَة) for sheep or goats (S, M, Msb, K) and for cows or bulls, (M, K,) constructed of wood and stones (M, TA) and of branches of trees; (TA;) as also ↓ صِيَارَةٌ, (M, K,) which latter is said by IDrd to be of the dial. of the people of Baghdád: (TA:) pl. of the former صِيَرٌ (S, M, Msb, K) and [جِنْسٍ جِمْعِىٌّ; also called a lexicological plural, جَمْعٌ لُغَوِىُّ">coll. gen. n.] ↓ صِيرٌ. (M, K.) A2: See also صِيرٌ.

صِيَارٌ The صَنْج; (O and TA in this art., and TS and K and TA in art. صبر;) i. e. the stringed instrument thus called: (TS and TA in that art., and O and TA in the present art.:) [this is the right meaning, as is shown by the latter of the two verses cited voce صُبَارَةٌ: but,] accord. to AHeyth, (O,) the sound of the صَنْج. (O and K in the present art.) A2: See also art. صور.

صِيَارَةٌ: see صِيرَةٌ.

A2: Also i. q. صُبَارَةٌ [q. v., signifying Stones, &c.]. (M in art. صبر.) صَيِّرٌ A grave. (AA, O, K. [Perhaps so called as being the ulterior abode.]) One says, هٰذَا صَيِّرُ فُلَانٍ This is the grave of such a one. (O.) A2: And A company (جَمَاعَة). (O, K.) A3: See also art. صور.

صَيِّرَةٌ A thing, upon the head of a قَارَة [or small isolated mountain or the like], resembling the [heap of stones, piled up as a sign of the way, called] أَمَرَة, except that it is cased, and the امرة is taller than it, and larger; or [in my originals “ and ”] they are both cased, but the امرة is peaked and tall, and the صيّره is round and wide, and has angles [app. at the base]; and sometimes it is excavated, and gold and silver are found in it: it is of the work of 'Ád and Irem. (O, TA.) صَائِرٌ Staying, or abiding, at a water. (TA.) And ↓ صَائِرَةٌ A party, or people, staying, or abiding, at a water. (O, TA.) A2: Also A twister of men's necks. (TA.) A3: [And The pivot at the top, and that at the heel, of a door; the former of which turns in a socket in the lintel, and the latter in a socket in the threshold:] see سَاكِفٌ.

صَائِرَةٌ: see the next preceding paragraph.

A2: Also Rain. (M, TA.) b2: And Herbage, or pasture. (M.) See the next paragraph. b3: Also The state of dryness to which herbage comes. (M.) صَيُّورٌ: see صِيرٌ. b2: Also Judgment, or opinion, (S,) and understanding, or intellect, or intelligence; (S, M, K;) as in the saying, مَا لَهُ صَيُّورٌ [He has not judgment nor understanding]: (S, M:) or a judgment, or an opinion, to which one eventually comes; as in the saying, مَا لَهُ بَدْءٌ وَلَا صَيُّورٌ [He has not a first, nor a final, idea, thought, judgment, or opinion]. (A.) A2: Also, (O, K;) as AHn says, on the authority of Aboo-Ziyád, (O;) and ↓ صَائِرَةٌ, (K,) Dry herbage or pasture, that is eaten long after its being green: (O, K:) and he adds that no herbs have صَيُّور except such as are of the kinds called الثَّغْر and الأَفَانِى. (O, TA.) A3: أُمُّ صَيُّورٍ signifies A confused and dubious affair, (M, K,) through which there is no way of passing; as in the phrase وَقَعَ فِى أُمِّ صَيُّورٍ, mentioned by Yaakoob [ISk] in the “ Alfádh ”

[accord. to some of the copies of that work]: originally meaning a [mountain, or hill, such as is termed] هَضْبَة without a pass: but it is more probably صَبُّور [q. v., in art. صبر]. (M.) صَيُّورَةٌ: see صِيرٌ, first sentence.

مَصِيرٌ an inf. n. of صَارَ [q. v.]. (S, M, &c.) A2: [Also A place, and hence a state or condition, to which a person, or thing, eventually comes: a place of destination.] See صِيرٌ. b2: A place where people alight and abide: a good place where people alight and abide. (TA.) b3: A place to which waters come, or take their course: (M, K:) [or a place of herbage, or pasture, and of water: pl. مَصَايِرُ: so in the saying,] خَرَجُوا إِلَى مَصَايِرِهِمْ They went forth to their places of herbage, or pasture, and of water. (A.) A3: See also art. مصر.

مَصِيرَةٌ: see صِيرٌ, first sentence.

لوز

لَوْزٌ [The almond; or almonds;] the fruit of a certain tree; (Msb, TA;) well known; (A, Msb, K;) abundant in the countries of the Arabs; said by some to be a species of مِزْج, which is that whereof the edible part is not attained save by breaking; by others said to be bruised, or brayed, مِزْج; and also called قُمْرُوصٌ: it is of two kinds, sweet and bitter: (TA:) the sweet is of moderate temperature, beneficial to the chest and the lungs and the bladder, (by reason of its soft nature, TA,) and the eating thereof, shelled, with sugar, augments the marrow and brain, and fattens: the bitter is hot in the third degree, opens stoppages of the nose, clears away [the spots in the skin called] نَمَش, and stills pain, (K [but omitted in the CK] and TA,) when it [app. meaning its oil] is drunk, and when dropped into the ear; (TA;) and it relaxes the bowels, and causes sleep, (K, TA,) when the soles of the feet are anointed with it, and when it is introduced into the nose; (TA;) and it is diuretic: (K, TA:) it is an Arabic word: (Msb, TA:) a جِنْسٍ جِمْعِىٌّ; also called a lexicological plural, جَمْعٌ لُغَوِىُّ">coll. gen. n.: (TA:) n. un. with ة. (S, Msb, K.) A2: [Hence,] اللَّوْزَتَانِ (tropical:) [The amygdalæ of the fauces; also called the tonsils;] two pieces of flesh in the two sides of the fauces. (A, TA.) b2: (tropical:) The two sockets of the hips, where the heads of the thigh-bones are inserted. (A, TS, TA.) لَوَّازٌ A seller of لَوْز [or almonds]. (K.) أَرْضٌ مَلَازَةٌ Land containing, (S, M,) or abounding with, (A, K,) trees of the لَوْز [or almond]. (S, M, A, K.) تَمْرٌ مُلَوَّزٌ Dates stuffed with لَوْز [or almonds]; (Sgh, K;) the stones being taken out and لَوْز put in their place. (TA.)