من

اين أَوْضَحَ. (T, in L, art. وضح.) 6 تَوَاضَعَ He was, or became, lowly, humble, submissive, or in a state of abasement: (Msb:) or he lowered, humbled, or abased, himself. (S, K.) b2: تَوَاضَعَا الرُّهُونَ They two laid bets, wagers, or stakes, each with the other; syn. تَرَاهَنَا. (TA, art. رهن.) b3: تَوَاضَعَتِ الأَرْضُ (tropical:) The land was lower than that which was next to it. (TA.) 8 اِتَّضَعَتْ أَرْكَانُهُ

: see R. Q. 2 in art. ضع.

وَضْعٌ

, as one of the ten predicaments, or categories, Collocation, or posture. b2: Also The constitution of a thing; its conformation; its make. And i. q. قَنٌّ, meaning A mode, or manner, &c.

ضَِعَةٌ perhaps an inf. n. of وَضَعَتْ, meaning “ she brought forth: ” see 1, third sentence, in art. قرأ.

وَضِيعٌ Low, ignoble, vile, or mean; of no rank, or estimation. (Msb.) هُوَ مَوْضِعُ سِرِّى He is the depository of my secret, or secrets. b2: مَوْضِعُهُ الرَّفْعُ Same as مَحَلُّهُ الرفع b3: مَوْضِعٌ The proper application, or meaning, of a word. (Bd, iv. 48 and v. 45.) See 1 in art. حرف. And The case in which a word is to be used: see S, art. on the particle فَ. b4: And The proper place of a thing. b5: Ground; as when one says, “a ground for, or of, belief, trust, accusation,” &c. and The proper object of an action, &c.: as in the phrase فُلَانٌ مَوْضِعٌ لِلْإِكْرَامِ Such a one is a proper object of honouring.

مَوْضُوعٌ A certain pace of a beast; contr. of مَرْفُوعٌ. (S in art. رفع.) b2: مَوْضُوعٌ as an inf. n., signifying a certain manner of going of a beast: see رَفَعَ البَعِيرُ. b3: مَوْضُوعٌ, in logic, (assumed tropical:) A subject, as opposed to a predicate: and (assumed tropical:) a substance, as opposed to an accident: in each sense, contr. of مَحْمُولٌ. b4: (assumed tropical:) The subject of a book or the like. b5: See مَصْنُوعٌ. b6: أَصْوَاتٌ مَصُوغَةٌ مَوُضُوعَةٌ: see art. صوغ.

مُوَاضَعَة [when used as a conv. term in lexicology] i. q. إِصْطِلَاحٌ [when so used]. (Mz, 1st نوع.) أَكَمَةٌ مُتَوَاضِعَةٌ [(assumed tropical:) A low hill]. (S in art. خشع.)

من

1 مَنَّ عَلَيْهِ

, (S, M, Msb, K,) aor. مَنُّ

, (Msb,) inf. n. مَنٌّ (S, M, Msb, K) and مِنِّينَى; (K;) and ↓ امتنّ; (Msb;) He conferred, or bestowed, upon him, a favour, or benefit. (S, M, Msb, K.) Yousay, مَنَّ عَلَيْهِ شَيْأً, and بِشَىْءٍ, which latter is more common, and عليه بِهِ ↓ امتنّ He conferred, or bestowed, a thing upon him as a favour. (Msb.) b2: مَنَّ عَلَيْهِ, (S, M, Msb, K,) inf. n. مَنٌّ (T, Msb) or مِنَّةٌ; (S, K;) and ↓ امتن (S, M, Msb, K) and ↓ تمنّن; (M;) He reproached him for a favour, or benefit, which he (the former) had conferred, or bestowed; (M;) he recounted his gifts or actions to him. (Msb.) Ex., عَلَيْهَا بِمَا مَهَرَهَا ↓ اِمْتَنَّ [He reproached her for the dowry he had given her]. (K, art. مهر.) See Bd, ii. 264. See also an ex. in a verse cited voce سَرِفَ.5 تَمَنَّّ see 1.8 إِمْتَنَ3َ see 1.

مَنْ [used for مَا in the sense of What? as in the following of El-Khansà, أَلَا مَنْ لِعَيْنِى لَا تَجِفُّ دُمُوعُهَا O! what aileth mine eye, that its tears dry not? quoted in the TA, art. فثأ.] b2: مَنْ: respecting its dual مَنَانْ and مَنَيْنْ, and its pl. مَنُونْ and مَنِينْ, see I'Ak, p. 319. b3: مَنْ لِى بِكَذَا: see بِ (near the end of the paragraph).

مِنْ

: b2: زَيْدٌ أَعْقَلُ مِنْ أَنْ يَكْذِب means مِنَ الذَِّى يَكْذِبُ (Kull, p. 78) [i. e. Zeyd is more reasonable than he who lies: but, though this is the virtual meaning, the proper explanation, accord. to modern usage, is, that أَنْ is here for أَنَّ with the adjunct pronoun هُ; for in a phrase of this kind, an adjunct pronoun is sometimes expressed; so that the aor. must be marfooa; and the literal meaning is, Zeyd is more reasonable than that he will lie; which is equivalent to saying, Zeyd is too reasonable to lie. It may be doubted, however, whether a phrase of this kind be of classical authority. The only other instance that I have found is هُوَ أَحْصَنُ مِنْ أَنْ يْرَام وَأَعَزُّ مِن أَنْ يُضَام, in the TA, voce أَلْ. Accord. to modern usage, one may say, أَنْتَ أَعْقَلُ مِنْ

أَنَّكَ تَفْعَلُ كَذَا, which virtually means Thou art too reasonable to do such a thing; and here we cannot substitute الَّذِن for أَنّ. See أَنْ for أَنَّ.] b3: أَخْزَى اللّٰهُ الكَاذِبَ مِنِّى وَمِنْكَ: see أَىٌّ

b4: لَقِيتُ مِنْهُ أَسَدًا: see أَسْدٌ: and لَقِيتُ b5: مِنْهُ بَحْرًا; and رَأَيْتُ مِنْهُ بَحْرًا: see بحر b6: مِنْ in the sense of عِنْدَ: see جَدٌّ b7: جَرَى مِنْهُ مَجْرَى

كَذَا: see 1 in art. جرى b8: مِنْ and عَنْ, differences between: see عَنْ b9: مِنْ often means Some. b10: Often redundant: see 1 in art. عيض. b11: Of, or among: see two exs. voce فِى, latter part. b12: حُسَيْنٌ مِنِّى وَأَنَا مِنْهُ Hoseyn and I are as one thing, [as though each were a part of the other,] in respect of the love that is due to us, &c. (Commencement of a tradition in the Jámi' es-Sagheer: thus explained in the Expos. of El-Munáwee.) See Ham, p. 139; and De Sacy's Gr. i. 492. b13: مَا أَنَا مَنْ دَدٍ وَلَا الدَّدُ مِنِّى: see art. دد. IbrD confirms my rendering of this saying. b14: يَتَعَرَّضُ إِلَى شَىْءٍ لَيْسَ مِنْهُ [He applies himself to a thing not of his business to do]. (TA, art. عش.) b15: لَيْسَ مِنَّا He is not of our dispositions, nor of our way, course, or manner, of acting, or the like. (TA, art. غش.) b16: لَيْسَ مِنِّى (Kur, ii. 250) He is not of my followers: (Bd, Jel:) or he is not at one, or in union, with me. (Bd. See 1 in art. طعم.) See a similar usage of من, voce عِيصٌ. b17: أَنَا مِنْهُ كَحَاقِنِ الإِهَالَةِ: see حَاقِنٌ b18: مِنْ is used in the sense of فى in the phrase مِنْ يَوْمِ الجُمْعَةِ [In, or on, the day of congregation] in the Kur lxii. 9. (K, Jel.) So, too, in مِنْ يَوْمِهِ In, or on, his, meaning, the same, day: and مِنْ سَاعَتِهِ In, or at, his, meaning the same, instant of time. See also De Sacy's Gr., ii. 526.

مُنَ اللّٰهِ is for أَيْمُنُ اللّٰه.

مَنِىٌّ and المَنِىُّ, from مَنْ: see أَيِّىٌّ; and De Sacy's Anthol. Gr. Ar., pp. 374 and 401, and 165.

مَنٌّ

: see رِطْلٌ.

مِنَّةٌ [An obligation, عَلَى أَحَدٍ

upon one, and also لَهُ to him.] b2: A favour, or benefit, conferred, or bestowed. (M, Msb.) b3: Also an inf. n. See مَنَّ عَلَيْهِ.

لَا أَفْعَلُهُ أُخْرَى المَنُونِ I will not do it till the end of time. (S.) b2: مَنُونٌ is fem. and sing. and pl. (Fr, S.) مَنِينٌ The first (or main) rope of a well. See كَرَبٌ.

مَنَّانٌ Very bountiful or beneficent. b2: Also [Very reproachful for his gifts;] one who gives nothing without reproaching for it and making account of it: an intensive epithet. (TA.) اِمْتِنَانِىٌّ Gratuitous; granted as a favour: opposed to وُجُوبِىٌّ.

زهو

1 زَهَا, said of seed-produce, It increased, or augmented; received increase and blessing from God; or throve by the blessing of God: (JK, TA:) [or,] said of herbage, aor. ـْ inf. n. زَهْوٌ, it attained its full growth: (Msb:) or it put forth its fruit: or it became tall: (TA:) and, said of palm-trees, (نَخْلٌ, S, Msb, K, TA,) and likewise of plants, (TA,) aor. as above, (Msb, TA,) and so the inf. n., (S, Msb, TA,) they became tall; (K, TA;) became tall and fullgrown; or became of their full height, and blossomed; (TA;) and ↓ ازهى signifies the same: (K:) or both signify they (i. e. palm-trees) showed redness, and yellowness, in their fruit; (S, Msb;) the latter verb mentioned by Az, but [it is said that] As did not know it: (S: [see, however, what follows:]) or, as some say, the former signifies they put forth their fruit; and ↓ the latter, as expl. next before: (Msb:) accord. to Abu-lKhattáb and Lth, one says of palm-trees (نَخْل) only يُزْهِى; not يَزْهُو: and As [is related to have] said, [contr. to what has been asserted of him above,] that when redness appears in [the fruit of] palm-trees, one says ازهى. (TA.) And زَهَا التَّمْرُ, (JK,) or البُسْرُ; and ↓ ازهى; (Mgh, K;) and ↓ زهّى, (K,) inf. n. تَزْهِيَةٌ; (TA;) [The dates, or dates beginning to ripen,] showed their goodness by redness, and yellowness: (JK:) became red, and yellow: (Mgh:) became coloured. (K.) Hence the trad., نَهَى عَنْ بَيْعِ ثَمَرِ النَّخْلِ حَتَّى يَزْهُوَ, or ↓ يُزْهِىَ, [He forbade the selling of the fruit of the palm-trees until its becoming red or yellow], thus differently related. (Mgh.) b2: You say also, زَهَا الغُلَامُ, (K,) aor. and inf. n. as above, (TA,) The boy grew up; or attained to youthful vigour, or the prime of manhood. (K.) b3: And زَهَتِ الشَّاةُ, (JK, S, K,) aor. as above, (S,) and so the inf. n., (JK, S,) The ewe, or she-goat, became large in her udder: (JK:) or secreted milk in her udder, and was near to bringing forth. (Az, S, K. *) b4: And زَهَتِ الرِّيحُ The wind rose, blew, or became in a state of commotion. (S.) b5: and زَهَتِ الإِبِلُ, (JK, S, M, K,) aor. as above, (JK, M,) and so the inf. n., (S, M,) The camels journeyed, after coming to water, (JK, S, M, K,) a night or more, (JK, S, M,) so says A'Obeyd, (S,) or a night or two nights. (K.) And The camels passed along, (مَرَّت,) so in the copies of the K, but correctly مَدَّت [i. e. made much advance in journeying], as in the M, (TA,) in search of pasturage, after they had drunk, (K, TA,) not pasturing around the water. (TA.) The verb used in relation to camels is also trans., as will be shown below. (S, &c.) A2: زَهْوٌ [as inf. n. of the trans. v. زَهَا, aor. ـْ primarily signifies The act of raising, or elevating: and the act of shaking; or putting in motion, or into a state of commotion: whence زَهَاهُ السَّرَابُ and زَهَتِ الرِّيحُ النَّبَاتَ [both expl. in what follows]. (Har p. 171.) You say, زَهَتِ الأَمْوَاجُ السَّفِينَةَ The waves raised the ship. (TA.) And زَهَا السَّرَابُ الشَّىْءَ, aor. ـْ The mirage raised, or elevated, [to the eye,] the thing [seen in it or beyond it; or rather, made it to appear tall, and as though quivering, vibrating, or playing up and down; as is perhaps meant to be indicated by the citation above from Har]; syn. رَفَعَهُ; written only [thus] with ا [in the pret. and in the aor. ]: (S:) and السَّرَابُ يَزْهَى القُبُورَ وَالحُمُولَ The mirage is as though it raised the tombs and the women's camel-vehicles; or elevated them; expl. by the words كَأَنَّهُ يَرْفَعُهَا. (TA.) b2: And زَهَا المِرْوَحَةَ, said of a person fanning, He put in motion the fan; or put it into a state of commotion; as also ↓ زَهَّاهَا. (TA.) And زَهَتِ الرِيحُ الشَّجَرَ, (S,) or النَّبَاتَ, (K, * TA,) aor. ـْ (S, TA,) inf. n. زَهْوٌ, (K, TA,) The wind shook, or put in motion or into a state of commotion, (S, K, * TA,) the trees, (S,) or the plants, or herbage, after the dew or rain (غِبَّ النَّدَى). (K, TA.) b3: And زَهَاهُ, (S, TA,) inf. n. زَهْوٌ; (K, TA;) and ↓ ازدهاهُ, (S, TA,) inf. n. اِزْدِهَآءٌ; (K, TA;) [not ازهاهُ, as in the TK, followed by Freytag;] i. q. اِسْتَخَفَّهُ: (S, K, * TA:) and تَهَاوَنَ بِهِ: (S:) [the former of these two explanations as meaning He, or it, incited him, or excited him, to briskness, liveliness, or sprightliness; or to lightness, levity, or unsteadiness: and the latter of them, or both of them, for the former is often syn. with the latter, as meaning he held him, or it, in little, or light, estimation or account, or in contempt; he contemned, or despised, him, or it: but of this latter meaning I do not remember to have met with any ex.:] and بِهِ ↓ ازدهى signifies the same as ازدهاه (TA) meaning تَهَاوَنَ بِهِ. (JK.) Yousay, زَهَاهُ الشَّىْءُ and ↓ ازدهاهُ, meaning [agreeably with the former of the two explanations in the sentence immediately preceding] اِسْتَخَفَّهُ طَرَبًا: (Har p. 359:) and ↓ يَزْدَهِينِى as meaning [agreeably with the same explanation] يَسْتَفِزُّنِى and يَسْتَخِفُّنِى: (Id. p. 131:) and القَوْمَ ↓ ازدهى as meaning [in like manner] اِسْتَخَفَّهُمْ مِنَ الطَّرَبِ; and also as meaning He pleased the people, or party: (Id. p. 427:) and ↓ اِزْدَهَاهُ also as meaning حَمَلَهُ عَلَى الزَّهْوِ [He incited him, or excited him, to pride, or conceit, or the like]: (Id. p. 131:) and زَهَاهُ الكِبْرُ (K) Pride rendered him self-conceited. (TK.) 'Omar Ibn-'Abee-Rabeea says, وَلَمَّا تَقَاوَضْنَا الحَدِيثَ وَأَسْفَرَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا meaning And when we discoursed together, and faces shone, beauty excited the possessors of them to levity (اِسْتَخَفَّ أَرْبَابَهَا) and prevented their veiling them with the قِنَاع [or head-covering], by reason of self-admiration: or, as some say, the ها in زهاها refers to a woman mentioned before, not to وجوه; and the meaning is, beauty excited her &c.: and thus the women of the Arabs used to do when they were beautiful: or you may consider the complement of لَمَّا as suppressed; as though he said, when we did all that, we behaved with mutual familiarity, or the like; for the complements of لَوْ and لَمَّا and حِينَ may be suppressed, and their vagueness by reason of their suppression is more forcible in respect of the meaning: أَنْ تَتَقَنَّعَا means مِنْ أَنْ تَتَقَنَّعَا; for they often suppress the preposition with أَنْ: (Ham pp. 552-3:) [J gives two readings of this verse, accord to one of my copies of the S: one is with تَنَازَعَا in the place of تَقَاوَضْنَا, and أَشْرَقَتْ in the place of أَسْفَرَتْ; which make no difference in the meaning: but this is omitted in my other copy: the other is as follows:] فَلَمَّا تَوَافَقْنَا سَلَّمْتُ أَقْبَلَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا [And when we agreed together, and I saluted, faces advanced, which beauty excited &c, or the possessors of which beauty excited &c.]. (S.) And hence their saying, بِخَدِيعَةٍ ↓ فُلَانٌ لَا يُزْدَهَى

[Such a one will not be incited, or excited, to briskness, &c., by means of deceit, or guile]. (S.) And الفَرَحُ ↓ ازدهاهُ, meaning اِسْتَخَفَّهُ [Joy incited him, &c.]. (MA.) [And hence, perhaps, may be derived most of the following significations.]

b4: زَهَا الطَّلُّ النَوْرَ The طلّ [or fine drizzling rain] made the flowers, or blossoms, to increase in beauty of aspect. (TA.) b5: زَهَا السِّرَاجَ, (K,) aor. ـو [perhaps a mistranscription for يَزْهَاهُ], inf. n. زَهْوٌ, (TA,) He made the سراج [or lamp, or lighted wick,] to give a bright light. (K.) b6: زَهَوْتُ الإِبِلَ I made the camels to journey, after coming to water, (A 'Obeyd, JK, S, K,) a night or more, (A 'Obeyd, JK, S,) or a night or two nights. (K.) Thus the verb in relation to camels is trans. as well as intrans. (S.) b7: زَهَا بِالسَّيْفُ He made a sign with the sword by waving it, or brandishing it. (K, TA.) b8: زَهَا بِالعَصَا He struck with the staff, or stick. (K.) b9: زَهَا بِمِائَةِ رِطْلٍ He computed, or computed by conjecture, [to be of the weight of] a hundred pounds. (K.) You say, زَهَاهُ بِمِائَةِ رِطْلٍ meaning خرزه [a mistake for حَزَرَهُ i. e. He computed it, &c., to be of the weight of a hundred pounds]. (TK. In the TA, زها فلان بمائة رطل, [الشَّىْءَ or the like being omitted by an oversight,] aor. ـْ [which indicates an omission after فلان].) And زَهَوْتُ القَوْمَ I computed, or computed by conjecture, the number of the people, or party. (JK.) A3: زُهِىَ, (JK, S, K,) like عُنِىَ; (S, K;) and زَهَا, (IDrd, S, K,) like دَعَا, but this is rare, (K,) and was dissallowed by As in the sense of زُهِىَ, (TA in art. نخو,) aor. ـْ inf. n. زَهْوٌ; (IDrd, S;) and ↓ أَزْهَى; (K;) said of a man, (JK, S,) He behaved proudly, haughtily, or insolently; (S, K, * TA;) he was proud, vain, and boastful; (K;) or was pleased with himself, or self-conceited: (JK:) ازدهى [i. e. ↓ اُزْدُهِىَ], in like manner, means تَكَبَّرَ: (Har p. 264: [but this more properly signifies, as shown above by an explanation of اِزْدَهَاهُ, he was incited, or excited, to lightness, levity, or unsteadiness:]) the first of these verbs [may be originally pass. of زَهَا in the phrase زَهَاهُ الكِبْرُ, mentioned before, but, as J says,] is one of a class of verbs used in the pass. form though having the sense of the act. form: in using it imperatively, you say, لِتُزْهَ يَا رَجُلُ [Behave thou proudly, &c., O man; see art. ت]; and like this is the aor. [used as an imperative] of every verb of which the agent is not named; for when it is reduced to its essential import, you thereby command something, other than the person whom you address, to affect, or befall, that person; and the third person of the [aor. used as an] imperative is never without ل, as when you say, لِيَقُمْ زَيْدٌ: (S, TA:) J also says, (TA,) I said to an Arab of the desert, of [the tribe of] Benoo-Suleym, What is the meaning of زُهِىَ الرَّجُلُ? and he answered, The man was pleased with himself, or self-conceited: I said, Dost thou say, زَهَا as meaning اِفْتَخَرَ [He gloried, or boasted, &c.]? and he answered, As for us, we do not say it. (S, TA.) One says also, زُهِىَ فُلَانٌ بِكَذَا i. e. نُخِىَ [Such a one gloried, or boasted, and magnified himself, or behaved proudly, by reason of such a thing]; as though meaning زَهَاهُ الإِعْجَابُ بِنَفْسِهِ [i. e. self-conceit elevated him by reason of such a thing]. (Har p. 171.) b2: and one says, زُهِىَ الشَّىْءُ بِعَيْنَيْكَ or لِعَيْنَيْكَ The thing was beautiful in aspect in, or to, thine eyes. (S, accord. to different copies. [The meaning is there shown by what immediately precedes. In three copies of the S, I find the verb in this phrase thus written, زُهِىَ; and only in the PS, زها, for زَهَا, which is the form given by Golius: Freytag writes the phrase زَهَى الشى بعينك.]) 2 زَهَّوَ see 1, in two places, in the former half of the paragraph.4 أَزْهَوَ see 1, in four places, in the first three sentences: b2: and again, in one place, in the last quarter of the same paragraph.

A2: مَا أَزْهَاهُ [meaning How proud, vain, boastful, or selfconceited, is he!] is from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs, because the verb of wonder is not formed from a verb of which the agent is not named. (S.) 8 اِزْدَهَى [originally اِزْتَهَى]: see 1, as a trans. verb, in eight places. And اُزْدُهِىَ: see 1, in the last quarter of the paragraph.

زَهْوٌ [is the inf. n. of زَهَا (q. v.): and also has the significations here following. b2: ] Pride [as implying self-elevation]: (JK, S, K:) vanity, or vain behaviour: (K:) boasting, or glorying: (S, K:) and wrongdoing, injustice, injuriousness, or tyranny. (TA.) b3: A false, or vain, saying; syn. بَاطِلٌ; (S, K, and Ham p. 24;) a lie, or falsehood; (JK, S, K, and Ham * ubi suprà;) or an exaggeration in speech. (Ham ubi suprà.) You say, قَالَ زَهْوًا [He said a false, or vain, saying, &c.]. (Ham ubi suprà.) b4: A beautiful aspect. (S, K.) b5: The blossoms, or flowers, of a plant. (Lth, K.) b6: The brightness of a plant (K, TA) by its becoming red or yellow; (TA;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, (TA,) [in the CK كالزَّهْوِ is here put in the place of كَالزُّهُوِّ,] and ↓ زَهَآءٌ, (K, TA,) like سَحَابٌ, as the unrestricted mention of it requires, but in some of the copies of the K with damm [i. e. زُهَآءٌ]. (TA.) b7: Also, [or نَبَاتٌ زَهْوٌ, as in the TK,] A plant beautiful and bright, (K,) or fresh. (TA.) b8: And Dates beginning to ripen (بُسْرٌ) that are becoming coloured (مُلَوِّنٌ), (so in some copies of the S and K, and in the Mgh, or مُتَلَوِّنٌ [which signifies the same], Har p. 416), or that have become coloured (مُلَوَّنٌ); (so in other copies of the S and K;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, thus in the handwriting of Az in the T: (TA:) [here, again, in the CK we find كالزَّهْوِ put in the place of كَالزُّهُوِّ: or perhaps it should be ↓ كَالزُّهْوِ; as appears from what follows in the next sentence:] in this sense, زَهْوٌ is an inf. n. used as a subst. (Mgh.) One says, when redness and yellowness appear in palm-trees, قَدْ ظَهَرَ فِيهِ الزَّهْوُ [Dates becoming, or become, red, or yellow, have appeared in them; i. e. فِى النَّخْلِ]: and the people of El-Hijáz say, ↓ الزُّهْوُ, with damm: (S:) [Fei says,] the subst. from زَهَا النَّخْلُ meaning “ the palm-trees showed redness and yellowness in their fruit ” is الزهو [i. e. ↓ الزُّهْوُ], with damm; and AHát says that this term is used only when the colour of the date has become free from admixture in redness or yellowness. (Msb.) b9: Yousay also ثَوْبٌ زَهْوٌ A red and beautiful garment or piece of cloth: and ثِيَابٌ زَهْوَةٌ and ↓ زَاهِيَةٌ [red and beautiful garments &c.]. (JK.) زُهْوٌ: see the next preceding paragraph, latter half, in three places.

زُهَا الدُّنْيَا The ornature, finery, show, pomp, or gaiety, of the present life or world. (K, TA.) The former noun [when indeterminate] is [with tenween, زُهًا,] like هُدًى. (K.) زَهْوَةٌ A shining, glistening, or brilliancy; whatever be the colour. (TA.) زَهَآءٌ: see زَهْوٌ, in the former half of the paragraph.

زُهَآءٌ Number, or amount. (JK, Msb.) Yousay, كَمْ زُهَاؤُهُمْ How many is their number? or how much is their amount? (Msb, TA:) or, the computation of them? (TA.) And هُمْ زُهَآءُ مِائَةٍ

[They are as many as a hundred;] they are the number, or amount, of a hundred; (El-Fárábee, S, Mgh, Msb, K; *) or their number, or amount, is a hundred: (Mgh:) and مِائَةٍ ↓ زِهَآءُ, also, with kesr: (El-Fárábee, Msb:) but the saying of the [common] people هُمْ زُهَآء عَلَى مِائَة is not [correct] Arabic. (Msb.) b2: Also A large number: whence in a trad. respecting the time of the resurrection, إِذَا سَمِعْتُمْ بِنَاسٍ مِنْ قِبَلِ المَشْرِقِ

أُولِى زُهَآءٍ i. e. [When ye hear of men coming from the direction of the east,] having a large number. (TA.) b3: And زُهَآءُ الشَّىْءِ signifies The شَخْص [i. e. corporeal form or figure or substance, which one sees from a distance,] of the thing. (TA.) زِهَآءُ مِائَةٍ: see the next preceding paragraph.

زُهُوٌّ: see زَهْوٌ, in two places. b2: Also The redness of colour, and beauty, of garments or cloths. (JK.) زَاهٍ [act. part. n. of زَهَا]. b2: إِبِلٌ زَاهِيَةٌ Camels that will not pasture upon the [plants, or trees, termed] حَمْضِ: (ISk, S:) pl. زَوَاهٍ. (TA.) b3: زَاهِى اللَّوْن Bright in respect of colour. (TA.) ثِيَابٌ زَاهِيَةٌ: see زَهْوٌ, last sentence.

أَزْهَى [meaning More, and most, proud, vain, boastful, or self-conceited, is, like مَا أَزْهَاهُ (q. v.), from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs]. You say أَزْهَى مِنْ غُرَابٍ [More proud, &c., than a crow]; (S, Meyd;) because the crow, in walking, ceases not to go with a proud, or self-conceited, gait, and to look at itself: and مِنْ وَعِلٍ [than a mountain-goat]: and من طَاؤُوسٍ [than a peacock]: and دِيكٍ and ذُبَابٍ and ثَوْرٍ and ثَعْلَبٍ [a cock and a fly and a bull and a fox]: all these are provs. (Meyd.) إِنْزَهْوٌ, in which each of the first two letters is augmentative, and which is said to be the only word of its kind except إِنْقَحْلٌ from قَحَلَ, (MF, TA,) applied to a man, Proud, haughty, or insolent; (Lh, K;) as also ↓ مُزْدَهًى [which more properly means incited, or excited, to lightness, levity, or unsteadiness]; (Har p. 264:) pl. of the former إِنْزَهْوُونَ. (Lh, TA.) [See also what next follows.]

مَزْهُوٌّ, from زُهِى, applied to a man, Proud, haughty, or insolent; (S, TA;) [vain, and boast-ful;] pleased with himself, or self-conceited. (TA.) [See also what next precedes.]

مُزْدَهًى: see إِنْزَهْوٌ, above.

جلو: جلا، جلا في الخدمة: ظهر وتميز في الإدارة (تاريخ البربر 1: 401).
وجلا في اصطلاح الطب: نظف وطهر.
وجلا المرأة: زينها (كوسج مختار 143).
ففي ابن البيطار (1: 24) في كلامه عن الأرز: يجلو جلاء حسنا، وفي ص24 منه: قوِّتها تجلو وتحلِّل.
جلَّى (بالتشديد): أبان وأوضح (بوشر).
وفي ديوان مسلم بن الوليد: جَلّى بخوف عليهم، حين لجئوا إلى الحصن.
وقد فسرها الشارح بقوله: طلع عليهم بخوف أي حاصرهم فيه. وقد قارن الناشر بينها وبين قولهم جلّى البازي عند لين أجلى: أظهر، كشف (فوك) ويقال: أجلى عنه. وفي كتاب رتجرز (ص175) يجب أن يصحح ضبط الشكل على النحو الآتي: أجْلَت هذه الحروب عن هزيمة ابن السيد.
وأجلى: جلا: كشف الصدأ وصقل.
وأجلى فلانا من ماله: سلبه، ومنعه منه، ففي كتاب محمد بن الحارث (ص237): إن لم يجد سبيلا إلى تجريحهم طلب أذاهم في غير ذلك حتى يجليهم من أموالهم.
تجَّلى: تكشف وتبين (بوشر).
وتجلت العروس: تزينت وتبرجت (دي ساسي، مختار 1: 243).
وتجلت الأزهار: تفتحت، يقال قد تجلت الأزهار من أكمامها (قلائد مخطوطة أ، 1: 157).
وتستعمل تجلّى فعلا متعديا، يقال تجلَّت المرأة نقابها: كشفته (عبد الواحد 173) وتستعمل تجلّى يدل نتَجَلَّل أي تغطى (المقري 2: 546)، راجع التعليقة في إضافات وتصحيحات، وتجد تجلل هذه في طبعة بولاق أيضاً.
انجلى: أنكشف صدؤه، وانصقل (فوك، بوشر).
وانجلى: تكشف وتبين.
يقال: فانجلت الهزيمة على بغموراسن (تاريخ بني زيان ص95 و) وفي (ص98 و) منه: انجلت الهزيمة عليه.
انجلى: تمالك نفسه، كبح هواه (ألكالا).
اجتلى الشيء: نظر إليه وتأمل وتبصر وأمعن النظر فيه. وتعدى بفي أيضاً، يقال اجتلى في الشيء (عباد 3: 5).
ابن جلا (انظر لين)، ومطلع ابن جلا: الموضع الذي تطلع منه الشمس، مشرق الشمس (المقري 2: 101).
جَلْو، وتجمع على جلوات: شبح، أشباح (الكالا).
جلاء: ضرب من السمك (ياقوت 1: 886).
جَلَوِيّ: إن أهل الأندلس حسب ما يقوله المستعيني يطلقون اسم بياض جلوي على الاسبيداج (معجم الأسبانية ص70)، قارن دواء جَلاء عند لين وجَلاء التي سنذكرها بعد هذا بهذه الكلمة.
جِلْوِى وتجمع جّلاَوِى: نقاب المرأة (فوك).
جَلِية. جَلِيّة خبر: جلاء خبر، بيان خبر، علامة خبر (بوشر).
جلية الخبر: الخبر اليقين، حقيقة الخبر، يقال: ما وقعت له على جلية خبر أي لم استطع الوقوف على حقيقة أمره (بوشر) وأنظر معجم المتفرقات.
جَلاَّء: الذي يجلو أي يصقل ويلمع.
ففي ابن البيطار (1: 187): وهو ملح قطَّاع جلاَّء.
والذي يجلو ويصقل أو يبيض النحاس.
(صفة مصر 16: 466 رقم 1).
ومِجلاة: مِصقل (أنظر جَرّاء في مادة جرى.
جالٍ: الذي جلا عن وطنه ورحل منه، وهاجر، ويجمع على جُلاَّء بالضم أيضاً.
ففي بسام (3:1 ق): فأصبحوا طرائد سيوف، وجلاّء حتوف. ويظهر إنه كان يقال في الأندلس أرباب الجالي بمعنى المهاجرين. يحكى ابن الخطيب (ص186 ق): أن ابن المردنيش أمر بمصادرة أموال الذين يهاجرون من أوطانهم. وحصل أن رجلا من شاطبة أفقرته الضرائب هرب إلى مرسيه، فبلغه الخبر أن أولاده قد سجنوا، لان أباهم خالف أمر منع الهجرة (وأخذت الضويعة من أيديهم في رسم الجالي).
وأراد هذا الرجل بعد أحداث ومصائب جرت عليه أن يعود إلى مرسية (ص187 و) (فقيل لي عند باب البلد كيف اسمك؟ فقلت محمد بن عبد الرحمن فأخذني الشرط وحملت (إلى) القابض بباب القنطرة فقالوا هذا من كتبته من أرباب الجالي بكذا وكذا دينار فقلت والله ما أنا إلا من شاطبة وإنما اسمي وافق ذلك الاسم ووصت له ما جرى عليَّ فأشفق وضحك مني وأمر بتسريحي.
غير أني لست على يقين بأن أرباب الجالي تعني المهاجرين، إذ أن هذا الرجل إنما أخذ حين أخذ باعتباره رجلا آخر، فليس هناك ما يحملنا على تفسيره بالمهاجرين، وربما كان معناها: المكلفون بدفع الضرائب، الجالية.
جالية: في اصطلاح الأطباء = جَلاَّء عند لين، محيط المحيط). وجالية: حادث طارئ (فوك).
جالية. الجالية ببابل: أسر بابل، ففي مختارات دي ساسي (9001): كانوا وقت عودهم من الجالية ببابل إلى بيت المقدس ينصبون الخ.
والجالية لا تعني الأسر والسبي فقط وإنما تعني أيضاً: الجزية، والخراج، والضريبة، وما يفرض على العدو من الغلة يحملها إلى الفاتح (بوشر).
تَجَلٍّ: تحول أو تغير الهيئة والوجه.
يقال: تجلَّى الرب أي تجلّى السيد المسيح.
مَجْلَى وتجمع على مجال. وهي في معجم فوك. وهذه الكلمة اللاتينية يراد بها ما يسمى عند العرب منَصَّة أيضاً، وهي: سرير يزين بثياب وفرش تجلس عليه العروس في زينتها سافرة الوجه، وتجلى على زوجها. لأن لفظة مجلى مذكورة بهذا المعنى في معيار الاختبار (ص5، 38) وصوابها المَجْلَى بدل المجلّى.
مُجْلِى: رزين، وقور (الكالا).انجلاء: مثل تَجَلّ: عيد الظهور أو المجوس، عيد الدِنّح أو الغطاس (الكالا).
منجلية: مقرأ، قراية في كنيسة (بوشر) غير إنه سماها في موضع آخر: منجلبة (بالباء الموحدة).

جلو

1 جَلَا, (S, Mgh, Msb,) [aor. ـُ inf. n. جَلَآءٌ, (Msb,) It (a thing, and (assumed tropical:) an affair, or a case, Mgh, or (assumed tropical:) information, or tidings, Msb,) was, or became, clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered, (Mgh, Msb,) للِنَّاسِ to men, or the people; (Msb;) as also ↓ تجلّى, said of a thing: (S, Mgh, Msb:) it ((assumed tropical:) information, or tidings, S, Msb, or (assumed tropical:) an affair, or a case, Mgh,) was, or became, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident, (S, Mgh, Msb,) لِى to me, (S,) or لِلنَّاسِ to men, or the people. (Msb.) One says, الشَّمْسُ ↓ تجلّت The sun became unobscured, or exposed to view, and ceased to be eclipsed. (TA from a trad.) Er-Rághib says that ↓ وَالنَّهَارِ إِذَا تَجَلَّى is sometimes by the thing itself; as in the phrase [in the Kur xcii. 2], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [By the day when it becometh clear, &c.]: and sometimes, by the case, and the action; as in the saying [in the Kur vii. 139], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [And when his Lord became manifested to the mountain]: Zj says that the meaning in this instance is, appeared, and so say the Sunnees; El-Hasan says that the meaning is, تجلّى بِالنُّورِ العَرْشِ [became manifested by light, the light of the empyrean]. (TA.) b2: جَلَا, [aor. ـُ inf. n. جَلَآءٌ (S, Mgh, Msb, K) and جَلْوٌ; (K;) and ↓ اجلى; (S, Mgh, Msb, K;) He, (a man, Msb,) or they, (a company of men, Mgh, Msb,) went forth, or emigrated, (S, Mgh, Msb,) عَنِ البَلَدِ from the country, or town, (S, Msb,) and عَنْ

أَوْطَانِهِمْ from their homes: (S, Mgh:) [like جَلَّ:] or they (a company of men) dispersed themselves, or became dispersed, عَنِ المَوْضِعِ, and مِنْهُ, from the place: (K:) or جلا means, in consequence of fear: and ↓ اجلى, in consequence of drought: (Az, K:) or مَنْزِلَهُمْ ↓ أَجْلَوْا signifies they left their place of abode in consequence of fear; the verb in this case being trans. by itself: but if they have left for some other reason than fear, you say, عَنْ مَنْزِلِهِمْ: (Msb:) accord. to IAar, جَلَا signifies he fled, being driven away, from his home. (TA.) [See also 12.] b3: جَلِىَ, aor. ـَ inf. n. جَلًا, He had that degree of baldness which is termed ↓ جَلًا; (K;) i. e. baldness of the fore part of the head; (S, K;) like جَلَهٌ: (S:) or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ. (K.) And جَلا الجَبِينِ, inf. n. جَلًا, signifies the same as جَلِىَ [The part above the temple became bald]. (A'Obeyd, TA.) A2: جَلَاهُ, [aor. ـُ inf. n., app., جِلَآءٌ, or perhaps جَلَآءٌ, but the former seems to be indicated by what follows;] (S, Mgh, Msb;) and ↓ جلّاهُ; (MA;) He made it, or rendered it, clear, or unobscured; exposed it to view, displayed it, laid it open, disclosed it, or uncovered it; (S, Mgh, MA;) namely, a thing: (S, Mgh:) he made it, or rendered it, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident; (S, Mgh, Msb, MA;) namely, (assumed tropical:) an affair, (Mgh,) or (assumed tropical:) information, or tidings. (Msb.) You say, جَلَا العَرُوسَ, inf. n. جِلَآءٌ and جِلْوَةٌ (S, Msb, K) and جَلْوَةٌ (Msb, K) and جُلْوَةٌ; (K;) and ↓ اجتلاها; (S, Msb, K;) He displayed the bride, عَلَى بَعْلِهَا to her husband: (K:) or he looked at the bride displayed: (S:) and you say also, جُلِيَتْ عَلَى

زَوْجِهَا (TA) She mas shown to her husband, and he looked at her displayed: (Har p. 30:) and جَلَاهَا زَوْجُهَا Her husband presented, or gave, to her a female slave (S, K) or some other thing at the time of her being displayed to him; as also ↓ جلّاها: (K:) and جَلَتِ المَاشِطَةُ العَرُوسَ The female hairdresser adorned the bride [to display her to her husband]. (TA.) You also say, جَلَا فُلَانٌ الأَمْرَ (tropical:) Such a one displayed, discovered, disclosed, revealed, or manifested, the affair, or case; as also ↓ جلّاهُ, and جَلَا عَنْهُ: (K, * TA:) or جَلَا فُلَانًا الأَمْرِ he displayed, discovered, &c., to such a one the affair, or case; as also ↓ جلّاه [i. e. جلّاهُ الأَمْرَ], and جَلَا عَنْهُ [i. e. جلا عنه الأَمْرَ or جلا فُلَانًا عَنِ الأَمْرِ]. (So accord. to the CK and my MS. copy of the K. [The reading in the TA is, in my opinion, preferable to the latter.]) And السَّاعَةَ ↓ اَللّٰهُ يُجَلِّى (assumed tropical:) God will make manifest the hour, or time of the resurrection; or will make it to appear. (K in art. جلى: [but it belongs to the present art.:]) so in the Kur vii. 186. (TA.) And عَنْ نَفْسِهِ ↓ هُوَ يُجَلِّى (assumed tropical:) He declares, or explains, his mind. (S.) b2: جَلَوْتُ السَّيْفَ, inf. n. جِلَآءٌ, (S, Msb, K, [in the CK جَلاء, but it is]) with kesr, (S, Msb,) and جَلْوٌ, (K,) I removed, or cleared off, the rust from the sword; (Msb;) I polished, or furbished, the sword; (S, K;) and المِرْآةَ the mirror; (K;) and the like; (TA;) [as, for instance,] الفِضَّةَ the silver; and so جَلَيْتُهَا. (K in art. جلى.) And جَلَوْتُ بَصَرِى بِالكُحْلِ [I cleared my sight with collyrium]: (S:) [whence,] جَلَا He applied collyrium to his eye or eyes. (IAar, TA.) and جَلَوْتُ هَمِّى عَنِّى (tropical:) I removed my anxiety, or caused it to depart, from me: (S, K, * TA: *) and عَنْهُ الهَمَّ ↓ اجلى (assumed tropical:) He removed, or cleared away, from him anxiety. (Lth, TA.) and جَلَا اللّٰهُ عَنْهُ المَرَضَ (assumed tropical:) God removed from him the disease. (TA.) b3: جَلَاهُمْ, and ↓ اجلاهم, (S, Mgh,) or جَلَاهُ, and ↓ اجلاهُ, (Msb, K,) and ↓ اجتلاهُ, (K,) He, (a man, S, Msb, or the Sultán, Mgh,) or it, (drought, K,) caused them, or him, to go forth, or emigrate; or expelled them, or him; or drove them, or him, forth; (S, Mgh, Msb, K;) [from their homes, or from his home.] And جَلَا النَّحْلِ, inf. n. جِلَآءٌ, or جَلَآءٌ, (accord. to different copies of the K,) and جلوة [thus written without any syll. signs]; and ↓ اجتلاها; (TA;) He smoked [out] the bees, in order to collect the honey; (K;) he drove away the bees by means of smoke. (TA.) 2 جلّى: see 1, in six places.

A2: Also, inf. n. تَجْلِيَةٌ and تَجْلِىٌّ, He (a hawk, or falcon,) raised his head, and looked, (K, TA,) seeing the prey: (TA:) or he (a hawk) closed his eyes, and then opened them, in order to see more clearly. (Ibn-Hamzeh, TA.) b2: And [hence,] جلّى بِبَصَرِهِ, inf. n. تَجْلِيَةٌ, He cast his eyes (S, K) like the hawk looking at the prey. (S.) A3: [جلّى is also mentioned (in Har p. 161), on the authority of Mtr, as signifying He, or it, outstripped; from المُجَلِّى

meaning “ the first of the horses in a race; ” but as being not known in this sense on any other authority.]3 جَالَيْتُهُ بِالأَمْرِ, inf. n. مُجَالَاةٌ, I acted openly with him in the affair; as also جَالَحْتُهُ. (S.) 4 اجلى as an intrans. v.: see 1, in two places. b2: أَجْلَوْ عَنِ القَتِيلِ They cleared themselves away, or removed, from the slain person. (S, Mgh, Msb, TA.) b3: اجلى يَعْدُو He hastened, running: (K:) or hastened somewhat, running: (TA:) or اجلى signifies he became distant, or remote, and hastened. (So accord. to some copies of the K, where we find وَأَجْلَى بَعُدَ وَ أَسْرَعَ instead of وَ أَجْلَى

يَعْدُو أَسْرَعَ.) A2: As a trans. v.: see 1, in four places.5 تجلّى: see 1, in three places: b2: and see also 7.

A2: تجلّى الشَّىْءَ He looked at the thing, (K in art. جلى,) standing upon a higher position. (TA.) [See also 8.]6 تَجَالَيْنَا Our states, or conditions, became disclosed to each other; the state, or condition, of each of us to the other. (S.) 7 انجلى It became removed, or cleared away; said of anxiety, (S, K, * TA,) and of an affair [&c.]; as also ↓ تجلّى. (K, * TA.) You say, انجلى عَنْهُ الهَمُّ Anxiety became removed, or cleared away, from him, (S,) كَمَا تَنْجَلِى الظُّلْمَةُ like as the darkness becomes removed, or cleared away. (TA.) 8 اجتلاهُ He looked at him, or it. (K.) [See also 5.] Hence, اجتلى العَرُوسَ, explained above: see 1. (TA.) b2: See also 1 in two other places, last two sentences. b3: اِجْتَلَيْتُ العِمَامَةَ عَنْ رَأْسِى

I raised the turban, while folding it, from the side of my forehead (عَنْ جَبِينِى): (S:) [like جَلَهْتُهَا.]

A2: اجتلى It became polished, or furbished; said of a sword [&c.]. (TA.) 12 اجلولى He went forth, or emigrated, from one country, or town, to another. (IAar, K.) [See also 1.]

اِبْنُ جَلَا (tropical:) A man who is well known, celebrated, or notable; (Mgh;) of whom it is said, جَلَا الأُمُورَ, i. e. he has made affairs clear, unobscured, or manifest; (S, Mgh;) or جَلَا أَمْرُهُ, i. e. his case has become clear, unobscured, or manifest: (Mgh:) or one whose case is clear, apparent, plainly apparent, or manifest; (K, TA;) as also ↓ اِبْنُ أَجْلَى: (K:) applied to a man who is upon an elevated and conspicuous place; and applied by El-Hajjáj to himself, as meaning that he was one whom every one knew: (TA:) and also, (K,) for this reason, (TA,) the name of a certain man, (S, K,) well known, (K,) of the Benoo-Leyth, who was a person of great daring. (TA.) A poet says, (S,) namely, Soheym Ibn-Wetheel Er-Riyáhee, (TA,) أَنَا ابْنُ جَلَا وَطَلَّاعُ الثَّنَايَا مَتَى أَضِعَ العِمَامَةَ تَعْرِفُونِى

[I am a man well known, celebrated, or notable, &c.; and he who rises to eminences, or who is accustomed to embark in, or surmount, lofty and difficult things: when I put down the turban, ye will know me]. (S, TA.) Sb says, (TA,) جلا in this case is a verb in the pret. tense: 'Eesà Ibn-'Omar says that when a man is named قَتَلَ or ضَرَبَ or the like, the word is imperfectly decl.; and he adduces, in evidence, this verse: others say that جلا may be here without tenween because it is imitative of a phrase, as though the poet said, أَنَا ابْنُ الَّذِى يُقَالُ لَهُ جَلَا الأُمُورِ: (S, TA:) accord. to IB, it is without tenween because it is a verb with its agent [implied in it]. (TA.) b2: Accord. to some, it signifies (assumed tropical:) The daybreak, or dawn; (Har p. 498;) and so ↓ اِبْنُ أَجْلَى: (TA:) accord. to Hamzeh, (assumed tropical:) the beginning of day: and accord. to some, (assumed tropical:) the moon. (Har ubi suprà) جَلًا: see 1, voce جَلِىَ: A2: and see جِلَآءٌ.

جِلًا: see جِلَآءٌ.

جِلْوَةٌ A female slave, (S, K,) or some other thing, (K,) that is presented, or given, by the husband to his bride at the time of her being displayed to him. (S, * K.) One says, مَا جِلْوَتُهَا [What is her bridal present?]; and is answered, “ Such a thing. ” (S.) جَلَآءٌ A thing, an affair, or a case, that is apparent, manifest, plain, or evident. (S, K, TA.) b2: And Acknowledgment, or confession: so in the saying of Zuheyr: فَإِنَّ الحَقَّ مَقْطَعُهُ ثَلَاثٌ يَمِينٌ أَوْ نِفَارٌ أَوْ جَلَآءٌ [For verily the means of deciding the truth are three: an oath, and incongruity of circumstances, and acknowledgment, or confession]: (S:) but Az writes the last word ↓ جِلَآء, with kesr to the ج, as meaning an evidence, or a proof, and witnesses; from مُجَالَاةٌ [inf. n. of 3, q. v.]. (TA.) b3: أَقَمْتُ عِنْدَهُ جَلَآءَيَوْمِى, (K, TA,) or جَلَآءَ يَوْمٍ, (so in some copies of the K,) [I remained with him, or at his abode,] during the whiteness of my, or a, day. (Zj, K, TA.) A2: See also the next paragraph.

جِلَآءٌ: see the paragraph next preceding.

A2: Also, (S, Mgh, K,) written by El-Muhellebee ↓ جَلَآءٌ, (TA,) and ↓ جَلًا, which is more correct than the first, (Mgh,) or it is allowable, as also ↓ جِلًا, the former of the last two mentioned on the authority of En-Nahhás, (TA,) Collyrium: (S, K:) or a particular kind thereof, (K, TA,) that clears the sight; (TA;) [i. e.] i. q. إِثْمِدٌ [antimony, or an ore of antimony]; (Mgh, TA;) so called because it clears the sight. (Mgh.) A3: مَاجِلَاؤُهُ What is his honourable name, or surname, (S,) or his good surname, (K,) by which he is addressed? (S, K.) جَلِىٌّ Clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered: apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident: (S, Msb, K, TA:) جَالٍ thus used has not been heard. (Er-Rághib, TA.) It is applied as an epithet to information, or tidings, (Msb, TA,) and to analogy, or rule. (TA.) b2: عَيْنٌ جَلِيَّةٌ A seeing eye. (IB, TA.) جَلِيَّةٌ Sure information or tidings. (S.) b2: أَخْبَرَنِى عَنْ جَلِيَّةٌ الأَمْرِ He informed me of the true, or real, state of the affair, or case. (TA.) دَوَآءٌ جَلَّآءٌ [A medicine that clears the complexion or skin]. (K voce فُوَّةٌ, &c.) جِلِيَّانٌ The act of rendering apparent, open, manifest, plain, or evident: rendering clear, or unobscured; exposing to view, displaying, laying open, disclosing, or uncovering. (TA.) جَالٍ Going forth, or emigrating, from his country, or town: [like جَالٌّ:] and so جَالِيَةٌ, applied to a company of people; [as also جَالَّةٌ;] (Msb;) or to people who have gone forth, or emigrated, from their homes; (S;) and particularly to those tributaries, (Mgh, Msb,) namely, certain Jews, (Mgh,) whom 'Omar expelled from the country of the Arabs; (Mgh, Msb;) and afterwards, to such as have the poll-tax imposed upon them, of the people of the Bible, and of the Magians, though not having emigrated from their homes; (Mgh;) [i. e.] the free non-Muslim subjects of a Muslim government; because they were expelled by 'Omar from Arabia; (K;) the word being fem. because denoting a جَمَاعَة; (Mgh;) and its pl. is جَوَالٍ. (Mgh, Msb.) b2: Hence, (Msb,) ↓ جَالِيَةٌ [as a subst.] is applied to The poll-tax that is exacted from the persons last mentioned above; (S, Mgh, Msb;) as also جَالَّةٌ: (S:) first, in this sense, applied to that which was exacted from the people expelled from Arabia by 'Omar. (Msb.) You say, اُسْتُعْمِلَ فُلَانٌ عَلَى

الجَالِيَةِ [Such a one was employed as collector of the poll-tax]. (S, Mgh, Msb.) A2: See also جَائِلٌ, in art. جول.

جَالِيَةٌ (as a subst.): see what next precedes.

أَجْلَى Having that degree of baldness which is termed جَلًا; i. e. baldness of the fore part of the head: or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ: (K:) or baldness of half of the head, and the like: (A'Obeyd, TA:) fem. جَلْوَآءٌ. (K.) [See أَجْلَحُ.] b2: Beautiful, or handsome, in face, bald in the sides of the forehead. (K.) b3: جَبْهَةٌ جَلْوَآءُ A wide forehead. (K.) b4: سَمَآءٌ جَلْوَآءٌ (assumed tropical:) A cloudless sky: (Ks, S, K:) and لَيْلَةٌ جَلْوَآءُ (assumed tropical:) a cloudless, bright, night. (TA.) b5: اِبْنُ أَجْلَى: see اِبْنُ جَلَا, in two places. b6: Also (i. e. ابن اجلى) (assumed tropical:) The lion. (TA.) A2: فَعَلْتُهُ مِنْ

أَجْلَاكَ, and ↓ إِجْلَاكَ, I did it on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ. (K.) فَعَلْتُهُ مِنْ إِجْلَاكَ: see what next precedes.

مَجْلًى sing. of مَجَالٍ, which signifies The fore parts of the head, which are the [first] places of baldness: (Fr, S:) or what is seen of the head when one fronts the face. (TA.) مُجْلٍ [act. part. n. of 4. Hence,] فَإِمَّا حَرْبٌ مُجْلِيَةٌ وَ إِمَّا سِلْمٌ مُخْزِيَةٌ And either war that shall cause you to emigrate, or abasing peace. (TA.) المُجْلِّى The first of the horses in a race. (K in art. جلى.)

زكو

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

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

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

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

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

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

دحو

1 دَحَا, (S, Msb, K,) first Pers\. دَحَوْتُ, (S,) aor. ـْ (Msb, K,) inf. n. دَحْوٌ, (S, Msb, K,) He spread; spread out, or forth; expanded; or extended; (S, Msb, K;) a thing; (S;) and, when said of God, the earth; (Fr, S, Msb, K;) as also دَحَى, (Msb, K,) first Pers\. دَحَيْتُ, (K in art. دحى,) aor. ـْ inf. n. دَحْىٌ: (Msb, and K in art. دحى:) or He (God) made the earth wide, or ample; as explained by an Arab woman of the desert to Sh: (TA:) also, said of an ostrich, (S, TA,) he expanded, and made wide, (TA,) with his foot, or leg, the place where he was about to deposit his eggs: (S, * TA:) and, said of a man, he spread, &c., and made plain, even, or smooth. (TA in art. دحى.) b2: Also, said of a man, (K,) aor. ـْ inf. n. دَحْوٌ, (TA,) i. q. جَامَعَ; (K;) as also دَجَا; on the authority of IAar. (TA.) [You say, دَحَاهَا He compressed her; like as you say, دَجَاهَا.] b3: Also He threw, or cast, and impelled, propelled, or removed from its place, a stone, with his hand. (TA.) One says also, to him who is playing with walnuts, أَبْعِدِ المَدَىوَادْحُهُ, meaning [Make thou the distance far, and] throw it. (S, TA.) See also مِدْحَاةٌ, in two places. And of a torrent, one says, دَحَا بِالْبَطْحَاءِ It cast along [the soft earth and pebbles in its course; or drove them along]. (TA.) And of rain, one says, دَحَا الحَصَى عَنْ وَجْهِ الأَرْضِ (S, Msb) It drove the pebbles from the surface of the earth; (Msb;) or removed them. (TA.) [See also دَحَى, in the next art.] And الدَّحْوُ بِالحِجَارَةِ also signifies The vying, one with another, in throwing stones, and striving to surpass [in doing so]; as also ↓ المُدَاحَاةُ [inf. n. of دَاحَى]. (TA.) b4: مَرَّ يَدْحُو, inf. n. دَحْوٌ, said of a horse, He went along throwing out his fore legs without raising his hoofs much from the ground. (S, TA.) A2: دَحَا البَطْنُ The belly was, or became, large, and hanging down; (Kr, K;) and ↓ اندحى it (the belly) was, or became, wide, or distended: (MF:) or both signify it (the belly) became swollen, or inflated, or big, and hung down, by reason of fatness or disease; as also دَاحَ and اِنْدَاحَ. (TA in art. دوح.) 3 داحى, inf. n. مُدَاحَاةٌ: see 1.5 تدحّى He spread out, or extended, himself; syn. تَبَسَّطَ. (K in art. دحى.) You say, نَامَ فُلَانٌ فَتَدَحَّى Such a one slept, and [extended himself so that he] lay upon a wide space of ground. (TA in that art.) b2: And تَدَحَّتُ الإِبِلُ فِى الأَرْضِ The camels made hollows in the ground where they lay down, it being soft; leaving therein cavities like those of bellies: thus they do only when they are fat. (El-'Itreefee, TA in art. دحى.) 7 إِنْدَحَوَ see 1, last sentence.9 اِدْحَوَى [of the measure اِفْعَلَلَ for اِفْعَلَّ, like اِرْعَوَى,] It (a thing, TA) was, or became, spread, spread out or forth, expanded, or extended. (K.) دَاحٍ [act. part. n. of 1]. ↓ اَللّٰهُمَّ دَاحِىَ المَدْحُوَّاتِ, in a prayer of 'Alee, means O God, the Spreader and Expander of the [seven] earths: (TA:) المَدْحُوَّاتٌ [properly] signifies the things that are spread, &c.; as also ↓ المَدْحِيَّاتٌ. (TA in art. دحى.) b2: المَطَرَ الدَّاحِى The rain that removes [or drives] the pebbles from the surface of the earth. (TA.) أُدْحِىٌّ, (S, K,) [originally أُدْحُوىٌ, of the measure أُفْعُولٌ from دَحَيْتُ, but said in the S to be of that measure from دَحَوْتُ, the dial. var. دَحَيْتُ not being there mentioned,] and إِدْحِىٌّ and ↓ أُدْحِيَّةٌ and ↓ أُدْحُوَّةٌ, (K,) The place of the laying of eggs, (S, K,) and of the hatching thereof, (S,) of the ostrich, (S, K,) in the sand; (K;) because that bird expands it, and makes it wide, with its foot, or leg; for the ostrich has no [nest such as is termed] عُشّ: (S:) pl. أَدَاحٍ (TA in the present art.) and اداحى [i. e., if not a mistranscription, أَدَاحِىٌّ, agreeably with the sing.]: (TA in art. دحى:) and ↓ مَدْحًى [likewise] signifies the place of the eggs of the ostrich. (S.) [Hence,] ↓ بِنْتُ أُدْحِيَّةٍ

A female ostrich. (TA.) b2: [Hence also,] الأُدْحِىٌّ and الإِدْحِىٌّ (assumed tropical:) A certain Mansion of the Moon, (K, TA,) [namely, the Twenty-first Mansion,] between the نَعَائِم and سَعْد الذَّابِح; [more commonly] called البَلْدَةُ: likened to the ادحّى of the ostrich. (TA.) أُدْحُوَّةٌ and أُدْحِيَّةٌ: see the next preceding paragraph, in three places: b2: and for the latter, see also مِدْحَاةٌ, below.

مَدْحًى: see أُدْحِىٌّ.

مِدْحَاةٌ A wooden thing with which a child is driven along (يُدْحَى), and which, passing over the ground, sweeps away everything against which it comes. (K, TA.) b2: Accord. to Sh, A certain thing with which the people of Mekkeh play: he says, I heard El-Asadee describe it thus: المَدَاحِىّ and المَسَادِىّ signify stones like the [small round cake of bread called] قُرْصَة, according to the size of which a hole is dug, and widened a little: then they throw those stones (بِهَا ↓ يَدْحُونَ) to that hole; and if the stone fall therein, the person wins; but if not, he is overcome: you say of him, ↓ يَدْحُو and يَسْدُو when he throws the stones (إِذَا دَحَاهَا) over the ground to the hole: and the hole is called ↓ أُدْحِيَّةٌ. (TA.) [Accord. to Freytag, on the authority of the Deewán El-Hudhaleeyeen, A round thing made of lead, by the throwing of which persons contend together.]

المَدْحُوَّاتُ and المَدْحِيَّاتُ: see دَاحٍ.