اذ

ى1 أَذِىَ, aor. ـَ inf. n. أَذًى, (T, M, Msb, K,) in [some of] the copies of the K written أَذًا, and so by IB, (TA,) and أَذَآءٌ, (CK, [but not found by me in any MS. copy of the K nor in any other lexicon,]) and, accord. to IB, أَذَاةٌ and أَذِيَّةٌ, (TA,) or these two are simple substs.; (M, K;) and ↓ تأذّى; (T, S, M, Msb, K;) [He was, or became, annoyed, molested, harmed, or hurt;] he experienced, or suffered, slight evil, [i. e., annoyance, molestation, harm, or hurt,] less than what is termed ضَرَر; (El-Khattábee;) or he experienced, or suffered, what was disagreeable, or hateful, or evil, (Msb, K,) in a small degree; (K;) بِهِ [by him, or it]; (T, S, M, K;) [and مِنْهُ from him, or it:] ↓ التَّأَذِّى signifies the being affected by what is termed الأَذَى [i. e. what annoys, molests, harms, or hurts, one]: and also the showing the effect thereof; which is forbidden by the saying of 'Omar, بِالنَّاسِ ↓ إِيَّاكَ وَالتَّأَذِّى

[Avoid thou, or beware thou of, showing the being annoyed, molested, harmed, or hurt, by men]; for this is what is within one's power. (Mgh.) b2: Also, aor. and inf. n. as above, It (a thing) was unclean, dirty, or filthy. (Msb.) 4 آذى signifies فَعَلَ الأَذَى [He did what annoyed, molested, harmed, or hurt]. (M, K.) b2: And آذِاهُ, (T, S, M, Msb, K,) aor. ـْ (S,) inf. n. إِيذَآءٌ (T, IB, Msb) and [quasi-inf. n.]

أَذِيَّةٌ, (T,) or أَذَّى and أَذَاةٌ and أَذِيَّةٌ, (S, K,) but IB refuses his assent to this, saying that these three are inf. ns. of أَذِىَ, and MF says of إِيذَآءٌ, which is expressly disallowed by the author of the K, though he himself uses it, that others assert it to have been heard and transmitted, and to be required by rule, but he adds that he had searched for examples of it in the language of the Arabs, and investigated their prose and their poetry, without finding this word; (TA;) [He, or it, annoyed him, molested him, harmed him, or hurt him; or] he did what was disagreeable, or hateful, or evil, to him. (Bd in xxxiii. 53, Msb.) It is said in the Kur [xxxiii. 47], وَدَعْ أَذَاهُمْ, meaning And leave thou the requiting of them until thou receive a command respecting them; (M, Bd, Jel;) namely, the hypocrites: (M:) or leave thou unregarded their doing to thee what is [annoying, molesting, harmful, hurtful, or] disagreeable, &c., to thee. (Bd.) 5 تَاَذَّىَ see 1, in three places.

أَذَّى inf. n. of 1. (T, M, Msb, K.) [As a simple subst., A state of annoyance or molestation.] b2: And [Annoyance, molestation, harm, or hurt: quasi-] inf. n. of آذَاهُ. (S, K.) b3: It signifies also, [like ↓ أَذِيَّةٌ and ↓ أَذَاةٌ,] كُلُّ مَا تَأْذَّيْتَ [Anything by which thou art annoyed, molested, harmed, or hurt]; (T;) or مَا يُؤْذِيكَ [a thing that annoys, molests, harms, or hurts thee]: (Mgh:) or a slight evil; less than what is termed ضَرَر. (El-Khattábee.) You say, أَمَاطَ الأَذَى عَنِ الطَّرِيقِ He removed, or put away, or put at a distance, what was hurtful from the road, or way. (Mgh and TA in art. ميط.) b4: Also A thing held to be unclean, dirty, or filthy: so in the Kur ii. 222. (Mgh, Msb.) [Filth; impurity: often used in this sense in books on practical law.]

أَذٍ Experiencing, or suffering, [annoyance, molestation, harm, hurt, or] what is disagreeable, or hateful, or evil, (M, * K, * Msb,) in a great, or vehement, degree; (M, K;) applied to a man; (M, Msb;) as also ↓ أَذِىٌّ: (M, K:) and both signify the contr.; i. e. doing what is disagreeable, or hateful, or evil, in a great, or vehement, degree. (K.) b2: Also, applied to a camel, That will not remain still in one place, by reason of a natural disposition, not from pain, (El-Umawee, A'Obeyd, S, M, K,) nor disease; (K;) as also ↓ أَذىٌّ: (M:) fem. of the former أَذِيَةٌ; (El-Umawee &c.;) and of the latter ↓ أَذِيَّةٌ. (TA.) إِذَا: and إِذًا: see art. اذا.

أَذَاةٌ an inf. n. of 1. (IB.) b2: And [quasi-] inf. n. of آذَاهُ. (S, K.) b3: See also أَذَّي and أَذِيَّةٌ.

أَذِيٌّ, and أَذِيَّةٌ as its fem.: see أَذٍ, in three places.

أَذِيَّةٌ an inf. n. of 1. (IB.) b2: And [quasi-] inf. n. of آذَاهُ. (S, K.) b3: And a subst. from آذَاهُ; (Msb;) or, as also ↓ أَذَاةٌ, a subst. from أَذِىَ and تَأَذَّى; (M, K;) signifying A thing that is disagreeable, or hateful, or evil, in a small degree. (K.) See also أَذًى.

آذِىٌّ, (S, M, K, &c.,) with medd and teshdeed, (TA, [in the CK, erroneously, اَذِىّ,]) Waves (S, M, K) of the sea: (S:) or vehement waves: (TA:) or the أَطْبَاق [app. meaning rollers, because they fall over like folds,] which the wind raises from the surface of the water, less than (دُونَ [but this sometimes signifies above]) what are termed مَوْج: (ISh, TA:) pl. أَوَاذِىُّ. (S.)

زيغ

1 زَاغَ, aor. ـِ inf. n. زَيْغٌ (S, O, Msb, K) and زَيَغَانٌ and زَيْغُوغَةٌ (O, K) and زُيُوغٌ, (TA,) He, or it, (a thing, Msb,) declined, deviated, swerved, or turned aside, (S, O, Msb, K,) from the right course or direction, accord. to an explanation of زَيْغٌ by Er-Rághib; and from the truth: (TA:) and زاغ, aor. ـُ inf. n. زَوْغٌ, is a dial. var. thereof. (Msb, TA. *) In the Kur iii. 5, (O,) زَيْغٌ means A doubting, and a declining, or deviating, from the truth. (O, K.) b2: You say also, زَاغَتِ الشَّمْسُ, (S, Msb, K,) aor. ـِ inf. n. زَيْغٌ (Msb, TA) and زُيُوغٌ, (TA,) The sun declined [from the meridian], (S, * Msb, K,) so that the shade turned from one side to the other. (S, * K.) b3: And زاغ البَصَرُ, (S, O, K,) inf. n. زَيْغٌ, (TA,) (tropical:) The eye, or eyes, or the sight, became dim, or dull: (S, O, K, TA:) so in the phrase مَا زَاغَ البَصَرُ in the Kur [liii. 17]: (O, TA:) or, as some say, زَاغَتِ الأَبْصَارُ signifies the eyes turned aside from their places; as in the case of a man in fear. (TA.) 2 زَيَّغْتُ فُلَانًا, inf. n. تَزْيِيغٌ, I rectified the زَيْغ [or declining, or deviating, &c.,] of such a one. (Aboo-Sa'eed, O, K. *) 4 ازاغهُ, (S, O, Msb, K,) عَنِ الطَّرِيقِ, (S, O,) inf. n. إِزَاغَةٌ, (Msb,) He made him to decline, deviate, swerve, or turn aside, (S, O, Msb, K,) from the way. (S, O.) Hence, in the Kur [iii. 6, accord. to the usual reading], رَبَّنَا لَا تُزِغْ قُلُوبَنَا, (O, TA,) meaning O our Lord, make us not [or make not our hearts] to decline from the right way and course: make us not to err, or go astray. (TA. [See another reading in the first paragraph of art. زوغ.]) b2: And He made him to fall into الزَّيْغ [app. as meaning deviation from the truth, or the right way of belief or conduct]. ((TA.) b3: فَلَمَّا زَاغُوا أَزَاغَ اللّٰهُ قُلُوبَهُمْ, in the Kur [lxi. 5], means, accord. to Er-Rághib, And when they quitted the right way, God dealt with them according to that: (TA:) or God turned their hearts from the acceptance of the truth, and the inclining to the right course. (Bd.) 5 تَزَيَّغَتْ She (a woman) ornamented, or adorned, herself, and showed, or displayed, her finery, or ornaments, and beauties of person or form or countenance, to men, or strangers, (Az, S, K,) and decked herself with apparel; like تَزَيَّقَتْ: (Az, TA:) IF says that its غ is a substitute for ن. (TA.) 6 تَزَايُغٌ i. q. تَمَايُلٌ, (JK, S, O, K,) An inclining towards each other, (PS,) accord. to some, peculiarly, (TA,) in the teeth. (JK, TA.) زَاغٌ [The rook;] a small غُرَاب [or bird of the crow-kind], inclining to white, (O, Mgh, K, TA,) that does not eat carrion, (O, Mgh, TA,) and is allowed to be eaten; now called in Egypt the غُرَاب نُوحِىّ [or Noachian crow]: (TA:) or a غُرَاب like the pigeon, black, with a dusty colour in its head; or, as some say, inclining to white; that does not eat carrion: (Msb in art. زوغ:) or a small black غُرَاب, that is eaten; also called حَذَفٌ, of which the n. un. is with ة: (ISh, TA in art. حذف:) [these descriptions correctly apply to different varieties of the rook; some of which are distinguished by more or less whiteness in the head and other parts: in the present day, the word is, by some, perhaps generally, erroneously applied to the carrion-crow:] Az says, “I know not whether it be Arabic or arabicized: ” (Msb in art. زوغ, and TA:) the truth is, that it is a Pers\. word, [زَاغْ,] arabicized; originally applied to crows (غِرْبَان), whether small or large; but when arabicized, applied peculiarly to one species thereof: (TA:) pl. زِيغَانٌ. (O, Mgh, Msb, K.) زَائِغٌ Declining, deviating, swerving, or turning aside: (TA:) pl. زَاغَةٌ, applied to a number of men, (S, O, K, TA,) i. q. زَائِغُونَ, (S, O, TA,) like بَاعَةٌ meaning بَائِغُونَ. (O, TA.)

اله

1 أَلَهَ, (S, and so in some copies of the K,) with fet-h, (S,) or أَلِهَ, (Mgh, Msb, and so in some copies of the K,) like تَعِبَ, aor. ـَ (Msb,) inf. n. إِلَاهَةٌ (S, Msb, K) and أُلُوهَةٌ and أُلُوهِيَّپٌ, (K,) He served, worshipped, or adored; syn. عَبَدَ. (S, Msb, K.) Hence the reading of I'Ab, [in the Kur vii. 124,] وَيَذَرَكَ وَإِلَاهَتَكَ [And leave thee, and the service, or worship, or adoration, of thee; instead of وَآلِهَتَكَ and thy gods, which is the common reading]; for he used to say that Pharaoh was worshipped, and did not worship: (S:) so, too, says, Th: and IB says that the opinion of I'Ab is strengthened by the sayings of Pharaoh [mentioned in the Kur lxxix. 24 and xxviii. 38], “I am your lord the most high,” and “I did not know any god of yours beside me.” (TA.) A2: أَلِهَ, aor. ـَ (S, K,) inf. n. أَلَهٌ, (S,) He was, or became, confounded, or perplexed, and unable to see his right course; (S, K;) originally وَلِهَ. (S.) b2: أَلِهَ عَلَي فُلَانٍ He was, or became, vehemently impatient, or affected with vehement grief, or he manifested vehement grief and agitation, on account of such a one; (S, K;) like وَلِهَ. (S.) b3: أَلِهَ إِلَيْهِ He betook himself to him by reason of fright or fear, seeking protection; or sought, or asked, aid, or succour, of him: he had recourse, or betook himself, to him for refuge, protection, or preservation. (K.) b4: أَلِهَ بِالمَكَانِ He remained, stayed, abode, or dwelt, in the place. (MF.) A3: أَلَهَهُ, (K,) like مَنَعَهُ, (TA,) [in the CK اَلِهَهُ,] He protected him; granted him refuge; preserved, saved, rescued, or liberated, him; aided, or succoured, him; or delivered him from evil: he rendered him secure, or safe. (K.) 2 تَأْلِيهٌ [inf. n. of أَلَّهَهُ He made him, or took him as, a slave; he enslaved him;] i. q. تَعْبِيدٌ. (S, K.) b2: [The primary signification of أَلَّهَهُ seems to be, He made him to serve, worship, or adore. b3: Accord. to Freytag, besides having the former of the two meanings explained above, it signifies He reckoned him among gods; held him to be a god; made him a god: but he does not mention his authority.]5 تألّه He devoted himself to religious services or exercises; applied himself to acts of devotion. (JK, S, Msb, K.) أُلْهَانِيَّةٌ: see إِلَاهَةٌ.

إِلهٌ, or إِلَاهٌ, [the former of which is the more common mode of writing the word,] is of the measure فعَالٌ (S, Msb, K) in the sense of the measure مَفْعُولٌ, (S, Msb,) like كِتَابٌ in the sense of مَكْتُوبٌ, and بِسَاطٌ in the sense of مَبْسُوطً, (Msb,) meaning ↓ مَأْلْوةٌ [An object of worship or adoration; i. e. a god, a deity]; (S, Msb, K) anything that is taken as an object of worship or adoration, accord. to him who takes it as such: (K:) with the article ال, properly, i. q. اللّٰهُ; [sec this word below;] but applied by the believers in a plurality of gods to what is worshipped by them to the exclusion of اللّٰه: (Msb:) pl. آلِهَةٌ: (Msb, TA:) which signifies idols: (JK, S, TA:) in the K, this meaning is erroneously assigned to إِلَاهَةٌ: (TA:) [not so in the CK; but there, الالِهَةُ is put in a place where we should read الإِلَاهَةُ, or إِلَاهَةُ without the article:] ↓ الإِلَاهَةُ [is the fem. of الإِلَاهُ, and] signifies [the goddess: and particularly] the serpent: [(a meaning erroneously assigned in the CK to الآلِهَةُ; as also other meanings here following:) because it was a special object of the worship of some of the ancient Arabs:] (K:) or the great serpent: (Th:) and the [new moon; or the moon when it is termed]

هِلَال: (Th, K:) and, (S, K,) as also ↓ إِلَاهَةُ, without ال, the former perfectly decl., and the latter imperfectly decl., (S,) and ↓ الأُلَاهَةُ, (IAar, K,) and ↓ أُلَاهَةُ, (IAar, TA,) and ↓ الأَلَاهَةُ, (K,) [and app. ↓ أَلَاهَةُ,] and ↓ الأَلِيهَةُ, (K,) the sun; (S, K;) app. so called because of the honour and worship which they paid to it: (S:) or the hot sun. (Th, TA.) [إِلهٌ is the same as the Hebrew אֱלוֹהַּ and The Chaldee XXX; and is of uncertain derivaTion: accord. To some,] it is originally وِلَاهٌ, like as إِشَاحٌ is originally وِشَاحٌ; meaning that mankind yearn towards him who is thus called, [seeking protection or aid,] in their wants, and humble themselves to him in their afflictions, like as every infant yearns towards its mother. (TA.) [See also the opinions, cited below, on the derivation of اللّٰهُ.]

أَلَهَةُ and الأَلَاهَةُ: see إِلهٌ.

أُلَاهَةُ and الأُلَاهَةُ: see إِلهٌ.

A2: أُلَاهَةٌ: see إِلَاهَةٌ.

إِلَاهَةٌ inf. n. of 1, q. v. (S, Msb, K.) A2: Godship; divinity; (K;) as also ↓ أُلَاهَةٌ (CK [not found by me in any MS. copy of the K) and ↓ أُلْهَانِيَّةٌ. (K.) A3: إِلَاهَةُ and الإِلَاهَةُ: see إِلهٌ.

الأَلِيهَةُ: see إِلهٌ.

إِلهِىٌّ, or إِلَاهِىٌّ, Of, or relating to, God or a god; divine; theological: Hence, العِلْمُ الإِلهِىُّ or الإِلَاهِىٌّ: see what next follows.]

الإِلهِيَّةُ, or الإِلَاهِيَّةُ, Theology; the science of the being and attributes of God, and of the articles of religious belief; also termed عِلْمُ الإِلهِيَّاتِ or الإِلَاهِيَّاتِ, and ↓ العِلْمُ الإِلهِىُّ or الإِلَاهِىُّ.]

اللّٰهُ, [written with the disjunctive alif اَللّٰهُ, meaning God, i. e. the only true god,] accord. to the most correct of the opinions respecting it, which are twenty in number, (K,) or more than thirty, (MF,) is a proper name, (Msb, K,) applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection; (TA;) a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essences of existing things; (Ibn-El- 'Arabee, TA;) the ال being inseparable from it: (Msb:) not derived: (Lth, Msb, K:) or it is originally إِلهٌ, or إِلَاهٌ, (Sb, A Heyth, S, Msb, K,) of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, meaning مَأْلُوهٌ, (S, K, *) with [the article]

ال prefixed to it, (Sb, A Heyth, S, Msb,) so that it becomes الإِلَاهُ, (Sb, A Heyth, Msb,) then the vowel of the hemzeh is transferred to the ل [before it], (Msb,) and the hemzeh is suppressed, (Sb, A Heyth, S, Msb,) so that there remains اللّٰهُ, or الِلَاهُ, after which the former ل is made quiescent, and incorporated into the other: (Sb, A Heyth, Msb:) the suppression of the hemzeh is for the purpose of rendering the word easy of utterance, on account of the frequency of its occurrence: and the ال is not a substitute for the hemzeh; for were it so, it would not occur therewith in الإِلَاهُ: (S:) so says J; but IB says that this is not a necessary inference, because الإِلَاهُ applies to God (اللّٰهُ) and also to the idol that is worshipped; whereas اللّٰهُ applies only to God; and therefore, in using the vocative form of address, one may say, يَا اَللّٰهُ [O God], with the article ال and with the disjunctive hemzeh; but one may not say, يَا الإِلَاهُ either with the disjunctive or with the conjunctive hemzeh: (TA:) Sb allows that it may be originally لَاهٌ: see art. ليه: (S:) some say that it is from أَلِهَ, either because minds are confounded, or perplexed, by the greatness, or majesty, of God, or because He is the object of recourse for protection, or aid, in every case: or from أَلَهَهُ, meaning “he protected him,” &c., as explained above: see 1, last sentence. (TA.) The ال is pronounced with the disjunctive hemzeh in using the vocative form of address [يَا اَللّٰهُ] because it is inseparably prefixed as an honourable distinction of this name; (S;) or because a pause upon the vocative particle is intended in honour of the name; (S in art. ليه;) and AAF says that it is also thus pronounced in a form of swearing; as in أَفَاَللّٰهِ لَتَفْعَلَنَّ [an elliptical phrase, as will be shown below, meaning Then, by God, wilt thou indeed do such a thing?]; though he denies its being thus pronounced because it is inseparable; regarding it as a substitute for the suppressed hemzeh of الإِلَاهُ: (S in the present art.:) Sb mentions this pronunciation in يَا اَللّٰهُ; and Th mentions the pronunciation of يَا اللّٰهُ also, with the conjunctive hemzeh: Ks, moreover, mentions, as used by the Arabs, the phrase يَلَهْ اَغْفِرْلِى [O God, forgive me], for يَا اللّٰهُ; but this is disapproved. (ISd, TA.) The word is pronounced in the manner termed تَفْخِيم, [i. e., with the broad sound of the lengthened fet-h, and with a full sound of the letter ل,] for the purpose of showing honour to it; but when it is preceded by a kesreh, [as in بِاللّٰهِ By God, and بِسْمِ اللّٰهِ In the name of God,] it is pronounced in the [contr.] manner termed تَرْقِيق: AHát says that some of the vulgar say, لَاوَاللّٰهْ [No, by God], suppressing the alif, which should necessarily be uttered, as in الرَّحْمنُ, which is in like manner written without alif; and he adds that some person has composed a verse in which the alif [in this word] is suppressed, erroneously. (Msb.) You say, اَللّٰهَ اللّٰهَ فِى كَذَا, [a verb being understood,] meaning Fear ye God, fear ye God, with respect to such a thing. (Marginal note in a copy of the Jámi' es-Sagheer. [See another ex. voce كَرَّةٌ.]) And اَللّٰهَ لَأَفْعَلَنَّ and اَللّٰهِ لَأَفْعَلَنَّ [By God, I will assuredly do such a thing]: in the former is understood a verb significant of swearing; and in the latter, [or in both, for a noun is often put in the accus. case because of a particle understood,] a particle [such as بِ or وَ] denoting an oath. (Bd in ii. 1.) and لِلهِ مَا فَعَلْتُ, meaning وَاللّٰهِ مَا فَعَلْتُ [By God, I did not, or have not done, such a thing]. (JK.) And لِلّهِ دَرُّكَ (tropical:) To God be attributed thy deed! (A in art. در:) or the good that hath proceeded from thee! or thy good deed! or thy gift! and what is received from thee! [and thy flow of eloquence! and the like]: a phrase expressive of admiration of anything: (TA in art. در:) [when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted!]. And لِلّهِ دَرُّهُ (tropical:) To God be attributed his deed! [&c.]. (S and K in art. در.) And لِلّهِ القَائِلُ [meaning To God be attributed (the eloquence of) the sayer! or] how good, or beautiful, is the saying of the sayer, or of him who says [such and such words]! or it is like the phrase لِلّهِ دَرُّهُ, meaning (assumed tropical:) To God be attributed his goodness! and his pure action! (Har p. 11.) And لِلّهِ فُلَانٌ [To God be attributed (the excel-lence, or goodness, or deed, &c., of) such a one!] explained by Az as meaning wonder ye at such a one: how perfect is he! (Har ibid.) [And لِلّهِ أَبُوكَ: see art. ابو.] And لَاهِ أَنْتَ, meaning لِلّهِ أَنْتَ [lit. To God be thou attributed! i. e. to God be attributed thine excellence! or thy goodness! or thy deed! &c.]. (JK.) [Similar to لِلّهِ, thus used, is the Hebrew expression לֵאלֹהּים after an epithet signifying “great” or the like.] إِنَّالِلّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, in the Kur [ii. 151], said on the occasion of an affliction, means Verily to God we belong, as property and servants, He doing with us what He willeth, and verily unto Him we return in the ultimate state of existence, and He will recompense us. (Jel.) Az mentions the phrase الحَمْدُلَاهِ [meaning الحَمْدُلِلّهِ Praise be to God]: but this is not allowable in the Kur-án: it is only related as heard from the Arabs of the desert, and those not knowing the usage of the Kur-án. (Az, TA.) b2: ↓ اَللّهُمَّ is an expression used in prayer; as also لَاهُمَّ; (JK, Msb;) meaning يَا اَللّٰهُ [O God]; the م being a substitute for [the suppressed vocative particle] يا; (S in art. ليه, and Bd in iii. 25;) but one says also, يَا اَللّهُمَّ, (JK, and S ibid,) by poetic licence: (S ibid:) or the meaning, accord. to some, is يَا اَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]; (JK, and Bd ubi suprà;) and hence the origin of the expression. (Bd.) You say also اَللّهُمَّ إِلَّا [which may be rendered, inversely, Unless, indeed; or unless, possibly]: the former word being thus used to denote that the exception is something very rare. (Mtr in the commencement of his Expos. of the Makámát of El-Hareeree, and Har pp. 52 and 53.) And اَللّهُمَّ نَعَمْ [which may be rendered, inversely, Yes, indeed; or yea, verily]: the former word being used in this case as corroborative of the answer to an interrogation, negative and affirmative. (Har p. 563.) اَللّهُمَّ: see what next precedes.

مَأْلُوهٌ: see إِلهٌ.

فرح

1 فَرِحَ, (S, A, L, Msb, K, &c.,) [aor. ـَ inf. n. فَرَحٌ, (S, * L, * Msb, &c.,) He rejoiced; was joyful, or glad; or was happy; (S, A, L, Msb, K, &c.;) syn. سُرَّ: (S, A, Msb, * &c.:) or he experienced a sensation of lightness in his heart: (Th, TA:) or his bosom became dilated with delight, or pleasure, of short continuance, transitory, or fleeting, not lasting, as is the case in bodily and worldly pleasures; فَرَحٌ differing from سُرُورٌ in the manner expl. below, though each is sometimes used as syn. with the other. (Er-Rághib, TA.) You say, فَرِحَ بِهِ He rejoiced, was joyful, or glad, or was happy, by reason of him, or it; syn. سُرَّ. (S, A, Msb. *) b2: And He was, or became, well pleased, or content. b3: And He exulted, or rejoiced above measure; or he exulted greatly, and behaved insolently and unthankfully, or ungratefully. (S, Msb, K.) The verb is used in this sense in the Kur xxviii. 76. (TA.) 2 فَرَّحَ see the paragraph here following.4 افرحهُ, (S, A, Msb, K,) inf. n. إِفْرَاحٌ; (S;) and ↓ فرّحهُ, (Msb, K,) inf. n. تَفْرِيحٌ; (S;) He, or it, rejoiced him; gladdened him; made him joyful, or glad; or made him happy: (S, A, Msb, K:) [or occasioned him a sensation of lightness of heart: or made his bosom to become dilated with delight, or pleasure, of short continuance, transitory, or fleeting, not lasting, as is the case in bodily and worldly pleasures. See فَرَحٌ.] b2: And He, or it, made him to be well pleased, or content. (Msb.) b3: And He, or it, made him to exult, or rejoice above measure; or to exult greatly, and to behave insolently and unthankfully, or ungratefully. (Msb, K.) A2: Also He, or it, grieved him; or made him unhappy; lit. deprived him of joy; or of happiness: like as أَشْكَاهُ signifies “ he made his complaint to cease. ” (L.) [Thus it has two contr. meanings.] b2: And It (a debt, AA, S, TA, or a thing, TA) burdened him, burdened him heavily, or overburdened him. (AA, S, K, TA.) فَرَحٌ [inf. n. of فَرِحَ, q. v.: as a simple subst.,] Joy, mirth, or gladness; or happiness; (S, L, Msb, K;) syn. سُرُورٌ; (Msb, K;) contr. of حُزْنٌ, (L,) and of تَرَحٌ: (S and A in art ترح:) or a sensation of lightness of the heart: (Th, TA:) or dilatation of the bosom with delight, or pleasure, of short continuance, transitory, or fleeting, not lasting, as is the case in bodily and worldly pleasures; whereas سُرُورٌ is dilatation of the bosom with delight, or pleasure, wherein is quiet or tranquillity or rest of mind, of short or of long continuance; but each is sometimes used as syn. with the other. (Er-Rághib, TA.) b2: And A state of being well pleased, or content, with a thing. (Msb.) b3: And Exultation, or a rejoicing above measure; or a state of exulting greatly, and behaving insolently and unthankfully, or ungratefully. (S, Msb, K.) b4: [Also A festivity, or merry-making; particularly, as used in the present day, on the occasion of a marriage. b5: Pl. أَفْرَاحٌ.] b6: In the saying of Muteea Ibn-Iyás, قَدْ ظَفِرَ الحُزْنُ بِالسُّرُورِ وَقَدْ

أُدِيلَ مَكْرُوهُنَا مِنَ الفَرَحِ [Sorrow, or sadness, has overcome happiness, and the object of our dislike, or hatred, has been given a turn to prevail over the object of our love], by مِنَ الفَرَحِ he means مِنَ المَفْرُوحِ بِهِ, i. e. المَحْبُوبِ. (Ham p. 391.) فَرُحٌ: see the paragraph here following.

فَرِحٌ and ↓ فَرْحَانُ (Msb, K) and ↓ فَرُحٌ, as in some copies of the K and in the L and other lexicons, or ↓ فَرُوحٌ, as in other copies and mentioned by IJ, (TA,) and ↓ فَارِحٌ and ↓ مَفْرُوحٌ, (K,) the last mentioned by IJ; (TA;) fem. [of the first] فَرِحَةٌ and [of the second] فَرْحَى (Msb, K) and فَرْحَانَةٌ, (K,) but of the correctness of this last ISd was not certain: (TA:) pl. [of the first]

فَرِحُونَ (S, Msb) and [of the second] فَرَاحَى and فَرْحَى: (K, TA:) Rejoicing, joyful, or glad; or happy: (Msb, K:) [or experiencing a sensation of lightness in the heart: or having the bosom dilated with delight, or pleasure, of short continuance, transitory, or fleeting, not lasting, as is the case in bodily and worldly pleasures. See فَرَحٌ.] Hence, in the Kur [iii. 164], فَرِحِينَ بِمَا آتَاهُمُ اللّٰهُ مِنْ فَضْلِهِ [Rejoicing by reason of that which God has given them of his bounty]. (Msb.) b2: And Well pleased, or content: whence, in the Kur [xxiii. 55 and xxx. 31], كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ [Every sect is well pleased, or content, with that religion which it has]. (Msb.) b3: And Exulting, or rejoicing above measure; or exulting greatly, and behaving insolently and unthankfully, or ungratefully: (S, Msb, K:) whence, in the Kur [xxviii. 76], إِنَّ اللّٰهَ لَا يُحِبُّ الفَرِحِينَ [Verily God does not love those who exult, or rejoice above measure; &c.]. (S, Msb.) فَرْحَةٌ [A joy, or gladness; or a happiness]: see an ex. voce تَرْحَةٌ. b2: See also the next paragraph, in two places.

فُرْحَةٌ A cause of joy or gladness, or of happiness; a thing whereby one is made joyful or glad, or happy; as also ↓ فَرْحَةٌ; syn. مَسَرَّةٌ. (K.) b2: And A thing that thou givest to him that rejoices thee; (L, K;) a recompense that thou givest him; (L;) [as also ↓ فَرْحَةٌ; for] you say, لَكَ عِنْدِى

فَرْحَةٌ إِنْ بَشَّرْتَنِى, (S, A, [in one of my copies of the S أَىْ بَشَّرْتَنِى, as though this were an explanation, but the former is the right reading,]) and فُرْحَةٌ, (S,) meaning بُشْرَى [i. e. There is for thee, with me, a gift for announcing a joyful event, if thou announce to me such an event]. (A.) فَرْحَانُ; fem. فَرْحَى, and accord. to the K فَرْحَانَةٌ also: see فَرِحٌ.

فَرْحَانَةٌ White كَمْأَة [or truffles]: (K:) from Kr: but ISd states the word transmitted to him to be with ق [i. e. قُرْحَانٌ, of which قُرْحَانَةٌ is mentioned as a n. un.]. (L, TA.) فَرُوحٌ: see فَرِحٌ.

فَارِحٌ: see فَرِحٌ.

مُفْرَحٌ A man burdened, or burdened heavily, or overburdened, by debt, (A'Obeyd, S, TA,) or by a fine, or the like, and unable to pay it: (A'Obeyd, TA:) or needy, or in want; overcome; and poor: (K:) or poor, possessing no property: (TA:) one who is not known to have any kinsfolk or near relations; (K, TA;) but in a trad. in which it occurs in this sense as related by some, it is, as others relate the trad., with ج; and so in the sense next following: (TA:) and a slain person found between two towns or villages. (K.) In the trad. in which it is said لاَ يُتْرَكُ فِى الإِسْلَامِ مُفْرَحٌ it has the first of the significations mentioned above accord. to A'Obeyd [i. e. the saying means One who is burdened, or burdened heavily, or overburdened, by debt, &c., shall not be left unbefriended among the Muslims]. (TA.) And in the writing that the Apostle of God wrote [as a covenant] between the Muhájirs and the Ansár were the words, لاَيَتْرُكُوا مُفْرَحاً حَتَّى يُعِينُوهُ عَلَى مَا كَانَ مِنْ عَقْلٍ أَوْ فِدَآءٍ, in which مُفْرَحاً means مَفْدُوحاً, (Ez-Zuhree, As, S,) i. e. [They shall not leave] one who is burdened, or burdened heavily, or overburdened, by debt, [until they aid him to acquit himself of what has become incumbent on him, of a bloodwit or a ransom,] meaning that his debt shall be paid for him from the treasury of the state: so says As; and he disallowed the saying [in this case] مُفْرَجٌ, [q. v.,] with ج. (S.) مُفْرِحٌ A thing that makes joyful or glad, or that makes happy: (T, L:) [and بِهِ ↓ مَفْرُوحٌ a thing by which one is made joyful or glad, or by which one is made happy:] one says, مَا يَسُرُّنِى

بِهِ مُفْرِحٌ, (As, T, S, L,) and بِهِ ↓ مَفْرُوحٌ, for which one should not say مَفْرُوحٌ [alone], (As, S,) [i. e. Nothing that makes joyful &c., and by which one is made joyful &c., renders me happy by means of it,] relating to an affair, or event. (S.) [See also فُرْحَةٌ.]

مُفَرِّحٌ A certain well-known [exhilarating] medicine; (S, K;) a certain medicine which is given to drink to him who is in grief, and in consequence of which he becomes happy; thus called by the physicians, and by others called سُلْوَانٌ. (S in art. سلو.) مِفْرَاحٌ One who rejoices much, or often: (K:) or one who rejoices [app. much] whenever fortune renders him happy. (S.) مَفْرُوحٌ: see مُفْرِحٌ, in two places: A2: and see فَرِحٌ.

فسح

1 فَسُحَ, (MA, Msb, K, [in the CK فَسَحَ, a misprint,]) with damm, (Msb,) like كَرُمَ, (K,) [aor. ـُ inf. n. فُسَاحَةٌ, (L,) or فَسَاحَةٌ [for which the former is app. a mistranscription] and فُسْحَةٌ, (MA,) It (a place) was, or became, spacious, roomy, wide, or ample; (MA, Msb, K;) as also ↓ افسح, (Msb, K,) and ↓ تفسّح, and ↓ انفسح. (K.) A2: فَسَحَ لَهُ, (S, MA, Msb, K,) aor. ـَ (Msb, K,) inf. n. فَسْحٌ (MA, Msb, TA) and فُسُوحٌ; (TA;) as also ↓ تفسّح, (A, K,) and ↓ افسح; (A;) He made room, or ample room, for him, (S, MA, Msb, K,) فِى المَجْلِسِ (S, MA, Msb) in the sitting-place, or in the assembly. (MA.) Yousay, فِى المَجْلِسِ ↓ تَفَسَّحُوا, (S, Msb, *) and ↓ تَفَا سَحُوا, (S, K,) Make ye room, or ample space, [in the sitting-place, or in the assembly,] syn. تَوَسَّعُوا: (S, K:) both of these verbs have nearly the same signification: [each may be rendered, but the latter more properly, make ye room, or ample space, one for another:] the latter occurs, accord. to the reading of El-Hasan, and the former accord. to that of others, in the Kur lviii. 12. (Fr, TA.) b2: And اِفْسَحْ عَنِّى Remove thou, withdraw, or retire to a distance, from me. (Ksh and Bd in lviii. 12.) b3: فَسْحٌ [as inf. n. of فَسَحَ] also signifies The making wide steps; and so فَيْسَحَى. (K.) [Hence,] اِفْسَحِ الخُطَى, said by an Arab of the Desert, of the Benoo-'Okeyl, to one who was sewing for him a water-skin, and mentioned in the T, as heard by its author, meaning (assumed tropical:) Make wide the spaces between each two punctures of the needle, lest the punctures should rend. (L.) b4: And فَسَحَ لَهُ الأَمِيرُ فِى السَّفَرِ means The commander, or governor, wrote for him a فَسْح [q. v.]. (K.) 2 فسّح He made a place spacious, roomy, wide, or ample. (Msb.) 4 أَفْسَحَ see 1, first and second sentences.5 تَفَسَّحَ see 1, in three places. b2: [تفسّح also signifies He expatiated, or ranged at large: and he had ample room or scope: see مُتَفَسَّحٌ.]6 تَفَاْسَحَ see 1, third sentence.7 إِنْفَسَحَ see 1, first sentence. b2: [Hence,] انفسح مُرَاحُهُمْ [lit. The nightly resting-place of their camels was, or became, spacious,] means (assumed tropical:) their camels became numerous. (TA.) b3: And انفسح صَدْرُهُ (assumed tropical:) His bosom became dilated [with joy]. (S, A.) b4: And انفسح طَرْفُهُ (assumed tropical:) His eye had an unobstructed view, nothing hindering its seeing far. (L.) Q. Q. 2 تَفَيْسَحَ: see تَفَيْحَسَ, in art. فحس.

فَسْحٌ A writing like a جَوَاز [or traveller's pass]. (K.) [See 1, last sentence.]

فُسُحٌ: see فَسِيحٌ, in three places.

فُسْحَةٌ Spaciousness, roominess, width, or ampleness; (S, A, L, K;) [particularly, or generally,] with respect to the ground. (L.) [In the MA it is mentioned as an inf. n. of فَسُحَ.] b2: and [Ample scope for action &c.] in an affair. (Msb in art. رخو.) [And A state in which is ample scope for acting &c.: see نَفَسٌ.] b3: الفُسْحَتَانِ signifies The two spaces without hair on the two sides of the hair that grows immediately beneath the middle of the lower lip. (L.) فُسْحُمٌ: see فَسِيحٌ, in two places. b2: فُلَانٌ ابْنُ فُسْحُمٍ is a phrase mentioned by Lh, thought by him to be from الفُسْحَةُ and الاِنْفِسَاحُ, but the meaning is unknown. (L.) A2: Also The glans of the penis. (K in art. فسحم; where the word is mentioned again in the S likewise.) فُسَاحٌ: see the paragraph here following.

فَسِيحٌ (S, A, Msb, K) and ↓ فُسَاحٌ, (K,) like طَوِيلٌ and طُوَالٌ, (TA,) Spacious, roomy, wide, or ample; applied to a place; (S, A, Msb, K;) as also ↓ فُسُحٌ and ↓ فُسْحُمٌ: (K:) or ↓ فُسُحٌ signifies thus applied to a sitting-place: (S:) and ↓ فُسْحُمٌ, (S, K,) in which the م is augmentative, (S,) signifies (S, K) also (K) وَاسِعُ الصَّدْرِ [meaning free from distress of mind or from narrowness of mind], (S, K,) as does also ↓ فُسُحٌ [in the CK in this sense written فُسْحٌ]; both being applied in this sense to a man. (K.) b2: سَيْرٌ فَسِيحٌ [means A pace in which the steps are wide: see 1, latter half].

جَمَلٌ مَفْسُوحُ الضُّلُوعِ i. q. مَسْفُوح [i. e. A camel wide in the ribs]. (TA.) مَا لَكَ فِى هٰذَا مُتَفَسَّحٌ [There is not for thee ample scope (lit. a place in which one has ample scope) in this]. (A.) مُنْفَسَحٌ وَادٍ [The place of expanding of a valley]. (JK and K in art. خرق, &c.) مُرَاحٌ مُنْفَسِحٌ (assumed tropical:) A nightly resting-place of camels, or of camels and other cattle, in which they are numerous. (As, K.)

علن

1 عَلَنَ الأَمْرُ, aor. ـُ (S, Msb, K) and عَلِنَ; (K;) and عَلُنَ, aor. ـُ (K;) and عَلِنَ, aor. ـَ (ISk, S, Msb, K;) inf. n. عُلُونٌ, which is of the first; (S, Msb;) and عَلَنٌ, (ISk, S, Msb, K, TA, [app., accord. to the CK, عَلْنٌ, but this is wrong,]) which is of the last; (ISk, S, Msb, TA;) and عَلَانِيَةٌ, (K, TA,) which is of the three; (TA;) or this last is a simple subst.; (Msb;) The affair, or case, or event, was, or became, overt, open, manifest, public, (S, * Msb, K, TA,) published, or spread; (Msb, TA;) and ↓ اعتلن signifies the same; (K;) [and so ↓ استعلن, but for this I know not any authority except modern usage: and اعلن has a similar meaning, expl. below.]

A2: [The CK has عَلَنْتُهُ where other copies of the K, and the TA, have عَلَّنْتُهُ, as syn. with

أَعْلَنْتُهُ, q. v.]2 عَلَّنَ see 4, first sentence.3 مُعَالَنَةٌ and عِلَانٌ signify the same, (S, K,) i. e. i. q. مُجَاهَرَةٌ [meaning The behaving, or acting, openly with another, or others]; as also ↓ إِعْلَانٌ. (K.) You say, عَالَنْتُهُمْ بِالأَمْرِ i. q. جَاهَرْتُهُمْ بِهِ [i. e. I was open, or I acted openly, with them in the affair, or case]. (JK in art. جهر.) And عَالَنَ بِالعَدَاوَةِ i. q. جَاهَرَ [i. e. He showed open enmity or hostility, with another]. (TK.) b2: Or The laying open, or manifesting, of each one to his fellow, what is in his mind. (TA.) You say, عَالَنْتُ بِهِ, [or عَالَنْتُهُ,] inf. n. مُعَالَنَةٌ and عِلَانٌ, [I laid open, or manifested, to him what was in my mind, he doing the same to me,] i. e. each of us laid open, or manifested, to the other, what was in his mind. (Msb.) b3: See also the next paragraph.4 أَعْلَنْتُهُ I laid it open, manifested it, revealed it, made it public, or published it; namely, an affair, a case, or an event; (S, Msb, K, TA;) as also اعلنت بِهِ; and ↓ عَلَّنْتُهُ, (K, TA,) [for which latter the CK has عَلَنْتُهُ, but it is] with teshdeed, (TA,) inf. n. تَعْلِينٌ; (TK;) [and ↓ عَالَنْتُهُ, for]

عَالَنَهُ, (K,) or [rather] عالنهُ الأَمْرَ, (TK,) meansاعلن إِلَيْهِ الأَمْرَ [He laid open, &c., to him, the affair, or case, or event]. (K.) b2: Hence, أَعْلَنَتْ, occurring in a trad., as said of a woman [accused of adultery], She revealed [or confessed] the enormity, or act of adultery. (TA.) b3: [And اعلن بِهِ app. signifies He made him to be, or become, publicly known: see 10; and see also أَظْهَرْتُ بِفُلَانٍ, in art. ظهر.] b4: اعلن الأَمْرُ The affair, or case, or event, was, or became, notorious; or commonly, or publicly, known; syn. اِشْتَهَرَ. (TA. [Compare 1.]) b5: See also 3, first sentence.8 إِعْتَلَنَ see the first paragraph.10 استعلن i. q. تَعَرَّضَ لِأَنْ يُعْلَنَ بِهِ [app. meaning He addressed himself to being, or sought to be, made publicly known]. (TA.) b2: [And]

اِسْتِعْلَانٌ signifies [or is said to signify] The seeking, or desiring, to lay open, manifest, reveal, make public, or publish. (KL.) b3: [And] i. q. إِعْلَانٌ [inf. n. of 4, but in what sense is not shown; perhaps of 4 as signifying اِشْتَهَرَ, expl. above]. (JM.) b4: See also 1.

Q. Q. 1 عَلْوَنْتُ الكِتَابَ, (S,) inf. n. عَلْوَنَةٌ and عُلْوَانٌ, (K in art. علو,) i. q. عَنْوَنْتُهُ [i. e. I put a title to the book, or writing]: (S:) it may be of the measure فَعْوَلْتُ from العَلَانِيةُ, or the former ن in عَنْوَنْتُ may be a substitute for the ل in عَلْوَنْتُ [or the ل for the ن]: Lth says that it is not a good word. (TA.) [It is also mentioned in art. علو.]

عَلِنٌ part. n. of عَلِنَ: see عَالِنٌ. (Msb.) عُلَنَةٌ A man who reveals his secret; (S;) [or a revealer of secrets;] or one who will not conceal a secret. (K.) عَلِينٌ [part. n. of عَلُنَ]: see عَالِنٌ.

عَلَانِيَةٌ an inf. n. of 1 [q. v.]: (K, TA:) or a simple subst. from 1; (Msb;) [as such] signifying Openness, or publicity; (S, Msb;) contr. of سِرٌّ. (S.) [Hence, عَلَانِيةً meaning Openly, or publicly; and aloud: see Kur ii. 275; &c.] b2: Also One's outward man; syn. بَرَّانِىٌّ, q. v.: opposed to سَرِيرَةٌ and جَوَّانِىٌّ. (T in art. بر.) A2: [And it is also used as an epithet; app. by those who hold it to be originally an inf. n.; or rather its being thus used may be regarded as corroborating the assertion that it is originally an inf. n., like عَدْلٌ &c., though, as an epithet, it has a pl.:] one says رَجُلٌ عَلَانِيَةٌ, pl. عَلَانُونَ; as also ↓ عَلَانِىٌّ, pl. عَلَانِيُّونَ; A man whose affair, or case, is open, or manifest; (K, TA;) mentioned by Lh. (TA.) عَلَانِىٌّ, and its pl.: see what next precedes.

عُلْوَانٌ The عُنْوَان [or title] of a book, or writing. (S, K.) b2: And an inf. n. of the verb عَلْوَنَ. (K in art. علو.) عَالِنٌ part. n. of عَلَنَ; applied to an affair, a case, or an event, Overt, open, manifest, public, published, or spread; as also ↓ عَلِنٌ and ↓ عَلِينٌ. (Msb.)

حب

1 حَبَّ [signifying He, or it, was, or became, loved, beloved, an object of love, affected, liked, or approved, is originally حَبُبَ or حَبِبَ]. Yousay, حَبَّ إِلَىَّ هٰذَا الشَّىْءُ, [aor. ـُ or حَبَّ,] inf. n. حُبٌّ, This thing was, or became, an object of love to me. (K. [The meaning is there indicated, but not expressed. In the CK, الشَّىءَ is erroneously put for الشَّىْءُ.]) And حَبُبْتُ إِلَيْهِ I became loved, beloved, or an object of love, to him: [said to be] the only instance of its kind except شَرُرْتُ and لَبُبْتُ. (K.) And مَا كُنْتَ حَبِيبًا وَلَقَدْ حَبِبْتَ, with kesr, Thou wast not loved, and thou hast become loved. (S.) See also 5. b2: حَبَّ, formed from حَبُبَ, by making the former ب quiescent and incorporating it into the latter, is also a verb of praise [signifying Beloved, lovely, pleasing, charming, or excellent, is he, or it]; (TA;) and so حُبَّ, [which is more common,] formed from the same, by incorporating the former ب into the latter after transferring the dammeh of the former to the ح. (ISk, S, TA.) A poet says, وَزَادَهُ كَلَفًا فِى الحُبِّ أَنْ مَنَعَتْ وَحَبَّ شَيْئًا الَى الانْسَانِ مَا مُنِعَا [And her denying increased his devotion in love: for lovely, as a thing, to man, is that which is denied]. (TA.) And Sá'ideh says, هَجَرَتْ غَضُوبُ وَحَبَّ مَنْ يَتَجَنَّبُ وَعَدَتْ عَوَادٍ دُونَ وَلْيِكَ تَشْعِبُ [Ghadoob hath forsaken thee, (and lovely is the person who withdraweth far away,) and obstacles in the way of thy drawing near have occurred to separate thee and her]. (S, TA.) [See also حَبَّذَا, below.] b3: [Both are also verbs of wonder.] Yousay, حَبَّ بِفُلَانٍ, (As, S, and so in copies of the K,) and حُبَّ, (I 'Ak p. 236, [where both forms are mentioned as correct,] and so in the CK,) How beloved, or lovely, &c., is such a one (As, S, K) to me! (As, S.) [See also 4.] A'Obeyd and Fr read this حَبَّ, saying that it means حَبُبَ بفلان, and that the former ب is rendered quiescent by the suppression of its dammeh, and incorporated into the latter. (S, * TA.) A2: See also 4, in two places.

A3: Also حَبَّ, [aor., accord. to analogy, حَبِّ,] He stood still, stopped, or paused. (K.) A4: And حُبَّ, with damm, He was fatigued, or tired. (K.) 2 حبّبهُ إِلَىَّ He, or it, [rendered him, or it, an object of love, lovely, or pleasant, to me;] made me to love, affect, like, approve, or take pleasure in, him, or it. (K.) You say, حبّبهُ إِلَىَّ

إِحْسَانُهُ [His beneficence made him an object of love to me]. (A, TA.) And حَبَّبَ اللّٰهُ إِلَيْهِ الإِيمَانَ [God made faith lovely to him]. (A, TA.) and حُبِّبَ إِلَىَّ بِأَنْ تَزُورَنِى [Thy visiting me hath been made pleasant to me]. (A, TA.) A2: حبّب الدَّوَآءَ [He formed the medicine into pills, or little clots or balls: see its quasi-pass., 5]. (K in حثر, &c.) A3: And حبّب He filled a water-skin &c. (AA, TA.) A4: See also 5.3 مُحَابَّةٌ, (S,) or مُحَابَبَةٌ, (K,) and حِبَابٌ signify the same [as inf. ns. of حابّ]. (S, K.) [You say, حابّ بَعْضُهُمْ بَعْضًا They loved, affected, liked, approved, or took pleasure in, one another.] and حابّهُ He acted, or behaved, in a loving, or friendly, manner with him, or to him. (A, TA.) b2: See also 4.4 احبّهُ, (S, A, Msb, K,) inf. n. إِحْبَابٌ; (KL;) and ↓ حَبَّهُ, (S,) first Pers\. حَبَبْتُهُ, (Msb, K,) aor. ـِ which is anomalous, (S, Msb, K,) the regular aor. being حَبُ3َ, which is unused, (Msb,) [said to be] the only instance of a trans. verb whose second and third radical letters are the same having the measure يَفْعِلُ as that of its aor. without having also the measure يَفْعُلُ, (S,) and therefore by some disapproved, as not chaste, and disallowed by Az, though he allows the pass. form حُبَّ, (TA,) inf. n. حُبٌّ, (K,) or this is a simple subst., (Msb,) and حِبٌّ; (K;) and [↓ حَبَّهُ,] first Pers\. حَبِبْتُهُ, aor. ـَ and ↓ حَابّهُ, inf. n. حِبَابٌ, of the dial. of Hudheyl; (Msb;) and ↓ استحبّهُ; (Msb, K;) signify the same; (S, Msb, K;) He loved, affected, liked, approved, or took pleasure in, him, or it: (A, K, and KL in explanation of the first and last:) he held him, or esteemed him, as a friend: (KL in explanation of the first and last:) or اِسْتِحْبَابٌ signifies the esteeming [a person or thing] good: (S:) and the preferring, or choosing, [a person or thing,] as also إِحْبَابٌ: (KL:) and استحبّهُ عَلَى غَيْرِهِ means he loved, or esteemed, him, or it, above another, or others; preferred him, or it, to another, or others. (K, A, * TA.) مَا أَحَبْتُ ذٰلِكَ, in the dial. of the tribe of Suleym, is for ما أَحْبَبْتُهُ [I loved not, or liked not, that]; like ظَنْتُ for ظَنَنْتُ, and ظَلْتُ and ظِلْتُ for ظَلِلْتُ. (Lh, TA.) [أُحِبُّ أَنْ يَكوُنَ كَذَا may be rendered I would that it were thus, or that such a thing were.] It is said of Ohod, in a trad., هُوَ جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ, meaning It is a mountain whose inhabitants love us, and whose inhabitants we love: or it may mean we love the mountain itself, because it is in the land of people whom we love. (IAth, TA.) And one says فِى سَاعَةٍ يُحِبُّهَا الطَّعَامُ for يُحَبُّ فِيهَا [In an hour, or a time, in which food is loved, or liked]. (TA.) b2: مَا أَحَبَّهُ

إِلَىَّ i. q. حَبَّ بِهِ [How beloved, lovely, pleasing, charming, or excellent, is he, or it, to me!]; (As, S, K, * TA;) and so أَحْبِبْ إِلَىَّ بِهِ. (A, TA.) [De Sacy, in his Gram. Ar., sec. ed., ii. 221, mentions the saying, مَا أَحَبَّ المُؤْمِنَ للّٰهِ وَمَا أَحَبَّهُ إِلَى اللّٰهِ, as meaning How greatly does the believer love God! and how great an object of love is he to God!]

A2: احبّ, (S, K,) inf. n. as above, (S,) also signifies He (a camel) kneeled and lay down, and would not spring up: (K:) or was restive: or kneeled and lay down: (S:) or was afflicted by a fracture, or disease, and would not move from his place until cured, or remained there until he died: (Az, S, K:) or became jaded: (TA: [agreeably with this last explanation the act. part. n. is rendered in the S and K on the authority of Th:]) or was at the point of death, by reason of violent disease, and therefore kneeled and lay down, and could not be roused. (AHeyth, TA.) Accord. to AO, أَحْبَبْتُ حُبَّ الخَيْرِ عَنْ ذِكْرِ رَبِّى [in the Kur xxxviii. 31] means I have stuck to the ground, on account of my love of the horses, [lit., of good things,] and so been diverted from prayer, until the time of prayer has passed: (TA:) by الخير is meant الخَيْل. (Jel.) A3: Also He became in a state of recovery from his disease. (K.) A4: And It (seed-produce) had, bore, or produced, grain. (S, K.) 5 تجبّب He manifested, or showed, love, or affection, (S, K,) إِلَيْهِ to him. (S.) تحبّب and ↓ حَبَّ are both syn. with تُودّد. (TA.) b2: [Also, app., He became, or made himself, an object of love or affection to him: see مُحَبَّبٌ, said to be syn. with مُتَحَبِّبٌ.]

A2: He became swollen, or inflated, like a jar (حُبّ), from drinking. (A, TA.) b2: It (a water-skin &c.) became full. (AA, TA.) b3: He began to be satiated with drink. (K.) b4: He (an ass &c.) became filled with water: (S:) and ↓ حَبَّبَ also is used in this sense, but ISd doubts its correctness: (TA:) one says, شَرِبَتِ الإِبِلُ حَتَّى حَبَّبَتْ The camels drank until they were satiated. (S.) A3: تحبّب الجَلِيدُ كَاللُّؤْلُؤِ الصِّغَارِ [The hoar-frost formed into grains like small pearls]. (TA in art. صأب.) b2: تحبّب الرِّيقُ عَلَى الأَسْنَانِ [The saliva formed, or collected, in little bubbles upon the teeth]. (Az, TA.) b3: تَقَطَّعَ اللَّبَنُ وَتَحَبَّبَ [The milk became decomposed, and formed little clots of curd]. (S in art. بحثر.) b4: تحبّب الزُّبْدُ [The butter formed into little clots, when first appearing in the milk or cream]. (S and K in art. ثمر.) The verb is also used in like manner in relation to honey, (K in art. حثر,) and دِبْس (S in that art.,) and medicine. (TA in that art. [See also 2.]) b5: تحبّب الجِلْدُ [The skin broke cat with pimples, or small pustules: so in the language of the present day: see حَبٌّ]. (TA in art. حثر.) 6 تحابّوا They loved, or affected, or liked, one another. (S, A, * K. *) 10 إِسْتَحْبَ3َ see 4.

A2: اِسْتَحَبَّتْ كَرِشُ المَالِ The stomachs of the cattle, or camels &c., retained the water [that they had drunk], and the time between the two waterings thereof became long, or became lengthened. (K.) This is at the conjunction of [the periods of] الطَّرْف and الجَبْهَة [the ninth and tenth of the Mansions of the Moon, which, in central Arabia, about the commencement of the era of the Flight, took place on the 12th of August, O. S., (see مَنَازِلُ القَمَرِ, in art. نزل,)] when Canopus rises with them. (TA. [الصَّرْفَة is there put for الطَّرْف; but evidently by a mistake of a copyist. There is also another mistake, though a small one, in the foregoing passage: for Canopus rises, in central Arabia, after الطرف, and before الجبهة; and rose aurorally, in that latitude, about the commencement of the era of the Flight, on the 4th of August, O. S.]) حَبْ and حَبٍ A cry by which a he-camel is chidden, to urge him on. (TA voce حَوْبِ, q. v.) حَبٌّ, (S, Msb, K,) a [coll.] gen. n., (Msb,) n. un. حَبَّةٌ; (S, Msb, K;) Grain of wheat, barley, lentils, rice, &c.: (Az, TA:) accord. to Ks, only of wheat and barley: (TA:) or wheat &c. while in the ears or other envelopes: (Msb:) [but applied also to various other seeds; among which, to beans, (as in the Mgh in art. بقل,) and peas and the like; and kernels; and] the stones of grapes, dates, pomegranates, and the like: (Mgh voce عجَمٌ:) by some it is applied even [to berries; as, for instance,] to grapes: you say حَبَّةٌ مِنْ عِنَبٍ, as well as مِنَ البُرِّ, and مِنَ الشَّعِيرِ, and the like: (TA:) [and hence, to beads: (see حِبٌّ:)] the pl. (of حَبٌّ, Msb) is حُبُوبٌ (S, Msb, K) and حُبَّانٌ, like تُمْرَانٌ, (K,) pl. of تَمْرٌ; (TA;) and (of حَبَّةٌ, Msb) حَبَّاتٌ (Msb, K) and حِبَابٌ, [or this is pl. of حَبٌّ also,] like كِلَابٌ as pl. of كَلْبَةٌ [and of كَلْبٌ]: (Msb:) and حَبٌّ is also called [by lexicologists, but not by grammarians,] a pl. of حَبَّةٌ. (TA.) b2: [Hence,] Seed-produce, whether small or large. (TA.) b3: And الحَبَّةُ الخَضْرَآءُ (S, K) i. q. البُطْمُ [The fruit of the terebinth-tree, or pistacia terebinthus of Linn. (Delile, Flor. Æg. no. 936.)] (K.) b4: And الحَبَّةُ السَّوْدَآءُ (S, K) i. q. الشُّونِيزُ [The black aromatic seed of a species of nigella]. (K.) [But see art. سود.

And for other similar terms, see the latter word of each.] b5: And حَبَّ الغَمَامِ and حَبُّ المُزْنِ and حَبُّ قُرٍّ Hail. (S. [See a metaphorical usage of the first of these in a verse cited voce أَنَّ.]) b6: [Hence likewise,] حَبٌّ also signifies Pimples, or small pustules: [so in the present day: and any similar small extuberances: a coll. gen. n.: n. un. with ة.] (S and K * in art. حثر.) حُبٌّ Love; affection; syn. وُدٌّ, (A,) or وِدَادٌ; (K;) inclination of the nature, or natural disposition, towards a thing that pleases, or delights; (Kull p. 165;) contr. of بُغْضٌ: (Mgh, TA:) حُبٌّ and ↓ حِبٌّ and ↓ حُبَّةٌ [this being said in the S to be syn. with حُبٌّ and in the K to be syn. with مَحَبَّةٌ, and it is used as an inf. n. in an ex. cited voce دَاحٌ in art. دوح,] and ↓ حُبَابٌ (S, K) and ↓ حِبَابٌ (K) and ↓ مَحَبَّةٌ (S) signify the same; (S, K;) i. e., as above. (K.) The degrees of حُبّ are as follow: first, هَوًى, the “ inclining of the soul, or mind; ” also applied to the “ object of love itself: ” then, عَلَاقَةٌ, “love cleaving to the heart; ” so termed because of the heart's cleaving to the object of love: then, كَلَفٌ, “violent, or intense, love; ” from كُلْفَةٌ signifying “ difficulty, or distress, or affliction: ” then, عِشْقٌ, [“ amorous desire; ” or “ passionate love; ”] in the S, “excess of love; ” and in the language of the physicians, “ a kind of melancholy: ” then, شَغَفٌ, “ardour of love, accompanied by a sensation of pleasure; ”

like لَوْعَةٌ and لَاعِجٌ; the former of which is “ ardour of love; ” and the latter, “ardent love: ”

then, جَوًى, “inward love; ” and “ violence of amorous desire,” or “ of grief, or sorrow: ” then, تَتَيُّمٌ, “a state of enslavement by love: ” then تَبْلٌ, “lovesickness: ” then, وَلَهٌ, “distraction, or loss of reason, in love: ” and then, هُيَامٌ “ a state of wandering about at random in consequence of overpowering love. ” (Kull ubi suprà.) [Accord. to the Msb, it is a simple subst.: but accord. to the K, an inf. n.; and hence,] حُبًّا لِمَا أَحْبَبْتُمْ, meaning أُحِبُّ حُبًّا [I love with loving, i. e. much, what ye have loved]. (Har p. 186.) Hence the phrase, وَكَرَامَةً ↓ نَعَمْ وَحُبَّةً [Yea; and with love and honour will I do what thou requirest: or for the sake of the love and honour that I bear thee: or حبّة may be here used for حُبًّا to assimilate it in termination to كرامة: see what follows]. (S, TA.) Hence also the saying of Abu-l-' Atà EsSindee, فَوَاللّٰهِ مَا أَدْرِى وَإِنِّى لَصَادِقٌ

أَدَآءٌ عَرَانِى مِنْ حُبَابِكِ أَمْ سِحْرُ [And by God, I know not (and indeed I am speaking truth) whether disease have befallen me in consequence of love of thee, or enchantment]: (S, TA:) but IB says that the reading best known is ↓ مِنْ حِبَابِكِ; and that حِباب, here, may be an inf. n. of حَابَبْتُهُ; or it may be pl. of حُبٌّ, like as عِشاشٌ is of عُشٌّ; (TA;) or it may be an inf. n. of حَبَبْتُهُ: some also read ↓ مِنْ حَبَابِكِ, with fet-h to the ح, said to mean on account of the love of thee, and of the main amount thereof: (Ham p. 26:) and some read مِنْ جَنَابِكِ “ from thy part ” [or “ from thee ”]. (TA.) b2: See also حَبِيبٌ.

A2: Also a Persian word, arabicized, (AHát, S, Msb,) from خُنْب, (AHát, TA,) [or خُبْ or خُپْ,] i. q. خَابِيَةٌ, (S, Msb,) A jar, (K, MF,) whether large or small, used for preparing wine: (MF:) or a large jar: (K:) or one for water: (IDrd, TA:) or the four pieces of wood upon which is placed a two-handled, or two-eared, jar: (K, TA: [in the CK, by a misplacement of words, this last signification is assigned to حَبَاب:]) pl. [of pauc.] أَحْبَابٌ (K) and [of mult.]

حِبَابٌ and حِبَبَةٌ. (S, Msb, K.) From this last signification is [said to be] derived the phrase حُبًّا وَكَرَامَةً [pronounced حُبًّا وَكَرَامَهْ, lit. A jarstand and a cover will I give thee, or the like], كرامة signifying the “ cover ” of a jar, (K, TA,) whether of wood or of baked clay. (TA.) [If this be the true derivation, the phrase may have originated from a person's asking of another the loan or gift of a jar, and the latter's replying

“ Yea; and I will give thee a jar-stand and a cover; ” meaning “ I will do what thou requirest, and more: ” but this phrase is now, and perhaps was in early times, generally used, agreeably with the more common significations of the two words, in the sense assigned above to the phrase حُبَّةً

وَكَرَامَةً.]

حِبٌّ: see حُبٌّ: b2: and حَبِيبٌ, in four places: A2: and حِبَّةٌ.

A3: Also, and ↓ حِبَابٌ, [but the latter is doubted by the author of the TA, and thought to be perhaps syn. with حِبٌّ in the sense of مُحِبٌّ, and in the L it is said to be syn. with حبٌّ, but in what sense is not explained,] An ear-ring [formed] of one حَبَّة [or bead]. (K.) حَبَّةٌ n. un. of حَبٌّ [q. v.]. (S, Msb, K.) [Hence,] جَابِرُ بْنُ حَبَّةَ a name of (assumed tropical:) Bread. (ISk, S.) b2: See also حِبَّةٌ, in two places. b3: [A grain; meaning the weight of a grain of barley;] a wellknown weight. (K.) b4: A [small] piece, or portion, of a thing. (S, K.) b5: حَبَّةُ القَلْبِ The heart's core; (AA, TA;) the black, or inner, part of the heart; or i. q. ثَمَرَتُهُ; (S, A, K;) which is that [same thing]: (S:) or a black thing in the heart: (K:) or the black clot of blood that is within the heart: (T, TA:) or the heart's blood. (K.) You say, أَصَابَتْ فُلَانَةُ حَبَّةَ قَلْبِهِ [Such a woman smote his heart's core]. (A, TA.) A2: A want: or an object of want; a needful, or requisite, thing: syn. حَاجَةٌ. (K.) حُبَّةٌ: see حُبٌّ, in two places: b2: and حَبِيبٌ. b3: [It is also used in a pl. sense.] You say, هُوَ مِنْ حُبَّةِ نَفْسِى [He is of the beloved of my soul]. (TA voce حُمَّةٌ.) b4: And حُبَّتُكَ also signifies What thou lovest to receive as a gift, or to have. (K.) You say, اِخْتَرْ حُبَّتَكَ Choose thou what, or whom, thou lovest; as also ↓ مُحَبَّتَكَ. (TA.) A2: Also A grape-stone: sometimes without teshdeed; (K;) i. e. حُبَةٌ. (TA.) حِبَّةٌ, a pl., [or rather quasi-pl. n.,] The seeds of desert-plants that are not used as food; pl. حِبَبٌ: (S:) or seeds of herbs, or leguminous plants, (بُقُول,) and of odoriferous plants: (K:) or of the latter only; (Ks, Az, TA;) and one of such seeds is called ↓ حَبَّةٌ; (Az, TA;) or حِبَّةٌ; the coll. n. being ↓ حِبٌّ: (Msb:) or different seeds of every kind: or the seeds of the herbage called عُشْب: or all seeds of plants: sing. the same, and ↓ حَبَّةٌ: or this signifies everything that is sown: and حِبَّةٌ, the seed of everything that grows spontaneously, without being sown: or a small plant growing among the kind of herbage called حَشِيش: (K:) and dry herbage, broken in pieces, and heaped together: (Aboo-Ziyád, K:) or dry herbs or leguminous plants: (K:) or the seeds of wild herbs or leguminous plants, and of those of the kind called عُشْب, and their leaves, that are scattered and mixed therewith; such as the قُلْقُلَان and بَسْبَاس and ذُرَق and نَفَل and مُلَّاح, and all kinds of those herbs or leguminous plants that are eaten crude, and those that are thick, or gross, and bitterish: upon these seeds and leaves, cattle, or camels &c., pasture and fatten in the end of [the season called] the صَيْف (T, TA.) حَبَبٌ: see حَبَابٌ. b2: Also, (S, K,) and ↓ حِبَبٌ, (K,) A beautiful arrangement of the teeth in regular rows. (S, K.) b3: And Streaks of saliva on the teeth. (TA.) b4: And (both accord. to the K, but the latter only accord. to the TA,) The saliva that flows over the teeth, or collects in the mouth, in little bubbles. (T, K, TA.) حِبَبٌ: see حَبَابٌ: b2: and حَبَبٌ.

حَبَابٌ: see حُبٌّ. b2: حَبَابُكَ Thine utmost: (Msb:) or the utmost of thy power: (S:) or the utmost of thy love: or, of thine endeavour (جَهْدِكَ [like جُهَادَاكَ and حُمَادَاكَ and قُصَارَاكَ and غُنَامَاكَ and نُعَامَاكَ]). (K. [In the CK جُهْدِكَ.]) Yousay, حَبَابُكَ كَذَا, (K,) and حبابك أَنْ تَفْعَلَ ذٰلِكَ, (S, Msb, * TA,) and حبابك أَنْ يَكُونَ ذٰلِكَ, (TA,) Thine utmost, (Msb,) or the utmost of thy power, (S,) or of thy love, or of thine endeavour, (K,) will be such a thing, (K,) and thy doing that, (S, Msb, * TA,) and that event's taking place. (TA.) A2: Also, and ↓ حَبَبٌ and ↓, The main body, the mass, or bulk, or greater part or portion, of water, (S, K,) and of sand, (K,) and of [the beverage called] نَبِيذ: but it is said that the third word applies particularly to water: (TA:) or the first signifies the streaks, or lines, of water, (As, K, TA,) resembling variegated work: (As, TA:) or the waves of water that follow one another: (TA:) or the bubbles (S, A, K) of water, (S, K,) or of wine, (A, TA,) that float upon the surface; (S, A, K;) as also the second (AHn, A) and the third: (AHn, TA:) [it is a coll. gen. n., in this sense, of which the n. un. is with ة:] accord. to IDrd, حببُ المَآءِ and حبابُ المَآءِ signify تَكَسَّرُهُ [app. meaning the ripple, or broken surface, of water, such as is seen when it is slightly fretted by wind, and when it flows over uneven ground]. (TA.) طِرْتَ بِعُبَابِهَا وَفُزْتَ بِحَبَابِهَا, in a trad. of 'Alee, relating to Aboo-Bekr, is explained as meaning Thou hast outrun others, and attained to the place where the flood of El-Islám collects, and reached the first [springs] thereof, and drunk the purest of it, and become possessor of its excellencies: [this is the only explanation of it that I have found:] but it is also otherwise explained. (Hr and others, TA in art. عب.) b2: حَبَابٌ also signifies (tropical:) Dew-drops; (A;) the dew (IAth, K) that is on trees &c. in the evening. (IAth, TA.) It is said in a trad., of the inhabitants of Paradise, that their food shall turn into a sweat like حباب المسْك, by which is meant Musky dew: or, perhaps, musky bubbles. (IAth, TA.) حُبَابٌ: see حُبٌّ, in two places: b2: and حَبِيبٌ.

A2: Also The serpent: (S, IAth, K:) or a serpent not of a malignant species: (TA:) and the name of a devil, (S, K,) accord. to some; (S;) but said to be so only because a serpent is called شَيْطَان. (A 'Obeyd, S, TA.) b2: And a pl. [or rather coll. gen. n.] of which the sing. [or n. un.] is حُبَابَةٌ [accord. to the CK حُبَابَةُ], meaning A certain black aquatic insect or small animal. (K.) A3: أُمُّ حُبَابٍ (tropical:) The present world; (K, TA;) metonymically used in this sense. (TA.) حِبَابٌ: see حُبٌّ, in two places: A2: and حِبٌّ.

حَبِيبٌ A person loved, beloved, affected, liked, or approved; (S, * A, Msb, * K;) as also ↓ مَحْبُوبٌ and ↓ مُحَبٌّ, (S, Msb, K,) of which two the former is generally used for the latter, (S, K, TA,) in like manner as are used مَزْكُومٌ and مَحْزُونٌ and مَجْنُونٌ and مَكْزُوزٌ and مَقْرُورٌ, each of which has its proper verb of the measure فُعِلَ, (TA,) and ↓ حِبٌّ (S, K) and ↓ حُبَابٌ and ↓ حُبًّةٌ, which last is also applied to a female, and has for its pl. حُبَبٌ: (K:) the fem. of حَبِيبٌ is with ة; (Msb, K;) and so is that of ↓ مَحْبُوبٌ, (K, TA,) [and that of ↓ مُحَبٌّ,] and that of ↓ حِبٌّ: (TA:) the pl. of حَبِيبٌ is أَحِبَّآءُ, instead of حُبَبَآءُ, which would be the reg. pl. but for the repetition of the ب; and the pl. of حَبِيبَةٌ is حَبَائِبُ: (Msb:) the pl. of ↓ حِبٌّ is أَحْبَابٌ [a pl. of pauc.] and حِبَّانٌ (K) and حُبَّانٌ (MF) and حُبُوبٌ and حِبَبَةٌ and ↓ حُبٌّ, which last is rare (عَزِيزٌ) [as a pl.], or is a quasi-pl. n. (K.) Though ↓ مُحَبٌّ is uncommon it occurs in the following verse of 'Antarah: وَلَقَدْ نَزَلْت فَلَا تَظُنّى غَيْرَهُ مِنِّى بِمْنْزِلَةِ المُحَبِّ المُكْرَمِ [And thou hast taken (and imagine not otherwise), in respect of me, i. e. of my heart, the place of the beloved, the honoured; or become in the condition of the beloved, &c.]. (T, TA.) b2: Also, (IAar, KL, TA,) and ↓ حِبٌّ, (K, KL,) A person loving; a lover; a friend; (KL;) i. q. ↓ مُحِبٌّ: (IAar, K, TA:) [fem. of each with ة:] the pl. of the first (i. e. حبيب) is أَحْبَابٌ (TA) [and أَحِبَّآءُ and أَحِبَّةٌ, mentioned by Golius as from the S, but not in my copies of the S: both, however, are correct: the former, the more common: the latter, a pl. of pauc.]. You say اِمْرَأَةٌ لِزَوْجِهَا ↓ مُحِبَّةٌ and ↓ مُحِبٌّ [A woman loving to her husband]. (Fr, S, K. *) b3: أَبُو حَبِيبٍ The kid. (Har p. 227.) b4: الحَبِيبَةُ: see مُحَبٌّ.

حُبَاحِبٌ, (K,) or أَبُو حُبَاحِبٍ, (S,) [A kind of fire-fly;] a fly that flies in the night, (K,) resembling fire, (S,) emitting rays like a lamp: (K:) AHn says that حباحب and ابوحباحب were both unknown to him, and that nothing respecting them had been heard by him from the Arabs; but that some people asserted the insect thus called to be the يَرَاع, a moth that, when it flies by night, no person not knowing it would doubt to be a spark of fire: Aboo-Tálib says, as on the authority of Arabs of the desert, that حباحب is the name of a flying thing longer than the common fly, and slender, that flies between sunset and nightfall, resembling a spark of fire: (TA:) or, accord. to As, it is a flying thing, like the common fly, with a wing that becomes red; when it flies appearing at a distance like a lighted piece of fire-wood. (Har p. 500.) نَارُ الحُبَاحِبِ (S, K) and نَارُأَبِى حُبَاحِبٍ and simply الحُبَاحِبُ (S) mean The fire of the fly above mentioned: or of El-Hobáhib or Aboo-Hobáhib: (TA:) [for] El-Hobáhib, (S,) or Aboo-Hobáhib, (K,) is said to have been a niggardly man, who never lighted any but a faint fire, fearing to attract guests, so that his fire became proverbial. (S, K.) El-Kumeyt says, describing swords, يَرَى الرَّاؤُونَ بِالشَّفَرَاتِ مِنْهَا كَنَارِ أَبِى حُبَاحِبَ وَالظُّبِينَا [The beholders see, in the sides of the blades thereof, and the extremities, the semblance of the fire of the fire-fly]: (S:) here the poet has made حباحب imperfectly decl., regarding it as a fem. [proper] name [of the fly above mentioned]. (TA.) Or نارالحباحب (S, K) and simply الحباحب (S) signify The fire that is struck by a horse's hoofs: (Fr, S:) or the sparks of fire that are made to fly forth in the air by the collision of stones: or the sparks that fall from the pieces of wood that are used for producing fire [by means of friction]: (K:) or they are derived from حَبْحَبَةٌ, (IAar, K,) signifying “ weakness,” (IAar, TA,) [and their meaning is faint fire.] b2: أُمُّ حُبَاحِبٍ

A flying insect resembling the [species of locust called] جُنْدَب, (K, * TA,) spotted with yellow and green: when people see it, they say, بَرِّدِى

يَا حُبَاحِبُ [Spread forth thy wings (بُرْدَيْكِ), hobáhib]; whereupon it spreads its two wings, which are adorned with red and yellow. (TA.) حَبَّذَا, meaning حَبِيبٌ, as in the phrase حَبَّذَا الأَمْرُ [Loved, beloved, affected, loved, or approved, is the thing, or affair; or lovely, charming, or excellent, is it]; (K;) and in حَبَّذَا زَيْدٌ [Loved, beloved, &c., is Zeyd]; (S;) is composed of حَبَّ, (Sb, Fr, S, K,) a verb of praise, in the pret. form, invariable, originally حَبُبَ, (Fr, S,) and ذَا, (Sb, Fr, S, K,) its agent, (S,) which together constitute it a single word, (Sb, S, K,) a noun, (Sb, K,) or occupying the place of a noun, (S,) governing the noun [particularized by praise] that follows it in the nom. case; (Sb, S, K;) the place that it occupies in construction making it virtually in the nom. case as an inchoative, and the noun that follows it being its enunciative: (S:) [but see what follows.] It is used in the same manner as a prov.; (Sb, K;) [i. e., it is not altered to agree in number or gender with the noun particularized by praise, which follows it;] remaining the same when used in the dual and pl. and fem. sense; so that one says, حبّذا زَيْدٌ and الزَّيْدَانِ and الزَّيْدُونَ and هِنْدٌ and أَنْتَ and أَنْتُمَا and أَنْتُمْ [&c.]; (Ibn-Keysán, TA;) and حبّذا امْرَأَةٌ, not حَبَّذِهِ المَرْأَةُ; (Sb, S, K; *) which shows that the noun that follows it may not be regarded as a substitute for ذا: (S:) [but see what follows.] It is allowable, but bad, to say, زَيْدٌ حَبَّذَا. (TA.) [There are, however, various opinions respecting حبّذا and the noun that follows it.] Some hold that حبّذا is a noun, composed of حَبَّ and ذا, and is an inchoative, and that the noun particularized by praise is its enunciative; or that the former is an enunciative, and the latter an inchoative, reversing the usual order: others hold that حَبَّ is a verb in the pret. form; and ذا, its agent; and that the noun particularized by praise may be an inchoative, of which حبّذا is the enunciative; or it may be an enunciative of which the inchoative is suppressed, so that حبّذا زَيْدٌ is for حبّذا هُوَ زَيْدٌ [Loved, or beloved, &c., is this person: he is Zeyd], or حبّذا المَمْدُوحُ زَيْدٌ [loved, &c., is this person: the person praised is Zeyd]: others hold that حبّذا is a pret. verb, composed of حَبَّ and ذا, and that the noun following it is its agent; but this is the weakest of opinions: one also says, in dispraise, لَاحَبَّذَا زَيْدٌ. (I 'Ak p. 235.) حَابٌّ An arrow that falls [in the space] around the butt: pl. حَوَابُّ. (K.) أَحَبُّ [More, and most, loved, beloved, &c. You say, هٰذَا أَحَبُّ إِلَىَّ مِنْ ذَاكَ This is more an object of love, affection, liking, or approval, or is more lovely, charming, or pleasing, to me than that. And هُوَ أَحَبُّهُمْ إِلَىَّ He is the most beloved of them to me.]

مُحَبٌّ: see حَبِيبٌ, in three places. b2: المُحَبَّةُ and ↓ المَحْبُوبَةُ and ↓ المُحَبَّبَةُ and ↓ الحَبِيبَةُ are epithets of El-Medeeneh. (K.) مُحِبٌّ, and its fem.: see حَبِيبٌ, in three places.

مَحَبَّةٌ: see حُبٌّ. b2: Also A cause of love or affection: (Jel in xx. 39:) [pl. مَحَابُّ, like مَحَاشُّ pl. of مَحَشَّةٌ, &c.] You say, أُوتِىَ فُلَانٌ مَحَابَّ القُلُوبِ [Such a one was gifted with qualities that are the causes of the love of hearts]. (A, TA.) مُحَبَّةٌ: see حُبَّةٌ.

مُحَبَّبٌ إِلَى النَّاسِ i. q. مُتَحَبِّبٌ [see 5]. (A, TA.) b2: المُحَبَّبيَةُ: see مُحَبٌّ.

مَحْبُوبٌ: see حَبِيبٌ, in two places. b2: المَحْبُوبَةُ: see مُحَبٌّ. b3: أُمُّ مَحْبُوبٍ a surname of The serpent. (K.) [See also حُبَابٌ.]

قط

1 قَطَّهُ, aor. ـُ (S, M,) inf. n. قَطٌّ, (M, K,) He cut it, in a general sense: (M, K:) or he cut it, meaning a hard thing, such as a حُقّة [or box], (Lth, M, K,) and the like, (M,) in a good form, or fashion, like as a man cuts a reed upon a bone; (Lth;) and ↓ تَقْطِيطٌ, also, [inf. n. of قطّطهُ,] signifies the cutting a حُقَّة, (K, TA,) and making it even: (TA:) or قَطَّهُ signifies he cut it breadthwise, across, or crosswise; (S, M, O, K;) he so separated it; (Kh, S;) opposed to قَدَّهُ, (S, TA,) which signifies he cut it in halves lengthwise, like as one cuts a strap or thong: (TA:) and ↓ اقتطّهُ signifies the same. (M, K. *) You say, قَطَّ القَلَمَ, (S, Msb,) aor. as above, (K,) and so the inf. n., (Msb,) He nibbed the reed for writing; cut off its head breadthwise, across, or crosswise. (S, * Msb.) And قَطَّ البَيْطَارُ حَافِرَ الدَّابَّةِ The farrier pared, and made even, the hoof of the beast of carriage. (TA.) A2: قَططَ الشَّعَرُ, (S, M, K,) with the reduplication made manifest, (S, M,) and قَطَّ, aor. ـَ (M, Msb, K,) and, of the latter, يَقُطُّ also, [contr. to the general rule,] (Msb,) inf. n., of the former, قَطٌّ, (M, TA,) which is extr., (M,) and of the latter, (M, TA,) قَطَطٌ and قَطَاطَةٌ, (M, K,) The hair was, or became, [frizzled, or] very crisp, very curly, or much twisted, and contracted: (S, * Msb:) or like that of the زَنْجِىّ: (Msb:) or crisp, curly, or twisted, and contracted, and short. (M, K.) A3: قَطَّ السِّعْرُ, (S, M, Msb, K,) aor. ـِ (S, K,) with kesr, (S, TA,) or يَقُطُّ, (M, Msb,) the verb being co-ordinate to قَتَلَ, [contr. to the general rule,] (Msb) inf. n. قَطٌّ (S, M, Msb, K) and قُطُوطٌ; (M, K;) as also قُطَّ, with damm; (Fr, K;) The price was, or became, dear, (S, M, Msb, K,) and high: (Msb:) Sh thought this explanation to be wrong, and the meaning to be the price flagged; but Az says, that in this he was mistaken. (TA.) b2: قَطَّ اللّٰهُ السِّعْرَ God made the price to be, or become, dear. (Fr. TA.) 2 قَطَّّ see 1, first sentence.7 انقطّ quasi-pass. of قَطَّهُ as explained in the first sentence of this art.; It was, or became, cut; &c.; and so ↓ اقتطّ. (M, TA.) 8 إِقْتَطَ3َ see 1, first sentence: and see also 7.

R. Q. 1 قَطْقَطَتِ السَّمَآءُ The sky let fall rain, (Az, S, M,) or hail, (M,) such as is termed قِطْقِطٌ: (Az, S, M:) or the sky rained. (K.) قَطْ, signifying حَسْبُ, [explained in exs. here following,] (Lth, S, M, Msb, Mughnee, K,) i. e., (S,) denoting the being satisfied, or content, (Sb, S, M, Msb,) with a thing, (Msb,) is thus written, with fet-h to the ق, and with the ط quiescent, (Sb, S, M, Msb, * Mughnee,) like عَنْ; (K;) and also, (Sb, M, K,) sometimes, (Sb, M,) ↓ قَطٍ, (Sb, M, K,) with tenween, mejroor; (K;) and ↓ قَطِى [distinguished from قَطِى in the next sentence]; (Sb, M, K;) but the term “ mejroor ” is here used contr. to the rules of grammar, as it denotes that قط is decl., whereas it is not. (MF.) It is used as a prefixed noun: you say, قَطْكَ هٰذَا الشَّىْءُ Thy sufficiency [meaning sufficient for thee] is this thing; syn. حَسْبُكَ; (Lth, S, Mughnee; *) and like it is قَدْ: (Lth:) and you also say, using it as a prefixed n., قَطْنِى My sufficiency; syn. حَسْبِى; (Lth, S, * Mughnee;) like قَدْنِى; introducing ن, (Lth, S, TA,) as in عَنِّى and مِنِّى and لَدُنِّى, contr. to rule, for the reason which has been explained in treating of قَدْ, (S, TA,) to preserve the original quiescence of the ط; (Mughnee;) and قَطِى; (S, Msb, Mughnee;) and ↓ قَطِ; (S;) and ↓ قَطَاطِ, (S, M, K,) like قَطَامِ, (S, K,) indecl.; (M;) as signifying حَسْبِى: (S, M, Msb, Mughnee, K:) and, as is said in the Moo'ab, قَطْ عَبْدِ اللّٰهِ دِرْهَمٌ The sufficiency of 'Abd-Allah is a dirhem; [and the like is said by Lth and in the Mughnee;] pausing upon the ط, and making قط to govern a gen. case [as it does virtually in the preceding instances]; and the Basrees say, that this is the right mode, as meaning the like of حَسْبُ زَيْدٍ

دِرْهَمٌ and كَفْىَ زَيْدٍ دِرْهَمٌ: (K:) or some say قَطْ, with jezm; and some say ↓ قَطُ, making it inded. with damm for its termination; each governing what follows it in the gen. case. (M.) b2: It is also a verbal noun, signifying يَكْفِى [It suffices, or will suffice; or it is, or will be, sufficient]; and when this is the case, you say, قَطْنِى, (Mughnee, K,) like as you say, يَكْفِينِى [It suffices me, or will suffice me]; (Mughnee;) or كَفَانِى [which means, emphatically, it suffices me], accord. to the Koofees; (Lth;) which is also allowable when قَطْ is equivalent to حَسْبُ [as we have observed above]: (Mughnee:) and you say also, قَطْكَ, meaning كَفَاكَ [emphatically It suffices thee]: and قَطِى, meaning كَفَانِى [emphatically It suffices me]: (K:) so in the copies of the K; [in the CK, erroneously, قَطَّنِى;] but [it seems that it should be قَطْنِى; for] it is said in the Mughnee and its Expositions, that in this last case the addition of the ن is indispensable: (MF:) and some say, قَطْ عَبْدَ اللّٰهِ دِرْهَمٌ [A dirhem suffices, or will suffice, 'Abd-Allah (in the CK, erroneously, قَطُّ)]; making it to govern the accus. case [as it does virtually in preceding instances]: and some add ن, saying, عَبْدَ اللّٰهِ دِرْهَمٌ ↓ قَطْنُ [meaning the same]: (Lth, K:) [hence,] some say, that [قَطْن in] قَطْنِى is a word originally thus formed without any augmentation, like [حَسْب in] حَسْبِى; (M;) [but J says,] if the ن in قَطْنِى belonged to the root of the word, they had said قَطْنُكَ, which is not known. (S.) b3: It is also syn. with حَسْبُ in the phrase مَا رَأَيْتُهُ إِلَّا مَرَّةً وَاحِدَةً فَقَطٌ [I have not seen him, or it, save once, and that was a thing sufficient or that was enough]: (S, Msb: *) or, as is said in the Mutowwel, قَطْ in فَقَطْ is a verbal noun, meaning abstain thou [from further questioning, or the like], as though it were the complement of a condition suppressed [such as “ the case being so ”]: or, as is said in the Mesáïl of Ibn-Es-Seed, the ف is properly prefixed because the meaning is and I was satisfied, or content, therewith; so that the ف is a conjunction: (from a marginal note in a copy of the Mughnee:) [it therefore virtually signifies and no more; or only; and thus it may often be rendered: and this explains what here follows:] when قَط is used to denote paucity, (M, K,) which is said by El-Hareeree, in the Durrah, to be only in negative phrases, (MF,) it is [written قَطْ,] with jezm, (M, K,) and without teshdeed: (M:) you say, مَا عِنْدَكَ إِلَّا هٰذَا قَطْ [which may be rendered Thou hast not save this only]: but when it is followed by a conjunctive ا, it is with kesr; [as in the saying,] مَا عَلِمْتُ إِلَّا هٰذَا قَطِ اليَوْمَ [virtually mean-ing I knew not, or, emphatically, know not, save this only, to-day]: (K:) and also, (K,) when thus using it, (M,) you say, مَا لَهُ إِلَّا عَشَرَةٌ قَطْ يَافَتَى [likewise virtually meaning He has not save ten only, O young man], without teshdeed, and with jezm; and ↓ قَطِّ, with teshdeed and khafd; (Lh, M, K;) the kesreh of the latter, in a case of this kind, being to distinguish the قَطّ which denotes [paucity of] number from قَطُّ, which denotes time. (Lth.) A2: See also قَطُّ, first sentence.

قُطْ: see قَطُّ.

قَطُ: see قَطْ: A2: and see also قَطُّ.

قَطِ: see قَطْ.

قُطُ: see قَطُّ.

قَطٍ: see قَطْ.

قَطَّ: see قَطُّ.

قَطُّ is an adv. noun, (Mughnee,) [generally] denoting time, (S, M, Mughnee,) or past time, (Msb, K,) used to include all past time; (Lth, Mughnee;) as also ↓ قُطُّ, (S, M, Mughnee, K,) the former vowel being assimilated to the latter; (S, Mughnee;) and ↓ قَطُ, (S, M, Mughnee, K,) and ↓ قُطُ; (S, Mughnee, * K;) and some say ↓ قَطْ, (S, Mughnee,) whence قَطُ is formed, by making its termination similar to that of the primary form قَطُّ, to show its origin; (S, M;) or this would be better than قَطُ; (M;) and ↓ قُطْ, (S, M, Mughnee, *) like مُذْ, which is rare: (S, M:) of all these, the first is the most chaste: (Mughnee:) when time is meant by it, it is always with refa, without tenween: (K:) or one says also ↓ قَطِّ, (M, Mughnee, K,) with kesr and teshdeed to the ط, (M, K,) accord. to IAar; (M;) and ↓ قَطَّ, with fet-h and teshdeed to the ط; (M, * K;) as well as with damm to the ط without teshdeed. (K [in some copies of which is here added, “and with refa to the ط; ” to which is further added in the CK, “without teshdeed: ” but I find two copies without any addition of this redundant kind: for by “ refa ” is here meant, as in a former instance, “damm; ”

though improperly, as the word is indecl.]) Yousay, مَا رَأَيْتُهُ قَطُّ &c. [I have not seen him, or it, ever, or hitherto]; (S, M, K;) and مَا فَعَلْتُهُ قَطَّ [I have not done it ever, or hitherto]; (Msb, Mughnee;) i. e., in the time that is past; (Msb, K;) or in what has been cut off of my life; (Mughnee, K;) its derivation being from قَطَطْتُ meaning “ I cut; ” for the past is cut off from the present and the future; and it is indecl. because it implies the meaning of مُذْ and إِلَى; its meaning being مُذْ أَنْ خُلِقْتُ إِلَى الآنَ [since my being created until now]; and with a vowel for its termination to prevent the occurrence of two quiescent letters together; (Mughnee;) and it is with refa [meaning damm for its termination] because it is like قَبْلُ and بَعْدُ: (Lth:) accord. to Ks, (S,) قَطُّ is a contraction of قَطَطُ: (S, M:) Sb says, that it denotes الإِنْتِهَآء; [app. meaning that it signifies abstain thou from further questioning, or the like; for El-Hareeree says, in the Durrah, that قَطُّ and قَطْ both signify the same as حَسْبُ;] and that it is indecl., with damm for its termination, like حَسْبُ. (M.) You say also, مَا فَعَلْتُ هٰذَا قَطْ وَلَا قَطُّ [app. meaning I have not done this alone, nor ever]: (K, TA: [in the CK قَطُّ ولا قُطُ, but]) the former قط is with jezm to the ط, and the latter is with teshdeed and damm to the ط. (TA.) And يَا فَتَى ↓ مَا زَالَ عَلَى هٰذَا مُذْ قُطَّ [He, or it, has not ceased to be after this manner during all past time, O young man]; with damm to the ق, and with teshdeed. (Lh, M.) It is used only in negative phrases relating to past time; the saying of the vulgar لَا أَفْعَلُهُ قَطُّ [meaning I will not do it ever] being incorrect; (Mughnee, K; [in the CK قَطُ]) for with respect to the future you say عَوْضُ (TA) [or أَبَدًا]: or it is mostly so used, accord. to Ibn-Málik: (MF:) but it occurs after an affirmative phrase in places in El-Bukháree, (K,) in his Saheeh; (TA;) for ex., أَطْوَلُ صَلَاةٍ صَلَّيْتُهَا قَطُّ [The longest prayer which I have prayed ever]: and in the Sunan of Aboo-Dawood; تَوَضَّأَ ثَلَاثًا قَطُّ [He performed the وُضُوْء three times ever]: and Ibn-Málik asserts it to be right, and says that it is one of the things which have been unperceived by many of the grammarians: (K:) El-Karmánee, however, interprets these instances as though they were negative. (TA.) قَطِّ: see قَطْ, near the end of the paragraph: A2: and see also قَطُّ, in the first sentence.

قُطُّ: see قَطُّ, in two places.

شَعَرٌ قَطٌّ, and ↓ قَطَطٌ, (M, Msb, K,) and ↓ قَطِطٌ, (TA,) Crisp, curly, or twisted and contracted, and short, hair: (M, K:) or hair that is very crisp, very curly, or much twisted and contracted: or, accord. to the T, ↓ قَطَطٌ meanshair of the زَنْجِىّ: (Msb:) or you say, ↓ جَعْدٌ قَطَطٌ, meaning very crisp, very curly, or much twisted and contracted. (S.) b2: رَجُلٌ قَطٌّ, and ↓ قَطَطٌ, (Msb,) or رَجُلٌ قَطُّ الشَّعَرِ, and ↓ قَطَطُ الشَّعَرِ, (S, M, K,) A man whose hair is crisp, curly, or twisted and contracted, and short: (M, K:) or whose hair is very crisp, very curly, or much twisted and contracted; (S, * Msb;) as also ↓ قِطَاطٌ: (K: accord. to some copies; but accord. to other copies, as a pl. in this sense: [the reading of the latter is more probably correct, and is that of the TA:]) or beautifully crisp or curly or twisted and contracted: (TA:) the pl. [of قَطٌّ] is أَقْطَاطٌ [a pl. of pauc.] and قَطُّونَ and قِطَاطٌ; and [of ↓ قَطَطٌ] قَطَطُونَ: (M, K:) the epithet applied to a woman is قَطَّةٌ, and ↓ قَطَطٌ without ة. (M, Msb.) A2: See also ↓ قَاطٌّ.

قِطٌّ A slice cut off (شَقِيقَةٌ), of a melon or other thing. (A, TA.) b2: (tropical:) A portion, share, or lot, (M, A, Msb, K,) of gifts, (A, TA,) &c. (TA.) Hence the saying in the Kur, [xxxviii. 15,] رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الحِسَابِ (tropical:) [O our Lord, hasten to us our portion before the day of reckoning]: accord. to some, our portion of punishment: but accord. to Sa'eed Ibn-Jubeyr, it means, of Paradise. (TA.) b3: (assumed tropical:) A writing; (Fr, S, Msb;) [such as that of a man's works;] and hence, accord. to Fr, the words of the Kur cited above; those words being said in derision: (TA:) or a writing of reckoning: (M, K:) or a written obligation: (M:) or it signifies also a written obligation binding one to give a gift or present; (S, K, TA;) and hence the saying in the Kur cited above: (S:) pl. قُطُوطٌ: (S, M, Msb, K:) which Az explains as meaning gifts, and stipends; so called because they were issued written in the form of notes and statements of obligation upon cut pieces of paper or the like. (TA.) b4: (assumed tropical:) An hour, or a portion, (سَاعَة,) of the night. (M, K.) You say مَضَى قِطٌّ مِنَ اللَّيْلِ (assumed tropical:) [An hour, or a portion, of the night passed]. (Th, M.) A2: A male cat: (S, M, Msb, K:) the female is called قِطَّةٌ: (Lth, S, M, Msb:) Kr disallowed this latter; and IDrd says, I do not think it to be genuine Arabic; (M;) but to this it is objected that it occurs in traditions: (MF:) the pl. is قِطَاطٌ (S, M, Msb, K) and قِطَطَةٌ, (M, K,) or قِطَطٌ. (Msb.) قَطَطٌ: see قَطٌّ, throughout.

قَطِطٌ: see قَطٌّ.

قِطَّةٌ [A mode, or manner, of cutting a thing, such as the extremity of the nib of a writingreed]: see an ex. voce سِنٌّ (near the end of the paragraph).

قَطْنُ: see قَطْ.

قَطِى: see قَطْ.

قَطَاطِ: see قَطْ.

قِطَاطٌ: see قَطٌّ.

قَطَّاطٌ A خَرَّاط [q. v.] who makes [the small boxes of wood or the like called] حُقَق [pl. of حُقَّة]. (S, O, K.) [See 1, first sentence.]

قِطْقِطٌ Small rain; (M, K;) resembling شَذْر [q. v.]: (M:) or the smallest of rain; the next above which is termed رَذَادٌ; the next above this, طَشٌّ; [but see this last term;] the next above this, بَغْشٌ; and the next above this, غَبْيَةٌ: (Az, S:) or rain falling continuously, in large drops: (Lth, K:) or hail: (K:) or small hail, (M, O, K,) which is imagined to be hail or rain. (O.) سعْرٌ قَاطٌّ A dear price; as also ↓ مَقْطُوطٌ, (M, K,) and ↓ قَطٌّ, (K,) and ↓ قَاطِطٌ. (IAar, K.) You say, وَرَدْنَا أَرْضًا قَاطًّا سِعْرُهَا We arrived at a land of dear prices. (S, TA.) قَاطِطٌ: see قَاطٌّ.

مَقَطٌّ [in the CK erroneously مِقَطّ] The place of ending of the extremities of the ribs of a horse: (M, K:) or the extremity of the rib, projecting over the belly: (K in art. شرسف:) or the place of ending of the ribs of a horse: (TA:) مَقَاطُّ [is the pl., signifying, as explained in the S, in art. شرسف, the extremities of the ribs, projecting over the belly: or it] signifies the two extremities of the belly of a horse, whereof one is at the sternum (القَصّ), and the other at the pubes. (En-Nadr.) مِقَطَّةٌ The thing upon which the reed for writing is nibbed; (S;) [generally made of bone or ivory;] a small bone upon which the writer nibs his reeds for writing; (K;) a small bone which is found with the sellers of paper, upon which they cut the extremities of the reeds for writing. (Lth.) مَقْطُوطٌ: see قَاطّ.

سَمَآءٌ مُقَطْقِطَةٌ A sky letting fall rain such as is called قِطْقِطٌ. (Az, S.)

صل

ى1 صَلَاهُ, (S, M, Msb, K,) aor. ـْ (S, Msb, K,) inf. n. صَلْىٌ, (S, M, K,) He roasted, broiled, or fried, it, namely, flesh-meat, (S, M, Msb, K,) &c.; (S;) and صَلَاهُ فِى النَّارِ and عَلَى النَّارِ signify the same; and also he burned it. (TA.) And (so in the M, but in the K “ or ”) صَلَاهُ (M, K) فِى النَّارِ (M) He threw it into the fire to be burned; as also ↓ اصلاهُ; and ↓ صلّاهُ, (M, K,) inf. n. تَصْلِيَةٌ; (TA;) namely, flesh-meat. (M, K. [But see the next sentence.]) And صَلَاهُ النَّارَ and فِى النَّارِ and عَلَى النَّارِ, (M, K,) inf. n. صَلْىٌ and صُلِىٌّ and صِلِىٌّ; (M;) and النَّارَ ↓ اصلاهُ, and النَّارَ ↓ صلّاهُ; He made him to enter into the fire, and to remain, stay, dwell, or abide, therein: (M, K:) and فُلَانٌ النَّارَ ↓ صُلِّىَ [Such as one was made to enter into the fire, &c.]: (M:) [or] you say, صَلَيْتُ الرَّجُلَ نَارًا, meaning I made the man to enter fire and to be burned: and ↓ أَصْلَيْتُهُ, with ا, when you mean I threw him, or cast him, into the fire, as though intending burning [him]; as also ↓ صَلَّيْتُهُ, inf. n. تَصْلِيَةٌ. (S.) b2: And صَلَيْتُ فُلَانًا, (T, TA,) or لِفُلَانٍ, (S, TA,) (tropical:) I laboured in a case, or an affair, desiring to calumniate, or slander, such a one therein, and to cause him to fall into destruction: (T, S, TA:) or صَلَيْتُهُ and صَلَيْتُ لَهُ both signify I calumniated, or slandered, him, and caused him to fall into destruction, (M, TA,) in consequence thereof: (M:) or, accord. to the K, صَلَى

فُلَانًا, of which the inf. n. is صَلْىٌ, signifies he soothed, coaxed, wheedled, or cajoled, such a one: or deceived, deluded, beguiled, circumvented, or outwitted, him: which meanings are not in any of the three lexicons above mentioned: accord. to the A, صَلَيْتُ بِفُلَانٍ [probably a mistranscription for لِفُلَانٍ] means (tropical:) I framed a stratagem, or plot, to cause such a one to fall; there said to be tropical. (TA.) b3: صَلَى يَدَهُ بِالنَّارِ [said in the TA to be a mistake]: see 2.

A2: صَلِىَ النَّارَ, (S, M, Msb, K,) and بِالنَّارِ, (M, Msb, K,) aor. ـْ (S, Msb, * K, *) inf. n. صَلًى, (Msb,) or صُلِىٌّ, (S, K, [صَلْيًا in the CK being a mistranscription for صُلِيًّا,]) or both, (M,) and صِلِىٌّ and صِلَآءٌ, (M, K,) and accord. to the K صَلَآءٌ, but this is a mistake for صَلًى, (TA,) He was, or became, burned [by the fire]: (S:) or he endured, or suffered, the heat of the fire; as also النَّارَ ↓ تصلّى: (M, K:) or he felt the heat of the fire: (Msb:) and one says ↓ تصلّى

حَرَّ النَّارِ and ↓ اصطلاهُ [in this last sense or in the sense next preceding]: (Ham p. 792:) and صَلِىَ النَّارَ he entered into the fire: (TA in art. بله: see an ex. voce بَلْهَ:) or, accord. to Er-Rághib, صَلِىَ بِالنَّارِ means he was tried (بُلِىَ) by fire, or by the fire; and so بِكَذَا (assumed tropical:) [by such a thing, as though by fire]. (TA.) [In the Kur, in which are many exs. of it, (iv. 11, xiv. 34, xvii. 19, &c.,) it is always trans. by itself, without بِ.] And صَلِىَ بِالأَمْرِ, (S, M, *) and بِالحَرْبِ; (S;) and الأَمْرَ ↓ تصلّى, and الحَرْبَ; (M;) He endured, or suffered, the heat, and severity, or vehemence, of the affair, or case, and of the war, or fight: (S, M:) Aboo-Zubeyd says, حَرَّ حَرْبِهِمُ ↓ فَقَدْ تَصَلَّيْتُ المَقْرُورُ مِنْ قَرَسِ ↓ كَمَا تَصَلَّى

[And I have suffered the heat and vehemence of their war, like as he who is affected with cold suffers in consequence of coldest and most abundant hoar-frost]. (M.) A3: [It is said that] صَلِىَ الرَّجُلُ signifies also لَزِمَ [i. e. The man kept to, or clave to, a thing]; and so ↓ اصطلى: whence Zj holds صَلَاةٌ [expl. in art. صلو] to be derived; because it is a keeping, or cleaving, to that which God has appointed: and hence also, [it is said,] فِى النَّارِ ↓ مَنْ يُصَلَّى, i. e. يلزم [app. يُلْزَمُ, meaning مَنْ يُلْزَمُ النَّارَ He who is made to keep, or cleave, to the fire; nearly agreeing with صَلَّاهُ النَّارَ as expl. above from the M and K]. (TA.) A4: and صَلَيْتُ الظَّهْرَ means I struck, or beat, that part of the back which is called صَلًا: or I hit that part: but this is extr.; for by rule it should be صَلَوْتُهُ, like as Hudheyl say. (M. [See 1 in art. صلو.]) 2 صَلَّىَ see 1, second sentence; and third sentence in three places; and last sentence but one. b2: One says also, صلّى يَدَهُ بِالنَّارِ, (M, TA,) accord. to the K ↓ صَلَى, [without teshdeed,] but this is wrong, as is shown by a verse cited in the M, (TA,) He warmed his hand with the fire. (M, K, TA.) [And it is said in the TA that صلا ظَهْرَهُ بالنهر means أَدْفَأَهُ: but I think that the right reading is صلّى ظَهْرَهُ بِالنَّمِرَةِ, i. e. He warmed his back with the woollen garment called نَمِرَة.] b3: And صَلَّيْتُ العَصَا بِالنَّارِ I made the staff supple, and straightened it, by means of fire: (S:) or صلّى العَصَا عَلَى النَّارِ, (M, K,) inf. n. تَصْلِيَةٌ; (K;) and ↓ تصلّاها; he parched and darkened the staff upon the fire; syn. لَوَّحَهَا: (M, K:) or صلّى العَصَا he straightened the staff by turning it round over the fire: (T in art. دوم: see an ex. in a verse cited in that art., conj. 10:) and صَلَّيْتُ القَنَاةَ I straightened the spear-shaft by means of fire: (A, TA:) and صَلَّيْتُ العُودَ بِالنَّارِ I rendered supple the stick, or branch, by means of fire. (Msb.) 4 أَصْلَىَ see 1, second sentence; and third sentence in two places.5 تَصَلَّىَ see the next paragraph, in two places: b2: see also 1, latter half, in five places: b3: and see 2, last sentence.8 اصطلى He warmed himself (M, K) بِالنَّارِ [by means of the fire]: (M:) one says, اِصْطَلَيْتُ بِالنَّارِ and بِهَا ↓ تَصَلَّيْتُ [app. meaning I warmed myself by means of the fire]: (S:) or اصطلى النَّارَ and بِالنَّارِ mean he became warm by means of the fire: and بِالنَّارِ ↓ تصلّى, he became burnt by the fire. (MA.) Hence, in the Kur [xxvii. 7 and xxviii. 29], لَعَلَّكُمْ تَصْطَلُونَ [May-be ye will warm yourselves]: (TA:) in relation to which it is said that the time was winter, and therefore الاِصْطِلَآء

was needed. (M, TA.) b2: It is also said of the chameleon, as meaning He repaired to the sun. (M and L in art. شقذ: see an ex. in a verse cited voce شَقَذَانٌ.) b3: And one says of a courageous man, with whom one cannot cope, لَا يُصْطَلَى بِنَارِهِ [lit. One cannot warm himself by means of his fire; meaning (assumed tropical:) one cannot approach him when he is inflamed with rage, especially in fight, or battle]. (S.) The phrase may be also used satirically, as meaning (assumed tropical:) One will not seek his hospitality. (Meyd. [See Freytag's Arab. Prov. ii. 588.]) b4: See also 1, latter half, in two places.

صَلًى: see صَلَآءٌ.

صَلَآءٌ: see صَلَايَةٌ.

صِلَآءٌ Roasted, broiled, or fried, flesh-meat. (S, M, K.) b2: And, as also ↓ صَلًى, (S, M, K,) the former with kesr and the latter with fet-h, (S,) Fuel; (S, * M, K;) syn. وَقُودٌ; (M, K, TA; [in the CK, erroneously, وُقُود;]) i. e. مَا تُوقَدُ بِهِ النَّارُ; (TA;) you say صِلَآءُ النَّارِ and صَلَى النَّارِ: (S:) or both signify fire: (M, Mgh, K:) or صِلَآءٌ signifies the heat of fire. (Msb.) One says, هُوَ

أَحْسَنُ مِنَ الصِّلَآءِ فِى الشِّتَآءِ [It, or he, is better than fire in winter]. (TA.) صَلِىٌّ: see مَصْلِىٌّ.

صَلَآءَةٌ: see what next follows.

صَلَايَةٌ and ↓ صَلَآءَةٌ, (S, M, Mgh, K,) the latter with ء because ↓ صَلَآءٌ is used as the pl., [or rather coll. gen. n.,] but not by those who say صَلَايَةٌ, (Sb, M,) [for] the pl. [of this] is صُلِىٌّ and صِلِىٌّ (K) and صَلَايَاتٌ, (MA,) i. q. فِهْرٌ [i. e. A stone such as fills the hand; or of the size of that with which one bruises and breaks walnuts and the like]: (S:) or a thing with which perfume is bruised, brayed, or pounded: (M, K:) or a stone upon which one bruises, or powders, (MA, Mgh,) perfume or some other thing; (Mgh;) that with which [not upon which] one does so being called مِدْوَكٌ. (MA.) Imra-el-Keys [in a verse of his Mo'allakah, (see EM p. 45,) as some relate it,] uses the phrase صَلَايَةُ حَنْظَلِ, because colocynths, when they have become dry, are split therewith. (S. [But there are two other readings, صَرَايَة and صَرَابَة.]) b2: Also, (K,) as being likened thereto, (TA,) (assumed tropical:) The forehead. (K.) b3: And the former word, A rough, rugged, سَرِيحَة [or long strip] of [high ground such as is termed] قُفّ. (ISh, Az, TA.) صِلِّيَانٌ: see art. صل.

صَالٍ is expl. by Freytag as meaning Heated or warmed (“ calefactus ”), and burnt: and the pl. is said by him to be صُلِىٌّ: but he names no authority: if this be correct, it must be a possessive epithet from صَلِىَ.]

صَالِيَةٌ A support for the cooking-pot, such as is termed أُثْفِيَّةٌ. (MA.) مَصْلِىٌّ Roasted, broiled, or fried; as also ↓ صَلِىٌّ. (Ham pp. 13-14. [Both of these words are there without any syll. signs.]) It is said in a trad., أُتِىَ بِشَاةٍ مَصْلِيَّةٍ i. e. A roasted sheep, or goat, was brought. (S, TA.) b2: And صَيْحَانِيَّةٌ مَصْلِيَّةٌ means [A date of the sort called صَيْحَانِىّ] dried in the sun. (A, TA.) أَرْضٌ مَصْلَاةٌ A land abounding with the plant called صِلِّيَان. (K.) مِصْلَاةٌ A snare that is set up for birds &c.: (S, M: *) pl. مَصَالٍ. (S, M.) It is said in a trad., إِنَّ لِلشَّيْطَانِ فُخُوخًا وَمَصَالِىَ (S) or مَصَالِىَ وَفُخُوخًا i. e. [Verily to the Devil belong snares and traps] with which he catches men. (M.) مُصْطَلًى The limbs of a man, or his arms and legs and face and every prominent part, which become cold at the time of death, and which are warmed at the fire: (AHeyth, L in art. برد:) or the face and extremities. (Z, TA.) One says, بَرَدَ المَوْتُ عَلَى مُصْطَلَاهُ. (AHeyth, L in art. برد: see 1 in that art.)

غلو

1 غَلَا, aor. ـْ primarily signifies He, or it, exceeded the proper, due, or common, limit; was excessive, immoderate, or beyond measure; but the inf. n. differs in different cases, as will be shown in what follows: (Er-Rághib, TA:) it is said of anything as meaning it exceeded, or was excessive. (Msb.) b2: You say, غَلَا فِى الأَمْرِ, (S, K,) aor. as above, (TA,) inf. n. غُلُوٌّ (S, K, TA) and غَلَانِيَةٌ; as also بِهِ ↓ تغالى; (K * and TA in art. غلى; [but belonging to the present art., as is said in the TA;]) He exceeded the proper, due, or common, limit, in the affair; was excessive, or immoderate, therein. (S, K, TA.) And غَلَا فِى الدِّينِ, aor. as above, inf. n. غُلُوٌّ, He acted, or behaved, with forced hardness, or strictness, or rigour, in religion, so that he exceeded the proper, due, or common, limit: whence the usage of the verb in the Kur iv. 169 and v. 81: (Msb, TA:) accord. to IAth, الغُلُوُّ فِى الدِّينِ is the investigating of the intrinsic states, or circumstances, of things, [in religion,] and [applying oneself to] the discovery of their causes, and of the abstrusities relating to the rites and ceremonies thereof. (TA.) [See also 3.] b3: And غَلَا بِالسَّهْمِ, (S, Mgh, Msb, K,) aor. as above, (Msb, TA,) inf. n. غَلْوٌ (S, Er-Rághib, Mgh, Msb, K) and غُلُوٌّ; (K;) and بِهِ ↓ غالى, (Mgh, K,) and ↓ غالاهُ, (K,) inf. n. غِلَآءٌ (Mgh, K) and مُغَالَاةٌ; (K;) He shot the arrow to the furthest distance (S, Mgh, Msb) that he was able to attain: (S, Mgh:) or he raised his arms with the arrow, desiring [to attain with it] the furthest limit. (K, * TA.) And غَلَا السَّهْمُ The arrow rose in its course, and exceeded the [usual] limit; (K, TA;) and in like manner, الحَجَرُ the stone. (TA.) b4: And غَلَا السِّعْرُ, (S, Mgh, Msb, K, *) aor. as above, (Msb, TA,) inf. n. غَلَآءٌ, (S, Mgh, K,) or this is a simple subst., (Msb,) The price, or rate, at which a thing was to be sold, was, or became, high; (Mgh, Msb, TA;) or exceeded the usual limit; (Er-Rághib, TA;) contr. of رَخُصَ. (K.) b5: And غَلَا بِهَا عظم [i. e. عِظَمٌ, lit. Bigness exceeded the usual limit in her;] meaning she became plump, or fat: (TA:) one says, غلا بِالجَارِيَةِ عظم, and بِالغُلَامِ, [the girl, or young woman, became plump, or fat, and the boy, or young man,] in the case of their quickly attaining to young womanhood and young manhood. (TA in another part of this art.) b6: And غَلَا is said of anything as meaning اِرْتَفَعَ [i. e. It rose in degree; as is shown by the following ex.]: Dhur-Rummeh says, فَمَا زَالَ يَغْلُو حُبُّ مَيَّةَ عِنْدَنَا وَيَزْدَادُ حَتَّى لَمْ نَجِدْ مَا نَزِيدُهَا [And the love of Meiyeh ceased not to rise in degree with us, and to increase, so that we found not what more we might give to her]. (TA.) b7: See also 8. b8: And see 6.2 غَلَّوَ see art. غلى.3 غالى فِى أَمْرِهِ, inf. n. مُغَالَاةٌ, signifies [the same, or nearly the same, as غَلَا فِيهِ; i. e.] He exceeded the usual, or proper, bounds, or degree, in his affair; acted immoderately therein; or strove or laboured, or exerted himself or his power or efforts, or the like, therein; syn. بَالَغَ [q. v.]. (Msb.) b2: See also 1, near the middle, in two places. b3: غَالَى بِهِ, and غالاهُ, (S, Msb, K,) which latter is used by a poet for غالى به, (S,) He bought it at a high, or an excessive, price, namely, flesh-meat; (S, Msb;) as also بِهِ ↓ اغلى; (S;) and ↓ اغلاهُ, i. e. water, and flesh-meat [&c.]: (IKtt, TA: [see an ex. in a verse of Lebeed cited in art. دكن:]) or he exceeded what was usual in purchasing it, or in offering it for sale, and mentioning the price. (M, K, TA.) A poet says, نُغَالِى اللَّحْمَ لِلْأَضْيَافِ نِيْئًا وَنُرْخِصُهُ إِذَا نَضِجَ القُدُورُ [We purchase at a high price flesh-meat, for the guests, raw; and we make it to be low-priced when the contents of the cooking-pots are thoroughly cooked]: he has suppressed the ب [after نغالى], meaning it [to be understood]. (S, TA.) b4: and غالى فِى الصِّدَاقِ He made the dowry, or the gift to, or for, a bride, high, or excessive, in amount; [he was excessive, or exorbitant, therein;] whence the saying of 'Omar, لَا تُغَالُوا فِى صَدُقَاتِ النِّسَآءِ [Be not ye excessive, or exorbitant, in respect of the dowries of women]. (TA. [See also 6.]) b5: And غالاهُ, inf. n. مُغَالَاةٌ, signifies also He contended with him for superiority in tallness or in beneficence; syn. طَاوَلَهُ. (TA.) 4 أَغْلَوَ see 3, in two places. b2: اغلاهُ also signifies He (God) made it to be high, or excessive, (S, Msb, K, TA,) namely, the price, or rate, at which a thing was to be sold; (S, Msb, K, * TA; *) contr. of أَرْخَصَهُ. (TA.) b3: And He found it [a thing] to be high-priced: or he reckoned it to be so; as also ↓ استغلاهُ. (TA.) b4: And He lightened, or thinned, somewhat, its leaves, (K, TA,) namely, those of a grape-vine, in order that it might grow high, and become [more productive, or] in good condition. (TA.) A2: See also 6.5 تَغَلَّوَ see art. غلى.6 تَغَاْلَوَ see 1, second sentence. b2: تغالوا فِى الصَّدَاقِ They were excessive, or exorbitant, one towards another, in respect of the dowry, or the gift to, or for, a bride; contr. of تَسَاهَلُوا and تَيَاسَرُوا. (TA in art. يسر. [See also 3, last sentence but one.]) b3: تغالى said of a plant, or herbage, It grew high; (M, K, TA;) it became tall. (M, TA.) And, said of the same, It became tangled, or luxuriant, or abundant and dense, and large; as also ↓ غَلَا, and ↓ اغلى, and ↓ اِغْلَوْلَى; (K;) or this last is said of a grape-vine, signifying its leaves became tangled, or luxuriant, or abundant and dense, and its branches, or its shoots upon which were the bunches of grapes, or the buds of its leaves and berries, (نَوَامِيهِ,) became abundant, and it became tall. (TA.) b4: Also, said of the flesh of a beast, It rose, or went away, (اِرْتَفَعَ,) and became upon the heads of the bones: and it fell away on the occasion of preparing for racing, or the like, by scanty feeding &c.: (T, TA:) or, said of the flesh of a she-camel, it went away; syn. ذَهَبَ; (K;) or اِرْتَفَعَ and ذَهَبَ. (S.) 8 اغتلى He was, or became, quick, or swift; he sped, or went quickly; (S, K, TA;) said of a camel: (K, TA:) and he rose [in the degree of celerity] (اِرْتَفَعَ) so as to exceed goodness of rate, or pace; and in like manner one says [اغتلت] of any beast (دَابَّة); as also ↓ غَلَت, inf. n. غلو [app. غُلُوٌّ]. (TA.) 10 إِسْتَغْلَوَ see 4.12 اغلولى: see 6.

غَلْوَةٌ The limit, or utmost extent, of a shot or throw; (S, Mgh; *) [i. e.] any مَرْمَاة: (K:) [generally, a bow-shot; i. e.] the measure, space, or extent, of a single shooting of an arrow: (Har p. 234:) [or the utmost measure of a bow-shot; i. e.] a shot of an arrow to the utmost possible distance; also termed غَايَةٌ: (Msb:) said to be from three hundred to four hundred cubits: (Mgh, Msb:) the twenty-fifth part of a complete فَرْسَخ [q. v.]: (ISd, Z, Mgh, TA:) or it is reckoned by some as four hundred cubits, and by others as two hundred cubits: (Msb voce مِيلٌ [q. v.]:) pl. غَلَوَاتٌ (Msb, K, TA) and غِلَآءٌ. (S, * K, TA.) Hence, (TA,) it is said in a prov., جَرْىُ المُذَكِّيَاتِ غِلَآءٌ, (S, K, TA,) or, as some relate it, غِلَابٌ. (TA. See art. ذكو.) [Thus] غَلْوَةٌ is sometimes used in relation to horse-racing. (TA.) غَلْوَى i. q. غَالِيَةٌ. (K.) See the latter in art. غلى.

غُلَوَآءُ (S, K) and غُلْوَآءُ, (K,) the latter mentioned by Az, and app. a contraction of the former, (TA,) [and Freytag adds غُلُوَآء, for which I find no authority,] Excess, or exorbitance; (TA;) syn. with [the inf. n.] غُلُوٌّ. (S, K, TA.) One says, خَفِّفْ عَنْ غُلَوَائِكَ [Alleviate thine excess, or exorbitance]. (TA.) b2: And The quickness, or haste, or hastiness, and the first stage or state, of youth, or young manhood; (Az, S, K;) as also ↓ غُلْوَانٌ. (ISd, K, TA.) One says, فَعَلَهُ فِى غُلَوَآءِ شَبَابِهِ and شَبَابِهِ ↓ غُلْوَانِ [He did it in the quickness, or haste, &c., of his youth, or young manhood]. (TA.) b3: And غُلَوَآءُ signifies also The rising, or rising high, and increasing, of a plant, or of herbage. (Mz 40th نوع.) غُلْوَانٌ: see the next preceding paragraph, in two places.

غَلَآءٌ the subst. from غَلَا السِّعْرُ; [as such signifying A high price, or rate, at which a thing is to be sold;] (Msb;) or it is an inf. n. (S, Mgh, K.) [See 1, latter half.]

A2: Also, [i. e.] like سَمَآءٌ [in measure], (K,) but in the copies of the M ↓ غَلَّآءٌ, with teshdeed, (TA,) A man who shoots the arrow far. (K.) A3: And A certain small, or short, fish, (K, accord. to different copies,) about a span [in length]: (TA:) pl. أَغْلِيَةٌ. (K.) غَلِىٌّ: see غَالٍ, in three places.

غَلَّآءٌ: see غَلَآءٌ.

غَالٍ [act. part. n. of غَلَا: and hence, Acting, or behaving, with forced hardness, or strictness, or rigour, in religion, so that he exceeds the proper, due, or common, limit: (see 1:) and particularly] an extravagant zealot of the class of innovators: pl. غُلَاةٌ. (TA in art. سبأ.) b2: and Shooting, or one who shoots, the arrow to the furthest distance. (Msb.) b3: And High, or excessive, (S, * Msb, K, TA,) applied to a price, or rate, at which a thing is sold; (S, Msb, K, TA;) as also ↓ غَلِىٌّ. (K, TA.) Hence one says, بِعْتُهُ بِالغَالِى and ↓ بِالغَلِىِّ I sold it, or bought it, at what was a high, or an excessive, price, or rate. (K, TA.) A poet says, وَلَوْ أَنَّا نُبَاعَ كَلَامَ سَلْمَى

↓ لَأَعْطَيْنَا بِهِ ثَمَنًا غَلِيَّا [And if we were sold the speech, or discourse, of Selmà, we would give for it a high, or an excessive, price]. (TA.) b4: Also Fat flesh-meat. (K.) غَالِيَةٌ: see art. غلى.

أَغْلَى More, or most, high [or excessive] in price: hence the saying, أَفْضَلُ الرِّقَابِ أَغْلَاهَا ثَمَنًا [The most excellent of slaves is the highest thereof in price]. (Mgh.) مِغْلًى [in the CK مِغْلَاء] An arrow with which one raises the arm [in shooting] in order to exceed with it the usual limit, or nearly to do so: (K, * TA:) or, accord. to the M, that is used in striving to exceed the usual limit: also termed ↓ مِغْلَاةٌ: pl. مَغَالٍ. (TA.) مِغْلَاةٌ: see what next precedes. b2: نَاقَةٌ مِغْلَاةُ الوَهَقِ A she-camel that goes quickly when her feet of her fore legs and of her hind legs fall in one place: (S: [it is there expl. by تَغْتَلِى followed by the words إِذَا تَوَاهَقَتْ أَخْفَافُهَا which I have here rendered accord. to an explanation in art. وهق in the O: but the phrase مغلاة الوهق is there mentioned as an ex. of الوَهَق as signifying “ the lasso; ” whence it appears that the phrase lit. means that exceeds the limit of the lasso; agreeably with the explanation of Golius, “rapide currens, et fugiens laqueum sibi injiciendum: ”]) or [the meaning is a she-camel that steps far in vying, or keeping pace, with another; for], in explaining the phrase مِغْلَاةُ الوَهَقِ, IB says that المِغْلَاةُ applied to the she-camel signifies اَلَّتِى

تُبْعِدُ الخَطْوَ; and الوَهَقُ signifies المُبَارَاةُ and المُسَايَرَةُ. (TA voce هِرْجَابٌ.) أَرْضٌ مُغْلَوْلِيَةٌ A land having abundant, and dense or luxuriant, herbage; and with ع also; i. q. مُغِمَّةٌ and مِغَمَّةٌ. (TA in art. غم.)