خلو: خلا: يستعمل هذا الفعل متعدياً إلى مفعوله إذا كان بمعنى قابله، وانفرد به ففي الأغاني فيما نقله عنه دي ساسي في الطرائف (2: 419): فإن أنت خلوته وأعجبته فأنت مصيب منه خيراً. وهذا النص موجود في الأغاني (9: 176) طبعة بولاق ولذا فان كتابة خلوته صحيحة.
وفي أساس البلاغة مجد كذلك: واستخليت الملك فلا خلاني أي (لا) خلا معي.
خلا من الشيء: أعوزه. ويقال مثلاً: خلا من نعم الحياة ورغد العيش (المقري 1: 138).
وخلا من العلم الضروري (تاريخ البربر 1: 588).
وخلا من: تجرد عن، تبرأ من. (تاريخ البربر 1: 52).
وخلا من: احتزر من، تحزر من، كان في مأمن من. ففي المقري (2: 406): كلامه هذا لا يخلو من النقد - أي كلامه هذا ليس في مأمن من النقد.
خلا وجهه: تفرغ من كل عمل (معجم اللطائف، البكر ص120) وخلا وجهه من: تخلص من، نجا من (عباد 1: 283، رقم133) وخلا وجهه له: تفرغ له. ففي كليلة ودمنة (ص197): وسرت المرأة سروراً عظيماً حين علمت أن زوجها سيسافر .. ويخلو وجهها لخليلها، أي تكون حرة وتتفرغ لاستقبال خليلها.
وفي عباد (1: 324): وخلا وجه قرطبة بعد ذلك للمعتمد وعاد إليه ملكها.
خلّى (بالتشديد): ترك، غادر، نسي (بوشر).
وخلّى: خلَّف، أورث، ترك ماله لأبنائه (بوشر).
وخلّى: تخلى من، تخلص من، باع. ففي ألف ليلة (1: 17) وخلّيت ما عندي من المال وكل ما كان عندي من البضائع. أي بعت ما عندي من الأملاك وكل ما عندي من البضائع.
خلّى عند: أودع عند، استودع (بوشر).
خلّى خلف: ترك خلف بمعنى نقل خلف. ففي ألف ليلة (1: 97): أخلى حجارة مدينتك خلف جبل قاف.
وخلّى خلف: تركه خلف الطريدة الهاربة (مرجريت ص180).
وخلّى: ترك، يقال مثلاً: خلّيني أفوت أي اتركني أمر، وخلى الفرصة تفوته أي ترك الفرصة تفوته. وما أخلي يوماً يفوت إلا وأكتب لك. أي لا أترك يوماً يمر دون أن أكتب لك (بوشر).
خلّوة يكتب: اتركوه يكتب (ألف ليلة 1: 94).
وخلّى بمعنى سمح له. وأذن له (معجم اللطائف).
خليني: اتركني، دعني (بوشر).
خَلّينا: دعنا من هذا، كفى (بوشر).
خلّينا من هذا الكلام: كفانا هذا الكلام، دعنا من هذا الكلام (بوشر).
ويقال: خليني من. أي لا تحدثني عن هذا ففي طرائف دي ساسي (1: 80):
وَدَع المُعَطِّلَ للسرور وخَلّني ... من حسن ظن الناس بالمتنمّس
وهو بيت لم يحسن الناشر تفسيره، ومعناه: دع النساك الذين تركوا السرور وابتعدوا عنه ولا تحدثني عن حسن ظن الناس بمن تظاهر بما ليس له من فضيلة.
وخلاّه: تركه يفعل أو يقول ولم يمنعه (بوشر) وفي المقري (1: 120): كان ضيفه يحب الشراب و (خلاّه وما أحب أي تركه يفعل ما أحب) تركه يشرب. وفي معجم بوشر: خلّى يعمل.
وخلاّه يعمل: تركه يرتكب الفاحشة (ألف ليلة برسل 3: 272).
وخلَّى فلاناً وخلّى لفلان: تخلى له عن الشيء وتركه له (بوشر، معجم اللطائف).
وخلَّى: استبقى، ادخر (بوشر).
وخلَّى: حمله على فعل شئ، جعله يفعل. يقال مثلاً: أخلّيه يعطيك أي حملته على أن يعطيك (بوشر).
وفي ألف ليلة (1: 109): خليت أبي يكافئك أي حملت أبي على أن يكافئك.
خلّى بمعنى أخذ، ففي ألف ليلة (برسل 9: 219) في قصة أسلوبها رديء جداً: قالت له أنا ماخذ هذا المصاغ على مشورة، الذي يعجبها يخلوه ونأتي له بثمنه وخَلِّ هذا الولد عندك. وفي طبعة ماكن (3: 430): وقالت له أنا آخذ هذا المصاغ على المشاورة فالذي يعجبهم يأخذونه وآتي لك بثمنه وخذ هذا الولد عندك.
خَلِّي بينهما. وخلّى ما بينهما أيضاً: سمح لهما بالتفاوض، سمح لهما بالتحدث والتذاكر (عباد 1: 67).
خلَّى بينه وبين الشيء: سمح له به (معجم البلاذري، عبد الواحد ص14).
خَلاّه وشأنه أو خلّى وشأنه: تركه يفعل ما يشاء. ففي تاريخ البربر (1: 441): وشاور وزراءه في تخليتهم وشانهم من النزول بالساحل أو صدهم عنه. أي شاور وزراءه فيما إذا كان من الأفضل أن يترك الأعداء ينزلون بالساحل أو يمنعهم من ذلك (دي سلان) وبعده: وخلّوا وشأنهم من النزول.
خَلِّك: ابقَ، ففي ألف ليلة (برسل 9: 316): خَلِّيكم عندي أي ابقوا عندي. وفي طبعة ماكن: أقيما عندي. وفيها (برسل 9: 388): خَلِّيك واقفاً أي ابق حيث أنت. وفي طبعة ماكن: قف أنت هنا.
وفيها (3: 210) طبعة ماكن: خَلِّيك بعيداً عني. وقد ترجمها لين بما معناه: ابتعد عني.
خَلِّ بَالَك: انتبه، تيقظ (ألف ليلة 2: 108) وفي ترجمة لين ما معناه: كن منتبهاً.
ويقال أيضاً خليِّ باله ل: تنّبه، انتبه، تيقّظ، أعطى البال ل (انظره في مادة بال).
خلَّى في الحيرة: تركه متردداً متحيراً (بوشر).
خَلَّى مَنْزلاً للناس: اتخذ نُزُلا (فندقاً) للناس. ففي ألف ليله (ماكن 2: 635): كتب شاعر إلى سيدة: أنت التي كان لها ألف صديق وخليل -
أراك خلّيت للنا ... س منزلاً في الطريق
خلَّى عن: أقلع عن، تخلص من عادته (بوشر).
وخلَّى عن: عدل عن (بوشر).
وخلَّى عنه الشيء: كفّ عن، أقصر (بوشر).
وفي ألف ليلة (1: 38) خَلَّ عنك هذا الكلام: كفّ عن هذا الكلام.
خلَّى عن جنب: ادخر، خزن (بوشر).
خلاَّه يعاند: حرّضه وحمله على العناد (بوشر).
الله يخليك: من فضل، أرجوك، رحماك، دخلك، أترجاك (بوشر).
أخلى: بمعنى انفرد به في خلوة وتجد مثالاً له في معجم فريتاج ومعجم لين (كليلة ودمنة ص249).
ويقال أيضاً: أخلاه نفسه أي تفرد به وتفرغ له للحديث سراً (أخبار ص72، 128).
أَخْلَتْهُما: تركتهما وحدهما (معجم اللطائف).
وأخلى المكان: جعله خالياً، أفرغ. ففي القلائد (مخطوطة 1 ص101): فوقع الاتفاق على إخلاء حصن جملة (الخطيب ص182 ق، الحلل ص20 ق).
وأخلى: نظف، نزع عنه الأوساخ. يقال مثلاً أخلى البئر (الكالا).
وأخلى: أخرب، خرَّب، اجتاح، دمّر، جعله خلاء لا شئ فيه (فوك، الكالا).
وأخلى: جعله يتقهقر، يرجع إلى خلف. ففي حيان (ص76 ر) في كلامه عن فارسين كانا يتقاتلان: فأخليا من كان بازائهما.
وأخلى: أخرج (الكالا).
وأخلى فلاناً من: حرمه من، منعه من. (المقري 2: 290).
أخلى من اللوازم، عرّاه وجرّده (المقري 2: 290).
.أخلى من اللوازم، عراه وجرده من كل ما هو ضروري (بوشر).
أخلى: رمى سهماً، رشق سهماً، أطلق قوساً (الكالا).
تخلّى عن: حُرِم من، سُلِب من (ابن جبير ص345).
وتخلّى عن: استغنى عن. امتنع عن. ففي المقري (1: 601): وهذا الرجل التقي كان متخلياً عَماَّ في أيدي الناس (وهذا صواب قراءة الكلمة وفقاً لطبعة بولاق) ومعناه: إنه لم يكن يقبل الهدايا أو الصدقات.
وتخلّى عن المكان: تركه وفارقه، ففي حيان - بسام (3: 4ق): الجلاء عن مثواهم والتخلي عن قواهم.
وتخلى عن فلان: خذله، وتركه لمصيره، ففي كوسج لطائف (ص90) قد أعطيته زمامي، ولا أبقى أتخلّى عنه ولو أن روحي تطير قدّامي.
وتخلّى لفلان وعن فلان: سلم، تنازل له عن، واعتزل. استعفى من. تنحى له عن منصبه (بوشر، عباد1 ك 283 رقم 138). وفي حيان (ص104 ق): تخلّى عن حصنه له، أي تنازل له عن حصنه. ويقال أيضاً: تخلى من، ففي أخبار (ص72): يتخلى لي من هذا الأمر.
وتخلّى من وعن: ذكرت في معجم فوك في مادة dimitere.
وقولهم: تخليت عن نفسي (ألف ليلة 3: 89) يعني: لم أعد أفكر في خلاص نفسي.
وتخلّى: خرج مراراً إلى الخلاء لقضاء حاجته. استطلق بطنه (باين سميث 1442).
تخاليا: تهامسا (هلو).
انخلى واختلى: ذكرت في معجم فوك في مادة racuare ومادة depopular.
اختلى: انفرد، انزوى، اعتزل (بوشر).
اختلى بها: كان معها في خلوة (قصة عنتر (4: 1).
واختلى: انظر انخلى.
خلا. خلا عن: باستثناء (بوشر).
خِلْو. يقال: خلة من: خالٍ من، عاطل من، محروم من، مجرد من. يقال هو خلو من العلم وخلو من الفضائل. (المقدمة 3: 222 حيث أراد دي سلان تغيير الكلمة وهو مخطئ في ذلك، 464، تاريخ البربر 1: 433، 2: 93، وعليك أن تقرأ الكلمة خلة بدل خلق، 366).
وفي (1: 508) منه: وأبقى خطة الحجابة خلواً ممن يقوم بها والمعنى إنه لم يعين أحداً في وظيفة الحاجب.
وخِلو: نوع من عقود إيجار العقار الدائم لا يمكن بواسطته سلبه من المستأجر ولا من ورثته إذا ما دفع أجر الإيجار وليس عليه إلا أن يدفع مبلغ الإيجار المعين في العقد في أوقاته المعينة. (زيشر 8: 347 - 349).
خِلْو نِسَاء: مغرم بالنساء (الكامل ص352). خُلُوّ: خلاء، خواء، فضاء (بوشر، دي ساسي طرائف 1: 224).
خُلُوّ: طلل، رسم دارس، ففي المقدمة (2: 380): وأمّا الفقه عندهم فرسم خُلّوٍ واثر بعد عين.
خلوُّ البال: لا مبالاة، عدم اكتراث (بوشر).
خَلاَة على خَلاَة: على مهل، على هينة (بوشر).
خَلْوَة أتى الأسدَ على خلوة منه. أي أتى الأسد حين كان وحده (كليلة ودمنة ص105).
وخَلْوَة: حجرة صغيرة، حجيرة، مخدع، منصورة (بوشر، الملابس ص160 رقم 1، لين عادات 1: 372، 2: 53، دوماس عادات ص306، ابن بطوطة 4: 28، 38، المقدمة 1: 420، تاريخ البربر 2: 138، ألف ليلة 1: 87، 90، برسل 12: 292).
وخَلْوة: حَجَلة، غرفة العرس (الملابس ص160، 161).
وخَلْوة: جوسق في بستان (الملابس 161) = (المقري 1: 472).
وخَلْوة عند الدروز: صومعة، فأتقياء العقال من الدروز يبنون الخلوات في أعالي الجبال ويقيمون فيها منفردين (زيشر 6: 395، محيط المحيط).
وخَلْوة: معبد الدروز (بركهات سوريا ص202) وهو يذكر في (ص304) الجمع خلاوي.
خَلْوة: قضاء الحاجة الطبيعية. ففي المقري (1: 597). وقد خرج إلى موضع بخارج المدينة برسم خلوة. وخَلْوة: جماع، تسافد (الملابس ص161، ابن بطوطة 4: 156).
ليلة الخلوة: ليلة دخول بعل العروس عليها (محيط المحيط).
وخَلْوة: لواط (المقري 2: 427) وفي الجوبري (ص15 ق): الخلوة مع المردان. وفي حيان - بسام (1: 154و): ظنين الخلوة. ويقال أيضاً: عُهر الخلوة (المقري 1: 799) وفي مخطوطة ابن بسام في نفس الموضع: عهد الخلوة. ونفس هذه الغلطة موجودة لدى حيان - بسام (1: 174ق) ففيه: كانت عنده خمسمائة امرأة في حريمه (واتهم على ذلك بعهد (بعهر) الخلوة للذي شهر به من قلة الجماع).
ويسمى اللوطي عاهِر الخلوة. ففي حيان - بسام (1: 114و): أسير الشهوة عامر (عاهر) الخلوة.
وخَلْوَة: فرصة، وقت موافق. ففي (المعجم اللاتيني العربي): ( opportumitas خَلْوَة وامكان).
وخَلْوَة: همّ، بلبلة البال، قلق (هلو).
خَلَويّ: بري. نسبة إلى خلاء (بوشر).
خَلَوِي: نوع من الصقور (مرجريت ص176) وفيه (الكرلوي El-Krelow) .
الحمام الخلوي: الحمام البري (دومب ص62).
خلوية عند الدروز = خَلْوة (انظر خلوة) ريشتر ص132.
خَلاء: برية، قضاء (بوشر).
باب الخلاء: باب البرية (جرابرج ص40).
وخَلاء: صحراء خالية من السكان. (دسكرياك ص18).
وخَلاء: أطلال البيوت والقرى والمدن ورسومها الخالية الدارسة (الكالا).
وخَلاء: همّ، بلبلة البال، قلق (هلو).
بيت الخلاء: بيت الأدب، أدبخانة (بوشر).
خلائي. البيوت الخلائية: بيوت الأدب أو الراحة، مستراح، مرحاض، كنيف، متوضأ، مطهرة (ابن جبير ص275).
خَلاَوٍيّ: برّي، فضائي، فلاحي، بدوي.
وخلاوي: غابي، مختص بالغابات (بوشر).
خَلاَواتِيّ: بري، فضائي، فلاحي، بدوي، قروي (بوشر).
خَلاَيَة. خلاية نحل: خلية نحل، شورة، مشوارة، عَسالة، عميرة، قفير، كُوارة (بوشر).
خَلّية: بيت النحل الذي تعسل فيه، وقد جمعت على خلّيات في بيت ذكر في ألف ليلة (3: 226) غير أن طبعة برسل منها (9: 379) نجد الجمع المعروف خلايا. خال. فرس خال: ذو عيب في عنقه. (ابن العوام 2: 497).
تَخْلِية: من مصطلح أحكام القضاء وهو موضع اليد على الشيء (برجرن ص45).
وتَخْلِيَة: حذف، إسقاط، إخلال بالواجب (بوشر).
على التخلية: مرادف رُوسِيَّة، رأس، أرض داخلة في البحر. ومواز له، في خط مستقيم (معجم الادريسي).

خلو

1 خَلَا, (S, Msb, K,) aor. ـْ (S, Msb,) inf. n. خُلُوٌّ, (S, Msb, K,) or خَلَآءٌ, (Msb,) or both, (K,) said of a place, (K,) of a place of alighting or abode, (Msb,) and of a thing, (S, TA,) It was, or became, empty, vacant, void, devoid, destitute, or unoccupied; (K, TA;) had none, and nothing, in it; (TA;) as also ↓ اخلى, (Msb, K,) and ↓ استخلى, (K.) [خَلَا المَكَانُ مِنَ النَّاسُ وَ المَآءِ وَالكَلَأ means The place was, or became, devoid, or destitute, of human beings and water and herbage or pasturage; without human beings &c.] Of a place of alighting or abode, you say, خَلَا مِنْ أَهْلِهِ and ↓ اخلى [It was, or became, devoid, or destitute, of its occupants]. (Msb.) And of a vessel, خَلَا مِمَّا فِيهِ It was, or became, empty of what was in it. (Mgh.) And خَلَوْتُ عَنِ الطَّعَامِ (S) I became empty, in the belly, of food; (PS;) and عَنْهُ ↓ أَخْلَيْتُ signifies the same. (S.) And خَلَا مِن العَيْبِ, (Msb,) or عَنِ الأَمْرِ, and مِنْهُ, (Kudot;,) inf. n. خُلُوٌّ, He was, or became, free (Msb, K) from fault, (Msb,) or from the thing, or affair: (K:) and, accord. to IAar, خلا alone signifies he was, or became, free from a fault, or the like, of which he was accused, or suspected. (TA.) And خَلَتْ عَنْ مَانِعِ النِّكَاحِ, inf. n. خُلُوٌّ, is said of a woman [as meaning She was, or became, free from any obstacle to marriage]. (Msb.) Accord. to the K, خَلَا مَكَانُهُ [lit. His place became vacant] means (tropical:) he died: but accord. to IAar, خَلَا alone has this signification [from the same verb signifying مَضَى. explained below]: and if you add مكانه, you say خَلَّى, with teshdeed; which see below. (TA.) You say also, خَلَا لَكَ الشَّىْءُ and ↓ اخلى, both signifying the same, (AA, S, TA,) i. q. فَرَغَ [i. e. The thing was, or became, vacant, or unoccupied, for thee: (see an ex. of the former verb in a saying of Tarafeh cited voce جَوٌّ:) and hence, the thing was, or became, exclusively for thee]. (TA.) AA cites as an ex. the saying of Maan Ibn-Ows, أَعَاذِلُ هَلْ يَأْتِى القَبَائِلَ حَظُّهَا لَنا المَوْتُ وَحْدَنَا ↓ مِنَ المَوْتِ أَمْ أَخْلَى

[O censurer, does their share of death come to the tribes in common, or is death exclusively for us alone?]. (S, TA.) See also the paragraph, below, commencing with خَلَا as a word denoting exception. b2: [Hence,] خَلَا and ↓ اخلى, (S, K,) said of a man, (TA,) or the same two verbs followed by بِنَفْسِهِ, said of a man, (Msb,) both signify the same; (S;) He was, or became, [without any companion, i. e.] alone, by himself; (Msb;) or he became (وَقَعَ [q. v.]) in a vacant place, in which he was not pressed against, or straitened. (K.) And خَلَا بِهِ, (S, Msb, K,) and إِلَيْهِ, (S, K,) and مَعَهُ, (K,) inf. n. خَلْوَةٌ (S, Msb, K) and خَلَآءٌ (S, K) and خَلْوٌ, (K, TA,) or خُلُوٌّ, (CK,) or the first of these, i. e. خَلْوَةٌ, is a simple subst., and the second and third are the inf. ns.; (TA;) and به ↓ اخلى, (Lh, K,) and ↓ اخلاهُ, (S, K,) and بِهِ ↓ استخلى; (K; [the last omitted in the CK;]) He was, or became, alone with him; (Msb;) he was, or became, in company with him, or he met him, or had a meeting or an interview with him, in a vacant place, or a place unoccupied [by others, i. e., in a private place]. (S, K.) In the saying in the Kur [ii. 13], وَإِذَا خَلَوْا إِلَى

شَيَاطِينِهِمْ, it is said that إِلَى is used in the sense of مَعَ, [so that the meaning is And when they are alone with their devils,] as in that other saying in the Kur [iii. 45 and lxi. 14], مَنْ أَنْصَارِى إِلَى اللّٰهُ. (S.) A man says to another man, اُخْلُ مَعِى حَتَّى

أُكَلِّمَكَ, i. e. Be [or come] thou alone with me [that I may speak to thee in private]. (TA.) And one says, خَلَا بِزَوْجَتِهِ, inf. n. خَلْوَةٌ, [but see what is said of this noun above,] He was, or became, alone with his wife: but [properly speaking, according to the law,] the term خَلْوَةٌ [or خَلْوَةٌ صَحِيحَةٌ, in this case,] is not used unless it be with the enjoyment of المُفَاخَذَة, [see 3 in art. فخذ,] and then it has an effect upon the circumstances of the marriage [by its rendering obligatory the payment of the dowry, though consummation has not taken place]: if with consummation, the act is termed دُخُولٌ. (Msb.) You say also, ↓ أَخْلِ

أَمْرَكَ and بِأَمْرِكَ Be thou alone in thine affair, with none to take part with thee in it; confine thyself to it exclusively of other things. (TA. [See also 5.]) And إِلَيْكَ ↓ أَخْلِ Keep thou to thine affair, and be alone in it, with none to take part with thee therein. (JK.) And البُكَآءُ ↓ استخلى

[app. for بِالبُكَآءِ] He was, or became, alone in weeping, with none to participate with him in it. (TA.) [And خَلَا لِلْأَمْرِ: see 5.] And خَلَاعَلَى

بَعْضِ الطَّعَامِ He restricted himself to a portion of the food. (K.) Temeem say, خَلَا فُلَانٌ عَلَى

اللَّبَنِ وَ اللَّحْمِ (JK, * TA) i. e. Such a one fed upon milk and flesh-meat alone; (JK;) or such a one ate not, nor mixed, anything with milk and flesh-meat: and Kináneh and Keys say ↓ أَخْلَى. (Lh, JK, * TA.) [And it seems to be indicated in the T that خَلَوْا signifies They selected a she-camel for a خَلِيَّة, q. v.: or i. q. تَخَلَّوْا بِخَلَيِّةٍ: see 5.] b3: خَلَا also ssignifies He devoted himself to religious services or exercises [app. in solitude, or seclusion, or in a خَلْوَة; or because one generally does so in solitude; or because the doing so involves abstraction from other affairs]. (TA. [See also 5; and see مُسْتَخْلٍ.]) b4: And خَلَا بِهِ [sometimes] signifies (tropical:) He mocked at, scoffed at, laughed at, derided, or ridiculed, him: (Lh, S, Z, K, TA:) said by Az to be strange, and not known by him or any other authority than that of Lh: (TA:) from the saying, خَلَا فُلَانٌ بِعِرْضِ فُلَانٍ يَعْبَثُ بِهِ [Such a one occupied himself alone with the honour, or reputation, of such a one, making sport with it]. (Ksh in ii. 13.) and i. q. خَادَعَهُ (tropical:) [He deceived, deluded, beguiled, circumvented, or outwitted, him; &c.: or he strove to do so]: (TA:) as also ↓ خالاهُ, (JK, and K in art. خلى,) inf. n. مُخَالَاةٌ. (JK.) b5: and خَلَا عَلَيْهِ He relied upon him; [as though he betook himself to him alone;] syn. اِعْتَمَدَ. (TA.) b6: And خَلَا, (JK, K,) inf. n. خُلُوٌّ, (TA,) or خَلَآءٌ, (JK,) said of a man (JK) and of a thing, (JK, TA,) He, or it, went, went away, or passed away. (JK, K.) Hence, (TA,) وَ إِنْ مِنْ أُمَّةٍإِلَّا خَلَا فِيهَا نَذِيرٌ, in the Kur [xxxv. 22], means [And there is not any people but a warner] hath gone, and hath been sent, among them. (S, TA.) [Hence also خَلَا explained above as meaning He died.] And خَلَا مِنْهَا [an elliptical phrase] She became old; the greater part of her life passed. (TA from a trad.) And خَلَاكَ ذَمٌّ [for خَلَا عَنْكَ ذَمٌّ] Blame passed away from thee; or may blame pass away from thee. (Ksh and Bd in ii. 13.) You say, اِفْعَلْ كَذَا وَ خَلَاكَ ذَمٌّ Do thou such a thing, and thou wilt have an excuse; [i. e.] blame will fall from thee. (S. [See art. ذم.]) and خَلَاهُ الحُزْنُ Grief passed away from him, and quitted him. (Har p. 590, from the Tekmileh.) b7: خَلَا عَنِ الشَّىْءِ: see 2.

A2: خَلَا [or خَلَى, probably belonging to art. خلى, though mentioned in the present art.,] He ate what was good, sweet, or pleasant. (TA.) 2 خَلَّى, inf. n. تَخْلِيَةٌ, [He left a place, &c., empty, vacant, void, devoid, destitute, or unoccupied.] Hence, خلّى مَكَانَهُ [He left his place vacant;] meaning (tropical:) he died: (TA, and so in Ham p. 478:) a meaning assigned in the K to ↓ خَلَا مَكَانُهُ, and by IAar to خَلَا alone, without tesh-deed; but when مكانه is added, it is with teshdeed. (TA.) And (assumed tropical:) He went his way. (Ham p. 379.) And خلّى سَبِيلَهُ [He left his way free, or open, to him]. (S, TA.) And خلّى بَيْنَهُمَا [He left the way, or space, free between them two; meaning he left them two free, each to do to the other as he pleased]. (TA.) [And خلّى بَيْنَهُ وَبَيْنَ كَذَا He left him free access to such a thing.] and خلّى بَيْنَهُ وَ بَيْنَ نَفْسِهِ He left him, or it, alone; syn. أَهْمَلَهُ. (S and O and K in art. همل.) [and خلّاهُ وَفُلَانًا He left him to do as he pleased with such a one.] And خلّى الأَمْرَ He left, left alone, or let alone, the thing, or affair; as also ↓ تخلّى

مِنْهُ and عَنْهُ; and ↓ خالاهُ, (K, TA,) inf. n. خِلَآءٌ. (TA.) For تَخْلِيَةٌ signifies The leaving, and making a thing to be alone. (Har p. 123.) [خلّاهُ and خلّى عَنْهُ both signify He left, or left alone, it, or him.] It is said in a trad., خلّى عَنْهُمْ أَرْبَعِينَ عَامًا He (God) left them, or left them alone, and turned from them, forty years. (TA.) [And خلّاهُ لِكَذَا He made him, or left him, vacant, unoccupied, unemployed, or at leisure, for such a thing.] b2: تَخْلِيَةٌ also signifies The act of loosing; contr. of شَدٌّ. (IAar, K in art. ابض.) [Hence,] خلّى عَنِ الشَّىْءِ, (JK, S, * TA,) in the K ↓ خَلَا, without teshdeed, but this requires consideration, (TA,) He dismissed, loosed, let loose, or let go, the thing. (JK, K, TA.) b3: [and hence خلّاهُ meaning He left it, permitted it, or allowed it: see the pass. part. n., below.]

A2: خُلِّيَتْ, said of a she-camel such as is termed خَلِيَّة; and hence, of a cooking-pot: see 1 in art. خلى.3 خالاهُ He left, forsook, relinquished, abandoned, deserted, or quitted, him, being left, &c., by him; namely, another man; syn. تَارَكَهُ; (S;) inf. n. مُخَالَاةٌ, syn. with مُوَادَعَةٌ, (JK,) [and خِلَآءٌ also: and he was, or became, distant, remote, far off, aloof, or apart, from him; for]

خِلَآءٌ is syn. with مُبَاعَدَةٌ and مُجَانَبَةٌ (TA in art. خلأ) and فُرْقَةٌ. (TA in the present art.) and خالى الأَمْرَ, inf. n. خِلَآءٌ: see 2. b2: [Also He went, or came, out, or forth, to him, in the field; for] مُخَالَاةٌ is also syn. with مُبَارَزَةٌ. (Sh, TA.) b3: Also, (Lth, JK, K,) inf. n. مُخَالَاةٌ, (Lth, JK,) He wrestled with him, each endeavouring to throw down the other; contended with him in wrestling: (Lth, JK, K: mentioned in the K in art. خلى:) because, when one does so, he is alone with the other, so that neither of them seeks aid from any other. (Az, TA.) And in like manner the word مُخَالَاةٌ is used [app. as meaning The act of contending with another, by oneself,] in relation to any affair, or case. (Lth, JK, TA. [See its act. part. n., below.]) b4: See also 1, in the latter part of the paragraph.4 أَخْلَوَ see 1, in eleven places.

A2: اخلى المَكَانَ, (S, K,) or المَنْزِلَ, (Msb,) He made the place, (K,) or the place of alighting or abode, (Msb,) empty, vacant, void, devoid, destitute, or unoccupied: (Msb, K:) or it signifies, (S, K,) or signifies also, (Msb,) he found it empty, &c. (S, Msb, K.) One says in praying for another that he may have a long life, لَا أَخْلَى اللّٰهُ مَكَانَكَ [May God not make thy place vacant]. (TA.) b2: اخلاهُ مَعَهُ [He made him, or found him, to be alone with him]. (K.) 5 تخلّى He went forth into the field, or open country, to satisfy a want of nature. (TA.) And تخلّى فِى الخَلَآءِ He went forth into the vacant tract, or into the privy, to satisfy a want of nature: or he satisfied a want of nature therein. (TA.) b2: Also He was, or became, or made himself, vacant from occupation, or business; [unoccupied; unemployed; or at leisure;] syn. تَفَرَّغَ: (S:) or so تخلّى مِنَ الشُّغْلِ. (K in art. فرغ.) You say, تخلّى لِلْعِبَادَةِ He was, or became, or made himself, vacant for, or he confined himself exclusively to, the service of God. (TA.) [See also 1, in the latter part of the paragraph. In like manner, one says also, لِلْأَمْرِ ↓ خَلَا He was, or became, or made himself, vacant for, or he confined himself exclusively to, the affair.] And تَخَلَّوْا بِخَلِيَّةٍ (S, K, TA) They confined themselves exclusively to a she-camel, or to she-camels, such as they termed خلية, (K, TA,) يَحْلُبُونَهَا [milking only her, or them]. (S, TA.) And تخلّى خَلِيَّةً He took for himself a خليّة. (TA.) b3: And تخلّى مِنَ الأَمْرِ and عَنْهُ: see 2. b4: And تَخَلَّتِ الإِبِلُ بِلَا رَاعٍ [The camels were left to themselves without a pastor]. (K in art. سوع.) 10 إِسْتَخْلَوَ see 1, in three places. [And see also مُسْتَخْلٍ.]

A2: استخلاهُ مَجْلِسَهُ He asked him to leave his sitting-place vacant, or unoccupied, for him. (S. [But found by me in only one copy of that work.]) b2: استخلى المَلِكَ He asked the king to have a meeting, or an interview, with him in a vacant place, or a place unoccupied [by others, i. e., in a private place; he asked the king to grant him a private meeting or interview]. (K.) خَلَا as a word denoting exception, (S, Mughnee, K,) when it governs a gen. case, (S, Mughnee,) as when you say, جَاؤُونِى خَلَا زَيْدٍ [They came to me, except Zeyd], is a particle, (S, Mughnee, K,) accord. to some of the grammarians, like حَاشَى; but accord. to some, a prefixed inf. n. (S.) ↓ It. also governs an accus. case, as a verb: (S, Mughnee:) so that you say, جَاؤُونِى خَلَا زَيْدًا [meaning as above]; the agent of خلا being implied, (S, Mughnee, *) like that of حَاشَى [used as a verb]: it is as though you said, خَلَا مَنْ جَآءَنِى مِنْ زَيْدٍ

[i. e. those who came to me were without Zeyd]: (S:) or correctly, accord. to IB, خَلَا بَعْضُهُمْ زَيْدًا [for مِنْ زَيْدٍ, like as you say, خَلَاكَ ذَمٌّ, for خَلَا عَنْكَ ذَمٌّ]. (TA.) When you say مَا خَلَا, it is followed only by an accus., because ما خلا is equivalent to an inf. n.; (S, Mughnee;) so that when you say, جَاؤُونِى مَا خَلَا زَيْدًا [meaning as above], it is as if you said, جَاؤُونِى خُلُوَّ زَيْدٍ [or خُلُوًّا زَيْدًا], i. e. خُلُوَّهُمْ مِنْ زَيْدٍ, (S,) which two phrases mean جَاؤُونِى خَالِينَ مِنْ زَيْدٍ [They came to me, they being without Zeyd]: (S, K:) [for] accord. to Seer, ماخلا occupies the place of a noun in the accus. as a denotative of state: but some say, as an adv. n. of time; so that, accord. to these, مَا خَلَا زَيْدًا means وَقْتَ خُلُوِّهِمْ عَنْ زَيْدٍ [in the time of their being without Zeyd]. (Mughnee.) You say also, مَا أَرَدْتُ مَسَآءَتَكَ خَلَا أَنِّى وَعَظْتُكَ, meaning [I desired not to displease thee,] but I admonished thee (إِلَّا أَنِّى وَعَظْتُكَ). (JK, TA.) خِلْوٌ, and its fem. (with ة), and dual: see خَالٍ, in seven places.

خَلْوَةٌ said by some to be an inf. n.: [see خَلَا بِهِ

&c. in the first paragraph of this art.:] by others said to be a simple subst.; (TA;) meaning Loneliness; solitude; lonesomeness; solitariness; desolateness; syn. وَحْشَةٌ. (S and K in art. وحش.) [Hence, app.,] رَجُلٌ سَهْلُ الخَلْوَةِ [A man easy in private conference]. (Msb in art. سلس. [See also a phrase in the latter part of the next paragraph.]) b2: Also An empty, a vacant, a void, or an unoccupied, place. (KL. [See also خَلَآءٌ.]) [In the present day, it is often applied to A closet to which one retires for privacy; and particularly to a cell for religious retirement: and is vulgarly pronounced خِلْوَة.] You say, اِجْتَمَعَ مَعَهُ فِى خَلْوَةٍ (S) or اجتمع بِهِ فى خلوة (K) [He had a meeting, or an interview, with him in a vacant place, or a place unoccupied by others, i. e., in a private place].

A2: Also Each of the two sharp sides or edges of an arrow-head (AHn, JK, TA) or of a spear-head: (AHn, TA:) both together are called the خَلْوَتَانِ: (AHn, JK, TA.) خَلَآءٌ is primarily an inf. n. (MF, TA. [See 1, first sentence.]) b2: [Then it is used as an epithet, syn. with خَالٍ:] see خَالٍ, in five places. b3: Then it is used [as a subst.] in the sense of A vacant place [in a general sense]: (MF, TA:) or a place in which is nothing: (S, K:) [often applied in the present day to any open tract of country or desert:] and then, particularly, such as one takes for the purpose of satisfying a want of nature; (MF, TA;) i. q. مُتَوَضَّأٌ, (S, Msb, K,) but not as meaning only a place for the performance of الوُضُوء, as might be imagined from this explanation: pl. أَخْلِيَةٌ. (MF, TA.) It is said in a prov., (S, Meyd,) خَلَاؤُكَ أَقْنَى لِحَيَائِكَ, (S, Meyd, K,) [in Freytag's Arab. Prov., (i. 436,) بِحَيَآيِكَ,] i. e. [Thy place of retirement is] most preservative (أَلْزَمُ) [of thy sense of shame, or modesty]; meaning it is most fit for thee to be alone in thine abode; (S, * Meyd;) for he who is so needs not to be careful for his shame, or modesty: it is used in blaming the mixing with others. (Meyd.) حُصِرَ عَلَيْهِ خَلَاؤُهُ [His place of retirement for satisfying a want of nature was straitened to him] is used as meaning he suffered suppression of the feces, or constipation of the bowels. (Ibn-Buzurj, TA in art. حصر.) A2: إِنَّهُ لَحْلُو الخَلَآءِ, (TA,) or [as written in a verse in which it occurs in the TA in the present art., and in art. خلى,] الخَلَا, (JK, TA,) [without ء, but whether this be the right reading, or only required by poetic license, seems to be doubtful,] is a phrase mentioned by Th, (TA,) meaning Verily he is good in speech. (JK, TA. [If the former reading be right, the meaning may be similar to that of سَهْلُ الخَلْوَةِ, mentioned above: if the latter only, or rather انّه لحلو الخَلَى, be right, it probably belongs to art. خلىٍ, and is tropical, from the herbage termed خَلى; and this may also be the case if the former reading be right.]) خَلِىٌّ; and its fem. خَلِيَّةٌ: see خَالٍ, in twelve places. b2: The fem. also signifies, applied to a she-camel, (S, Msb,) Loosed from the cord, or rope, with which her fore shank and her arm have been bound together, (S, Msb, K,) and left alone, or free, (S,) so that she pastures where she will. (Msb.) Hence, (Msb,) it is used by way of metonymy as meaning Divorced: (Lh, S, Msb, K:) one says to a woman, أَنْتِ خَلِيَّةٌ Thou art divorced; (Lh, S;) and thus a man used to say in the Time of Ignorance: (TA:) and one says, هِىَ خَلِيَّةٌ She is divorced: (Msb:) and a woman is divorced thereby when divorce is meant. (Lh, TA.) Applied to a woman, it signifies also Free from any obstacle to marriage: pl. خَلِيَّاتٌ. (Msb.) b3: Also A she-camel that is made to affect, with another she-camel, one young one, so that both yield their milk to it, and to which the people of a tent, or house, confine themselves exclusively of the other for the purpose of milking her: (S:) or a she-camel that is chosen as the one more abundant in milk, when one has brought forth and her young one is drawn away (يُجَرُّ) as soon as born, before she smells it, and the young one of another, that has brought forth before her, is brought near to her, and she affects it; the other is left to suckle the young one, and is termed بَسُوطٌ, pl. بسط [app. بُسْطٌ or بُسُطٌ]: (Az, TA:) or a she-camel that is left, or left alone, to be milked: (K:) or that affects a young one [not her own], or is destitute of her young one, (JK, M, K,) whether she incline to another's young one or do not, or that is destitute of her young one by death or slaughter, (M, TA,) and whose milk one causes to flow by means of the young one of another; but only by her affecting a young one, and not suckling it: (M, K: *) or that brings forth, when abundant in milk, and has her young one drawn (يُجَرُّ) from beneath her, and another put beneath her, and is then left, or left alone, to be milked; (Lh, K;) this being done because of her generous quality: (Lh:) or a she-camel, or two she-camels, to which the people of a tent, or house, confine themselves exclusively, for milking, when two or three she-camels are made to affect one young one, and to yield their milk to it; the young one [afterwards] sucking from one of them only: (K, * TA:) or a she-camel that brings forth, and whose young one is drawn away (يُجَرُّ) in order that her milk may continue for their use, she being made to yield her milk by means of the young one of another, which is then withdrawn from her, and she is milked: sometimes, also, they bring together three and four خَلَايَا [pl. of خَلِيَّةٌ] to one young camel: and the doing so is termed تَلَسُّنٌ: (IAar, TA:) in this case they take as a خليّة whichever of them they will. (ISh, TA.) [Applied to a she-camel in any of these senses, it seems to be an epithet in which the quality of a subst. is predominant; i. e., used without its having نَاقَةٌ prefixed to it.]

A2: See also the paragraph next following, in two places.

خَلِيَّةٌ [as fem. of the epithet خَلِىٌّ: see the next preceding paragraph, and the places there referred to in its first sentence.

A2: As a subst. it signifies] A great ship: (T, S, K:) or a ship that goes of itself, without its being made to do so by the sailor: (JK, K:) or one that is followed by a small boat: (K:) the first held by Az to be the right meaning: (TA:) pl. خَلَايَا. (JK, S.) b2: Also, (S, Mgh, Msb, K, &c.,) and ↓ خَلِىٌّ, (JK, Msb, K,) The habitation (بَيْت) of bees, [whether it be a manufactured hive or a hollow in the trunk of a tree or in a rock,] in which they deposit their honey; (S;) the place in which bees deposit their honey: (Mgh:) or the thing in which bees deposit their honey, (K, TA,) not manufactured for them: (TA:) or a thing like the [kind of jar called] رَاقُود, of clay, (K, TA,) made for bees: (TA:) or a certain thing for bees, well known, of clay or of wood: (Msb:) or, accord. to Lth, if made of clay, it is called كوارة, (Msb, TA,) i. e. [كُوَارَةٌ and كُوَّارَةٌ and كِوَارَةٌ] with kesr: (Msb:) or a piece of wood hollowed out for honey to be deposited therein [by bees]: or the lower part of a tree that is called خَزَمَةٌ, [n. un. of خَزَمٌ, q. v., hollowed out for that purpose,] resembling the [kind of jar called] رَاقُود: (K:) or ↓ خَلِىٌّ signifies the part of the كُوَّارَة which is the place of the honey: (JK:) pl. as above. (Msb, TA.) خَلَاوَةُ: see the next paragraph.

خَالٍ Empty, vacant, void, devoid, destitute, or unoccupied; (Mgh, TA;) having none, and nothing, in it: (TA:) applied to a place, (Msb, TA,) as also ↓ خَلِىٌّ (TA) and ↓ مُخْلٍ; (Msb;) and to a thing, as also ↓ خَلِىٌّ; (TA;) or a vessel. (Mgh.) You say also ↓ مَكَانٌ خَلَآءٌ, [as well as خَلَآءٌ alone,] meaning A place in which is none (K, TA) and nothing. (TA.) And وَجَدْتُ

↓ الدَّارَ مُخْلِيَةً, meaning خَالِيَةً [i. e. I found the house empty, &c.]. (TA.) b2: Vacant, or free; from a thing or an affair; or devoid, or destitute, of a thing; (TA;) and so ↓ خَلِىٌّ and ↓ خِلْوٌ; which last is the same as masc. and fem., though it has خِلْوَةٌ also for fem., and أَخْلَآءٌ for pl.; (K;) but properly, accord. to Lh, it has no dual form, nor pl., nor fem., though some give it such forms: (TA:) or ↓ خَلِىٌّ, which has a dual, [i. e.

خَلِيَّانِ,] and pl., (S, Msb,) i. e. خَلِيُّونَ and أَخْلِيَآءُ, (K,) signifies free [from a thing]; or clear or quit [of a thing or person]; as also ↓ خَلَآءُ, (S, Msb,) which, being [originally] an inf. n., has no dual nor pl. [nor fem.]; (S;) and ↓ خِلْوٌ. (Msb.) You say, مِنْ هٰذَا ↓ أَنْتَ خَلِىٌّ الأَمْرِ and خَالٍ, i. e. Thou art free from this thing, or affair. (TA.) And مِنَ الهَمِّ ↓ أَنَا خَلِىٌّ, meaning خَالٍ [i. e. I am free from anxiety]. (Mgh.) And مِنْ كَذَا ↓ أَنَا خِلْوٌ, meaning خَالٍ

[i. e. I am free from such a thing]: (S:) and هُمَا خِلْوٌ, and هُمْ خِلْوٌ; and some say, هُمَا خِلْوَانِ, and هُمْ أَخْلَآءٌ, which is not proper. (T, TA.) and مِنْ مُصِيبَتِى ↓ أَنْتَ خِلْوٌ Thou art free in mind from my affliction, or misfortune. (TA from a trad.) And مِنْكَ ↓ أَنَا خَلِىٌّ I am clear, or quit, of thee. (S.) And ↓ أَنَا مِنْكَ خَلَآءٌ signifies the same. (S.) And ↓ نَحْنُ مِنْكَ الخَلَآءُ and البَرَآءُ [q. v.] We are clear, or quit, of you. (Fr, T in art. برأ.) And مِنْ هٰذَا الأَمْرِ ↓ أَنْتَ خَلَآءٌ Thou art clear, or quit, of this affair. (TA.) and ↓ أَنَا مِنْ هٰذَا الأَمْرِ كَفَالِجِ بْنِ خَلَاوَةَ [lit. I am, with respect to this affair, like Fálij Ibn-Kha- láweh], (S,) or فَالِجُ بْنُ خَلَاوَةَ, (so in the JK and K in this art., and in the S and K in art. فلج,) meaning بَرِىْءٌ [i. e. I am clear, or quit, of this affair]: (JK, S, K:) a saying originating from its being asked of Fálij Ibn-Khaláweh, on the day of Er-Rakam, when Uneys killed the captives, “Dost thou,” or “ wilt thou,” “ aid Uneys? ” and his answering, “I am clear,” or “ quit,” “ of him. ” (S and K in art. فلج.) And ↓ خَلِىٌّ [alone] signifies خَالٍ مِنَ الهَمِّ [Free from anxiety]; contr. of شَجِىٌّ. (S.) It is said in a prov., وَيْلٌ

↓ لِلشَّجِىِّ مِنَ الخَلِىِّ, i. e. Woe to him who is occupied by anxiety from him who is free therefrom: (TA:) and in another, مَا يَلْقَى الشَّجِىُّ

↓ مِنَ الخَلِىِّ, i. e. What will he who is occupied by anxiety experience from him who is free therefrom? meaning, accord. to AO, that the latter will not aid the former against his anxieties, but will censure him: it is said in the Tekmileh that الخَلِىّ [in these provs.] is from خَلَاهُ الحُزْنُ meaning “ Grief passed away from him,” and “ quitted him. ” (Har p. 590.) And ↓ أَنْتِ خَلِيَّةٌ means خَالِيَةٌ مِنَ الخَيْرِ [i. e. Thou, O woman, art devoid, or destitute, of good]. (Mgh.) b3: Also A man having no wife; (S, K;) [for خَالٍ مِنَ الزَّوَجَاتِ, a phrase occurring in the TA:] and a woman having no husband; (K;) thus without ة: (TA:) pl. أَخْلَآءٌ: (K:) and ↓ خِلْوَةٌ, also, has the latter meaning; dual خِلْوَتَانِ, and pl. خِلْوَاتٌ: and so has ↓ مُخْلِيَةٌ: and ↓ خَلِيَّةٌ means a woman having no husband nor children; pl. خَلِيَّاتٌ. (TA.) b4: [And Alone; as also ↓ مُخْلٍ, and ↓ خِلْوٌ.] It is said in a prov., أَشَدُّ ↓ الذِّئْبُ مُخْلِيًا The wolf when [alone or] in a vacant place [is most courageous, or violent]; (TA;) or خَالِيًا [which means the same]. (JK. [And another reading is أَسَدٌ. See Freytag's Arab. Prov., i. 500.]) And one says, ↓ وَجَدْتُ فُلَانَةَ مُخْلِيَةً, meaning خَالِيَةً [i. e. I found such a woman alone]. (TA.) And ↓ وَجَدَهُمَا خِلْوَيْنِ i. e. خَالِيَيْنِ [He found them two alone]. (K.) b5: [Also Past, or past away: as well as going, going away, or passing away.] القُرُونُ خَالِيَةُ means[The generations] that have passed. (JK, S, TA.) مُخْلٍ, and its fem. مُخْلِيَةٌ: see خَالٍ, in six places.

A2: لَسْتُ لَكَ بِمُخْلِيَةٍ, occurring in a trad., means I did not find thee destitute of wives beside me: it is not from اِمْرَأَةٌ مُخْلِيَةٌ signifying

“ a woman having no husband. ” (TA.) مِخْلَآءٌ A she-camel left alone, away from her young one. (IDrd, JK.) مُخَلًّى pass. part. n. of 2. (S, TA.) b2: Left, permitted, or allowed. (M in art. بسل.) مُخَالٍ [act. part. n. of 3, q. v.]. Accord. to IAar, it signifies Contending with another in war. (TA in art. خلأ.) مُسْتَخْلٍ Devoting himself to religious services or exercises [app. in solitude or seclusion, or in a خَلْوَة; or because one generally does so in solitude; or because the doing so involves abstraction from other affairs: see also 1 and 5]. (TA.)

ولي

وَلِيَ
a. [ يَلِي] (n. ac.
وَلْي)
see supra
(a)b.(n. ac. وَلَاْيَة
وِلَاْيَة) [acc.
or
'Ala], Was set over; ruled, governed, swayed.
c.(n. ac. وَلَآء [] وَلَاْيَة), Was the friend of; befriended, helped; leagued with.
d. [acc.
or
'Ala], Defended, protected, championed.
e. [pass.
وُلِيَ ], Was watered by early rain
(land).
وَلَّيَa. Made ruler &c. over, set over; intrusted, charged
with; nominated, appointed to.
b. [acc.
or
'An], Turned from; turned ( the back ); fled
from.
c. Placed behind ( his back ).
d. Dried up (dates).
وَاْلَيَ
a. [acc.]
see (وَلِيَ) (c), (d).
c. [acc.
or
Bain], Continued, pursued, proceeded with; did
simultaneously; combined.
d. Separated (sheep).
أَوْلَيَa. see II (a)b. [acc. & 'Ala], Made guardian of (orphan).
c. Conferred, bestowed upon ( a favour ).
d. Brought, drew near; made to approach.
e. Tied (water-skin).
تَوَلَّيَa. Was charged, intrusted with; was invested with; ruled
governed, administered; managed.
b. [acc. & Bi], Subdued by.
c. ['An], Turned, fled from; discontinued.
d. ['Ala], Assumed authority over.
e. Made a friend of.

تَوَاْلَيَa. Followed, succeeded each other; was continuous.
b. see II (d)
إِسْتَوْلَيَ
a. ['Ala], Mastered; dominated; gained possession of;
domineered over.
b. ['Ala], Hit ( the mark ).
وَلْيa. Nearness, proximity; contiguity; adjacency.
b. Near, adjacent; contiguous.
c. Neighbour.
d. Early rain.

وَلَوِيّ []
a. Showery.

أَوْلَى [] (pl.
أَوْلُوْنأَوَالٍ [] )
a. [Bi], Worthier of; fitter for; nearer to.
أَوْلَوِيّ []
a. see 14
مَوْلًى [] (pl.
مَوَالِي [] )
a. Lord, master.
b. Protector, defender; champion; patron.
c. Friend, companion.
d. Ally, partisan, adherent.
e. Relative, kinsman: son-in-law; uncle &c.
f. Freedman.
g. Neighbour.
h. Servant; slave; dependant.

وَالٍ (pl.
وُلَاة [] )
a. Governor; prefect; ruler; regent.

وَلَآء []
a. Relationship, kinship; consanguinity;
propinquity.
b. Relatives, kindred.
c. Government, rule, prefecture, prefectship.
d. Right of succession to the inheritance of a
freedman.
e. Help; friendship.
f. see 1 (a)
وَلَآءَة []
a. see 22t (a)
وَلَايَة []
a. Province, government, jurisdiction; country;
district.
b. see 22 (a) (d), (e).
وِلَآء []
a. see 1 (a)b. Continuity; consecutiveness.

وِلَايَة []
a. Government, administration; governorship; authority
supremacy, sway; sovereignty.
c. see 22 (a) (c), (e) &
وَلَاْيَة
(a).
وَلِيّ [] (pl.
أَوْلِيَآء [] )
a. Beloved; friend; favourite.
b. Benefactor; patron.
c. see 17 (a) (b), (c), (d).
g. Client; protégé.
h. see 1 (b)i. ( pl.

أَوْلِيَة [] )
a. see 1 (c)j. [ coll. ], Saint.
وَلِيَّة []
a. fem. of
وَلِيّb. ( pl.
reg.
& وَلَايَا )
Saddle-cloth, cushion.
c. Portion of food set apart for a guest.
d. see 22t (a)
مَوْلِيّ [ N. P.
a. I], مَوْلِيَّة Minor
ward.
تَوْلِيَة [ N.
Ac.
a. II], Investiture, nomination, appointment.
b. Cession, transfer of a purchase.
مُوَالٍ [ N. Ag.
a. III ], (pl.
مُوَالُوْن), Helper, aider.
b. see 17 (b)
مُتَوَلٍّ [ N.
Ag.
a. V], Governor, ruler.

تَوَلٍّ [ N. Ac.
a. V], Authority, jurisdiction.
b. Nearness.

مُتَوَالٍ [ N.
Ag.
a. VI], Successive, consecutive, continuous.
b. (pl.
مَتَاوِلَة), Shiite.
تَوَالٍ [ N. Ac.
a. VI]
see 23 (b)
وُلْيَا (pl.
وُلًى [ ]a. وُلْيَيَات ), fem. of
أَوْلَيُ
(a).
مَوْلَاة
a. Lady, mistress.

مَوْلَوِيّ
a. Supreme; sovereign.

مَوْلَوِيَّة
a. Supremacy, lordship, suzerainty; seigniory.

وَليّ اللّٰه
a. The friend of God.

وَلِيّ العَهْد
a. The heir apparent.

وَلِيّ النِّعَم
a. Recipient of favours.

دَار وَلِيَّة
a. Next door.

وِلَآءً
a. علَى وِلَآءٍ Consecutively, one
after another.
أَوْلَى لَهُ
a. Woe betide him !

هُمْ وَلَآء
a. They are related.

هُمْ عَلَىَّ وَلَايَة
وَاحِدَة
a. They are in league against me.

مَا أَوْلَاهُ مَعْرُوْفًا
a. How benevolent he is !

(و ل ي) : (الْمَوْلَى) عَلَى وُجُوهٍ ابْنُ الْعَمِّ وَالْعَصَبَةُ كُلُّهَا وَمِنْهُ {وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي} [مريم: 5] (وَالرَّبُّ وَالْمَالِكُ) فِي قَوْله تَعَالَى {ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ} [الأنعام: 62] وَفِي مَعْنَاهُ الْوَلِيُّ وَمِنْهُ «أَيُّمَا امْرَأَةٍ نَكَحَتْ بِغَيْرِ إذْنِ وَلِيِّهَا» وَيُرْوَى مَوْلَاهَا (وَالنَّاصِرُ) فِي قَوْله تَعَالَى {ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لا مَوْلَى لَهُمْ} [محمد: 11] (وَالْحَلِيفُ) وَهُوَ الَّذِي يُقَالُ لَهُ مَوْلَى الْمُوَالَاةِ قَالَ
مَوَالِيَ حِلْفٍ لَا مَوَالِي قَرَابَةٍ
(وَالْمُعْتِقُ) وَهُوَ مَوْلَى النِّعْمَةِ (وَالْمُعْتَقُ) فِي قَوْلِهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - «مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْ» يَعْنِي مَوَالِيَ بَنِي هَاشِمٍ فِي حُرْمَةِ الصَّدَقَةِ عَلَيْهِمْ وَهُوَ مَفْعَلٌ مِنْ الْوَلْيِ بِمَعْنَى الْقُرْبِ وَعَنْ عَلِيِّ بْنِ عِيسَى (الْوَلِيُّ) حُصُولُ الثَّانِي بَعْدَ الْأَوَّلِ مِنْ غَيْرِ فَصْلٍ فَالْأَوَّلُ يَلِيهِ الثَّانِي وَالثَّانِي يَلِيهِ الثَّالِثُ وَيُقَالُ وَلِيَ الشَّيْءُ الشَّيْءَ يَلِيهِ وَلْيًا وَمِنْهُ «لِيَلِنِي أُولُو الْأَحْلَامِ» وَيُقَالُ (وَلِيَ) الْأَمْرَ (وَتَوَلَّاهُ) إذَا فَعَلَهُ بِنَفْسِهِ وَمِنْهُ قَوْلُهُ فِي بَابِ الشَّهِيدِ لُوا أَخَاكُمْ أَيْ تَوَلَّوْا أَمْرَهُ مَنْ التَّجْهِيزِ (وَوَلِيُّ الْيَتِيمِ) أَوْ الْقَتِيلِ وَوَالِي الْبَلَدِ أَيْ مَالِكُ أَمْرِهِمَا وَمَصْدَرُهُمَا الْوِلَايَةُ بِالْكَسْرِ (وَالْوَلَايَةُ) بِالْفَتْحِ النُّصْرَةُ وَالْمَحَبَّةُ وَكَذَا الْوَلَاءُ إلَّا أَنَّهُ اخْتَصَّ فِي الشَّرْعِ بِوَلَاءِ الْعِتْقِ وَوَلَاءِ الْمُوَالَاةِ وَأَمَّا قَوْلُهُمْ هُمْ (وَلَاءٌ) أَيْ مُوَالُونَ فَعَلَى حَذْفِ الْمُضَافِ أَوْ وَصْفٍ بِالْمَصْدَرِ (وَالتَّوْلِيَةُ) أَنْ تَجْعَلَهُ وَالِيًا وَمِنْهَا بَيْعُ التَّوْلِيَةِ (وَالْمُوَالَاةُ الْمُحَامَاةُ) وَالْمُحَابَّةُ وَالْمُتَابَعَةُ أَيْضًا (وَالْوِلَاءُ) بِالْكَسْرِ فِي مَعْنَاهَا يُقَالُ وَالَى الْكُتُبَ فَتَوَالَتْ أَيْ تَتَابَعَتْ وَتَمَامُ تَقْرِيرِ الْكَلِمَةِ اشْتِقَاقًا وَتَصْرِيفًا فِي مَكْتُوبِنَا الْمَوْسُومِ بِرِسَالَةِ الْمَوْلَى وَاَلَّذِي هُوَ الْأَهَمُّ فِيمَا نَحْنُ فِيهِ أَنَّ الْمَوَالِيَ بِمَعْنَى الْعُتَقَاءِ لَمَّا كَانَتْ غَيْرَ عَرَبٍ فِي الْأَكْثَرِ غَلَبَتْ عَلَى الْعَجَمِ حَتَّى قَالُوا الْمَوَالِي أَكْفَاءٌ بَعْضُهَا لِبَعْضٍ وَالْعَرَبُ أَكْفَاءٌ بَعْضُهَا لِبَعْضٍ وَقَالَ عَبْدُ الْمَلِكِ فِي الْحَسَنِ الْبَصْرِيِّ أَمَوْلًى هُوَ أَمْ عَرَبِيٌّ فَاسْتَعْمَلُوهَا اسْتِعْمَالَ الِاسْمَيْنِ الْمُتَقَابِلَيْنِ (رِبَاطُ وَلِيَانَ) فِي ظَاهِرِ بُخَارَى وَأَصْلُ الْيَاءِ فِيهَا مُشَدَّدَةٌ.

ولي
الوَلَاءُ والتَّوَالِي: أن يَحْصُلَ شيئان فصاعدا حصولا ليس بينهما ما ليس منهما، ويستعار ذلك للقرب من حيث المكان، ومن حيث النّسبة، ومن حيث الدّين، ومن حيث الصّداقة والنّصرة والاعتقاد، والوِلَايَةُ النُّصْرةُ ، والوَلَايَةُ: تَوَلِّي الأمرِ، وقيل: الوِلَايَةُ والوَلَايَةُ نحو: الدِّلَالة والدَّلَالة، وحقيقته: تَوَلِّي الأمرِ. والوَلِيُّ والمَوْلَى يستعملان في ذلك كلُّ واحدٍ منهما يقال في معنى الفاعل. أي: المُوَالِي، وفي معنى المفعول. أي: المُوَالَى، يقال للمؤمن: هو وَلِيُّ اللهِ عزّ وجلّ ولم يرد مَوْلَاهُ، وقد يقال: اللهُ تعالى وَلِيُّ المؤمنين ومَوْلَاهُمْ، فمِنَ الأوَّل قال الله تعالى: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا [البقرة/ 257] ، إِنَّ وَلِيِّيَ اللَّهُ
[الأعراف/ 196] ، وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ [آل عمران/ 68] ، ذلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا
[محمد/ 11] ، نِعْمَ الْمَوْلى وَنِعْمَ النَّصِيرُ
[الأنفال/ 40] ، وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ فَنِعْمَ الْمَوْلى
[الحج/ 78] ، قال عزّ وجلّ: قُلْ يا أَيُّهَا الَّذِينَ هادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِياءُ لِلَّهِ مِنْ دُونِ النَّاسِ
[الجمعة/ 6] ، وَإِنْ تَظاهَرا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاهُ
[التحريم/ 4] ، ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِ
[الأنعام/ 62] والوالِي الذي في قوله: وَما لَهُمْ مِنْ دُونِهِ مِنْ والٍ
[الرعد/ 11] بمعنى الوَلِيِّ، ونفى الله تعالى الوَلَايَةَ بين المؤمنين والكافرين في غير آية، فقال: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا الْيَهُودَ إلى قوله: وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ
[المائدة/ 51] ، لا تَتَّخِذُوا آباءَكُمْ وَإِخْوانَكُمْ أَوْلِياءَ
[التوبة/ 23] ، وَلا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِياءَ
[الأعراف/ 3] ، ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ
[الأنفال/ 72] ، يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِياءَ [الممتحنة/ 1] ، تَرى كَثِيراً مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا
إلى قوله: وَلَوْ كانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَما أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِياءَ [المائدة/ 80- 81] وجعل بين الكافرين والشّياطين مُوَالاةً في الدّنيا، ونفى بينهم المُوَالاةَ في الآخرة، قال الله تعالى في المُوَالاةُ بينهم في الدّنيا: الْمُنافِقُونَ وَالْمُنافِقاتُ بَعْضُهُمْ مِنْ بَعْضٍ [التوبة/ 67] وقال: إِنَّهُمُ اتَّخَذُوا الشَّياطِينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ
[الأعراف/ 30] ، إِنَّا جَعَلْنَا الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ [الأعراف/ 27] ، فَقاتِلُوا أَوْلِياءَ الشَّيْطانِ [النساء/ 76] فكما جعل بينهم وبين الشّيطان مُوَالاةً جعل للشّيطان في الدّنيا عليهم سلطانا فقال: إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ
[النحل/ 100] ونفى المُوَالاةَ بينهم في الآخرة، فقال في مُوَالاةِ الكفارِ بعضهم بعضا: يَوْمَ لا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئاً
[الدخان/ 41] ، ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ [العنكبوت/ 25] ، قالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنا هؤُلاءِ الَّذِينَ أَغْوَيْنا الآية [القصص/ 63] ، وقولهم تَوَلَّى إذا عدّي بنفسه اقتضى معنى الوَلَايَةِ، وحصوله في أقرب المواضع منه يقال: وَلَّيْتُ سمعي كذا، ووَلَّيْتُ عيني كذا، ووَلَّيْتُ وجهي كذا: أقبلت به عليه، قال الله عزّ وجلّ: فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها
[البقرة/ 144] ، فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَحَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ
[البقرة/ 144] وإذا عدّي ب (عن) لفظا أو تقديرا اقتضى معنى الإعراض وترك قربه. فمن الأوّل قوله: وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ
[المائدة/ 51] ، وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ
[المائدة/ 56] . ومن الثاني قوله: فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ
[آل عمران/ 63] ، إِلَّا مَنْ تَوَلَّى وَكَفَرَ
[الغاشية/ 23] ، فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا
[آل عمران/ 64] ، وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ
[محمد/ 38] ، فَإِنْ تَوَلَّيْتُمْ فَإِنَّما عَلى رَسُولِنَا الْبَلاغُ الْمُبِينُ
[التغابن/ 12] ، وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلاكُمْ
[الأنفال/ 40] ، فَمَنْ تَوَلَّى بَعْدَ ذلِكَ فَأُولئِكَ هُمُ الْفاسِقُونَ
[آل عمران/ 82] والتَّوَلِّي قد يكون بالجسم، وقد يكون بترك الإصغاء والائتمار، قال الله عزّ وجلّ: وَلا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَعُونَ
[الأنفال/ 20] أي:
لا تفعلوا ما فعل الموصوفون بقوله: وَاسْتَغْشَوْا ثِيابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْباراً [نوح/ 7] ولا ترتسموا قولَ من ذُكِرَ عنهم: وَقالَ الَّذِينَ كَفَرُوا لا تَسْمَعُوا لِهذَا الْقُرْآنِ وَالْغَوْا فِيهِ [فصلت/ 26] ويقال: وَلَّاهُ دُبُرَهُ: إذا انهزم.
وقال تعالى: وَإِنْ يُقاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبارَ
[آل عمران/ 111] ، وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ
[الأنفال/ 16] ، وقوله: فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا
[مريم/ 5] أي: ابنا يكون من أَوْلِيَائِكَ، وقوله: خِفْتُ الْمَوالِيَ مِنْ وَرائِي
[مريم/ 5] قيل: ابن العمّ، وقيل مَوَالِيهَ. وقوله: وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِ
[الإسراء/ 111] ، فيه نفي الوَلِيِّ بقوله عزّ وجلّ: مِنَ الذُّلِّ إذ كان صالحو عباده هم أَوْلِيَاءُ اللهِ كما تقدم لكن مُوَالاتُهُمْ ليستولي هو تعالى بهم، وقوله: وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا
[الكهف/ 17] ، والوَلِيُّ:
المطرُ الذي يَلِي الوَسْمِيَّ، والمَوْلَى يقال للمعتِقِ، والمعتَقِ، والحليفِ، وابنِ العمِّ، والجارِ، وكلِّ من وَلِيَ أمرَ الآخرِ فهو وَلِيُّهُ، ويقال: فلان أَوْلَى بكذا. أي أحرى، قال تعالى:
النَّبِيُّ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ
[الأحزاب/ 6] ، إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ [آل عمران/ 68] ، فَاللَّهُ أَوْلى بِهِما [النساء/ 135] ، وَأُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ [الأنفال/ 75] وقيل:
أَوْلى لَكَ فَأَوْلى
[القيامة/ 34] من هذا، معناه: العقاب أَوْلَى لك وبك، وقيل: هذا فعل المتعدّي بمعنى القرب، وقيل: معناه انزجر.
ويقال: وَلِيَ الشيءُ الشيءَ، وأَوْلَيْتُ الشيءَ شيئا آخرَ أي: جعلته يَلِيهِ، والوَلَاءُ في العتق: هو ما يورث به، و «نهي عن بيع الوَلَاءِ وعن هبته» »
، والمُوَالاةُ بين الشيئين: المتابعة.

صقع

1 صَقَعَهُ, (S, Mgh, O, K,) aor. ـَ (O, Mgh, K,) inf. n. صَقْعٌ, (O,) He struck him, or beat him: (K:) or he struck [or slapped] him with his expanded hand: (TA:) [like صَفَعَهُ:] or, (S, Mgh, O, K,) as also ↓ صَوْقَعَهُ, (O, K,) he struck him (S, Mgh, O, K) upon his head, (O, K,) or upon his صَوْقَعَة, (S, O,) [i. e.] upon the top of his head: (Mgh:) this last is the primary signification: and hence, metaphorically, he struck him, or beat him, in an unrestricted sense: (Mgh, * O, TA:) and he struck it, namely, a dry, or tough, and solid thing, with a similar thing; as, for instance, a stone with a stone, and the like: or, as some say, he struck it, namely, anything dry, or tough. (TA.) It is said in a trad., respecting Munkidh, صُقِعَ آمَّةً i. e. He was struck on the top of his head: (O:) or he had his head broken so that the wound reached the membrane over his brain. (TA.) b2: One says also, صَقَعَ بِهِ الأَرْضَ (O, K) He threw him down, or prostrated him, on the ground; (K;) [lit.] he smote the ground with him. (Ibn-'Abbád, O.) b3: And صَقَعَتْهُ الصَّاقِعَةُ i. q. صَعَقَتْهُ الصَّاعِقَةُ, (S, O, K,) The thunderbolt smote him. (TA.) And صُقِعَ He was smitten by a thunderbolt; i. q. صُعِقَ; of the dial. of Temeem: (O:) and so صَقِعَ; (K, TA;) like صَعِقَ. (TA.) b4: And صَقَعَهُ بِكَىٍّ He branded him, or marked him by cauterizing, upon his head, [or his صَوْقَعَة,] or his face. (O, K.) b5: And صَقَعَ الثَّرِيدَةَ, aor. and inf. n. as above, He ate the ثريدة [or mess of crumbled bread with broth] from its صَوْقَعَة [or top, or upper part, or hollow made therein]. (TA. [See also Q. Q. 1.]) A2: صَقْعٌ also signifies The raising of the voice: (O, TA:) and the uttering it by consecutive emissions. (TA.) You say, صَقَعَ بِصَوْتِهِ He raised his voice. (TA.) And hence, (TA,) صَقَعَ said of a cock, (S, O, K,) aor. ـَ (O,) inf. n. صَقْعٌ and صُقَاعٌ (IDrd, O, K) and صَقِيعٌ, (K,) He [crowed, or] uttered a cry: (IDrd, S, O, K:) and so سَقَعَ. (S.) b2: And, accord. to IAar, The being eloquent in speech, and lighting upon the [proper] meanings. (TA.) b3: صَقَعَ بِضَرْطَةٍ, said of an ass, He emitted a sounding wind from the anus, in a moist and dispersed state. (Ibn-'Abbád, O, K.) b4: صَقَعَ البَيْتَ He attached to the tent the rope called صِقَاع [q. v.]. (Az, O, TA.) b5: And صَقَعَ, (S, O, K,) said of a man, (K,) He went away, (S, O, K, TA,) فِى كُلِّ النَّوَاحِى

[in all directions]: (TA:) one says, مَا أَدْرِى أَيْنَ صَقَعَ, (S, O, TA, [but in the second, لَا is put in the place of مَا,]) and بَقَعَ, (TA,) meaning I know not whither he went away: (O, TA:) and the verb is seldom used in this sense without the particle of negation. (TA.) Or it signifies, (K,) or signifies also, (O,) or so صَقِعَ, (S, TA,) like فَرِحَ, not صَقَعَ, (TA,) He deviated from the way, (S, O, K, TA,) and alighted, or descended and abode, alone, by himself: (TA:) or he deviated from the way of goodness and generosity. (IF, O, K, TA.) And صَقْعٌ signifies The going astray; losing one's way; or becoming lost; and perishing; or dying. (TA. [But I think that this is probably a mistranscription for صَقَعٌ, inf. n. of صَقِعَ.]) You say also, صَقِعَ فُلَانٌ نَحْوَ كَذَا Such a one repaired towards such a thing. (TA.) b6: and صَقِعَتِ البِئْرُ, aor. ـَ (A'Obeyd, S,) inf. n. صَقَعٌ, The well collapsed; or broke down. (A'Obeyd, S, K. *) A3: صَقِعَتْ, (TA,) inf. n. صَقَعٌ, (O, K, TA,) said of horses, and of birds, &c., They became white (O, K, TA) in the [صَوْقَعَة, or] uppermost part of the head, (TA,) or in the middle of the head. (O, K.) b2: And [the inf. n.]

صَقَعٌ, in relation to the head, signifies The being bald: or, as some say, the going away of the hair. (TA.) A4: صُقِعَتِ الأَرْضُ The earth, or ground, became overspread with the صَقِيع [i. e. hoarfrost, or rime]; (S, O, Msb, K;) as also ↓ أُصْقِعَت; each with damm. (IDrd, K.) 2 صقّع لَهُ, inf. n. تَصْقِيعٌ, He swore to him respecting a thing: (Ibn-'Abbád, O, K:) and so بقّع له, inf. n. تَبْقِيعٌ. (Ibn-'Abbád, O.) 4 اصقع He (a man, O, TA) entered upon [a time, or a tract, of] صَقِيع [i. e. hoar-frost, or rime]. (IDrd, O, K, TA.) A2: And اصقع الصَّقِيعُ الأَرْضَ, (K, TA,) and الشَّجَرَ, (O, TA,) The صقيع [or hoar-frost] fell, or lighted, upon the earth, or ground, (K, * TA,) and the trees. (O, TA.) and أُصْقِعَتِ الأَرْضُ: see 1, last sentence. And أُصْقِعَ النَّاسُ The men, or people, became overspread with the صَقِيع. (TA.) Q. Q. 1 صَوْقَعَهُ: see 1, first sentence. b2: صَوْقَعَ الثَّرِيدَةَ He spread evenly the ثريدة [or mess of crumbled bread moistened with broth]. (TA.) صُقْعٌ A district, quarter, or tract, syn. نَاحِيَةٌ, (S, O, Msb, K,) of a country: (Msb:) and a place, region, quarter, tract, or point, towards which a person, or thing, goes, tends, or is directed; syn. جِهَةٌ: and a place of alighting, or of descending and stopping or sojourning or abiding or lodging or settling; or a place of abode or settlement; syn. مَحَلَّةٌ: (Msb:) pl. [of pauc.] أَصْقَاعٌ, (O, TA,) and pl. pl. أَصَاقِعُ: (TA:) and صُقْغٌ is a dial. var. thereof. (IJ, TA; and K in art. صقغ.) One says, فُلَانٌ مِنْ أَهْلِ هٰذَا الصُّقْعِ i. e. مِنْ هٰذِهِ النَّاحِيَةِ [Such a one is of the people of this district, &c.]. (S, O.) And هُوَ فِى صُقْعِ بَنِى فُلَانٍ He is in the نَاحِيَة [or district, &c.], and the مَحَلَّة [or place of alighting, &c.], of the sons of such a one. (Msb.) See also مِصْقَعٌ. b2: Also A part, or portion, of the surrounding and inferior sides of a well: pl. أَصْقَاعٌ: but the more approved word is with س. (TA.) صَقَعٌ inf. n. of صَقِعَ. (S, &c.) b2: Also An affection like غَمٌّ, [i. e.] that takes away the breath, (يَأْخُذُ بِالنَّفَسِ, S, O, K, [in the CK, بالنَّفْسِ,]) by reason of the vehemence of the heat. (S, O, K.) صَقِعٌ [Smitten by a thunderbolt: (see its verb, صَقِعَ:) or] smitten as by a thunderbolt from the enemy: so accord. to some: (O, TA:) 'Ows Ibn-Hajar says, أَبَا دُلَيْجَةَ مَنْ لِحَىٍّ مُفْرَدٍ

صَقِعٍ مِنَ الأَعْدَآءِ فِى شَوَّالِ (S, * O, TA, but in the TA أَاَبَا) [which may be rendered O Aboo-Duleyjeh, who is for a solitary tribe, smitten as though by a thunderbolt from the enemies, in Showwál (which was, in the time of the poet, a cold month) ?]: or, accord. to IAar, the meaning here is, in a state of retirement, remote from the enemies; (S, * O;) for when the winter pressed severely upon the man, he used to retire to a distance, lest a guest should alight at his abode; the enemies being the strange guests; and by saying فى شوّال, he means that the cold was in Showwál: (O, TA:) or صَقِعٌ meansabsent and remote, so that one knows not where he is: or that has gone away, and alighted alone, or by himself: (TA:) [pl. صَقْعَى:] see an ex. voce دَقِعٌ.

A2: أَرْضٌ صَقِعَةٌ, (TA,) and ↓ مَصْقُوعَةٌ, Earth, or ground, overspread with the صَقِيع [i. e. hoarfrost, or rime]: (S, Msb, TA:) and in like manner, شَجَرٌ صَقِعٌ, and ↓ مُصْقَعٌ, trees overspread with the صَقِيع. (TA.) صَقْعَةٌ Intenseness of cold; from الصَّقِيعُ [meaning “ hoar-frost,” or “ rime ”]. (TA.) صُقْعَةٌ A whiteness in the middle of the head of a horse and of a bird &c.; (S, O, K;) or in the middle of the head of a black sheep or goat, accord. to Abu-l-Wázi'. (TA.) صَقْعَان Stupid, dull, or wanting in intelligence: but this is a vulgar word. (TA.) صَقَعِىٌّ The first increase, or offspring, (نِتَاج,) [of sheep, or goats,] when the sun smites (تَصْقَعُ) the heads of the lambs or kids: (Aboo-Nasr, O, K: [in the CK, البُهْمِ is erroneously put for البَهْمِ:]) and some of the Arabs call it the شَمْسِىّ, and the قَيْظِىّ: then is the صَفَرِىّ, after the صَقَعِىّ: (Aboo-Nasr, TA:) it is also expl. as signifying such as is brought forth in the [period called] صَفَرِيَّة: (TA: [but see صَفَرِىٌّ:]) and, (O, K,) accord. to Az, (O,) the young camel that is brought forth in [the time of] the صَقِيع [i. e. hoar-frost, or rime]; which is of the best of the increase [of camels]. (O, K.) صِقَاعٌ A piece of rag with which a woman protects her خِمَار [or muffler] from the oil [in her hair], (S, O, K, TA,) putting it on her head; (TA;) as also ↓ صَوْقَعَةٌ: (K:) or this latter signifies a thing by which the head is protected, such as a turban and a خِمَار and a رِدَآء. (TA.) b2: and The [woman's face-veil termed] بُرْقُع (S, O, K) is sometimes thus called. (S, O.) b3: And A thing with which a she-camel's nose is bound, (S, O, K, TA,) as expl. in art. درج [voce دُرْجَةٌ], (S,) when they desire her to affect her young one or the young one of another: or, accord. to A'Obeyd, a piece of rag with which her eyes are bound; that with which her nose is bound, [or stopped, (see 1 in art. ظأر)] when she is made to affect a young one not her own, being termed غِمَامَةٌ. (TA. [But see دُرْجَةٌ.]) b4: And A mark made with a hot iron upon the قَذَال [or back of the head] of a camel. (Ibn-'Abbád, O, K.) b5: And An iron thing that is in the place of [the kind of curb called] the حَكَمَة of the bit. (O, K.) b6: And A thing that is next to the head of the horse, beneath (دُونَ) the larger بُرْقُع. (TA.) b7: The صِقَاع of a tent (خِبَآء) is A rope that is extended from its top, and pulled tight, the two ends of which are tied to two pegs, or stakes, stuck into the ground, when the wind is violent and it is feared that the tent may be thrown down. (O, TA.) صَقِيعٌ The جَلِيد [i. e. hoar-frost, or rime,] that nips, or blasts, (lit. burns, [see أَحْرَقَ,]) the plants, or herbage; (Msb;) what falls from the sky in the night, resembling snow. (S, O, K.) A2: Also A species of زُنْبُور [or hornet]: (O, K:) so says AHát, as having been heard by him from a man of Et-Táïf. (O.) صَاقِعٌ [Deviating from the truth; as is indicated in the TA: and hence,] a liar: (TA:) one says, صَهْ صَاقِعُ i. e. Be silent, O liar. (Yoo, O, K.) صَاقِعَةٌ i. q. صَاعِقَةٌ [i. e. A thunderbolt]: (Fr, S, O, K:) of the dial. of Temeem: pl. صَوَاقِعُ. (TA.) [See also صَاعِقَةٌ.]

صَوْقَعَةٌ The place of the whiteness termed صُقْعَة in the head of a horse and of a bird &c.: (S:) or the middle of the head [in an absolute sense]: (O, K:) or the top, or uppermost part, [of the head, or] of the [cap called] كُمَّة, and of the turban. (O, K, TA: all in art. صفع. [See 1 in that art., where this last meaning is assigned to صَوْفَعَةٌ.]) b2: and A turban [itself]: (O, K:) and any other thing that protects the head: (TA;) accord. to IDrd, a piece of rag which a woman puts upon her head as a protection. (O. See صِقَاعٌ, first sentence.) b3: A piece of rag which is tied upon the top of the [kind of women's camel-vehicle called] هُوْدَج, and which the wind blows about. (TA.) b4: The head [or top] of the [woman's face-veil called]

بُرْقُع. (IAar, TA in this art. and voce شِبَامٌ [q. v.].) b5: The hollow (وَقْبَة) [that is made in the upper part of a dish] of ثَرِيد [or crumbled bread moistened with broth]: (S, O, K, TA:) or the top, or upper part, of ثَرِيد. (TA.) b6: Also The place of a battle in which is much smiting. (IDrd, O, K.) أَصْقَعُ, applied to a horse, and a bird, &c., Having a whiteness in the middle of the head: (S, O, K:) or a horse white in the top of his head: (Mgh:) fem. صَقْعَآءُ, (S, O, K,) applied to an eagle (عُقَاب), (S, O, TA,) and to a female ostrich [&c.]. (TA.) b2: الأَصْقَعُ A certain bird, resembling the عُصْفُور [or sparrow], in the feathers and head of which is a whiteness, found near water; mentioned [in the K] in art. سقع [as with س in the place of ص]: (TA:) accord. to Ktr, (O, TA,) the bird called الصُّفَارِيَةُ [q. v.]: (O, K, TA:) you may form its pl. after the manner of substs. [i. e. saying أَصَاقِعُ], because it is an epithet in which the quality of a subst. predominates; or after the manner of the epithet [i. e. saying صُقْعٌ]. (TA.) b3: Accord. to AHát, الصَّقْعَآءُ signifies A [bird such as is termed] دُخَّلَة [q. v.], of a dingy colour, small, with a yellow head, short in the زِمِكَّى [or tail] and the legs and the neck: (TA:) or, accord. to him, the صَقْعَآء with a yellowness is a دُخَّلَة of a dingy yellow colour, small, short in the زِمِكَّى and the legs and the neck: and all دُخَّل are with the Arabs of the [birds termed] عَصَافِير and حُمَّر: but the صَقْعَآء with a blackness is a دُخَّلَة of a dingy reddish colour, black in the head, and short in the زِمِكَّى and the neck. (O.) b4: الأَصْقَعُ also signifies The forelock of a horse: or the white forelock thereof. (TA.) b5: And الصَّقْعَآءُ, The sun. (S, O, K.) مَصْقَعٌ A place towards which one tends, repairs, or betakes himself. (TA.) مُصْقَعٌ: see صَقِعٌ, last sentence.

خَطِيبٌ مِصْقَعٌ An eloquent speaker or orator or preacher: (S, O, K:) or one loud in voice: (K:) or one who is not impeded in his speech, and who does not reiterate in speech by reason of inability to say what he would, or is not unable to find words to express what he would say: (Katádeh, O, K:) or one who is skilful, and penetrating, or effective, in his speech: (O:) or one who goes into every ↓ صُقْع, i. e. نَاحِيَة, [meaning province,] of speech: (TA in this art. and in art. رقع:) [said to be] from الصَّقْعُ meaning “ the raising of the voice; ” (O, TA; *) or from الصُّقْعُ [expl. above]; or, as some say, from صَقَعَهُ meaning “ he struck him upon his صَوْقَعَة; ” but this last derivation is far-fetched: (TA:) pl. مَصَاقِعُ. (O, TA.) أَرْضٌ مَصْقُوعَةٌ: see صَقِعٌ, last sentence.

قبض: قبض: مصدره قبضة. (معجم الطرائف).
قبض: تسلم، حصل. (معجم البلاذري، فوك). وبخاصة تسلم الضرائب وتحصيلها. ففي حيان- بسام (1: 10و): خدمة الخزانة للقبض والنفقة قبض: صادر. (معجم البلاذري).
قبض يد فلان: منعه من التصرف (عباد 1: 221، 2: 53) ويقال: قبض يد فلان عن. ففي حيان- بسام (1: 23 ق): وقبض أيدي الحكام على (عن إنصافهم).
قبض كفه: طبق كفه، ويقال ذلك عن الرجل البخيل الذي لا يعطي شيئا.
ففي حيان (ص20 و): قبضه لكفه على القريب والبعيد.
قبض: حصر، رص، شد. ضغط. وتستعمل مجازا بمعنى: ضايق، ضيق على، أحصره صدره. (بوشر).
قبض: استمسك بطنه (بوشر).
قبض: ربط. (فوك).
قبض روحه: أماته، ويقال ذلك بخاصة عن الله تعالى (ألف ليلة 1: 47) غير إنه يقال في أسلوب الكلام الرفيع عن الطاغية من الرجال (عباد 1: 24).
قبض (بالتشديد). قبض الثمن، وقبض فقط أيضا: دفع، سدد، أدى (همبرت ص106).
قبض: قلص الأعصاب. (بوشر).
قبض: استمسك بطنه. (بوشر).
قبض البطن: عقل البطن، أصابه بالإمساك (بوشر) ويقال: مقبض أي عاقل للبطن، ودواء مقبض: قابض، عقول. (بوشر).
أقبض= قبض: سلم، أدى. (أساس البلاغة).
اقبض= قبض= تسلم الضرائب وحصلها. (الكالا).
تقبض، تقبض على فلان أو تقبض على فلان أسيرا: أسره. (ويجزر ص115، 116، عباد 2: 9) وفي حيان (ص69 ق): فلما نزلوا إليه تنقض (تقبض) عليهم فقتل جماعة منهم.
تقابض: يقال تقابض الرجلان أي تماسكا وقبض كل منهما بيده على جسم الآخر. ففي ألف ليلة (برسل 4: 14): فتماسكا وتقابضا وتخانقا.
تقابض باليدين: أمسك كل واحد بيديه على يدي الآخر. (بوشر) وفي البيان (1: 46) في الكلام عن معركة: فلا تسمع إلا وقع الحديد على الحديد وتقابض الأيدي بالأيدي.
تقابض: تخاصم تعارك. (مارتن ص111).
التقابض: قبض البائع الثمن والمشتري السلعة.
(أبو اسحق الشيرازي ص98، 99. دي غويا). وانظر: دي ساسي طرائف (1: 49): وعند بوسييه: تقابضا في ذلك أي قبض البائع الثمن بعد تسلم المشتري السلعة.
انقبض. انقبض البطن: استمسك أصابه الإمساك وانقباض: انكماش. وانقباض البطن: قبض وإمساك، عقل البطن. (بوشر).
انقباض: ضيق تضايق. ويقال: انقباض النفس: أي ضيق النفس وتضايق النفس.
ففي طرائف دي ساسي (1: 242): وحين يقترب المسافر من المدينة يرى جدارا أسود كدر اللون وجوا مكفهرا فتنقبض نفسه وينفر انسه.
انقباض: لوعة، غم، ضيق الصدر. (بوشر). ففي بسام (3: 33و): لم يزل نافر النفس منقبض الأنس.
انقبض الرجل: اغتم، تكدر، أصبح مهموما مشغول البال قلقا.
ففي طرائف فريتاج (ص104) وحين سمع هذا البيت من الشعر وكان فألا سيئا وشؤما انقبض السلطان وتطير.
انقبض: وثق ب، ركن إلى، اتكل على. (بوشر).
منقبض: واثق بنفسه، متكل على نفسه، معتمد على نفسه. (بوشر).
منقبض في حاله: منكمش على ذاته. لا يبوح بأفكاره. (بوشر).
رجل منقبض في ذاته: منزو، منعزل، منفرد، بعيد عن الناس. (بوشر).
انقبض: ضد انبسط. ففي رياض النفوس (ص103 و): ثم سأله سؤال منبسط كيف حالكم يا أبا إسحاق فأجابه الشيخ جواب منقبض لأنه كان عارفا به.
وفي المقري (1: 847) كثير الضحك والانبساط بعيد الانقباض.
الانقباض: اعتزال الناس والبعد عنهم والانفراد والزهد في الدنيا، ففي العبدري (ص114 ق).
وكان هذا الرجل رحمه الله آية الزمان في التواضع وطلب الخمول والانقباض، وبعد هذا: كان إذا عرف موضعه انتقل عنه إلى موضع آخر لا يعرف.
وفي المقري (1: 817):
فلا تعذلوني في انقباضي فإنني ... رأيت جميع الشر في خلطة الناس
الانقباض: التعفف. ففي المقري (1: 117): فقدم له الأمير كأس نبيذ فاظهر الانقباض وقال يا سيدي ما شربتها قط. وفيه (3: 754): فقلت لها إن المعنى الذي دعوتك لأجله لا يصلح مع البكاء بل مع الأنس وانشراح الصدر وزوال الانقباض ورفع الخجل (1: 560، 566) وفي كتاب الخطيب (ص19 ق): غرب في الوقار ومال إلى الانقباض.
وفيه (ص23 و): من أهل الخير والعفاف والطهارة والانقباض. وفيه (ص23 ق): كان على طريقة مثلى من الصمت والسمت والانقباض. وفيه في كلامه من أحد القضاة: واستظهر بانقباض عافاه عن الهوادة فرضيت سيرته. وفيه تحرف بصناعة التوثيق على انقباض.
انقبض: قلل مطالبه. ففي حيان (ص67 ق). فخرج جميع البحريين نحو المرية ليلا فلما أشرفوا على المرية هابهم العلوج فانقبضوا والووا إلى المتاركة ودعوا إلى المفاداة والمبايعة.
انقبض إلى: أرى إلى المكان أمين. (أبو الوليد ص635).
انقبض عن فلان: تحاشاه وتجنبه وفارقه ولم يزره ورفض كل علاقة به.
ففي كتاب ابن الحارث (ص278): وكان سعيد بن حسان منقبضا عنه فقال له القاضي أبا عثمان مالك تنقبض عني فلا تأتيني فو الله ما أريد إلا الحق.
وفي رياض النفوس 86: وكان الطلبة ينقبضوا عني (ينقبضون عني) من اجل ذلك الزي فليس هو زي طلبة العلم وأهله. وفي المقري (1: 618): وكان رجلا تقيا منقبضا عن السلطان أراده على القضاء فأبى.
ويقال: انقبض من أيضا. ففي أماري (ص 615): ثم ظهروا على معتقده وقبح مذهبه فانقبض منه بعض ولازمه بعض. غير أن في مخطوطتنا. انقبض عنه بدل انقبض منه. وفي معجم فوك: انقبض من وانقبض عن: انصرف عنه وتركه.
انقبض عن فلان أو من فلان: اغتاظ منه وسخط عليه.
ففي كتاب محمد بن الحارث (ص234): ثم كتب لأحد أولاد عبد الملك- وتصرف معه تصرفا لطيفا ثم انقبض عنه وخرج حاجا.
وفي ألف ليلة: وقلب الباز الكأس مرة ثانية فانقبض الملك من الباز.
انقبض عن: تخلص من، افلت من. ففي كتاب الخطيب (ص49 ق): الانقباض عن الخدمة أي التخلص من خدمة السلطان واعتزال الخدمة و (بسبب تقواه). وفي (ص78 و): فتقاعد عند (عن) الخدمة واثر الانقباض.
انقبض عن: امتنع عن. ومنع عن (المقري 1: 472، تاريخ البربر 1: 232، 440).
انقبض: قبض، امسك. ففي النويري (الأندلس ص446): أرسل البازي على طائر فاقتبضه.
قبض: تقلص، انقباض، انكماش (الكالا).
قبض: لوعة، انقباض الصدر. (بوشر، المقدمة 3: 560 ألف ليلة 2: 122).
قبض: خاصية قابضة عقولة (ففي ابن العوام 1: 259): وثمر البلوط قابض فمتى أكله أكل وقبضه فيه أضربه ضررا شديدا (وهذا صواب العبارة وفقا لمخطوطتنا وبعد ذلك وإصلاحه).
وفي (1: 7): فإن كان قد ذهب قبضه. (باين سميث 1384).
قبض: تحصيل الضرائب، جباية الضرائب. (الكالا).
قبض الخارج عند أهل الرمل: شكل صورته.
قبض الداخل عند أهل الرمل: شكل صورته. (محيط المحيط).
قبضة: جمع الكف. (بوشر، همبرا ص4).
قبضة: والجمع قباض: قبضة. حفنة ملء الكف مقدار ما يمكن أن تحويه الكف إذا قضت على شيء. وحزمة. يقال مثلا: قباض من خشب وقباض زهر أي طلقة زهر، وقباض بقدونس أي باقة بقدونس وقباض أيضا حزمة، ربطة يقال: قباض كتان. (فوك، الكالا، بوشر، البكري ص38، أبو الوليد ص535). والجمع: قباضات (أبو الوليد ص535 رقم 20) وقبض وهي عنده (ص599). قبض.
قبضة: ما يمكن أن تحتويه اليدان مضمومتين معا ففي أماري ديب (ص4) وأما أمر القبضة التي تؤخذ من التجار وجرت بها العادة فقد موناها وأمرنا بلطفها.
وفي (ص6) منه: والقبضة التي تؤخذ من تجارتكم هي بيد واحدة لا زيادة عليها.
قبضة: مقياس القبضة وهو جمع كف الرجل مع الإبهام مرفوعا= 6.25 بوصة (لين عادات 2: 417) (و 1/ 6 من ذراع العامة، و 1/ 7 من ذراع الملك). (معجم الطرائف أبو الوليد ص267 رقم 86).
قبضة، والجمع قباض: مقبض، يد، نصاب وهو الجزء الذي يمسك به من آلة ما لاستعمالها. (فوك، الكالا، بوشر، همبرت ص 178)، (وفيه قبضة المحراث). الجريدة الآسيوية 1848، 2: 215، ألف ليلة 1: 27، 2: 28).
قبضة السكين (فسرت ب las caihas del cuchielle في مصطلح الفلك: سديم وهي نجوم بعيدة تظهر كأنها سحابة رقيقة. (ألف ليلة 1: 143).
قبضة السكين: نصاب السكين، يد السكين التي تمسك بها اليد، وقبضة السيف: مقبض السيف. (بوشر، الكالا).
قبضة: مقبض السيف، ومقبض الخنجر (بوشر).
قبضة: استيفاء الضرائب، تحصيل الضرائب (بوشر). قبضة: موضع يطالب فيه الدليل بمكافأة أو هدية (بركهارت نوبية ص43).
قبضة: علبة النقود. (همبرت ص203 جزائرية).
قبضان: ذكرت في معجم فريتاج ويجب أن تحذف. انظر: فليشر (معجم ص36).
قبوضة: قبض، إمساك البطن. (بوشر).
قباض. قوة قباضة: قوة عقول. (ابن البيطار 1: 13).
قبوض (رومانية= قبوط، وكبوت، وكبود، وكبوط). معطف، وهو معطف من الخرج واسع مع زينة من الذهب أو الفضة قي صدره قبوط (برجرن).
قابض، والجمع قباض: جابي الضرائب والرسوم. (بوشر، الكالا).
وفي كتاب الخطيب (ص187 ق): فأخذني الشرط وحملت (إلى) القابض بباب القنطرة فقالوا هذا من كتبته من أرباب الجالي بكذا وكذا دينار.
وفي صفة مصر (12: 92): (حين يرى العامل إنه عاجز عن القيام بالعمل المكلف به يحيل قسما من عمله إلى مندوبين يسمون كوباد (قباض) يستلمون الضرائب وينظمون الحسابات بصورة تجعل عملهم جزء من عمله).
قابض الأرواح: ملك الموت. (يوخ في مادة أبو).
قابض: ممسك البطن، عقول (باين سميث 1384).
تقبض: تسليم، تأدية، رد، إعادة. (الكالا) وفيه (تسليم= entrega) .
تقبيض: إيداع الدراهم في الخزانة. (بوشر).
مقبض، والجمع مقابض: عروة الآنية (فوك، الكالا، ابن جبير ص87 (=ابن بطوطة 1: 319).
مقبض: جاب، محصل. (رولاند).
مقبضة: موضع يطالب فيه الدليل بمكافأة أو هدية (بركهارت نوبية ص43).
مقبوض. مقبوض على: مغضوب على (فوك).
مقبوض: ريع، دخل، إيراد، حصيلة، وهما ما يستلم من الدراهم وغيرها.

قبض

1 قَبَضَهُ, (S, M, A, Mgh, Msb,) or قَبَضَهُ بِيَدِهِ, (O, K,) aor. ـِ (A, Msb, K,) inf. n. قَبْضٌ, (S, Msb,) He took it with his hand, (A, O, K,) by actual touch, or feel: (O:) or the former signifies he closed his hand upon it: (Lth:) [he grasped it; griped it; clutched it; seized it:] or he took it with the whole of his hand: (Bd, xx. 96:) or i. q. أَجَذَهُ [he took it in any manner: he took it with his hand: he took possession of it: and he received it]: (S, M, Mgh, Msb:) and قَبَضَ عَلَيْهِ, and بِهِ, (M,) or قَبَضَ عَلَيْهِ بِيَدَهِ, (A, Mgh, Msb, K,) aor. and inf. n. as above, (M,) he grasped it, clutched it, laid hold upon it, or seized it, with his hand; syn. أَمْسَكَهُ: (A, K:) or he seized it (أَنْحَى عَلَيْهِ) with the whole of his hand: (M:) or he closed, or contracted, his fingers upon it: (Mgh, Msb:) it is also said, by MF, that some assert قَبْضٌ to signify the “ taking with the ends of the fingers; ” but this is a mistranscription, for قَبْضٌ, with the unpointed ص. (TA [in which it is said, in another place in this art., that ↓ تَقْبِيضٌ has also this last signification; but this is evidently, in like manner, a mistranscription, for تَقْبِيضٌ.]) You say, قَبَضَ المَتَاعَ [He took, or received, the commodity, or the commodities, or goods]. (A.) And قَبَضَ مِنْهُ الدَّيْنَ [He took, or received, from him the debt]. (M, K, in art. قضى; &c.). And it is said in the Kur, [xx. 96,] فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ, (M,) and, accord. to an extraordinary reading, ↓ قَبِيضَةً, (B,) meaning [And I took a handful] of the dust from the footstep of the hoof of the horse of the messenger [Gabriel]: (IJ, M:) and ↓ إِقْتَبَضَ مِنْ أَتَرِهِ قَبْضَةً signifies the same as قَبَضَ: and قَبَصَ [q. v.] is [said to be] a dial. form thereof. (TA.) And you say, قَبَضَ الطَّائِرَ He collected, or comprehended, the bird in his grasp. (A.) And قَبَضَ عَلَى عُرْفِ الفَرَسِ [He grasped, or laid hold upon, the mane of the horse]. (A.) b2: It is also used metaphorically, to denote the having an absolute property in a thing, to dispose of it at pleasure, without respect to the hand; as in the phrase قَبَضْتُ الأَرْضَ, and الدَّارَ, (tropical:) I had, or took, or got, possession of the land, and of the house. (TA.) And [in like manner] it is said in a trad., يَقْبِضُ اللّٰهُ الأَرْضَ, and السَّمَآءَ, (assumed tropical:) God will comprehend, or collect together, [within his sole possession, (see قُبْضَةٌ,)] the earth, and the heaven. (TA.) [In like manner] you say also, قَبَضَ عَلَى غَرِيمِهِ (tropical:) [He arrested his debtor: used in this sense in the present day]. (A.) And قَبَضَ اللّٰهُ رُوحَهُ (tropical:) God took his soul. (TA.) And قَبَضَهُ اللّٰهُ (tropical:) God caused him to die. (Msb.) And قُبِضَ (tropical:) He (a man, S, M, A) died: (S M, A, * K:) and also (assumed tropical:) he (a sick man) was at the point of death; in the state of having his soul taken; in the agony of death. (L, TA.) and قَبَضْتُهُ عَنِ الأَمْرِ (assumed tropical:) I removed him from the thing, or affair. (Msb.) b3: قَبَضَهُ, aor. as above, (M, K,) and so the inf. n., (S, M, Mgh,) also signifies the (assumed tropical:) contr. of بَسَطَهُ; (S, * M, Mgh, * K;) and so ↓ قبّضهُ, (IAar, M,) inf. n. تَقْبِيضٌ. (TA.) [As such, (assumed tropical:) He contracted it; or drew it together.] You say, قَبَضَ رِجْلَهُ وَبَسَطَهَا (tropical:) [He contracted his leg, and extended it]. (A.) And قَبَضَ كَفَّهُ [He clenched his hand]. (S, Mgh, Msb, K, in art. برجم.). And قَبَضَ يَدَهُ عَنْهُ (assumed tropical:) [He drew in his hand from it: or] he refrained from laying hold upon it. (K.) Whence the saying in the Kur, [ix. 68,] وَيَقْبِضُونَ أَيْدِيَهُمْ, meaning (assumed tropical:) [And they draw in their hands, or refrain,] from expenditure, or from paying the [poor-rate called] زَكَاة. (TA.) You say also, جَنَاحَهُ ↓ قبّض (assumed tropical:) He (a bird) contracted his wing: (M:) or قَبَضَ, or قَبَضَ جَنَاحَهُ, (assumed tropical:) he contracted his wing to fly. (TA.) And hence, (TA,) قَبَضَ, aor. as above; (S, K;) or قَبُضَ (M;) [or both;] inf. n. [of the former]

قَبْضٌ (S, K,) and [of the latter, as indicated in the M,] قَبَاضَةٌ (S, M, A, K) and قَبَاضٌ; (M;) (tropical:) He (a bird, S, K, and a horse, A, and a man, S, or other [animal], K,) was quick, (S, M, A, K,) in flight, or in going or pace. (K.) يَقْبِضْنَ, said of birds, in the Kur, [lxvii. 19,] is [said to be] an ex. of this signification. (S, K. *) Yousay also, قَبَضَتِ الإِبِلُ (tropical:) The camels were quick in their pace; at every spring therein, putting their legs together. (A.) And ↓ إِنْقَبَضَ (tropical:) He, or it, (a company of men, M,) went, or journeyed, and was quick. (Lth, M, K.) And فِى فُلَانٌ ↓ إِنْقَبَضَ حَاجَتِهِ (tropical:) Such a one was quick, and light, or active, in accomplishing his want. (A.) and قَبْضٌ also signifies i. q. نَزْوٌ (assumed tropical:) [The act of leaping, &c.]. (TA.) b4: [Also, as contr. of بَسَطَهُ,] (assumed tropical:) He collected it together. (Az.) And hence, (Az,) قَبَضَ الإِبِلَ, (Az, M,) aor. ـِ inf. n. قَبْضٌ (Az, S, M) (assumed tropical:) He drove (Az, S, M) the camels violently, or roughly, (Az, M.) or quickly: (S:) because the driver collects them together, when he desires to drive them; for when they disperse themselves from him, the driving of them is difficult: (Az, TA:) and بِهَا ↓ إِنْقَبَضَ [signifies the same, or, agreeably with an explanation given above, (tropical:) he went quickly with them]. (M.) and العَيْرُ يَقْبِضُ عَانَتَهُ (assumed tropical:) The he-ass drives away his she-ass. (M.) b5: [As such also,] قَبَضَهُ; (A;) and ↓ قبّضهُ, (S, M, K,) inf. n. تَقْبِيضٌ; (S;) (tropical:) He, or it, drew it, collected it, or gathered it, together; contracted it, shrank it, or wrinkled it. (S, M, A, * K.) You say, قَبَضَ وَجْهَهُ (tropical:) He, or it, contracted, or wrinkled, his face]. (A.) And قَبَضَتِ النَّارُ الجِلْدَةَ (tropical:) [The fire contracted, shrank, or shrivelled, the piece of skin]. (A.) And ↓ قَبَّضَ مَا بَيْنِ عَيْنَيْهِ (assumed tropical:) He contracted, or wrinkled, the part between his eyes. (M, TA.) And ↓ يَوْمٌ يُقَبِّضُ مَا بَيْنَ العَيْنَيْنِ (assumed tropical:) [A day that contracts, or wrinkles, the part between the eyes]; a metonymical phrase, denoting vehemence of fear, or of war. (M, TA. *) And in like manner you say, الحَشَى ↓ يَوْمٌ يُقَبِّضُ (assumed tropical:) [A day that contracts the bowels]. (M.) [And hence قَبَضَ, aor. and inf. n. as first mentioned, (assumed tropical:) It (a medicine, or food, &c.,) astringed, or constipated. And (assumed tropical:) It (food) was astringent in taste; as also ↓ تَقَبَّضَ.] b6: As such also, قَبَضَهُ, signifies (assumed tropical:) He straitened it; scanted it; made it scanty. (Msb, TA.) You say, قَبَضَ اللّٰهُ الرِزْقَ, aor. and inf. n. as first mentioned, (assumed tropical:) God straitened, scanted, or made scanty, the means of subsistence. (Msb.) And it is said in the Kur, [ii. 246,] وَاللّٰهُ يَقْبِضُ وَيَبْسُطُ (assumed tropical:) And God straitens, or scants, or makes scanty, the means of subsistence, to some, (Bd, Msb, * TA, *) or withholds the means of subsistence from whom He will, (Jel,) and amplifies, enlarges, or makes ample or plentiful, the same, (Bd, Msb, Jel, TA,) to some, (Bd, TA,) or to whom He will. (Jel.) b7: [As such also, (assumed tropical:) He abridged his liberty.] You say, فُلَانٌ يَبْسُطُ غَبِيدَهُ ثُمَّ يَقْبِضُهُمْ (tropical:) [Such a one enlarges the liberty of his slaves; then abridges their liberty]. (A.) b8: [As such also, (tropical:) He, or it, contracted his heart; i. e. distressed him; grieved him.] You say, إِنَّهُ يَقْبِضُنِى مَا يَقْبِضُكَ وَيَبْسُطُنِى مَا يَبْسُطُكَ (tropical:) Verily what distresses thee, or grieves thee, distresses, or grieves, me; and what rejoices thee rejoices me]. (A.) [And it is related in a trad., that Mohammad said, فَاطِمَةُ مِنِّى

يَقْبِضُنِى مَا قَبَضَهَا وَيَبْسُطُنِى مَا بَسَطَهاَ (tropical:) [Fátimeh is as though she were a part of me: what hath distressed her, or grieved her, distresses, or grieves, me; and what hath rejoiced her rejoices me]. (TA.) Or the phrase إِنَّهُ لَيَقْبِضُنِى مَا قَبَضَكَ, mentioned by Lth, means (assumed tropical:) Verily what hath annoyed and angered thee annoys and angers me. (Az, TA.) قَبْضٌ and بَسْطٌ are terms applied by the investigators of truth among the Soofees to two contrary states of the heart, from both of which it is seldom or never free: the former being an affection of the heart withholding it from dilatation and joy; whether the cause thereof be known, as the remembrance of a sin or an offence, or of an omission, or be not known; and some of them make other divisions thereof. (TA.) [In like manner] you say also, عَنَّا فَمَا قَبَضَكَ ↓ اِنْقَبَضْتُ (tropical:) [Thou shrankest from us: and what made thee to shrink?]. (A.) b9: [As such also, (tropical:) He, or it, made him close-fisted, tenacious, or niggardly.] You say, الخَيْرُ يَقْبِضُهُ وَالشَّرُّ يَبْسُطُهُ (tropical:) [Wealth makes him close-fisted, tenacious, or niggardly; and poverty makes him open-handed, liberal, or generous]. (A.) 2 قَبَّضَ see a remark appended to the first sentence in this art. : b2: see also فَبَضَهُ as contr. of بَسَطَهُ, in six places. b3: قَبَّضَهُ المَالَ, (S, * M, K, *) or المَتَاعَ, (A,) inf. n. تَقْبِيضٌ, (S, K,) He gave to him, (S, M, K,) in his grasp, or possession, (K,) i. e. to him who should receive it, (S,) the property, (S, M,) or commodity, or commodities, or goods; (A;) i. e. he transferred it to his possession; (TA;) [lit. he made him to take it, to take it with his hand, to grasp it, or to receive it;] as also إِيَّاهُ ↓ أَقْبَضَهُ. (A.) 3 قابضهُ, inf. n. مُقَابَضَةٌ (Az, A) and قِبَاضٌ, (Er-Rághib, TA in art. شرى,) He bartered, or exchanged commodities, with him. (Az, in TA, art, خوص.) [See also قَايَضَهُ.]4 اقبضهُ المَتَاعَ [or المَالَ]: see 2.

A2: القبضهُ He put, or made, a handle to it, (S, M, A, K,) namely a knife, (S, M, A,) and a sword. (S, K.) 5 تقبّض quasi-pass. of قَبَّضَهُ as contr. of بَسَطَهُ; (M;) as also ↓ اِنْقَبَضَ is of قَبَضَهُ in the same sense, (S, * M, K, *) being contr. of اِنْبَسَطَ. (S, K.) [As such,] both signify (assumed tropical:) It became drawn, collected, or gathered, together; or it drew, collected, or gathered, itself together; or contracted; or shrank; syn. of the former, تَجَمَّعَ; (TA;) and of the latter, اِنْضَمَّ [which also signifies it became drawn and joined, or adjoined, to another thing; &c.]. (O, K.) So the latter signifies in the phrase فِى حَاجَتِى ↓ انقبض (assumed tropical:) [It became comprised in, or adjoined to, the object of my want]. (O.) b2: [As such also,] the former signifies (tropical:) It (a man's face, A, or the part between the eyes, M,) became contracted, or wrinkled; (M, A; *) and in like manner a piece of skin, in, or upon, a fire; meaning it became contracted, shrunken, or shrivelled; it shrank: (so in different copies of the S:) or it (skin, K, or the skin of a man, TA) became contracted, or shrunken; (K, TA;) and so an old man. (A.) b3: [As such also,] تَقبّض عَنْهُ (tropical:) He shrank, or shrank with aversion, from him, or it; (S, M, A, K;) as also عَنْهُ ↓ اِنْقَبَضَ: (A:) [see an ex. of the latter near the end of 1.] ↓ الاِنْقِبَاضُ عَنِ النَّاسِ also signifies (assumed tropical:) The withdrawing, removing, or retiring, from men. (TA.) and عَنِ الأَمْرِ ↓ اِنْقَبَضَ (assumed tropical:) He removed, or became removed, from the thing, or affair. (Msb.) b4: تقبّض عَلَى الأَمْرِ (tropical:) He paused, or waited, at the thing, or affair; syn. تَوَقَّفَ. (M, A.) b5: تقبّض

إِلَيْهِ (assumed tropical:) He leaped, or sprang, towards him. (Sgh, K.) b6: See also 1; last third of the paragraph.6 تقابض المُتَيَايِعَانِ [The two parties in an affair of traffic bartered, or exchanged commodities, each with the other: see 3]. (A.) 7 انقبض It (a thing) became مَقْبُوض [meaning taken, taken with the hand, grasped, or received]. (S.) b2: See also 5, in six places. b3: And see 1, in three places, about the middle of the paragraph.8 اقتبضهُ لِنَفْسِهِ [He took it, took it with his hand, grasped it, clutched it, seized it, took possession of it, or received it, for himself]. (A.) See an ex. in 1, before the first break in the paragraph.

قَبْضٌ The act of taking, taking with the hand; [grasping; clutching; seizing;] taking possession of; or receiving. (S, Msb.) b2: And [hence], Possession; (S, TA;) as also ↓ قَبْضَةٌ: (S, M, Mgh, Msb, TA:) or the latter is a n. un. [signifying an act of taking, or taking with the hand; a grasp; a seizure; &c.]. (TA.) You say, صَارَ الشَّىْءُ فِى

قَبْضِكَ, and ↓ قَبْضَتِكَ, The thing became in thy possession. (S, M. *) And هٰذِهِ الدَّارُ فِى قَبْضِى, (TA,) and ↓ قَبْضَتِى, (M, TA,) This house is in my possession; (M, TA;) like as you say, فِى يَدَى. (TA.) قَبَضٌ i. q. مَقْبُوضٌ; (Mgh, K;) like هَدَمٌ in the sense of مَهْدُومٌ, and نَفَضٌ in the sense of مَنْفُوضٌ; (TA;) meaning What is taken, of articles of property (S, M) of people: (S:) what is collected, (Lth,) or taken and collected, (Mgh,) of spoils, before they are divided. (Lth, Mgh.) You say, دَخَلَ مَالُ فُلَانٍ فِى القَبَضِ The property of such a one entered into what was taken of the articles of property of the people. (S.) And إِطْرَحَهُ فِى

القَبَضِ (A, Mgh) Throw thou it among the things that have been taken: (Mgh:) said to Saad Ibn-Abee- Wakkás, when he slew Sa'eed Ibn-El-'Ás, and took his sword: so in a trad. (TA.) and in another trad. it is said, جُعِلَ سَلْمَانُ عَلَى قَبَضٍ

Selmán was set over spoils that were taken and yet undivided, to guard and divide them. (Mgh.) قَبْضَةٌ: [pl. قَبَضَاتٌ:] see قَبْضٌ, in three places. b2: See also قُبْضَةٌ, in four places. b3: And see مَقْبِضٌ. b4: Also, [The measure of a man's fist, from side to side;] four finger-breadths; (Mgh, Msb, voce جَرِيبٌ;) the sixth part of the common ذِرَاع [or cubit: but in the present day, the measure of a man's fist with the thumb erect; which is about six inches and a quarter]: pl. قَبَضَاتٌ. (Mgh, Msb, vocibus ذِرَاعٌ and جَرِيبٌ.) قُبْضَةٌ (S, A, Mgh, Msb, K) [A handful;] what one takes with the hand, or grasps; (S, K;) مِنْ كَذَا [of such a thing]; (Mgh;) as, for instance, مِنْ سَوِيقٍ [of meal of parched barley]; (S;) or مِنْ تَمْرٍ [of dates]; (S, A, Msb;) i. e. كَفّاً; (S;) as also ↓ قَبْضَةٌ; (S, M, A, K;) but the former is the more common; (S, K;) and ↓ قَبِيضَةٌ: (B:) or the first is a subst. in the sense of مَقْبُوضٌ, and the second is a n. un.: (TA:) the pl. of the first is قُبَضٌ. (TA.) You say also, كَفِّى ↓ هٰذَا قَبْضَةُ This is the quantity that my hand grasps. (M.) See two other exs. of the second word, and an ex. of the third, in 1, before the first break in the paragraph. It is also said in the Kur, [xxxix. 67,] وَالْأَرْضُ جَمِيعًا يَوْمَ القِيَامَةِ ↓ قَبْضَتُهُ, i. e. قُبْضَتُهُ, for قَبْضَةٌ is an inf. n. [of un.] used as a subst., or is for ذَاتُ قَبْضَةٍ, (Bd,) and the literal signification is, [And the earth altogether shall be] his handful [on the day of resurrection]; (Bd, Jel;) meaning in his possession (Jel, TA) alone, (TA,) and at his free and absolute disposal: (Jel:) Th says, that this is like the phrase هٰذِهِ الدَّارُ فِى قَبْضَتِى, meaning as explained above, voce قَبْضٌ; but this opinion is not valid:) (M:) another reading is ↓ قَبْضَتَهُ, in the accus. case, (M, Bd,) as an adv. n.; that which is determinate being thus likened to what is vague; (Bd;) and this is allowed by some of the grammarians; but it is not allowed by any one of the grammarians of El-Basrah. (M.) It is also said, in the trad. of Bilál and the dates, فَجَعَلَ يَجِىْءُ بِهِ قُبَضًا قُبَضًا [And he set about bringing them (the pronoun referring to التَّمْر the dates) handfuls by handfuls]. (TA.) قُبَضَةٌ, (K,) or قُبَضَةٌ رُفَضَةٌ, (S, M, A, TA,) to this latter, not to the former alone, the following explanation applies, (TA,) A man who lays hold upon a thing, and then leaves it without delay. (S, M, A, K.) And the former, A pastor who draws his sheep or goats together, not going far and wide in pasturing them: (S:) or who manages well (A, K) for his sheep or goats, (K,) or for his beasts, collecting them together, and, when he finds a place of pasture, spreads them abroad: (A:) and the latter, a pastor who manages well, and is gentle with his pasturing beasts, collecting them together and driving them, when their place of pasturage becomes wanting in herbage, and, when they light upon a piece of herbage, leaves them to spread abroad and pasture at pleasure: (Az, TA:) or who collects together his camels, and drives them until he brings them whithersoever he will. (M.) [See also art. رفض.]

قَبِيضٌ: see قَابِضٌ, in three places.

قَبِيضَةٌ: see قُبْضَةٌ, in two places.

قَبَّاضٌ: see قَابِض; each in two places.

قَبَّاضَةٌ: see قَابِضٌ; each in two places.

قَابِضٌ Taking with the hand: [or in any manner: taking possession of: receiving: (see 1:)] grasping, clutching, or seizing, with the hand: and in like manner, [but in an intensive sense,] ↓ قَبَّاضٌ: (K:) or the latter is of the dial. of the people of El-Medeeneh, applied to him who [grasps or] collects everything: (Aboo-'Othmán El-Mázinee:) and ↓ قبَّاضَةٌ [which is doubly intensive]; (K;) the ة in this last not denoting the fem. gender. (TA.) قَابِضُ الأَرْوَاحِ [(tropical:) The taker of the souls] is an appellation of [the Angel of Death,] 'Izrá-eel, or 'Azrá-eel. (TA.) And القَابِضُ, one of the names of God, signifies (tropical:) The Withholder [or Straitener or Scanter] of the means of subsistence, and of other things, from his servants, by his graciousness and his wisdom: and the Taker of souls, at the time of death. (TA.) b2: A bird (assumed tropical:) contracting his wing to fly. (TA.) And hence, (TA,) قَابِضٌ (S, K) and ↓ قَبِيضٌ (S, A, K) A bird, (K,) or horse, (A,) or other [animal], (K,) (tropical:) quick (A, K) in flight, or in going or pace: (K:) or a man (assumed tropical:) light, or active, and quick: (S:) and [hence, app.,] the latter also signifies (assumed tropical:) an intelligent man, who keeps, or adheres, to his art, or work. (Ibn-'Abbád, K.) And الشَّدِّ ↓ قَبِيضُ A horse, (S, K, in [some of] the copies of the K “ a man,” which is a mistake, though it seems to be also applied to a man, TA,) or a beast of carriage, (L,) (assumed tropical:) quick in the shifting of the legs from place to place [in running]. (S, L, K.) b3: A camel-driver (assumed tropical:) driving quickly; a quick driver; and in like manner, [but in an intensive sense,] ↓ قَبَّاضٌ, and [in a doubly intensive sense] ↓ قَبَّاضَةٌ: (S:) or the last signifies (assumed tropical:) driving away vehemently; the ة denoting intensiveness; and is applied to an ass driving away his she-ass, and to a camel-driver. (M.) [See an ex. of the first, voce عَائِضً, in art. عوض.] b4: [Applied to medicine, food, &c., (assumed tropical:) Astringent, or constipating.]

مَقْبَضٌ A place of taking, taking with the hand, [grasping, clutching, seizing,] or receiving: extr. [in form, for by rule it should be مَقْبِضٌ]. (M.) See also what next follows.

مَقْبِضٌ (S, M, A, Mgh, Msb, K) and ↓ مَقْبَضٌ, (Lth, M, Msb, K,) but the former is the more common and the better known, (Lth,) and ↓ مِقْبَضٌ, (M, K,) and with ة, (K,) i. e. ↓ مَقْبِضَةٌ, and ↓ مِقْبَضَةٌ, (M,) The handle; or part where it is grasped, (S, M, A, * Mgh, * Msb, K,) by the hand, (Msb,) or with the whole hand; (S;) of a sword, (S, A, Mgh, Msb, K,) and ↓ قَبْضَةٌ is said to signify the same; (TA;) or of a knife, (M, A,) and of a bow, (S, A,) and of a whip, (A,) &c., (K,) or of anything: (M:) or ↓ مَقْبِضَةٌ or ↓ مِقْبَضَةٌ signifies the place of the hand of a spear or spear-shaft: (ISh:) pl. مَقَابِضُ. (A.) مِقْبَضٌ: see مَقْبَضٌ.

مَقْبِضَةٌ and مِقْبَضَةٌ: see مَقْبِضٌ, in two places.

مَقْبُوضٌ pass. part. n. of قَبَضَهُ. See قَبَضٌ, and قُبْضَةٌ. b2: (tropical:) Taken to the mercy of God; (A;) dead. (S.) مُتَقَبِّضٌ: see what next follows.

مُنْقَبِّضٌ, (O, TS,) or ↓ مَتَقَبِّضٌ, (K,) A lion prepared to spring: (K:) or a lion drawn together: and one prepared to spring: (O, TA:) but the conjunction should rather be omitted. (TA.)

ظفر

1 ظَفَرَهُ: see 2.

A2: [See also ظَفَرٌ. b2: ] ظَفِرَتْ عَيْنُهُ, (T, S, O, K,) aor. ـَ inf. n. ظَفَرٌ (S, O) and ظَفَارَةٌ; (O;) and, as some say, ظُفِرَت; (T;) His eye had what is termed a ظَفَرَة or ظُفْر. (T, S, O, K.) b3: And ظُفِرَ He (a man) had upon his eye what is termed a ظَفَرَة or ظُفْر. (T, O, K.) A3: ظَفِرَ, aor. ـَ (Msb,) inf. n. ظَفَرٌ, He attained, got, got possession of, or acquired, what he desired, or sough: (Lth, * S, * M, * A, * Msb, K: *) he succeeded, or was successful: (Msb:) he won, was victorious, or gained the victory: (Lth, T:) and ↓ اِظَّفَرَ [originally اِظْتَفَرَ] signifies the same as ظَفِرَ. (S.) You say, ظَفِرَ بِهِ and عَلَيْهِ, and ظَفِرَهُ, He attained it, got it, got possession of it, or acquired it; (M, K;) and in like manner ↓ اِظَّفَرَ, of the measure اِفْتَعَلَ. (K.) And ظَفِرْتُ بِالضَّالَّةِ I found the stray, or lost beast. (Msb.) and ظَفِرَ بِعَدُوِّهِ (S, A, Msb) and عَلَيْهِ, (Akh, S, A,) and ظَفِرَهُ, (S,) He gained the victory, or mastery, over his enemy; he overcame him. (S, * A, Msb. *) b2: [Hence,] ظَفِرَتِ النَّاقَةُ لَقَحًا (tropical:) The she-camel took, or received, impregnation. (A, TA.) And مَا ظَفِرَتْكَ عَيْنِى (Az, T, S, A, K) مُنْذُ حِينٍ (Az, T) or مُنْذُ زَمَانٍِ (S, A) (tropical:) My eye hath not seen thee [for some time]: (Az, T, S, A, K:) like مَا أَخَذَتْكَ. (Az, T.) A4: [ظَفَرَ in the dial. of Himyer is said by Freytag, on the authority of the Kitáb el-Addád, to signify He sat.]2 ظفّر فِيهِ, (A, K,) inf. n. تَظْفِيرٌ, (S,) He inserted his nail into it; (S, A, K;) namely, an apple, and the like, (S, K,) a cucumber, and a melon: (A:) and [in like manner] ↓ اِظَّفَرَ, of the measure اِفْتَعَلَ, he stuck, or fixed, his nail [into a thing]; (S, K, TA;) and so اِطَّفَرَ, with the unpointed ط. (TA.) You say, ظفّر فُلَانٌ فِى وَجْهِ فُلَانٍ Such a one stuck his nail into the flesh of the face of such a one, and wounded it. (TA.) and نَيَّبَ فِى لَحْمِهِ وَظَفَّرَ He stuck his dog-tooth and his nail into his flesh, and wounded it. (A.) and ظفّر فُلَانٌ فِى كَذَا وَنَيَّبَ (tropical:) Such a one clung to, caught to, or took fast hold upon, such a thing. (A in art. نيب.) Also ظفّرهُ; and ↓ ظَفَرَهُ, aor. ـِ (M, K;) and ↓ اِظَّفَرَهُ, in the K erroneously written أَظْفَرَهُ; (TA;) He stuck his nail into his face; (M, K;) and so اِطَّفَرَهُ, with ط. (TA.) And ظفّرهُ [He clawed it;] he stuck his nail into it, (namely, anything,) and broke it, or made a mark [or scratch] upon it. (M.) And ↓ اِظَّفَرَ الصَّقْرُ الطَّائِرَ The hawk seized the bird with his talons. (K.) b2: ظفّر said of بَقْل [or herbs, or leguminous plants,] (tropical:) They put forth what resembled the أَظْفَار [or talons] of the bird. (M, TA.) And said of the عَرْفَج, (K, TA,) and of the أَرْطَى, (TA,) (tropical:) It put forth what resembled أَظْفَار, (K, TA,) when it put forth its [leaves termed] خُوص. (TA.) And said of the نَصِىّ, and of the وَشِيج, and of the بَرْدِىّ, and of the ثُمَام, and of the صِلِّيَان, and of the غَرَز, and of هَدَب, (tropical:) It, or they, put forth yellow shoots, resembling the ظُفُر [or talon], which are the خُوص thereof, that come forth therefrom having a dustcoloured flower. (M, TA.) [Or,] said of a plant, (Ks, T, S,) inf. n. as above, (Ks, T,) (assumed tropical:) It came forth; (Ks, T;) from الأَظْفَار: (T:) or it came forth of the measure of the ظُفْر [or nail]. (S.) And ظفّرت الأَرْضُ (assumed tropical:) The land put forth plants, or herbage, that might be uprooted (يُمْكِنُ احْتِفَاؤُهُ, so in the M, in the K احْتِفَارُهُ,) with the nail, (M,) or with the fingers. (K.) b3: ظفّر ثَوْبَهُ, (M, and so in a copy of the K,) inf. n. as above, (K,) (assumed tropical:) He perfumed his garment (M, and thus in that copy of the K) with what is termed ظُفْر: (M:) or ظفّر ثَوْبَهُ بِالأَظْفَارِ he perfumed his garment with what are termed أَظْفَار. (So accord. to other copies of the K.) b4: And ظفّر الجِلْدَ, (K,) or ظَفَّرْتُ الجِلْدَ, (M,) (assumed tropical:) He, (K,) or I, (M,) rubbed the skin in order that its أَظْفَار (M, K) which means its creased parts (M) might become smooth. (M, K.) A2: ظفّرهُ also signifies, and so ↓ اظفرهُ, [He caused him to attain, get, get possession of, or acquire, what he desired, or sought: he caused him to succeed, or to be successful: and] He (God) caused him to be victorious, to gain the victory, or to overcome. (A.) You say, ظفّرهُ بِهِ (S, M) and عَلَيْهِ, (M, TA,) inf. n. as above; (S;) and به ↓ اظفرهُ (S, M, Msb) and عليه; (M, Msb;) He (God, S, M, or a man, Msb) caused him to gain the victory over him, or to overcome him, (M, Msb,) namely, his enemy. (S, Msb.) b2: And ظفّرهُ عَلَيْهِ He declared him to have overcome him: said of one who has been asked which of two persons had overcome. (T.) b3: And ظفّرهُ, (M, K,) inf. n. as above, (K,) He prayed for him that he might attain what he desired, or sought; or that he might be successful, or victorious. (M, K.) 4 أَظْفَرَ see the next preceding paragraph, latter part, in two places.6 تظافروا عَلَيْهِ and تضافروا and تظاهروا all signify the same; so says Ibn-Buzurj; (T, TA;) explaining the meaning to be, They leagued together, and aided one another, against him; i. e. عَلَى فُلَانٍ [against such a one]: (TA in art. ضفر:) the first of these has been said to be incorrect; but it is mentioned also by Sgh, as syn. with the third; and by Ibn-Málik, among words that are with ض and with ظ. (TA in the present art.) 8 إِظْتَفَرَ see 2, in three places: A2: and see also 1, in two places.

ظَفْرٌ: see the next paragraph.

ظُفْرٌ (T, S, M, A, Msb, K, &c.) and ↓ ظُفُرٌ, (Msb, K,) which latter is the most chaste form, and the form adopted by the seven readers in the Kur vi. 147, and the former is a contraction of this, [but is the most common form,] (Msb,) and ↓ ظِفْرٌ, which is extr., (M, Msb, K,) and disallowed by IDrd, (O,) and ↓ ظِفِرٌ, which is also extr., (Msb,) and ↓ أُظْفُورٌ, (T, M, A, Msb, K,) which is erroneously mentioned in the S as a pl. of ظُفْرٌ, (Sgh, Msb, K,) by an anticipation of the pen; (Msb;) or, accord. to MF, it si said in most of the copies of the S, (but this is not the case,) ظُفْرٌ has for its pl. أَظْفَارٌ; and أُظْفُورٌ [has for its pl.] أَظَافِيرُ; (TA;) [and this, being the reading in most of the copies of the S seen by MF, is probably what J wrote;] A certain wellknown thing; (M;) [i. e. a nail; and a talon, or claw;] pertaining to a human being, (M, Ibn-Es-Seed, Msb, K,) and to others; (M, K;) to the beasts and birds mentioned in the next following sentence, [as well as to man,] accord. to the authorities there cited; (TA;) and to every ruminant, as syn. with ظِلْفٌ [i. e. a cloven hoof]: (T and M in art. ظلف:) or to a beast, or bird, that does not prey; [as well as to man;] that of such as preys being termed مِخْلَبٌ: (M:) [and in the present day applied also to the spur of a cock:] it is of the masc. gender: (Lh, M, Msb:) the pl. (of ظُفْرٌ, S, M, Msb, &c.) is أَظْفَارٌ (S, M, Msb, K, &c.) and sometimes أَظْفُرٌ, (Msb,) [both of which are pls. of pauc., but the former is used as a pl. of mult. also,]. and (of أُظْفُورٌ, M, Msb, or of أَظْفَارٌ, and therefore a pl. pl., M) أَظَافِيرُ: (M, Msb, K:) that ↓ أُظْفُورٌ is a sing. [and not like أُبْقُورٌ which is a quasi-pl. n.] is shown by the saying of a poet, مَا بَيْنَ لُقْمَتِهَا الأُولَى إِذَا انْحَدَرَتْ وَبَيْنَ أُخْرَى تَلِيهَا قِيسُ أُظْفُورِ (K) or قِيدُ أُظْفُورِ (Msb) [i. e. What is between her first morsel, when it descends into her throat, and another that follows it, is the measure of a finger-nail]: or, as some relate it, إِذَا ازْدَرَدَتْ [when she swallows]; and it is thus cited [in the T and] in the “ Basáïr ” of the author of the K. (TA.) The phrase كُلَّ ذِى ظُفُرٍ in the Kur vi. 147 comprises camels and ostriches; (so in the T and TS and L; but in the K, الأَنْعَام is erroneously put for النَّعَام; TA;) because their مَنَاسِم are like أَظْفَار to them: (T, K, TA:) I'Ab says that it comprises camels; and also ostriches, because they have nails like camels: or any bird that has a مِخْلَب, and any beast that has a solid hoof: or, accord. to Mujáhid and Katádeh, every beast and bird that has not divided toes; as the camel and ostrich and goose and duck. (TA.) b2: [Hence,] الأَظْفَارُ is the name of (assumed tropical:) Certain small stars; (S;) certain stars before النَّسْر [meaning النَّسْر الوَاقِع i. e. the star a of Lyra: app. because regarded as the talons of the نسر]: (K:) or a certain dim star in الشَّلْيَاق [q. v., i. e. the constellation Lyra]. (Kzw.) b3: [Hence also,] إِنَّهُ لَكَلِيلُ الظُّفْرِ, (T,) or إِنَّهُ لَمَقْلُومُ الظُّفْرِ, (TA,) (tropical:) Verily he is one who does not slay or wound an enemy: (T, TA:) and إِنَّهُ مَقْلُومُ الظُّفْرِ عَنْ أَذَى

النَّاسِ (tropical:) Verily he is one who does little hurt to mankind. (T, A, TA.) And هُوَ كَلِيلُ الظُّفْرِ (tropical:) He is weak, or abject, or despicable; (T, S, K, TA;) said of a man; (K, TA;) or so مُقَلَّمُ الظُّفْرِ: (K: [in the TA, as from the K, مُقَلَّمُ الأَظْفَارِ:]) or (tropical:) he is sick, or diseased. (A.) And بِهِ ظُفْرٌ مِنْ مَرَضٍ (tropical:) [app. meaning In him is an evil result of a disease, that has clung to him]. (A, TA. [In the A, this immediately follows what here next precedes it; and is immediately followed by the words وَذُبَابٌ ظَفِرَ مِنْهُ, which seem to be added by way of explanation; thus in my copy; but I think that ظَفِرَ مِنْهُ here is a mistake for ظَفَّرَ فِيهِ, and have assumed this to be the case in rendering the phrase.]) b4: And قَرَّحْتُهُ مِنْ ظُفْرِهِ إِلَى شُفْرِهِ (tropical:) [lit. I wounded him much, from his nail to the edge of his eyelid; but mentioned as tropical; app. meaning from toe to head]; like as one says, مِنْ قَرْنِهِ. (A.) b5: And مَا بَالدَّارِ ظُفْرٌ, (K,) or ما بالدار ظُفْرٌ وَلَا شُفْرٌ, (A, O,) (tropical:) There is not in the house any one. (A, O, K.) And مَا تَرَكَتِ السَّنَةُ ظُفْرًا وَلَا شُفْرًا (tropical:) The year of drought left not anything: and sometimes they said شَفْرًا, with fet-h, and in this case they said ↓ ظَفْرًا, for assimilation. (A in art. شفر.) And رَأَيْتُهُ بِظُفْرِهِ (tropical:) I saw him himself. (O, K, TA.) b6: ظُفْرُ النَّسْرِ is the name of (assumed tropical:) A certain plant, (K, TA,) resembling what is [properly] thus termed [i. e. the talon of the vulture]. (TA.) And ظُفْرُ القِطِّ is the name of (assumed tropical:) Another plant. (K, TA.) b7: And الظُّفْرُ, (M,) or الأَظْفَارُ, (T, M, A, Mgh, O, K, &c.,) for this word in the sense here following has no sing. (T, M, O, K) accord. to the author of the 'Eyn, (M,) but sometimes one said وَاحِدَةٌ ↓ أَظْفَارَةٌ, which is not allowable by rule, and made the pl. of this to be أَظَافِيرُ, (T, O, K, * [mentioned in the M as a pl. of الظُّفْرُ,]) though, if they formed a sing. from it, it should be ظُفْرٌ, (T, O, K,) signifies (tropical:) A certain odoriferous substance, (T, Mgh, O, K,) or a sort thereof, (M,) [i. e. unguis odoratus, (called in the present day ظُفْرُ الطِّيبِ and ظُفْرُ العِفْرِيتِ,) or ungues odorati,] black, (T, M, O,) resembling a ظُفْر [or nail] (T, M, Mgh, O, K) of a man (M) pulled out (in the M and O and K مُقْتُلَف, and in the T مُقَلَّف,) from the root thereof, (T, M, O, K, [but in the M, the words which I have rendered “ pulled out ” &c. immediately follow the words ضَرْبٌ مِنَ العِطْرِ

أَسْوَدُ,]) or resembling the أَظْفَار [or finger-nails], (A,) and put into دُخْتَة [or incense]: (T, M, O:) and, accord. to the K, ↓ ظَفَارٌ, sometimes imperfectly decl., i. e. ↓ ظَفَارُ, signifies the same; but this is very strange, for [SM says] I have referred to the M and T and O and other lexicons without finding them to have mentioned in this sense any term but الأَظْفَارُ or الظُّفْرُ: accord. to the “ Minháj,” أَظْفَارُ الطِّيبِ are pieces of an odoriferous substance resembling the أَظْفَار [properly so called]; they are said by [the Arabic translator of] Dioscorides to be of the nature of the shards of shells, [so I render مِنْ جِنْسِ أَخْزَافِ الصَّدَفِ, supposing اخزاف to be here used tropically,] found in an island of the Sea of India where is the سُنْبُل [or spikenard], a sort whereof is [called] قُلْزُمِىّ [i. e. of El-Kulzum], and another which is [called]

بَابِلِىّ [i. e. of Bábil], black and small, and the best is that which inclines to whiteness, which drifts to El-Yemen and El-Bahreyn. (TA.) [Forskål, in his “ Descr. Animalium ” &c., mentions what here follows, among the animal substances of the materia medica of Cairo, in page 143: “ Unguis odoratus. (Opercula Cochl.) Dofr el afrît, ضفر العفريت i. e. unguis dæmonis. E Mochha per Sués. Arabes etiam afferunt. Nigritis fumigatorium est. ” (ضفر is here written, agreeably with the usual vulgar pronunciation, for ظُفْر.) See also قُسْطٌ,] b8: أَظْفَارٌ signifies also (assumed tropical:) Large قِرْدَان [or ticks]. (S, O, K.) b9: and (assumed tropical:) The creased parts of a skin. (M, TA.) b10: and the ظُفْر of a bow is (tropical:) The part in the curved end that is beyond the place where the string is tied, to the extremity: (As, T, S, M, * O, K: *) or the end of the bow: (K:) or each end of the bow, beyond the place where the string is tied: (A:) pl. ظِفَرَةٌ. (M, TA.) b11: See also ظَفَرَةٌ.

ظِفْرٌ: see the next preceding paragraph.

ظَفَرٌ, in a man, The quality of having long nails. (ISk, S, O.) [App., in this sense, an inf. n. of which the verb is ظَفِرَ; as it is in other senses: see 1.]

A2: See also ظَفَرَةٌ.

A3: Also Low, or depressed, ground, (S, O, K,) that produces plants, or herbage. (S, O.) ظَفِرٌ Sharp in the nail [or having sharp nails]. (A.) b2: And A man having upon his eye what is termed a ظَفَرَة; (A;) and so ↓ مَظْفُورٌ. (T, A, Mgh, K.) b3: And عَيْنٌ ظَفِرَةٌ An eye having what is termed a ظَفَرَة; (T, M, A, K;) as also ↓ مَظْفُورَةٌ. (A.) A2: Also [Successful;] victorious; applied to a man; (S;) and so ↓ ظَافِرٌ: (Msb, TA:) or ظَفِرٌ (IDrd, M, A, K) and ↓ ظَفِيرٌ (IDrd, M, K) and ↓ ظِفِّيرٌ, (IDrd, Sgh, K) but this is said by IDrd to be not of established authority, (TA,) and ↓ مُظَفَّرٌ (IDrd, M, A, K) and ↓ مِظْفَارٌ, (IDrd, O, K,) all signify a man very, or often, successful or victorious: (IDrd, O, TA:) or (tropical:) one who does not endeavour after a thing without attaining it. (M, A, K.) ظُفُرٌ and ظِفِرٌ: see ظُفْرٌ.

ظُفْرَةٌ A certain plant, burning, or biting, to the tongue, (K, TA,) resembling the ظُفْر [or nail] in its coming forth, (TA,) that has a beneficial effect upon foul ulcers, and warts. (K, TA.) b2: And ظُفْرَةُ العَجُوزِ The rounded head of prickles of the [thistle called] حَسَك. (K, * TA.) b3: See also the next paragraph.

ظَفَرَةٌ A pellicle that comes over the eye, (T, S, Mgh, O, K,) growing from the side next the nose, (T, S, O,) upon the white of the eye, (S, Mgh, O,) extending to the black: (S, O:) sometimes it is cut off: if left, it covers the eye, and obscures the sight: (T:) or a certain disease in the eye, which causes a tegument like the nail to come over it: or a piece of flesh that grows at the inner angle of the eye, extending to the black, and sometimes encroaching upon the black: (M:) it is also called ↓ ظُفْرٌ (A 'Obeyd, T, S, M, Mgh, O, K) and ↓ ظُفْرَةٌ, (T, Mgh,) these two terms being applied to it by the physicians, (Mgh,) and ↓ ظَفَرٌ (TA) and ↓ ظِفَارَةٌ, (so in a copy of the T, as on the authority of Ibn-Buzurj,) or ↓ ظَفَارَةٌ. (So in the O.) ظَفَارٌ and ظَفَارُ: see ظُفْرٌ.

A2: [ظَفَارِ is well known as the name of a city in El-Yemen; or, accord. to the O, of two cities and two fortresses in El-Yemen. And accord. to the TA, it signifies Any land that is ذات مَعَزَّة: but the latter of these two words has been altered by an erasure over the second letter, and is perhaps incorrect: if not, it may mean, agreeably with the analogy of many words of the measure مَفْعَلَةٌ, as مَقْدَرَةٌ and مَفْلَحَةٌ and مَنْجَاةٌ &c., such as possesses means of overcoming, or withstanding, invaders: and it may be that hence ظَفَارِ is in two instances the name of a fortress.]

ظَفُورٌ [app. syn. with ظَفِرٌ and ظَفِيرٌ] is one of the appellations of the Prophet. (MF, TA.) ظَفِيرٌ: see ظَفِرٌ.

ظَفَارَةٌ or ظِفَارَةٌ: see ظَفَرَةٌ.

جَزْعٌ ظَفَارِىٌّ [onyx of Dhafári] is so called in relation to ظَفَارِ, a city of El-Yemen, (T, S, Mgh, O, K,) near صَنْعَآء, (K,) two days' journey from the latter. (O.) And in like manner, عُودٌ ظَفَارِىٌّ [Aloes-wood of Dhafári]: i. e. the عود with which one fumigates: (S:) or قُسْط, (O, K, TA,) which means the same, (TA, [but see this word,]) is called [قُسْطُ ظَفَارِ and قُسْطٌ ظَفَارِىٌّ] in relation to ظَفَارِ, another city of El-Yemen, near مِرْبَاط, (O, K, TA,) described by Yákoot as in the furthest part of El-Yemen, on the shore of the Sea of India, near الشَّحْر; (TA;) because it is brought thither from India. (O, K, TA.) ظِفِّيرٌ: see ظَفِرٌ.

ظَافِرٌ: see ظَفِرٌ.

أَظْفَرُ A man having long nails: (ISk, S, A:) or having long and broad nails: (M, K:) and in like manner applied to a مَنْسِم [or foot of a camel]: ظَفْرَآءُ [the reg. fem.] has not been heard. (M.) أُظْفُورٌ: see ظُفْرٌ, in two places. b2: Also (assumed tropical:) The slender thing [or tendril] that twines upon the branch of a grape-vine. (K.) أَظْفَارَةٌ: see ظُفْرٌ, latter half.

مُظَفَّرٌ: see ظَفِرٌ.

A2: قَوْسٌ مُظَفَّرَةٌ (assumed tropical:) A bow having somewhat cut off from each of its two ends [which are called its ظُفْرَانِ]. (O, K, TA. [In the CK, فَرَسٌ is erroneously put for قَوْسٌ.]) مِظْفَارٌ: see ظَفِرٌ.

A2: Also The [instrument called]

مِنْقَاش [q. v.]. (Fr, O, K.) مَظْفُورٌ; and its fem.: see ظَفِرٌ.

A2: مَظْفُورٌ بِهِ Overcome, or conquered; [as also مَظْفُورٌ عَلَيْهِ, and مَظْفُورٌ alone; (see 1;)] applied to a man. (TA.)

عوم

1 عَامَ فِى المَآءِ, (Mgh, Msb,) aor. ـُ (Msb,) inf. n. عَوْمٌ, (S, Msb, K,) He swam in the water; syn. سَبَحَ: (Mgh:) العَوْمُ signifying السِّبَاحَةُ: (S, K:) or, accord. to the author of the “ Iktitáf,” the former signifies the coursing along in water with immersion of oneself; and the latter, “the coursing along upon water without immersion of oneself: ” [but see what follows:] or, as some say, the former is an act of rational beings, and the latter is of irrational; but Bd, on the words كُلٌّ فِى فَلَكٍ يَسْبَحُونَ [in the Kur xxi. 34], says that السِّبَاحَةُ is the act of rational beings. (MF, TA.) It is said in a trad., عَلِّمُوا صِبْيانَكُمُ العَوْمَ [Teach ye your young boys swimming]. (TA.) And one says, العَوْمُ لَا يُنْسَى [Swimming once learned will not be forgotten]. (S, TA.) b2: and عامت السَّفِينَةُ, (TA,) inf. n. as above, (S, K,) The ship coursed along. (S, K, TA.) b3: And عامت النُّجُومُ, inf. n. as above, (tropical:) The stars coursed along. (TA.) b4: And عامت الِإبِلُ, (TA,) inf. n. as above, (S, K,) (tropical:) The camels marched along, or journeyed, (S, K, TA,) in the desert. (TA.) And يَعُمْنَ فِى لُجِّ السَّرَابِ (tropical:) [They course along in the apparently-boundless expanse of the mirage]. (A, TA.) 2 عوّم السَّفِينَةَ, inf. n. تَعْوِيمٌ, He made the ship to swim [or float] in [or upon] the sea. (TA.) A2: [J cites immediately after explaining عَامَةٌ in relation to a turban,] وَعَامَةٍ عَوَّمَهَا فِى الهَامَةِ [Many a turn or twist, of a turban, which he turned, or twisted, upon the head]. (S.) b2: and تَعْوِيمٌ also signifies The putting, or placing, reaped corn in handfuls. (S, K.) A3: See also the next paragraph, in two places.3 عاومهُ, (Lh, K, TA,) inf. n. مُعَاوَمَةٌ and عِوَامٌ, He hired him, or tock him as a hired man or hireling, for the year: (Lh. TA:) or he made an engagement, or a contract, with him for work or the like, by the year (K:) or you say, عَامَلَهُ مُعَاوَمَةً; like as you say, مُشَاهَرَةً; (S, Msb:) the former from العَامُ, and the latter from الشَّهْرُ; &c. (Msb.) The مُعَاوَمَة that is forbidden is The setting the seed-produce of one's year, (S, K, TA,) or the dates of one's palm-trees, or ones trees, for two years, or three, (so in one of my copies of the S,) or for what will come forth in the next following year: or, as in the Nh, the selling the fruit of one's palm-trees or of one's grape-nines or of one's [other] trees for two years, or three, and more than that; (TA:) or one's extending to a man the term of a debt that has become due by him and his increasing the amount of the debt: (Lh, TA:) or one's adding somewhat to a debt and deferring it (K.) b2: And عاومت السَّخْلَةُ The palm-tree bore one year and did not bear another year: (S, K:) like سَانَهَت: (As, in K and TA, art. سنه.) as also ↓ عُوُّمَت: (K:) and الكَرْمُ ↓ عَوَّمَ, inf. n. تَعْوِيمٌ, The grape-vine bore much one year and little another, (TA, [See also مُعْوِمٌ; perhaps a mistranscription for مُعَوِّمُ.]) b3: Also (i. e. عاومت النخلة The palm-tree completed a year [of growth]. (Z. TA.) 4 الدَّارُ اعامت The house, or dwelling, became altered, or changed, and years passed over it; like احالت. (TA in art. حول.) عَامٌ A year syn. سَنَةٌ: (S, K;) or حَوْلٌ; [not سَنَةٌ; for] El. Jawáleekee says, the common people do not distinguish between the عام and the سنه, making them both to have the same meaning; but the right state of the case is what I have been told on the authority of Ahmad Ibn-Yahyà

[i. e. Th], that the سنه is from any day from which one commences a reckoning to the like thereof, and the عام is only [a period of] a winter and a summer; and it is also said in the T and in the Bári that the عام is a حَوْل that makes an end of a winter and a summer, so that every عام is a سنة, but every سنة is not an عام; for when you reckon from a day to the like thereof, that is a سنة, and there may be in it half of the summer. and half of the winter, whereas the عام is only a winter and a summer, without interruption: (Msb, MF: *) Er-Rághib mentions a difference in the uses of the words عَامٌ and سَنَةٌ [as has been stated in art. سنو and سنى: see سَنَةٌ in that art.] and Suh says, in the R, that the سنة is longer than the عام; that the former is “ a single revolution of the sun; ” and that the latter is applied to the [twelve] Arabian months [collectively]: it is said to be called عام because of the sun's عَوْم [or coursing] through all of its zodiacal signs [during the period which it denotes]: (TA:) its pl. is أَعْوامٌ, (S, Msb, K,) because the sing. is originally of the measure فَعَلٌ [i. e. عَوَمٌ]: (Msb:) it has no other pl. than this. (TA.) b2: One says, لقِيتُهُ عَامًا أَوَّلَ [I met him in a former year; generally meaning, the year immediately preceding, or, as we say, last year]; making the last word imperfectly decl. as being an epithet [and of the measure of a verb]: and لَقِتُهُ عَامًا أَوَّلًا [I met him in a year before: generally meaning the same as the phrase preceding]; making the last word perfectly decl. as not being an epithet [but an ad(??) and K in art. وأل) or the meaning is, (??) year] before this year; even if it be by a number of years: ('Alee El-Kári, on the authority of Seer, in a marginal note in my MS. copy of the K, art. اول:) and one says also, accord. to Az and IAar, لَقَيتُهُ عَامَ الأَوَّلِ; (TA in art. وأل;) or the is rarely said; (K and TA in that art.;) or should not be said; (ISk, S and TA in that art.;) (??) should one say, لَقَيتُهُ عَامَ أَوَّلَ (ISk TA in the present art.) And [in like manner] one says, ما رَأَيْتُهُ مُذْ عَامٌ أَوَّلُ, putting the last word in the nom case as being an epithet, (S and K in art. وأل,) as though he said أَوَّلُ مِنْ عَامِنَا [i. e. I have not seen him since a year preceding this one year]; (S in that art.;) and مُذْ عَامٌ أَوَّلَ, putting the last word in the accus. case as an adv n., (S and K * in that art.,) as though he said مُذْ عامٌ قَبْلَ عَامِنَا [since a year before this our year]; (S in that art.;) and مُذْعَامًا أَوَّلَ and مُذْ عَامُ الأَوَّلِ are also mentioned by different authors (??)in art, منذ) And [using the dim. form] one says, لَقِتُهُ ذَاتَ

↓ العُوَيْمِ i. e. [I met him] in the course of some years; like as one says, لَقِيتُهُ ذَاتَ الزُّمَيْنِ, and ذَاتَ مَرَّةٍ: (S:) or the meaning is, (some few years ago; or] three years ago or more, to ten: (Az, Az, TA:) and it is like the saying, لَقِيتُهُ مُنْذُ سُنَيَّاتٍ: the fem. form is used because they mean by it مَرَّة وَاحِدَة. (Az, TA.) b3: One says also نَاقَةٌ بَازِلُ عَامٍ and بَازِلُ عَامِهَا [A she-camel that has passed a year, and her year, after cutting her tush], (TA,) and بازِل عَامَيْنِ that has passed two years after cutting the tush. (MF and TA in art. بزل.) A2: See also عَامَةٌ, in two places.

A3: It is also said in the K that العَامُ signifies النَّهَارُ: but this is a mistake and a mistranscription it is العَيَامُ; and its place is art. عيم; as it as mentioned by Az, on the authority of El-Muärrij, (TA.) عَامَةٌ A [kind of float, such as is called] طَوْف [q. v.], upon which one embarks on the water; (S, K:) accord. to AA, a small مِعْبَر [q. v.] that is upon rivers: (Az, TA:) in the M, said to be a thing that is made of the branches of trees, and the like, upon which one crosses a river, and which tosses about upon the water the pl. is عَامَاتٌ and عوم [app. عُومٌ, like نُوقٌ pl. of نَاقَةٌ,] and [coll. gen. n.] ↓ عَامٌ. (TA.) [See also عَامَّةٌ, voce عِمَامَةٌ.]

A2: Also The head of a ruler, or of a rider upon a camel, (هَامَةُ رَاكِبٍ,) when it appears to thee in the [desert, or plain, called] صَحْرَآء, (K. TA,) as he is journeying: (TA:) or it is not thus called unless having upon it a turban. (K, TA.) b2: And A turn, or twist, of a turban. (S, K.) [See 2, second sentence.] b3: And A quantity of reaped corn put, or placed, in handfuls: pl. [or rather coll. gen. n.] ↓ عَامٌ. (S, K.) عُومَةٌ A certain insect (دُوَيْبَّة, S, K) that swims in the water, resembling a black فَصّ [or stone of a ring], smooth and round: (S:) pl. عُوَمٌ. (S, K.) b2: And A species of serpents, in 'Omán. (TA.) عَامِيٌّ a rel. n., from عَامٌ; (Msb, TA;) A year old. (TA in arts. حول and دول, &c.) and applied to a plant as meaning A year old, and therefore dry. (Msb, TA. *) It is also applied to a [vestige, or relic, of a dwelling, such as is termed] رَسْم, or طَلَل, as meaning Over which a year has passed. (TA.) And it is applied, in a trad., as an epithet to the حَنْظَل [or colocynth, meaning That is of service in the year of drought, or barrenness]; because it is procured, or prepared [as an article of food], in the year of drought, or barrenness. (TA.) عُوَيْمٌ: see عَامٌ [of which it is the dim.], last quarter.

عَوَّامٌ an intensive epithet from عَامَ فِي المَآءِ; (Msb;) A man skilful in swimming. (TA.) b2: And (assumed tropical:) A horse that stretches forth his fore legs well in running [like as one does the arms in swimming]; (S, Z, K, TA;) fleet, or excellent, in his running. (TA.) عَائِمٌ [Swimming;] part. n. of عَامَ in the phrase عَامَ فِي المَآءِ. (Msb.) b2: [Hence,] سَفِينٌ عُوَّمٌ means عَائِمَةٌ [of which عُوَّمٌ is pl.; i. e. Ships coursing along]. (TA.) A2: One says سِنُونَ عُوَّمٌ, in which the latter word is a corroborative to the former; (S, K; *) [app. meaning Tedious, because severe, years;] like as one says شُغْلٌ شَاغِلٌ: as though pl. of عَائِمٌ; but it is not used alone, because it is not a subst., being only a corroborative: (S:) or, as is said in the M, it should by rule be عُومٌ; for [it is pl. of ↓ أَعْوَمُ, and] the pl. of أَفْعَلُ is فُعْلٌ; but they pronounce it as above, as though the sing. were عَامٌ عَائِمٌ: ISd says, عَامٌ

↓ أَعْوَمُ is an intensive expression, and I think that the meaning is, [A year] that seems long to people because of its drought, or barrenness; and similar to it is ↓ عَامٌ مُعِيمٌ, mentioned by Lh. (TA.) A3: عَائِمٌ is also [the name of] A certain idol (S, K) of the Arabs. (S.) عَامٌ أَعْوَمُ: see the next preceding paragraph, in two places.

عِنَبٌ مُعْوِمٌ [perhaps a mistranscription for ↓ مُعَوِّمٌ, see 3, near the end,] means, as mentioned by Az, on the authority of En-Nadr, [A grapevine] that bears one year and does not bear another year. (TA.) عَامٌ مُعِيمٌ: see عَائِمٌ, last sentence but one. [And see also art. عيم.]

شَحْمٌ مُعَوِّمٌ Fat of a year after another year. (TA.) b2: See also مُعْوِمٌ.

مُسْتَعَامٌ A ship upon the sea. (K.)