رسل

1 رَسِلَ, aor. ـَ inf. n. رَسَلٌ and رَسَالَ, He (a camel) was, or became, easy in pace. (M, K.) b2: Also, aor. ـَ inf. n. رَسَلٌ (Az, Az, Msb, K) and رَسَالَةٌ, as above, (Az, Az, K,) It (hair) became lank, not crisp; (Msb, K;) and so ↓ استرسل: (S, K:) or lank and pendent: (Msb:) or long, and lank or pendent. (Az, Az, Msb.) لَا يَجِبُ مِنَ البِّحْيَةِ ↓ غَسْلُ مَا اسْتَرْسَلَ means [The washing] of what hangs down, and descends, [of the beard,] from the chin [is not requisite, or necessary, or incumbent]. (Mgh.) A2: [Golius says, as on the authority of the KL, that رَسَلَ signifies Nuncium misit: but what I find in the KL is, that رَسُولٌ, as an inf. n., signifies the bringing a message (پيغام بردن) : whence it seems that رَسَلَ means he brought a message.]2 تَرْسِيلٌ, in reading, or reciting, (Msb, K,) i. q. تَرْتِيلٌ; (K, TA;) i. e. (TA) Easy [or leisurely] utterance; without haste: (Yz, Msb, TA:) or, as some say, with consecution of the parts, or portions: (TA:) and ↓ تَرَسُّلٌ therein signifies the same: (Yz, Msb:) or فِى ↓ تَرَسَّلَ قِرّآءَتِهِ signifies he proceeded in a leisurely manner in his reading, or reciting, (S, Mgh, Msb, K,) and was grave, staid, sedate, or calm, (Mgh,) and endeavoured to understand, without raising his voice much. (TA.) It is said in a trad., كَانَ فِى كَلَامِهِ تَرْسِيلٌ i. e. تَرْتِيلٌ [There was in his (Mohammad's) speech an easy, or a leisurely, utterance]. (TA.) And in another trad. it is said, وَإِذَا أَقَمْتَ فَاحْذِمْ ↓ إذَا أَذَّنْتَ فَتَرَسَّلْ [expl. in art. حذم]. (Mgh.) A2: See also 4, last sentence but one.

A3: رَسَّلْتُ فُصْلَانِى, inf. n. تَرْسِيلٌ, I gave to drink [to my young camels, or my young weaned camels,] رِسْل (K, TA,) i. e. milk. (TA.) 3 راسلهُ (S, MA,) inf. n. مُرَاسَلَةٌ, (S,) He sent a message, and a letter, or an epistle, to him, (MA, PS,) the latter doing the like: (PS:) [he interchanged messages, and letters, with him.] Yousay, راسلهُ فِى كَذَا [He interchanged messages, or letters, with him, in relation to such a thing]: and بَيْنَهُمَا مُرَاسَلَاتٌ [Between them two are interchanges of messages, or of letters]. (TA.) and هَىَ تُرَاسِلُ الخُطَّابَ [She interchanges messages, or letters, with those who demand women in marriage]. (M, K.) And تُرَاسِلُهُ بِالخُطَّابِ [She interchanges messages, or letters, with him by means of those who demand women in marriage]. (TA.) b2: [Hence,] راسلهُ فِى نِضَالٍ أَوْ غَيْرِهِ [He acted interchangeably, or alternated, with him in a competition in shooting, or in some other performance]. (S.) And راسلهُ فِى الغِنَآءِ, and العَمَلِ, He relieved him, or aided him, in singing, and in work, [by alternating with him, i. e.,] in the former case, by taking up the strain when the latter was unable to continue it [so as to accomplish the cadence (see 6)], and in the latter case by taking up the work when the latter person was unable to continue it; or he so relieved, or aided, him in singing with a high voice: or راسلهُ فِى عَمَلِهِ he aided him, [or relieved him, by alternating with him,] or he followed him, or imitated him, in his work: (IAar, Msb:) and راسلهُ الغِنَآءَ he emulated him, or imitated him, [by alternating with him,] in the singing. (TA.) And راسلهُ فِى

القِرَآءَة He aided him, or assisted him, [or relieved him, by alternating with him,] in the reading, or reciting, of the Kur-án &c. (MA.) 4 إِرْسَالٌ signifies The act of sending. (K, KL, &c.) Thus is explained إِرْسَالُ اللّٰهِ أَنْبِيَآءَهُ [i. e. God's sending his prophets.] (Th, TA.) You say, ↓ أَرْسَلْتُ فُلَانًا فِى رِسَالَةٍ (S) I sent such a one with a message. (PS.) And ↓ ارسل إِلَيْهِ رَسُولًا (MA, Msb *) He sent to him a message, or a letter, (MA,) or a messenger. (Msb.) b2: [The act of sending forth, or starting, a horse for a race: the discharging a thing; as, for instance, an arrow from a bow; and water, or the like, from a vessel &c. in which it was confined: the launching forth a ship or boat; letting it go; letting it take its course:] the act of setting loose or free; letting loose; loosing, unbinding, or liberating. (K.) You say ارسل الشَّىْءَ He set loose or free, &c., the thing. (M.) And أَرْسَلْتُ الطَّائِرَ مِنْ يَدِى I let go, or let loose, the bird from my hand. (Msb.) And [hence,] ارسل الحُرُوفَ [He uttered the letters]. (Mgh in art. رتل.) And ارسل الغِنَآءَ [He uttered the song; he sang]. (TA.) and ارسل الإِقَامَةَ [He chanted the اقامة]. (Msb in art. درج. [See أَدْرَجَ.]) And ارسل عَلَيْهِ لِسَانَهُ [(assumed tropical:) He let loose his tongue against him]. (A in art. برد.) and ارسل الكَلَامَ (assumed tropical:) He made the speech, or language, to be unrestricted. (Msb.) [In like manner,] إِرْسَالٌ signifies also (assumed tropical:) The making a thing, such as property, and a legacy, absolute, or unrestricted. (Mgh.) b3: [The act of letting down, letting fall, or making to hang down, the hair &c. You say, ارسلهُ, and ارسلهُ مِنْ أَعْلَى إِلَى أَسْفَلَ, He let it down, &c., or lowered it.] b4: (assumed tropical:) The act of leaving, leaving alone, or neglecting, (M, K,) a thing. (M.) [Hence,] one says, ارسلهُ عَنْ يَدِهِ (tropical:) He left, forsook, or deserted, him; or he abstained from, or neglected, aiding him, or assisting him. (TA.) b5: Also The act of making to have dominion, or authority, and power; making to have, or exercise, absolute dominion or sovereignty or rule, or absolute superiority of power or force; or giving power, or superior power or force. (M, K.) Hence, in the Kur [xix. 86], أَرْسَلْنَا الشَّيَاطِينَ عَلَى

الكَافِرِينَ تَؤُزُّهُمْ أَزًّا, i. e. [We have made the devils to have dominion, &c., over the unbelievers, inciting them strongly to acts of disobedience; or] we have appointed, or prepared, the devils for the unbelievers, because of their unbelief; like as is said in the same [xliii. 35], نُقَيِّضْ لَهُ شَيْطَانًا [“ We will appoint, or prepare, for him a devil ” as an associate]: this is the preferred explanation: [or it may be well rendered we have sent the devils against the unbelievers:] some say that the meaning is, we have left the devils to do as they please with the unbelievers, not withholding them, or preserving them, from acceptance from them. (Zj, M.) A2: ارسلوا [from رِسْلٌ] They had milk in their cattle: (S:) or their milk became much; as also ↓ رسّلوا, inf. n. تَرْسِيلٌ: (K:) or the latter signifies their milk and drink became much. (TA.) b2: Also [from رَسَلٌ] They became possessors of herds or flocks. (O, K. *) 5 ترسّل He acted, or behaved, gently, and deliberately, or leisurely, (M, K, TA,) and with gravity, staidness, sedateness, or calmness. (TA.) التَّرَسُّلُ فِى الأُمُورِ is The acting, or behaving, [gently, and] deliberately, or leisurely, and with gravity, staidness, sedateness, or calmness, in affairs. (TA.) See also 2, in three places. b2: التَّرَسُّلُ in riding is The extending one's legs upon the beast so as to let, or make, his clothes hang down loosely upon his legs: and in sitting, the crossing one's legs, and letting, or making, his clothes hang down loosely upon them and around him. (TA.) A2: ترسّلا بَيْنَ القَوْمِ [He acted as a رَسُول (or messenger) between the people]. (Msb and TA in art. الك.) 6 تراسلوا They sent, one to another, (MA, Msb, TA,) a message [or messages], (MA, Msb,) or a messenger [or messengers]. (Msb.) b2: Hence, تراسلوا فِى الغِنَآءِ [They relieved, or aided, one another alternately in singing;] i. e. they combined in singing, one beginning, and prolonging his voice, but being unable to continue long enough to accomplish the cadence, and therefore pausing, and another then taking up the strain, and then the first returning to the modulation, and so on to the end. (Msb.) لَا تَرَاسُلَ فِى الأَذَانِ means[in like manner] There shall be no relieving, or aiding, one another [alternately], i. e., no combining [of two or more persons, each performing a part alternately], in the chanting of the call to prayer. (Msb.) [In other cases likewise]

التَّرَاسُلُ signifies The doing the like of that which one's companion, or fellow, [or another,] does, in such a manner as that one follows another [alternately]. (Har p. 268.) 10 استرسل It (a thing) was, or became, loose, or slack; syn. سَلِسَ. (M, TA.) b2: Said of hair: see 1, in two places. [In like manner said of a tree, &c., It drooped; or was pendent. Said of a cheek, (to which its part. n. مُسْتَرْسِلٌ is applied as an epithet in the K voce أَسِيلٌ,) It was, or became, lank.] b3: الاِسْتِرْسَالُ in the pace of a beast is The going gently, deliberately, or leisurely. (TA.) [And you say, استرسلت الدَّابَّةٌ The beast went a gentle, deliberate, or leisurely, pace.]

b4: Also, [in other cases,] The being still, and steady. (TA.) b5: Hence, (TA,) استرسل إِلَيْهِ (tropical:) He acted, or behaved, towards him with freedom, boldness, forwardness, or presumptuousness, and with familiarity; syn. اِنْبَسَطَ, and اِسْتَأْنَسَ; (S, K, TA;) and was at ease, and confided in him, with respect to that which he told him: (TA:) or he acted forwardly, or impudently, towards him: he acted forwardly, impudently, freely, or familiarly, towards him, in the way of coquetry, or feigned disdain. (MA.) b6: And استرسل الدَّهْرُ فِيهِمْ فَأَفْنَاهُمْ [(assumed tropical:) Fate made free with them, and destroyed them]. (TA in art. بهل) A2: Also He said, Send thou to me the camels in droves (أَرْسَالًا [in the CK, erroneously, اِرْسالًا]); (K, TA;) ارسالا being with fet-h to the hemzeh; i. e. drove after drove: for the camels, when they come to the water, are numerous; and their tender brings them to the watering-trough thus; not all together, as in this case they would press together upon the watering-trough and not satisfy their thirst. (TA.) رَسْلٌ Easy; applied to a pace. (M, K.) b2: Easy in pace; applied to a he-camel: fem. with ة: (S, M, K:) or soft, or gentle, in pace; applied to a he-camel and to a she-camel: (Msb:) and ↓ مِرْسَالٌ, also, applied to a she-camel, has the former of these significations; and its pl. is مَرَاسِيلُ: (S, K:) or this pl. signifies light, or active, she-camels, that give thee what they have to give spontaneously; and رَسْلَةٌ is applied to one thereof: a she-camel is termed ↓ مِرْسَالٌ as being likened to the arrow thus called. (TA.) b3: Soft, and lax, or flaccid: [app. applied to a he-camel; for it is added,] one says نَاقَةٌ رَسْلَةٌ القَوَائِمِ, meaning A she-camel loose, or slack, [in the legs, and] soft in the joints [thereof]. (TA. [See also another meaning assigned to this phrase in what follows.]) b4: Applied to hair, i. q. ↓ مُسْتَرْسِلٌ; (S, K; in the CK مُرْسَل;) which means Lank; not crisp: (Mgh, Msb: [and so accord. to an explanation of استرسل in the S and K:]) or lank and pendent: (Msb:) or long, and lank or pendent. (Az, Az, Msb.) b5: And رَسْلَةٌ, (M,) or رَسْلَةُ القَوائِمِ, [of which see an explanation in what precedes,] (L, TA,) and ↓ مِرْسَالٌ, applied to a she-camel, (M, L, TA,) Having much hair, (M,) or much and long hair, (L, TA,) upon her shanks, or hind legs (فِى سَاقِيْهَا): (M, L, TA:) but in the K, رَسْلَةٌ and ↓ مُرَاسِلٌ [not مِرْسَالٌ] are explained as epithets applied to a woman, meaning having much and long hair upon her shanks. (TA.) b6: Also sing. of ↓ رِسَالٌ, (TA,) which signifies The legs of a camel: (Az, S, K, TA:) so called because of their length. (Az, TA.) A2: See also مُرَاسِلٌ.

A3: And see the paragraph here next following.

رِسْلٌ Gentleness; and a deliberate, or leisurely, manner of acting or behaving; as also ↓ رِسْلَةٌ; (M, K;) [and perhaps ↓ رَسْلٌ and ↓ رَسْلَةٌ; for] one says اِفْعَلْ كَذَا وَكَذَا عَلَى رِسْلِكَ (S, Mgh, * Msb, * CK * [but not in my MS. copy of the K nor in the copies used by SM]) and رَسْلِكَ and رَسْلَتِكَ, (CK, [but likewise wanting in MS. copies of the K,]) i. e. [Do thou such and such things] at thine ease; (Msb;) or act thou gently, deliberately, or leisurely, (S, Mgh, K, *) in doing such and such things; like as one says, عَلَى هِينَتِكَ. (S.) Sakhr-el-Ghei says, when despairing of his companions' overtaking him, his enemies surrounding him, and he feeling sure of slaughter, (M,) لَوْ أَنَّ حَوْلِى مِنْ قُرَيْمٍ رَجْلَا بِيضَ الوَجُوهِ يَحْمِلُونَ النَّبْلَا

لَمَنَعُونِى نَجْدَةً أَوْ رِسْلَا (Skr, M, *) i. e. [If there were around me, of the family of Kureym, men on foot, fair in the faces (app. meant tropically), bearing arrows, they would defend me] by violent means or by gentle means: (Skr:) or with fighting or without fighting. (M.) [See also a phrase cited from a trad. in what follows of this paragraph.] One says also, ↓ جَاؤُوا رِسْلَةً رِسْلَةً They came company by company. (M.) b2: And A soft, gentle, saying or speech. (TA.) A2: Also Milk, (S, M, K,) of whatever sort it be: (M, K:) or, accord. to the Towsheeh, fresh milk. (TA.) One says, كَثُرَ الرِّسْلُ العَامَ, meaning Milk has become abundant this year: and the people of the desert assert that, when this is the case, dates are few; and that, when dates are abundant, milk is scarce. (TA.) b2: It is said in a trad. [respecting the giving of the poor-rate], إِلَّا مَنْ أَعْطَى فِى نَجْدَتِهَا وَرِسْلِهَا, (S, TA,) which is explained in two different ways: (TA:) [J says that] it is from رِسْلٌ in the sense first explained above; meaning straitness and plenty; i. e. Except him who gives when they are fat and goodly, when it is difficult, or hard, to their owner to give them forth, and when they are lean, [or] in a middling condition: (S:) and A'Obeyd says the like; and that it is similar to the saying, قَالَ فُلَانٌ كَذَا عَمَّا رِسْلِهِ, meaning Such a one said such a thing holding it (the saying) in light estimation: others say that it is from رِسْلٌ signifying “ milk; ” which A'Obeyd disallows: IAth says that what is meant by نجدة is straitness and drought or barrenness or dearth; and by رسل, plenty, and abundance of herbage or the like; because رسل, i. e. milk, is plentiful only in the case of abundance of herbage; so that the meaning is, except him who gives forth the due of God in the case of straitness and in that of plenty. (TA.) A3: The رِسْلَانِ of a horse are The extremities of the عَضُدَانِ [or two arms]. (M, K. *) رَسَلٌ Camels: (M, K:) thus expl. by A'Obeyd, without any epithet: (M:) or a drove, or herd, or a distinct collection or number, of camels, (S, M, * Msb, K,) and of sheep or goats, (S, K,) accord. to ISk from ten to twenty-five, (TA,) or the رَسَل of the watering-trough is at least ten, and extending to twenty-five; and the word is masc. and fem.; (M;) and also (assumed tropical:) of horses or horsemen; (S;) applied to (tropical:) a company of men (Mgh, Msb) as being likened to a drove, or herd, of camels: (Msb:) and also a distinct collection or number of any things: (M, K:) pl. أَرْسَالٌ. (S, M, Mgh, Msb, K.) A rájiz says, يَا ذَائِدَيْهَا خَوِّصَا بِأَرْسَالْ وَلَا تَذُودَاهَا ذِيَادَ الضُّلَّالْ

[O ye two drivers of them, water some before others, by droves, and drive them not with the driving of those who err from the right way]: (S, TA:) i. e. bring near your camels some after some, and do not let them crowd upon the water-ing-trough. (TA.) And one says, جَآءَتِ الإِبِلُ رَسَلًا The camels came [in a drove, or] following one another. (IAmb, TA.) And جَآءَتِ الخَيْلُ أَرْسَالًا, i. e. (assumed tropical:) [The horses, or horsemen, came] in successive distinct companies. (S, TA.) And جَاءُوا أَرْسَالًا (tropical:) They (men) came in successive companies. (Msb. [And the like is said in the Mgh and in the TA.]) وَقِيرٌ كَثِيرُ الرَّسَلِ قَلِيلُ الرِّسْلِ, occurring in a trad. relating to a drought, is said by IKt to mean [A collection of sheep or goats] of which many were sent to the pasture, i. e. many in number, but having little milk but the more probable explanation of كثير الرسل is that of El-'Odhree, who says that it means much dispersed in search of pasture: for the trad. relates that the camels had died, notwithstanding their ability to endure drought: how then should the sheep or goats be safe, and increase so as to become numerous? (IAth, TA.) b2: Also Animals, or beasts, having milk. (M, TA.) رُسُلٌ A young girl, that has not worn the [muffler, or veil, called] خَمَار. (K.) A2: Also a pl. of رَسُولٌ. (S, M, &c.) رَسْلَةٌ A soft, or delicate condition of life: you say, هُمْ فِى رَسْلَةٍ مِنَ العَيْشِ They are in a soft, or delicate, condition of life. (M.) b2: and Heaviness, sluggishness, laziness, or indolence: (M, K:) you say رَجُلٌ فِيهِ رَسْلَةٌ A man in whom is heaviness, &c. (M.) b3: See also رِسْلٌ, first sentence.

رِسْلَةٌ: see رِسْلٌ, in two places.

رِسَالٌ: see رَسْلٌ (of which it is the pl.), near the end of the paragraph: A2: and see also مُرَاسِلٌ.

رَسُولٌ i. q. رِسَالَةٌ: (S, M, K:) see the latter, in five places. b2: Hence, as meaning ذُو رَسُولٍ, i. e. ذُو رِسَالَةٍ [One who has a message; i. e. a messenger]; (TA;) i. q. ↓ مُرْسَلٌ, (S, M, K,) meaning one sent with a message; (S;) of the measure فَعُولٌ in the sense of the measure مَفْعُولٌ [or rather مُفْعَلٌ]: (Msb:) [and often meaning an apostle of God; and with the article ال especially applied to Mohammad:] accord. to IAmb, its meaning in the proper language of the Arabs is one who carries on by consecutive progressions the relation of the tidings of him who has sent him; taken from the phrase جَآءَتِ الإِبِلُ رَسَلًا, meaning “ The camels came following one another: ” and the saying of the Muëdhdhin, أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللّٰه means I know [or acknowledge] and declare that Mohammad is the relater by consecutive progressions of the tidings from God: (TA:) [or, as commonly understood, I testify that Mohammad is the apostle of God:] a رَسُول is also called ↓ مِرْسَالٌ, as being likened to the arrow thus termed: (TA:) the pl. of رَسُولٌ is رُسُلٌ (S, M, Msb, K) and رُسْلٌ (S, Msb) and رُسَلَآءٌ, (M, K,) which last is from IAar, (M,) or Fr, (Sgh,) and أَرْسُلٌ, (M, K,) which [is a pl. of pauc., and] occurs in the saying of the Hudhalee, لَوْكَانَ فِى قَلْبِى كَقَدْرِ قُلَامَةٍ

حُبًا لِغَيْرِكِ قَدْ أَتَاهَا أَرْسُلِى

[Had there been in my heart as much as a nailparing of love for another than thee, my messengers (or, accord. to the TA, app., my messages) had come to her]: respecting which IJ says that he has given to رَسُولٌ this form of pl., which is [regularly] proper to feminines [of this class of words, consisting of four letter whereof the third is a letter of prolongation], such as أَتَانٌ and عَنَاقٌ and عُقَابٌ, because women are meant thereby, as they, generally, are the persons required to serve in cases of this kind: (M:) [for] رَسُولٌ is applied without variation to a male and a female, and to one [and to two] and to a pl. number; (S, M, Msb, K;) sometimes: (M:) i. e., it is allowable thus to apply it: (Msb:) hence, (S, K,) in the Kur [xxvi. 15], (S,) إِنَّا رَسُولُ رَبِّ العَالَمِينَ [Verily we are the apostles of the Lord of the beings of the whole world]: (S, K:) MF says, in ch. xx. [verse 49], we find إِنَّا رَسُولَا رَبِّكَ [Verily we are the two apostles of thy Lord]; the dual form being here used: and Z says, in the Ksh, that in this instance it means the messengers, and therefore the dual form is necessarily used; but in ch. xxvi. it means the message, and therefore it is allowable to use it alike, when applying it as an epithet, as sing. and dual and pl.: Aboo-Is-hak the Grammarian says that the meaning here is, إِنَّا رِسَالَةٌ رَبِّ العَالَمِينَ, i. e. ذَوُو رِسالَةِ [Verily we are those that have the message &c.]: (TA:) [but] رَسُولٌ [as meaning a messenger] is like عَدُوٌّ and صَديقٌ [&c.] in its being used alike as masc. and fem. and sing. [and dual] and pl.: (Sgh, TA:) Aboo-Dhu-eyb uses it in the sense of رُسُل in his saying, أَلِكْنِى إِلَيْهَا وَخَيْرُ الرَّسُو لِ أَعْلَمُهُمْ بِنَوَاحِى الخَبَرْ [Be thou my messenger to her: and the best of messengers is the most knowing of them in respect of the bounds, or limits, of the tidings]. (M.) See 4. The saying in the Kur [xxv. 39], وَقَوْمَ نُوحٍ لَمَّ كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ [lit. And the people of Noah, when they charged with lying the apostles, we drowned them], Zj says, may mean that they charged with lying Noah alone; for he who charges with lying a prophet charges therewith all the prophets, since they believe in God and in all his apostles; or the general term may be here used as meaning one; like as when you say, أَنْتَ مِمَّنْ يُنْفِقُ الدَّرَاهِمَ, meaning “ Thou art of those who expend the kind of things termed دراهم. ” (M.) b3: One says also, السِّهَامُ رُسُلُ المَنَايَا (tropical:) [Arrows are the messengers of death, or of the decrees of death]. (TA.) b4: See also the next paragraph.

رَسِيلٌ Easy: occurring in the saying of Jubeyhà El-Asadee, وَقُمْتُ رَسِيلًا بِالَّذِى جَآءَ يَبْتَغِى

إِلَيْهِ بَلِيجَ الوَجْهِ لَسْتُ بِبَاسِرِ [And I undertook, or managed, with ease, that which he came seeking to obtain; bright in countenance to him: I was not frowning]. (TA.) A2: Also A stallion-camel (K, * TA) of the Arabian race, that is sent among the شَوْل [or she-camels that have passed seven or eight months since the period of their bringing forth] in order that he may leap them: one says, هٰذَا رَسِيلُ بَنِى فُلَانٍ

This is the stallion of the camels of the sons of such a one: and أَرْسَلَ بَنُو فُلَانٍ رَسِيلَهُمْ [The sons of such a one sent the stallion of their camels]: as though it were of the measure فَعِيلٌ in the sense of the measure مُفْعَلٌ, from أَرْسَلَ. (TA.) b2: and accord. to some, A horse that is started with another in a race. (Har p. 544.) b3: [In the CK and in a MS. copy of the K, voce عَمُودٌ, it occurs as though meaning The scout, or emissary, or perhaps the advanced guard, of an army: but in other copies of the K, in this instance, accord. to the TA, and in the L, the word is رَئِيس.] b4: I. q. ↓ مُرَاسِلٌ [as meaning one who interchanges messages or letters with another: see 3]. (S, K.) b5: The person who stands with thee (المُوَاقِفُ لَكَ [in the K (in which this explanation is erroneously assigned to ↓ رَسُولٌ) المُوَافِقُ لَكَ in a competition in shooting and the like: (M:) [i. e.] رَسِيلُ الرَّجُلِ signifies he who stands with the man, (يَقِفُ مَعَهُ, Har p. 544,) or he who acts interchangeably, or alternates, with the man, (يُرَاسِلُهُ, S,) in a competition in shooting, or in some other performance. (S and Har.) And, as also ↓ مُرَاسِلٌ, One who relieves, or aids, another, in singing and in work, [by alternating with him, i. e.,] in the former case, by taking up the strain when the other is unable to continue it [so as to accomplish the cadence (see 6)], and in the latter case by taking up the work when the other is unable to continue it; or one who so relieves, or aids, another in singing with a high voice; i. q. مُتَالٍ: or one who aids another, [or relieves him, by alternating with him,] or who follows him, or imitates him, in his work. (IAar, Msb.) One says, هُوَ رَسِيلُهُ فِى الغِنَآءِ وَنَحْوِهِ [He is the person who relieves him, or aids him, by alternating with him, in singing and the like thereof]. (TA.) b6: See also رِسَالَةٌ, in two places.

A3: Also Wide, or ample. (K.) b2: A thing little in quantity, or incomplete: الشَّىْءُ اللَّطِيفُ in the copies of the K should be الشَّىْءُ الطَّفِيفُ, as in the Moheet (TA.) b3: and Sweet water. (K.) رَسَالَةٌ: see the next paragraph.

رِسَالَةٌ (S, M, Msb, K) and ↓ رَسَالَةٌ (M, K) and ↓ رَسُولٌ (S, M, Msb, K) and ↓ رَسِيلٌ (Th, M, K) signify the same, (S, M, Msb, K,) A message; and a letter; (MA in explanation of the first, and KL in explanation of the first and third;) [a communication sent from one person or party to another, oral or written;] substs. from أَرْسَلَ

إِلَيْهِ: (M, K: *) the pl. of the first is رَسَائِلُ; (Msb;) and أَرْسُلٌ is pl. of ↓ رَسُولٌ in the sense of رِسَالَةٌ, and of the fem. gender. (TA. [See the former of the two verses cited voce رَسُولٌ.]) Yousay, أَرْسَلْتُ فُلَانًا فِى رِسَالَةٍ: (S:) and أَرْسَلَ إِلَيْهِ

↓ رَسُولًا: (MA:) see 4. A poet says, (S,) namely El-Ash'ar El-Joafee, (TA,) ↓ أَلَا أَبْلغْ أَبَا عَمْرٍو رَسُولًا بِأَنِّى عَنْ فُتَاحَتِكُمْ غَنِىُّ [Now deliver thou to Aboo-' Amr a message, saying that I am in no need of your judging]: (S:) or بَنِى عَمْرٍو [the sons of ' Amr]: he means, عَنْ حُكْمكُمْ. (TA.) And hence the saying of Kutheiyir, لَقَدْ كَذَبَ الوَاشُونَ مَا بُحْتُ عِنْدَهُمْ

↓ بِسِرٍّ وَلَا أَرْسَلْتُهُمْ بِرَسُولِ [Assuredly the slanderers have lied: I revealed not in their presence a secret, nor did I send them with a message]: (S, TA:) or, as some relate the second hemistich, (TA,) ↓ بِلَيْلَى وَلَا أَرْسَلْتُهُمْ بِرَسِيلِ [i. e. I revealed not the case of Leyla, nor did I send them with a message]: thus cited by Th. (M, TA.) b2: رِسَالَةٌ also signifies [A tract, or small treatise or discourse;] a مَجَلَّة [i. e. book, or writing, relating to science, or on any subject.] comprising a few questions, inquiries, or problems, of one kind: pl. رَسَائِلُ. (TA.) b3: And Apostleship; the apostolic office or function. (MA.) b4: أُمُّ رِسَالَةَ [in a copy of the K أُمُّ رِسَالَةٍ] The رَخَمَة [or female of the vultur percnopterus, in the CK رَحْمَة]: (M, K, TA:) a surname thereof. (TA.) الرُّسَيْلَى A certain small beast or reptile or insect; expl. by the word دُوَيْبَّةٌ: (M, K, TA:) in [some of] the copies of the K, erroneously, الرُّسَيْلَآءُ. (TA.) رُسَيْلَاتٌ dim. of رسلات [i. e. رِسَلَاتٌ] pl. of رِسْلٌ [or rather of its syn. رِسْلَةٌ]: hence the saying, (TA,) أَلْقَى الكَلَامَ عَلَى رُسَيْلَاتِهِ, i. e. He held the saying, or speech, in light, or little, or mean, estimation; or in contempt. (M, K, TA.) الرَّاسِلَانِ The two shoulder-blades: or two veins therein: (M, K:) he who says that they are two veins in the two hands, (K,) pointing to what is found in the copies of the Mj of IF, [in which فِى الكَفَّيْنِ is put in the place of فى الكَتِفِيْنِ,] (TA,) is in error: (K:) or the وَابِلَتَانِ [q. v., a word variously explained]: (M, TA:) in the copies of the K, الرَّابِلَتَانِ is erroneously put for الوَابِلَتَانِ. (TA.) مُرْسَلٌ: see رَسُولٌ, second sentence. b2: Applied to a tradition (حَدِيثٌ), it means (assumed tropical:) Of which the ascription is not traced up so as to reach to its author: (Msb:) [i.e.] الأَحَادِيثُ المُرْسَلَةُ means the traditions which one relates as on the authority of a تَابِعِىّ, (K TA,) by tracing up the ascription thereof uninterruptedly to him, (TA,) when the تابعىّ says, “The Apostle of God (May God bless and save him) said,” without mentioning a صَحَابِىّ (K, TA) who heard it from the Apostle of God: (TA: [and the like is said in the Mgh:]) مَرَاسِيلُ is the [pl. or] quasi-pl. n. of مُرْسَلٌ thus used, [or rather used as a subst., or as an epithet in which the quality of a subst. is predominant,] like as مَنَاكِيرُ is of مُنْكَرٌ. (Mgh.) b3: In lexicology, it means, like مُنْقَطِعٌ, (assumed tropical:) That of which the series of transmitters is interrupted: as a word &c. handed down by IDrd as on the authority of Az [with whom he was not contemporary, without his mentioning the intermediate transmitters]: and such is not admitted [as unquestionable]; because exactness is a condition of the admission of what is transmitted, and the exactness of him who is not mentioned is not known. (Mz 4th نوع.) b4: مَجَازٌ مُرْسَلٌ: see art. جوز. b5: [See also the next paragraph.]

مُرْسَلَةٌ A قِلَادَة [or necklace], (M,) or a long قلادة, (IDrd, O, K,) that falls upon the bosom: (IDrd, M, O, K:) or a قلادة upon which are beads &c. (Yz, O, K.) b2: As used in the Kur [lxxvii. 1], (M,) المُرْسَلَاتُ means The winds (S, M, K, TA) that are sent forth, [by عُرْفًا, which follows it, being meant consecutively,] like [the several portions of] the mane of the horse: (TA:) or the angels [so sent forth]: (Th, S, M, K, TA:) or the horses (M, K, TA) that are started, [one following another,] in the racecourse. (TA.) مِرْسَالٌ One who sends the morsel [that he eats] into his fauces: or who throws forth the branch from his hand, (O, K,) when he goes in a place of trees, (O,) in order that he may hurt his companion. (O, K.) b2: A short arrow: (S, O:) or a small arrow. (K.) b3: See also رَسْلٌ, in three places. b4: And see رَسُولٌ.

مُرَاسِلٌ: see رَسْلٌ.

A2: See also رَسِيلٌ, in two places. b2: Also A woman who interchanges messages, or letters, with the men who demand women in marriage: or whose husband has become separated from her (M, K, TA) in any manner, (M, TA,) by his having died or his having divorced her: (TA:) or who has become advanced in age, (M, K, TA,) but has in her some remains of youth: (M, TA:) or whose husband has died, or who has perceived that he desires to divorce her, and who therefore adorns herself for another man, and interchanges messages, or letters, with him (S, K, * TA) by means of the men who demand women in marriage, (TA,) and who has in her some remains (K, TA) of youth; but this addition is more properly mentioned in a former explanation. (TA.) The subst. [app. meaning The state, or condition, of a woman such as is thus termed] is ↓ رِسَالٌ. (M, TA.) مُسْتَرْسِلٌ: see رَسْلٌ.

A2: مُسْتَرْسِلٌ لِلْمَوْتِ i. q. مُسْتَميتٌ and مُسْتَقْتلٌ [i. e. Seeking, or courting, death or slaughter; resigning, or subjecting, himself to death, and not caring for death]. (A and TA in art. موت.)

رسل: رَسَّل (بالتشديد): ذكرت في معجم فوك في مادة spistola وهي تعني كتب رسائل رسمية بكلام مرسل من غير سجع أو بقليل من السجع حسب التعريف الذي نجده في المقدمة (3: 324). غير أنها تعني أيضاً: كتب رسائل رسمية بكلام مسجوع، انظر (عباد 1: 6 رقم 23، معجم البيان، حيان ص35 ق، تاريخ البربر 1: 429، 445، 540)، ومن هذا: الترسيل وهو ملكة كتابة هذه الرسائل (تاريخ البربر 1: 420). أرسل: بعث، يبحث. ويقال: أرسل عن فلان (انظر رسالة إلى فليشر ص38 حول استعمال أرسل عن). وفي حيّان - بسام (1: 10و): وكان قد بادَرَ في الإرسال عن جماعة من وزرائه (ص30 ق).
وأرسل الصائد: أثار الحيوانات المتوحشة التي لونها الشقرة أو الصحرة كالظباء والأيائل والأسود من مكمنها (معجم الطرائف).
تَرسَّل: تبادل الرُسُل، تبادل السفراء (المقري 1: 511).
تَرسَّل: تدل على نفس معنى رَسَّل الذي ذكرته من قبل (فوك، عباد 1: 7 رقم 23، الفخري ص388، ميرسخ ص6)، وفي النويري (أفريقية ص30 و): تعلَّم الخطَّ والترسَّل.
تراسل القوم: أرسل بعضهم إلى بعض رسائل (بوشر، فوك في مادة epistola) .
استرسل، مسترسلاً: متهاوناً، متغافلاً (المقري 2: 417).
استرسل: انهمك، انبسط. ففي المقري (2: 800): قد استرسل في اللَّذات وركن إلى الراحات، وانظر (2: 832). وفي المقدمة (2: 260): الانهماك في الشهوات واسترسال فيها. وفي كتاب الخطيب (ص18 ق): يسترسل في إطلاق عنان النادرة الحارَّة في مجالس حُكْمِه.
استرسل على وفي: ثابر على، استمر في، تمادى في، واظب على (فوك).
استرسل: أصيب بالزحار، تزحّر. ففي معجم المنصوري: خراطة هو ما ينجرد من المِعَي عند الاسترسال.
رَسْب ورُسْل ورُسُل (فوك) تجمع على أَرْسال ورُسُول: رَسُول، سفير (رسالة إلى السيد فلايشر ص73 - 74).
رَسْلَة: رويداً رويداً، بتأنٍّ (فوك).
رَسُول: حواري، مبشر (بوشر).
َسُول: ضابط مكلف بتنفيذ أحكام القضاء. ويوجد أيضاً ضباط تابعون له ملحقون بالمدرسة (مملوك 2، 1: 270).
رسول محكمة: مُرْسل المحكمة (ضابط) (بوشر).
رَسِيل: زميل، رفيق (بيان 2: 270).
رِسالة: هدية ترسل إلى شخص. ففي رياض النفوس (ص57 ق): أتبيعني هاتين السمكتين؟ لا حتى ولو دفعت فيهما ديناراً لأنهما معي رسالة، لمن؟ لأبي هارون الأندلسي.
وتستعمل كلمة رسول بمعنى الضابط المكلف بتنفيذ أحكام القضاء، ففي حكاية باسم الحداد (ص68): فقال القاضي صنعتك حدَّاد ومن أين لك الرسالة، فقال له: من أمس عبرت للرسالة.
رَسِيلة: خادمة؟ أمة؟ (ألف ليلة برسل 11: 376).
رَسُولي: نسبة إلى رسول بمعنى حواري (بوشر).
رَسُولِيَّة: رسالة، مهمة رسول أو حواري (بوشر). حمام رَسَائلي: حمام زاجل، حمام يقول بحمل الرسائل (مملوك 2، 2: 116).
رُسَّال، وتجمع على رَساسيل: هي في إسبانيا غديدة في طرف الجفن، بثرة صغيرة تتكون على طرف الجفن، شحاذ العين، جلجل (ألكالا)، وقد ترجمها إلى اللاتينية ب nuça وجمعها racicil غير أن الصواب ruçal وهي تحريف الكلمة الإسبانية orzuclo.
إِرْسالِيَّة: إرسال، بعث، رسالة (بوشر).
مُرْسَل، الكلام المرسل: نثر حر لا يتقيد بسجع (المقدمة 3: 322، ابن جبير ص2، المقري 3: 436، دي سلان المقدمة 1 ص38).
والحائط المرسل في صناعة البناء: هو الحائط الطويل المنفرد بنفسه كحائط السور ونحوه (محيط المحيط).
مَرْسل، ويجمع على مَراسيل: رسائل، ففي ترجمة ابن خلدون بقلمه (ص211 ق): إنشاء مخاطباته ومراسله.
مرسل عِوَض، في مصطلح التجارة: مسترد، ما يرسل عوضاً عن غيره من البيع (بوشر).
مُرْسَلَة: بيع بالجملة، بيع صُبرة (معجم الإدريسي).
مِرْسال: رسول، ساعٍ، مُرسل، وكيل، مبعوث (بوشر، محيط المحيط، ألف ليلة 4: 631). وفي معجم بوشر: والمرسال خالص الأجرة أي والعمولة مدفوعة.
مَرْسُول: رسول، مُرسل، سفير (ألكالا).
مَرْسُول: رَسُول، حواريّ (تقويم قرطبة ص66).
مُراسلة: يقال على ما لا يقع دفعة واحدة بل شيئاً بعد شيء (محيط المحيط).

عق

1 عَقَّ, (Msb, K, TA,) aor. ـُ (TA,) inf. n. عَقٌّ, (Mgh, O, Msb, TA,) He clave, split, slit, ripped, or rent; (Mgh, O, Msb, K, TA;) and he cut. (Mgh, O, TA.) You say, عَقَّ ثَوْبَهُ He slit, ripped, or rent, his garment. (Msb.) and عُقَّتْ تَمِيمَتُهُ فِى بَنِى فُلَانٍ [His amulet was cut off among the sons of such a one]; said of a boy when he has attained to the prime of manhood, and become strong, with a tribe; originating from the fact that as long as the boy was an infant, his mother hung upon him amulets to preserve him from the evil eye; and when he became full-grown, they were cut off from him: whence the saying of a poet, بِلَادٌ بِهَا عَقَّ الشَّبَابُ تَمِيمَتِى

وَأَوَّلُ أَرْضٍ مَسَّ جِلْدِى تُرَابُهَا [A country in which the attaining to the prime of manhood cut off my amulet, and the first land of which the dust touched my skin]. (TA.) b2: and [hence,] عَقَّتِ الرِّيحُ المُزْنَ, aor. and inf. n. as above, The wind drew forth a shower of fine rain from the مزن [or clouds containing water]; as though it rent them. (TA.) And عُقَّتِ السَّحَابَةُ The cloud poured forth its water; [as though it were rent;] and ↓ اِنْعَقَّت [means the same]; (TA;) and ↓ اعتقّت [likewise]. (O.) b3: and عَقَّ عَنْ وَلَدِهِ, (S, Msb,) or عَنِ المَوْلُودِ, (K,) aor. ـُ (S, Msb, TA) and عَقِّ, (TA,) inf. n. عَقٌّ, (S, Msb,) He slaughtered as a sacrifice (S, Msb, K, TA) for his child, (S, Msb,) or for the new-born child, (K,) a sheep or goat, (T, Msb, TA,) [generally the latter,] on the seventh day after the birth. (T, S, Msb, TA.) And He shaved the [hair termed] عَقِيقَة [q. v.] (S, TA) of his child, (S,) or of the new-born child. (TA.) b4: And عَقَّ بِالسَّهْمِ He shot the arrow towards the sky; and that arrow was called عَقِيقَةٌ; (S, O, K;) and it was the arrow of self-excuse: they used to do thus in the Time of Ignorance [on the occasion of a demand for blood-revenge]; and if the arrow returned smeared with blood, they were not content save with the retaliation of slaughter; but if it returned clean, they stroked their beards, and made reconciliation on the condition of the bloodwit; the stroking of the beards being a sign of reconciliation: the arrow, however, as IAar says, did not [ever] return otherwise than clean: (S, O:) the origin was this: a man of the tribe was slain, and the slayer was prosecuted for his blood; whereupon a company of the chief men [of the family of the slayer] collected themselves together to the heirs [who claimed satisfaction for the blood] of the slain, and offered the bloodwit, asking forgiveness for the blood; and if the heir [who claimed satisfaction and who acted for himself and his coheirs] was a strong man, impatient of injury, he refused to take the bloodwit; but if weak, he consulted the people of his tribe, and then said to the petitioners, “We have, between us and our Creator, a sign denoting command and prohibition: we take an arrow, and set it on a bow, and shoot it towards the sky; and if it return to us smeared with blood, we are forbidden to take the bloodwit, and are not content save with the retaliation of slaughter; but if it return clean, as it went up, we are commanded to take the bloodwit: ” so they made reconciliation; for this arrow never returned otherwise than clean; and thus they had an excuse in the opinion of the ignorant of them. (L, TA.) A poet (S, O, TA) of the family of the slain, said by some to be of Hudheyl, by IB to be El-As'ar El-Joafee, who was absent from this reconciliation, (TA,) says, عَقُّوا بِسَهْمٍ ثُمَّ قَالُوا صَالِحُوا يَا لَيْتَنِى فِى القَوْمِ إِذْ مَسَحُوا الِلُّحَى

[They shot an arrow towards the sky; them they said, “Make ye reconciliation: ” would that I were among the party when they stroked the beards]: (S, O, TA:) or, as some relate it, the first word is عَقَّوْا, with fet-h to the ق; which belongs to the class of unsound verbs [i. e. to art. عقى]. (S, O.) b5: One says also, عَقَّ وَالِدَهُ, (S, O, K,) or أَبَاهُ, (Msb,) aor. ـُ (S, O, Msb,) inf. n. عُقُوقٌ (S, O, Msb, K) and مَعَقَّةٌ (S, O, K) and عَقٌّ, (TA,) He was undutiful, disobedient, refractory, or ill-mannered, to his parent, or father; contr. of بَرَّهُ; (K;) he broke his compact of obedience to his parent, or father; (TA;) he disobeyed his father; and failed, or neglected, to behave to him in a good, or comely, manner. (Msb.) And عَقَّ الرَّحِمَ, (TA, and Ham p. 93,) like قَطَعَهَا [i. e. He severed the tie, or ties, of relationship, by unkind behaviour to his kindred]. (Ham ib.) and عَقَّ [alone], aor. ـُ inf. n. عُقُوقٌ, [He was undutiful, &c.; or he acted undutifully, &c.; or] he contravened, or opposed, him whom he was under an obligation to obey. (Har p. 158.) عُقُوقُ الوَالِدَيْنِ [Undutiful treatment, &c., of the two parents] is said in a trad. to be one of the great sins. (O.) And it is said in a prov., العُقُوقُ

أَحَدُ الثُّكْلَيْنِ [Undutiful treatment of a parent is one of the two sorts of being bereft of a child]: or, as some relate it, العُقُوقُ ثُكْلُ مَنْ لَمْ يَثْكَلْ [Undutiful treatment of a parent is (like) the bereavement of him who is not (really) bereft of his child]: i. e. he whom his children have treated undutifully (مِنْ عَقَّهُ وَلَدُهُ) is as though he were bereft of his children although they are living. (O.) [See also 3: and 4.] b6: Hence, from عُقُوقُ الوَالِدَيْنِ, the verb is metaphorically used in the saying, in a trad., مَثَلُكُمْ وَمَثَلُ عَائِشَةَ مَثَلُ العَيْنِ فِى الرَّأْسِ تُؤْذِى صَاحِبَهَا وَلَا يَسْتَطِيعُ أَنْ يَعُقَّهَا إِلَّا بِالَّذِى هُوَ خَيْرٌ لَهَا (tropical:) [The similitude of you and of 'Áïsheh is that of the eye in the head, when it hurts its owner, and he cannot treat it severely save with that which is good for it: app. meaning that her severity was for the good of the objects thereof]. (TA.) A2: عَقَّ, intrans., said of lightning: see 7.

A3: عَقَّتْ said of a mare, and of an ass: see 4.

A4: عَقَّتِ الدَّلْوُ, inf. n. عَقُّ, means The bucket came up full from the well; and some of the Arabs say عَقَّت as having تَعْقِيَةٌ for its inf. n.; but it is [said to be] originally ↓ عَقَّقَت, the third ق being changed into ى, [which is then in this case suppressed,] like as they said تَظَنَّيْتُ from الظَّنُّ: [it is, however, mentioned in the TA in art. عقو also, and there expl. as meaning it rose in the well turning round: and from what here follows, it appears to mean it rose swiftly, cleaving the air:] a poet, cited by IAar, says, of a bucket, عَقَّتْ كَمَا عَقَّتْ دَلُوفُ العِقْبَانٌ meaning It clave [the air of] the well, rising swiftly, like the hastening of the swift eagle in its flight towards the prey. (TA in the present art.) 2 عَقَّّ see above, last sentence.3 عَاقَقْتُ فُلَانًا, aor. ـَ inf. n. عِقَاقٌ, I contravened, or opposed, such a one. (TA.) [See also عَقَّ وَالِدَهُ, in the latter half of the first paragraph.]4 اعقّ فُلَانٌ i. q. جَآءَ بِالعُقُوقِ [i. e. Such a one did that which was an act of undutifulness, disobedience, refractoriness, or ill manners, to his father or the like]. (S, TA.) [See also عَقَّ وَالِدَهُ, in the latter half of the first paragraph.] b2: and you say, مَا أَعَقَّهُ لِوَالِدِهِ [How undutiful, disobedient, refractory, or ill-mannered, is he to his father!]. (TA.) A2: اعقّت She (a mare, S, O, K, and an ass, TA) conceived, or became pregnant; (S, O, K;) or she did not conceive, or become pregnant, after having been covered by the stallion, or during a year or two years or some years; (K;) and ↓ عَقَّتْ, aor. ـِ (O, K, TA,) the verb being of the class of ضَرَبَ, (TA,) inf. n. عَقَاقٌ and عَقَقٌ (O, K, TA) and عُقُوقٌ, (CK, but not in other copies,) signifies the same, (O, * K, TA,) said of a mare, (O, K,) and of an ass; (O;) or عَقَاقٌ signifies pregnancy itself, as also عِقَاقٌ, (K,) and عَقَقٌ; (S, O;) or عَقَّتْ signifies she became pregnant; and اعقّت, the [hair called] عَقِيقَة grew in her belly upon the young one that she bore. (TA.) b2: Also It (a palm-tree, and a grape-vine) put forth what are termed عِقَّان [q. v.]. (S, O, K.) A3: اعقّهُ He made it bitter; (S, O, K;) namely, water; said of God; like اقعّهُ. (S, O.) and اعقّت الأَرْضُ المَآءَ The earth made the water bitter. (TA.) 7 انعقّ It became cloven, split, slit, ripped, or rent; or it clave, split, &c.; said of anything; (S, O, K, TA;) mentioned by Th as said of a garment. (TA.) b2: انعقّت السَّحَابَهُ The cloud became rent with the water. (S, O, K.) See also 1, first quarter. [And see 8.] b3: انعقّ البَرْقُ and ↓ عَقَّ [of which latter the aor. is probably يَعَقُّ, and the inf. n. عَقَقٌ, said in the K to mean اِنْشِقَاقٌ,] signify تَشَقَّقَ and اِنْشَقَّ [as though meaning The lightning became cloven]; (TA;) [but] the former is expl. as signifying the lightning was, or became, in a state of commotion (تَضَرَّبَ) in the clouds. (S, O.) [Another meaning is suggested by an explanation of عَقِيقَةٌ (q. v.) in relation to lightning.] b4: انعقّ الغُبَارُ i. q. سَطَعَ [app. as meaning The dust spread, or diffused itself]: (IF, O, K:) or اِنْشَقَّ وَسَطَعَ [became cleft, and diffused itself]. (TA.) b5: انعقّ الوَادِى The valley was, or became, deep. (TA.) A2: انعقّت العُقْدَةُ The knot became strongly, or firmly, tied. (O, * K, * TA.) 8 اعتقّ السَّحَابُ The clouds became rent, (K, TA,) and their water poured forth. (TA.) See also 1, first quarter. [And see 7.]

A2: اعتقّ السَّيْفَ He drew the sword (O, K) from its scabbard. (O.) A3: And اعتقّ [probably from عَقَّ بِالسَّهْمِ, q. v.,] He exceeded the due bounds, or was immoderate, in excusing himself. (TA.) R. Q. 1 عَقْعَقَ بِصَوْتِهِ, (O, TA,) inf. n. عَقْعَقَةٌ, (S, O,) said of the عَقْعَق [or magpie], It uttered a [kind of chattering] cry, (S, * O, TA,) resembling the sound of ع and ق [or the repeated sound of عَقْ]; (O, TA;) whence its name: and said of a bird [that utters a cry of this kind] when it comes and goes. (TA.) b2: And عَقْعَقَةٌ signifies also The shaking, or being in a state of commotion, [so as to produce a kind of crackling, or rustling, sound,] of paper, and of a new garment; like قَعْقَعَةٌ [q. v.]. (TA.) عَقٌّ Any cleft, or furrow, and any hole, in sand &c. (S, TA.) See also عَقَّةٌ.

A2: Also i. q. عَاقٌّ, q. v. (O, K.) A3: مَآءٌ عَقٌّ: see عُقٌّ.

مَآءٌ عُقٌّ, with damm, (K, TA,) or ↓ عَقٌّ, (thus written in my copies of the S and in the O,) and ↓ عُقَاقٌ, (O, K, TA,) Bitter water: (S, O, K:) or intensely bitter water: used alike as sing. and pl.: (TA:) like قُعٌّ, (TA,) or قَعٌّ, (S, O,) and قُعَاعٌ. (O, TA.) عِقٌّ: see what next follows.

عَقَّةٌ A deep excavation, hollow, cavity, trench, or the like, in the ground; (K, TA;) as also ↓ عِقٌّ, accord. to the K, there said to be with kesr, but correctly ↓ عَقٌّ, with fet-h, [q. v.,] which signifies an elongated excavation in the ground, and is originally an inf. n.; thus in the L. (TA.) b2: And A blaze of lightning extending in an elongated form in the sky, (IDrd, O, K,) or in the side of the clouds, (A, TA,) and said to be as though it were a drawn sword. (TA.) [See also عَقِيقَةٌ.]

عُقَّةٌ A certain thing with which boys play. (L, K, TA.) عِقَّةٌ: see عَقِيقَةٌ, in the former half.

عَقَقٌ: see عَقَاقٌ. b2: It is said in the K to be syn. with عَاقٌّ; but in this sense the correct word is عُقَقٌ. (TA.) عُقَقٌ: see عُقِيقَةٌ, latter half: A2: and see also عَاقٌّ, in two places.

عُقُقٌ, as a sing. and as a pl.: see عَاقٌّ.

عَقَاقٌ is an inf. n. of عَقَّتْ said of a mare (O, K) and of an ass: (O:) or it signifies Pregnancy (AA, S, K) itself; (K;) as also ↓ عِقَاقٌ, (K,) and ↓ عَقَقٌ [which is likewise said to be an inf. n. of عَقَّتْ]. (S.) You say, أَظْهَرَتِ الأَتَانُ عَقَاقًا The she-ass manifested pregnancy. (AA, S, O.) b2: And, accord. to Esh-Shafi'ee, An embryo; or a fœtus. (TA.) A2: عَقَاقِ, like قَطَامِ, [indecl.,] is a [proper] name for العُقُوقُ [Undutifulness, disobedience, refractoriness, or ill manners, to a parent, or the like]: (K, TA:) mentioned by IB, and in the O. (TA.) عُقَاقٌ, applied to water: see عُقٌّ.

عِقَاقٌ: see عَقَاقٌ.

عَقُوقٌ, applied to a mare, (S, O, K, TA,) and to an ass, (TA,) Pregnant: (S, O, K:) or not pregnant after having been covered by the stallion, or during a year or two years or some years; (K;) or it signifies thus also; (O;) having two contr. meanings; (K;) or it is applied to one in the latter state as implying a presage of good; (O, K;) so says AHát; (O, TA;) i. e., as though they meant that she would become pregnant: (TA:) it is extr.; [as being from أَعَقَّتْ;] and one should not say ↓ مُعِقٌّ; or this is a bad dial. var.; (S, O, K;) or, accord. to AA, it is from اعقّت, and عَقُوقٌ is from عَقَّتْ: (TA:) the pl. is عُقُقٌ, and عِقَاقٌ is a pl. pl., (S, O, K,) i. e. pl. of عُقُقٌ. (S, O.) It is said in a prov., طَلَبَ الأَبْلَقَ العَقُوقَ, meaning He sought an impossible thing; because ابلق is applied to a male, and عقوق means pregnant: (S, O, and K in art. بلق) or الابلق العقوق means the dawn, because it breaks, lit, cleaves. (O, and K in art. بلق.) b2: نَوَى

العَقُوقِ means Date-stones that are easily broken, (Lth, S, O, K,) soft to be chewed; (Lth, O, K;) which are given as provender to camels, (S,) or to the pregnant thereof, in consideration of her state, wherefore they are thus called; and which are eaten, or chewed, by the old woman; but this is of the speech of the people of El Basrah, and not known by the Arabs in their desert: (Lth, O:) and sometimes they called a single date-stone of this sort ↓ عَقِيقَةٌ. (S.) A2: See also عَاقٌّ.

عَقِيقٌ Cleft, split, slit, ripped, or rent; and cut; as also ↓ مَعْقُوقٌ. (TA.) b2: And [hence] Any channel which the water of a torrent has cloven (S, O, Msb, * K) of old (Msb) and made wide: (S, O:) and a valley: (O, K:) pl. أَعِقَّةٌ (S, O, Msb, K, TA) and عَقَائِقُ. (TA.) And عَقَائِقُ signifies also Pools of water in cleft furrows: (AHn, TA:) and some say, red sands. (TA.) b3: See also عَقِيقَةٌ, in two places.

A2: Also [Carnelian;] a species of فُصُوص [or stones that are set in rings]; (S;) a sort of stone, (Msb,) or red خَرَز [meaning precious stones], (O, K,) of which فُصُوص are made; (O, Msb;) existing in ElYemen, (K, TA,) near to Esh-Shihr, said by Et-Teefáshee to be brought from mines thereof at San'à, (TA,) and on the shores of the Sea of Roomeeyeh; one kind thereof is of a turbid appearance, like water running from salted flesh-meat, and having in it faint white lines, (K, TA,) and this, Et-Teefáshee says, is what is known by the appellation الرطبى [so in my original]; the best kind is the red; then, the yellow; then, the white; and the other kinds are bad: or, as some say, the streaked (المُشَطَّب) is the best: (TA:) [I omit some absurd assertions in the K and TA respecting various virtues supposed to be possessed by this stone:] the n. un. is with ة: and the pl. is عَقَائِقُ. (O, K.) [العَقِيقُ اليَمَانِىُّ is an appel-lation applied by some to The agate.]

عَقِيقَةٌ [a subst. from عَقِيقٌ, made so by the affix ة. Hence, because cleft, or furrowed, in the earth,] A river, or rivulet. (IAar, O, K.) b2: And A fillet, or bandage, (عِصَابَةٌ,) at the time of its being rent from a garment, or piece of cloth. (IAar, O, K.) b3: And The prepuce of a boy (AO, IAar, O, K) when he is circumcised. (TA.) b4: And [app. because made of cut pieces of skin,] A [leathern water-bag such as is commonly called]

مَزَادَة. (IAar, O, K.) b5: Also The wool of a جَذَع [or sheep in or before its second year]: (S, O, K, TA:) that of a ثَنِىّ [or sheep in its third year] is called جَنِيبَةٌ: (TA:) and the hair of a young one recently born, (S, Mgh, O, Msb, K, TA,) that comes forth upon his head in his mother's belly, (TA,) of human beings, (S, Mgh, O, Msb, K, TA,) because it is cut off on his seventh day, (Mgh,) and of others, (Msb,) [i. e.] of beasts likewise; (S, O, K, TA;) as also ↓ عَقِيقٌ and ↓ عِقَّةٌ; (S, O, Msb, K;) but A 'Obeyd says that he had not heard this last except in relation to human beings and asses: (S, O, K: *) its pl. (i. e. the pl. of عِقَّةٌ) is عِقَقٌ: (O, K:) [the pl. of عَقِيقَةٌ and عَقِيقٌ is عَقَائِقُ: a law of the Sunneh requires that the عَقِيقَة of an infant should be weighed, and its weight in silver be given to the poor: (and Herodotus, in ii. 65, mentions a similar custom as obtaining among the Ancient Egyptians:)] when the hair has once fallen from the young [by its being cut], the term عَقِيقَةٌ ceases to be applied to it: so says Lth: (O, TA:) but it occurs in a trad. applied to hair as being likened to the hair of a recently-born infant. (TA.) b6: Hence, (S, O,) it is applied also to The sheep, or goat, [generally the latter,] that is slaughtered (S, Mgh, O, Msb, K) as a sacrifice for the recentlyborn infant (S, Mgh, Msb) on the occasion of the shaving of the infant's hair (O, K) on the seventh day after his birth, (S, Msb,) and of which the limbs are divided, and cooked with water and salt, and given as food to the poor: (Lth, TA:) Z holds it to be thus called from the same word as applied to the hair: but it is said [by some] to be so called because it is slaughtered by cutting the windpipe and gullet and the two external jugular veins: (TA:) the Prophet disallowed this appellation, (Mgh, Msb,) as being of evil omen, (Mgh,) or as though he saw them to regard it as of evil omen, (Msb,) and desired them to use نَسِيكَةٌ in its stead; (Mgh, Msb, TA;) saying I like not العُقُوق. (TA.) b7: عَقِيقَةُ البَرْقِ signifies What remains [for an instant] in the clouds, of the rays, or beams, of lightning; (Lth, O, K;) as also ↓ العُقَقُ; (K;) which, as well as العَقِيقَةُ, is also expl. as meaning lightning which one sees in the midst of the clouds, resembling a drawn sword: (TA:) or عَقِيقَةُ البَرْقِ signifies lightning in a state of commotion in the clouds: (S, O:) or lightning extending in an elongated form in the side, or breadth, of the clouds: (TA:) or lightning that cleaves the clouds, and extends high, into the midst of the sky, without going to the right and left: (S in art. خفو:) or, as expl. by Aboo-Sa'eed, a flash of lightning that has spread in the horizon: (O, voce شَقِيقَةٌ:) a sword is likened thereto: (S, O, K:) and [the pl.] عَقَائِقُ is a name for swords: (O, K:) ↓ عَقِيقٌ, also, signifies lightning. (TA.) b8: And عَقِيقَةٌ signifies also An arrow shot towards the sky; (S, O, K;) the arrow of self-excuse; which was used in the manner described in the explanation of the phrase عَقَّ بِالسَّهْمِ [q. v.]. (S, O.) b9: See also عَقُوقٌ, last signification.

سَحَابَةٌ عَقَّاقَةٌ A cloud pouring forth its water: (TA:) or a cloud much rent by water. (T, TA voce هَيْدَبٌ.) عِقَّانٌ Shoots that come forth from the أُصُول [meaning trunks, or stems,] of palm-trees and of grape-vines; (S, O, K;) and which, if not cut off, cause the اصول to become vitiated, or unsound. (S, O.) [See also صُنْبُورٌ: and see عَوَاقٌّ, below.]

عَقْعَقٌ [The magpie, corvus pica; so called in the present day;] a certain bird, (S, O, Msb, K,) well known, (S, O,) of the size of the pigeon, (Msb,) party-coloured, black and white, (O, Msb, K,) having a long tail, (O, Msb,) said by Is-hák El-Mowsilee to be the same that is called شَجَجَى, (Th, IB, TA,) a species of crow, (IAth, Msb, TA,) wherefore it is said in a trad. that the man in the state of إِحْرَام may kill it; (IAth, TA;) its cry resembles the sound of ع and ق [or the repeated sound of عَقْ]; (O, K;) and the Arabs regard it as an evil omen. (Msb.) [See also صُرَدٌ.]

عَاقٌّ Undutiful, disobedient, refractory, or illmannered, to his parent, or father; (S, * O, * K;) breaking, or one who breaks, his compact of obedience to his parent, or father; (TA;) disobeying, or disobedient to, his father; and failing, or neglecting, to behave to him in a good, or comely, manner; (Msb;) [and severing, or one who severs, the tie, or ties, of relationship, by unkind behaviour to his kindred; (see its verb;)] and ↓ عَقٌّ signifies the same; (O, K;) as also ↓ عُقَقٌ, (S, O, TA,) but in an intensive sense, altered from عَاقٌّ, like غُدَر and فُسَق from غَادِر and فَاسِق, in the K erroneously said to be عَقَقٌ; (TA;) and ↓ عُقُقٌ; (L, and TA as from the K, but not in my MS. copy of the K nor in the CK;) which last signifies also [as a pl.] men severing, or who sever, the ties of relationship, by unkind behaviour to their kindred; and also remote, or distant, enemies: (TA:) [and ↓ عَقُوقٌ is app. used (as Freytag asserts it to be) in the sense of عَاقٌّ in the Fákihet el-Khulatà, p. 55, 1. 7 from the bottom:] the pl. of عَاقٌّ is عَقَقَةٌ, (S, O, Msb, K,) like كَفَرَةٌ, (S,) and عُقَّقٌ, like رُكَّعٌ, a form used by Ru-beh, (O,) and أَعِقَّةٌ, which is an extr. [meaning anomalous] pl. (Ham p. 93.) ↓ ذُقٌ عُقَقُ, (S, O,) in a trad., (S,) said by Aboo-Sufyán to Hamzeh on the day of Ohod, when he passed by him slain, (S, * O,) means ذُقٌ جَزَآءَ فِعْلِكَ [Taste thou the recompense of thy deed], (S,) or ذُقِ القَتْلَ [taste thou slaughter], (O,) يَا عَاقُّ [O undutiful, &c.; or, accord. to the explanation in the TA mentioned above, عُقَقُ, for يَا عُقَقُ, means O very undutiful, &c.]. (S, O.) عَوَاقُّ النَّخْلِ The shoots, or offsets, of the palmtrees, that grow forth therewith. (O, K.) [See also عِقَّانٌ.]

أَعَقُّ مِنْ ضَبٍّ [More undutiful, &c., to kindred, than a lizard of the species called ضبّ] is a prov. [mentioned, but not expl., in the O]: IAar says, the female [of the ضبّ] is meant; and its عُقُوق consists in its eating its young ones. (TA.) [See also Freytag's Arab. Prov. ii. 152-3. And see an ex. of أَعَقُّ in a verse cited in art. زهد, conj. 2.]

مُعِقٌّ: see عَقُوقٌ.

مَعْقُوقٌ: see عَقِيقٌ, first sentence.

غلط

1 غَلِطَ, (S, Msb, K,) aor. ـَ (S, K,) inf. n. غَلَطٌ (S, M, Msb, K) and أُغْلُوطَةٌ, (JK,) He made a mistake; committed an error; or missed, or erred from, the right way or mode or manner: (Msb:) or he was unable to find the right way, (JK, M, K,) and knew it not: (M, K:) in an affair; (S;) in anything; (JK;) in reckoning, or computation, &c.: (K:) or in his speech, (S, Msb, K,) in particular; (K;) and غَلِتَ in reckoning, or computation: (S, and so in some copies of the K:) but some of the Arabs make these two verbs to be syn. dial. variants. (S.) 2 غلّطهُ, (Msb,) inf. n. تَغْلِيطٌ, (S, K,) He said to him غَلِطْتَ [Thou hast made a mistake, &c.]: (S, Msb, K:) or he attributed or imputed to him the having made a mistake. (Msb.) b2: See also 4.3 غالطهُ, inf. n. مُغَالَطَةٌ (S, K) and غِلَاطٌ, (K,) [He vied, or contended, with him, each endeavouring to cause the other to make a mistake: a signification well known, indicated in the TA, and agreeable with modern usage.]4 اغلطهُ, (S, TA,) inf. n. إِغْلَاطٌ, (TA,) He caused him to fall into the making of a mistake; (S, * TA;) as also ↓ غلّطهُ, inf. n. تَغْلِيطٌ. (TA.) غَلَطٌ [an inf. n. used as a simple subst., Mistake; error; in speech; or in that and also in reckoning, or computation, &c.;] has for its pl. أَغْلَاطٌ; and ISd says, “I see that IJ has made غِلَاطٌ its pl.; but I know not the reason of that. ” (TA.) ↓ مَغْلَطَةٌ also signifies the same in the saying, وَقَعَ فُلَانٌ فِى المَغْلَطَةِ [Such a one fell into mistake, or error]. (TA.) b2: See also مَغْلُوطٌ.

غَلْطَةٌ A single mistake, or error, in speech, or in speech &c.: pl. غَلَطَاتٌ.]

رَجُلٌ غَلْطَانُ [A man making a mistake, or committing an error, in speech, or in speech &c.]. (TA.) غَلُوطٌ: see مِغْلَاطٌ: b2: and see also أُغْلُوطَةٌ.

غَلُوطَةٌ: see أُغْلُوطَةٌ.

غَلَّاطٌ: see مِغْلَاطٌ.

أُغْلُوطَةٌ (S, K) and ↓ غَلُوطَةٌ and ↓ مَغْلَطَةٌ (K) A question by which one causes to fall into the making of a mistake: (S:) or كَلَامٌ يُغْلَطُ فِيهِ [which may be rendered both language in which one makes a mistake, and language in which one is caused to fall into a mistake]: (K:) and all, (K.) or the first and second, (TA,) also signify a question by which a person. (K, * TA,) a man of learning, (TA,) is vied, or contended, with, in the endeavour to cause him to make a mistake, (K, TA,) in order that he may become lowered: and by which his judgment, or opinion, is sought to be made erroneous: (TA:) you say, ↓ مَسْأَلَةٌ غَلُوطٌ; but when you make the latter word a subst., you add the ة: (El-Khattábee:) the pl. of أُغْلُوطَةٌ is أُغْلُوطَاتٌ and أَغَالِيطُ (S) and غَلُوطَاتٌ, which is formed from the first of these pls. by the suppression of the hemzeh, and is not, as some have said, pl. of غَلُوطَةٌ. (Hr.) Mohammad forbade أُغْلُوطَات, (S, TA,) or غَلُوطَات, (TA.) because they are unprofitable with respect to religion, and there is scarely, or never, in them aught save what is unprofitable. (El-'Otbee, TA.) مَغْلَطَةٌ [properly, or originally, A cause of falling into mistake: similar to مَبْخَلَةٌ and مَجْبَنَةٌ

&c.]: see أُغْلُوطَةٌ: b2: and غَلَطٌ.

مَغْلَطَانِىٌّ One who vies, or contends, with others, endeavouring to cause them to make mistakes in their reckoning, or computation. (TA.) مُغَلَّطٌ: see مَغْلُوطٌ.

مِغْلَاطٌ One who makes mistakes, or commits errors, much, or frequently; expl. by كَثِيرُ الغَلَطِ; (K;) as also ↓ غلَّاطٌ (TA) and ↓ غَلُوطٌ. (O in art. غلت.) مَغْلُوطٌ A book, or writing, having a mistake, or mistakes, made in it; and in like manner, a reckoning, or computation, as also ↓ غَلَطٌ and ↓ مُغَلَّطٌ. (TA.)

غلط: غلط: أخطأ في الحساب (ألكالا). وفي رياض النفوس (ص69 ق): وخصص مبلغ معين لبناء عمارة غير أن البنائين غلطوا بزيادة حنيَّتَّينّ. وبعد هذا: وبقي أبواب البيوت والإصلاح بالجير وذهب الذي كان يكفي لذلك كلّه في القوسين اللذين زادوهما غلطا.
غلط: أخطأ، قصَّر، فرَّط ففي ألف ليلة (2: 312): هذه المرأة كل يوم تشتري مني بدينار ولم تغلط يوماً واحداً.
غَلَّط (بالتشديد) أخطأ في الحساب (= غِلط) (ألكالا).
غَلَّط: خطَّأ، قال: أخطأت، نسبة إلى الغلط (بوشر)، لين تاج العروس).
غالَط فلاناً: ناقشه بالسفسطة وهي المغالطة والقياس الفاسد (فوك) وفيه (= سَفّسَط) والذي يأتي به مُغالِط (فوك) وفي محيط المحيط غالِط في نفسه مُغالِط لغيره وهو الفن الذي يطلق عليه صناعة المغالطين (بدرون 18: 6).
مغالطة: سفسطة، قياس فاسد، صوفية. (محيط المحيط، فوك، بوشر، الفخري ص377).
وقد استعمل الفعل غالط بمعنى مخالف لهذا بعض المخالفة وهو أفحمه وأسكته بالحجج عند أبي الوليد (ص120).
غالَط فلاناً في: حاول أن يبرهن لشخص شيئاً ببراهين مموّهة خادعة- ففي حيّان (ص8 و): حين تولى عبد الله العرش اهتم قبل كل شيء بالثائر الخطر ابن حفصون فابتدأه بالحيل مغالطا له في سوءا اعتقاده.
غالَط فلاناً في: خادعه بالمغالطة والسفسطة وبالأعمال عن الأمر. ففي حيّان (ص8 و): خرج إليه مغالطاً في طاعته إياه فأمر بالقبض عليه- وفي (ص70 ق) منه: فاعمل ابن حفصون الحيلة في قتل ابن شاكر يقترب بذلك إلى الأمير عبد الله ويغالطه في إصراره على المعصية، وفي تاريخ البربر (2: 41) وقد صحَّحت فيه ثلاثة أخطاء: ثم غالطني بما بذله تلبيساً بالكرم. أي خادعني متظاهراً بالكرم.
غالط فلاناً في: خادعه في شيء. ففي حيّان- بسّام (1: 174ق): فتجهّم باديس قال أمكراً عند الموت يا بن الفاعلة إلى (لا) تغالط وأمر بتَلّه إلى محبسه فعند ذلك عرف ما يُراد به ويَئِس من المغالطة في جرمه (الفخري صغالط: غَشَّ في اللعب. ومغالطة: غِشَ في اللعب. (بوشر).
غالط عن: ستر، أخفى، كتم. ففي تاريخ البربر (1: 658) وكان يتولى الإمارة والسلطان المطلق في طرابلس حتى لم يشعر أحد بسلطة الدولة الحفصية فيها وهو يغالط عن الإمارة بالتجارة والاحتراف بها ولبوس شارتها .. الخ وقد ترجمها دي سلان إلى الفرنسية بما معناه: (لكي يــخفي ويستر عظم سلطانه تعاطى التجارة) الخ.
غالط فلاناً عن: غالطه عن الأبيات: أراده أن يعتقد أنه قائل هذه الأبيات من الشعر. (فريتاج طرائف ص174).
تغلَّط: أكثر من الغلط. (فوك).
غَلَط: خطأ. زيغ، هفوة. غلطاً: صَدفةً، عَرضاً، مصادفة من دون قصد، غير متعمد، يقال مثلاً: قتله غلطاً: خطأ، غير متعمد قتله. (بوشر، ألف ليلة 1: 74).
غَلْطَة: خطأ في الحساب (ألكالا).
غلطان. أنت غلطان: أنت مخطئ. وغلطان من يظنّ. مخطئ من يظنّ. (بوشر).
غالِط: انظرها في مادة غالَط.
أُغْلُوطَة: جمعها أغالِط (ابن دريد رايت).
مَغْلَطَة: جمعها مغالِط (ابن دريد رايت) خديعة غِشّ. (المقدمة 1: 210).
مَغْلُوط: مخدوع، مغشوش. (رولاند).
مغالِط: انظرها في مادة غالَط.
مُغالَطَة: انظرها في مادة غالَط.
القِياس المُغالِطِيّ: القياس من الفاسد، القياس السوفسطائي. (المقدمة 3: 26، 3: 17).

غث

1 غَثَّ, aor. ـِ and غَثَّ, (originally غَثِثَ, TA) aor. ـَ (S, O, K;) said of flesh-meat; (S, O;) and غَثَّت; said of a شَاة [i. e. sheep or goat]; (S, O, Msb;) inf. n. غَثَاثَةٌ and غُثُوثَةٌ, (S, O, K,) or غَثٌّ; (Msb;) and ↓ اغثّ, (K,) or اغثّت, (S, O,) or both; (TA;) It was, or became, lean, or meagre: (S, O, K:) or غَثَّت, said of a شاة, it was, or became, weak. (Msb.) b2: [Hence the saying,] غَثَّ الحَدِيثُ (tropical:) The talk, or discourse, was, or became, [meagre, or] bad, or corrupt; (S, A, O, K;) as also ↓ اغثّ. (S, K.) [See غَثٌّ.] b3: And لَا يَغِثُّ عَلَيْهِ شَئٌْ (assumed tropical:) [Nothing is bad in his opinion; so that] he does not say of anything that it is bad, and therefore leave it. (S, K.) And مَا يَغِثُّ عَلَيْهِ أَحَدٌ (assumed tropical:) [No one is to be disregarded in his opinion; so that] he does not leave any one unasked by him. (T, A, O, K.) And غَثَّتْ عَلَيْنَا مَكَّةُ فَلَا بُدَّ لَنَا مِنْ خُرُوجٍ (assumed tropical:) [Mekkeh has become unpleasing (as though insipid) to us, so that there is for us no avoiding going forth]. (A.) b4: And غَثَّ, (S, O, K,) aor. ـِ inf. n. غَثٌّ and غَثِيثٌ, (S, O,) is said of a wound, meaning It flowed with thick purulent matter, as also ↓ اغثّ, (S, O, K,) and with dead flesh. (S and O in explanation of the former verb.) 2 غثّثت الإِبِلُ, (El-Umawee, O, TA,) inf. n. تَغْثِيثٌ, (El-Umawee, O, K,) The camels became fat (El-Umawee, O, K, TA) by little and little: (O, K, TA:) [or became somewhat fat; for] one says, غَثَّ بَعِيرِى ثُمَّ غَثَّثَ My camel became lean; then he became somewhat fat. (A, TA.) 4 أَغْثَ3َ see 1, in three places. b2: You say also, اغثّ فِى مَنْطِقِهِ (tropical:) He [was meagre in his diction; or] spoke badly, or corruptly. (S, TA.) And اغثّ فِى

كَلَامِهِ (assumed tropical:) He said that in which was no good. (A, Msb.) A2: And اغثّ اللَّحْمَ He bought the flesh-meat lean. (S, O.) 5 أَتَغَثَّثُ مَا أَنَا عَلَيْهِ حَتَّى أَتَسَمَّنَ means (assumed tropical:) I do what is of an inferior kind that I may find much; as also ↓ أَسْتَغِثُّهُ: (A, TA:) or أَتَغَثَّثُ حَتَّى أَسْتَسْمِنَ, meaning (assumed tropical:) I deem my doing to be little that I may obtain thereby much recompense. (O.) 8 اغتثّت الخَيْلُ (as also اغتفّت and اغتبّت, O) The horses found, or lighted upon, somewhat of the [herbage called] رَبِيع, (O, K, TA,) and became fat in consequence thereof after having been lean. (TA.) 10 استغثّ الجُرْحَ He extracted from the wound the thick purulent matter therein, (S, K,) and the dead flesh, and treated it curatively. (S.) A2: See also 5.

R. Q. 1 غَثْغَثَ, (O,) inf. n. غَثْغَثَةٌ, (K,) He remained, stayed, dwelt, or abode, (O, K,) in a place. (O.) A2: [And it seems to signify also He washed clothes without an implement of the kind called مِقْصَرَة (q. v.): for b2: ] غَثْغَثَةٌ signifies also (assumed tropical:) Weak fighting, without a weapon: (O, K:) likened to the غَثْغَثَة of the garment, or piece of cloth, [which is] when it is washed with the hands [app. meaning with the hands only]. (O.) غَثٌّ Lean, or meagre; (S, A, O, K;) as also ↓ غَثِيثٌ; (S, O, K;) both applied to flesh-meat; and the former, with ة, to a شَاة [i. e. sheep or goat]: (S, O:) pl. غِثَاثٌ. (MA.) b2: Hence, i. e. as being likened to flesh-meat thus termed, كَلَامٌ غَثٌّ (assumed tropical:) Speech, or language, that is [meagre,] without grace, or beauty. (Ham p. 757.) One says, فِى الكَلَامِ الغَثُّ وَالسَّمِينُ (assumed tropical:) [In speech, or the speech, is what is meagre and what is vigorous; or] what is good and what is bad [or rather what is bad and what is good]. (Msb.) And حَدِيثُكُمْ غَثٌّ وَسِلَاحُكُمْ رَثٌّ (assumed tropical:) [Your talk, or discourse, is meagre, or bad, and your weapons are old and worn out]. (A.) And قَوْمٌ غَثَثَةٌ (assumed tropical:) [A people, or party, meagre, or bad, in speech: غَثَثَةٌ being pl. of غَثٌّ, like as بَرَرَةٌ is of بَرٌّ]. (A. [The meaning that I have given is there indicated by the context.]) غُثَّةٌ A lean, or meagre, شَاة [i. e. sheep or goat]. (TA.) [See also غَثٌّ.]

A2: And A sufficiency of the means of subsistence: (O, K:) like غُفَّةٌ and غُبَّةٌ. (O.) الغَثِثُ and ↓ الغُثَاغِثُ The lion. (O, K.) غَثَاثٌ [if not a mistranscription for the inf. n. غَثَاثَةٌ] Leanness, or meagreness, of a camel [&c.]. (A, TA.) غَثِيثٌ: see غَثٌّ: A2: and see what here follows.

غَثِيثَةٌ, (S, O,) or ↓ غَثِيثٌ, (A, K,) The thick purulent matter, (S, A, O, K,) and dead flesh, (S, O,) of a wound. (S, A, O, K.) b2: and [hence, probably,] the former word, (assumed tropical:) A corrupt, or disordered, state of mind. (S, A, O, K.) So in the saying, لَبِسْتُهُ عَلَى غَثِيثَةٍ فِيهِ [meaning (assumed tropical:) I consorted with him (see لَبِسَ) notwithstanding a corrupt, or disordered, state of mind in him]. (S, O, L, TA. [In a copy of the A, لَسْتُ عَلَى غَثِيثَةٍ, meaning (assumed tropical:) I am not in a corrupt, or disordered, state of mind: but the former, I doubt not, is the right reading.]) A2: Also A palm-tree (نَخْلَةٌ) that produces ripe dates without sweetness. (O, K.) b2: And Foolish, or stupid, in whom is no good: (O, K:) or foolish, or stupid: and also one who speaks that in which is no good. (TA.) الغُثَاغِثُ: see الغَثِثُ.

تهافت الفلاسفة
للإمام، حجة الإسلام، أبي حامد: محمد بن محمد الغزالي، الطوسي.
المتوفى: سنة 505، خمس وخمسمائة.
مختصر.
أوله: (نسأل الله تعالى بجلاله، الموفى على كل نهاية 000 الخ).
قال: رأيت طائفة يعتقدون في أنفسهم التميز عن الأتراب والنظراء، بمزيد الفطنة والذكاء، قد رفضوا وظائف الإسلام من العبادات، واستحقروا شعائر الدين من وظائف الصلوات، والتوقي عن المحظورات، واستهانوا بتعبدات الشرع وحدوده، ولم يقفوا عند توفيقاته وقيوده، بل خلعوا بالكلية ربقة الدين، بفنون من الظنون.
يتبعون فيها رهطاً يصدون عن سبيل الله، ويبغونها عوجاً، وهم بالآخرة هم كافرون، ولا مستند لكفرهم غير تقليد سماعي، ألفي كتقليد اليهود والنصارى.
إذ جرى على غير دين الإسلام نشؤهم وأولادهم، وعليه درج آباؤهم وأجدادهم، لا عن بحث نظري، بل تقليد صادر عن التعثر بأذيال الشبه الصارفة عن صوب الصواب، والانخداع بالخيالات المزخرفة كلا مع السراب.
كما اتفق لطوائف من النظار في البحث عن العقائد والآراء من أهل البدع والأهواء، وإنما مصدر كفرهم سماعهم أسامي هائلة كسقراط وبقراط وأفلاطون وأرسطاطاليس وأمثالهم، وإطناب طوائف من متبعيهم وضلالهم في وصف عقولهم، وحسن أصولهم، ودقة علومهم الهندسية، والمنطقية، والطبيعية، والإلهية، واستبدادهم لفرط الذكاء والفطنة، باستخراج تلك الأمور الــخفيــة.
وحكايتهم عنهم أنهم مع رزانة عقلهم، وغزارة فضلهم، منكرون للشرائع والنحل، وجاحدون لتفاصيل الأديان والملل، ومعتقدون أنها نواميس مؤلفة، وحيل مزخرفة.
فلما قرع ذلك سمعهم، ووافق ما حكى من عقائدهم طبعهم، تجملوا باعتقاد الكفر، تحيزاً إلى غمار الفضلاء بزعمهم، وانخراطاً في سلكهم، وترفعاً عن مساعدة الجماهير والدهماء، واستنكافاً من القناعة بأديان الآباء ظناً بأن إظهار التكايس في النزوع عن تقليد الحق بالشروع في تقليد الباطل جمال وغفلة منهم، عن أن الانتقال إلى تقليد عن تقليد خرف وخبال.
فأية رتبة في عالم الله سبحانه وتعالى أخس من رتبة من يتجمل بترك الحق، المعتقد تقليداً بالتسارع إلى قبول الباطل، تصديقاً دون أن يقبله خبراً وتحقيقاً.
فلما رأيت هذا العرق من الحماقة نابضاً على هؤلاء الأغبياء، ابتدأت لتحرير هذا الكتاب، رداً على الفلاسفة القدماء، مبيناً تهافت عقيدتهم، وتناقض كلمتهم، فيما يتعلق بالإلهيات، وكاشفاً عن غوائل مذهبهم، وعوراته التي هي على التحقيق مضاحك العقلاء، وعبرة عند الأذكياء.
أعني: ما اختصوا به عن الجماهير والدهماء، من فنون العقائد والآراء، هذا مع حكاية مذهبهم على وجهه.
ثم صدر الكتاب بمقدمات أربع:
ذكر في الأولى: أن الخوض في حكاية اختلاف الفلاسفة تطويل، فإن خبطهم طويل، ونزاعهم كثير، وأنه يقتصر على إظهار التناقض في الرأي.
مقدمهم الذي هو المعلم الأول، والفيلسوف المطلق، فإنه رتب علومهم وهذبها، وهو: أرسطاطاليس وقد رد على كل من قبله حتى على أستاذه أفلاطون فلا إيقان لمذهبهم، بل يحكمون بظن وتخمين، ويستدلون على صدق علومهم الإلهية، بظهور العلوم الحسابية، والمنطقية، متقنة البراهين، ويستدرجون ضعفاء العقول، ولو كانت علومهم الإلهية متقنة البراهين، لما اختلفوا فيها، كما لم يختلفوا في الحسابية.
ثم المترجمون لكلام أرسطو لم ينفك كلامهم عن تحريف وتبديل.
وأقومهم بالنقل من المتفلسفة الإسلامية:
أبو نصر الفارابي، وابن سينا.
وأنه يقتصر على إبطال ما اختاروه، ورأوه الصحيح من مذهب رؤسائهم.
وعلى رد مذاهبهم بحسب نقل هذين الرجلين كيلا ينتشر الكلام.
وذكر في الثانية:
أن الخلاف بينهم وبين غيرهم ثلاثة أقسام:
الأول: يرجع النزاع فيه إلى لفظ مجرد، كتسميتهم صانع العالم جوهراً مع تفسيرهم الجوهر: بأنه الموجود لا في موضوع، ولم يريدوا به الجوهر المتحيز.
قال: ولسنا نخوض في إبطال هذا، لأن معنى القيام بالنفس إذا صار متفقاً عليه، رجع الكلام في التعبير باسم الجوهر عن هذا المعنى إلى البحث عن اللغة.
وإن سوغ إطلاقه، رجع جواز إطلاقه في الشرع إلى المباحث الفقهية.
الثاني: ما لا يصدم مذهبهم فيه أصلاً من أصول الدين، وليس من ضرورة تصديق الأنبياء والرسل منازعتهم فيه، كقولهم: إن كسوف القمر، عبارة عن انمحاء ضوء القمر بتوسط الأرض بينه وبين الشمس، والأرض كرة والسماء محيطة بها من الجوانب، وإن كسوف الشمس، وقوف جرم القمر بين الناظر وبين الشمس عند اجتماعهما في العقيدتين على دقيقة واحدة.
قال: وهذا المعنى أيضاً لسنا نخوض في إبطاله إذ لا يتعلق به غرض ومن ظن أن المناظرة فيه من الدين فقد جنى على الدين، وضعف أمره، فإن هذه الأمور تقوم عليها براهين هندسية، لا تبقى معها ريبة، فمن يطلع عليها، ويتحقق أدلتها، حتى يخبر بسببها عن وقت الكسوفين، وقدرهما، ومدة بقائهما، إلى الانجلاء.
إذا قيل له: إن هذا على خلاف الشرع لم يسترب فيه، وإنما يستريب في الشرع، وضرر الشرع ممن ينصره لا بطريقه أكثر من ضرره ممن يطعن فيه بطريقة، وهو كما قيل: عدو عاقل، خير من صديق جاهل.
وليس في الشرع ما يناقض ما قالوه، ولو كان تأويله أهون من مكابرة أمور قطعية، فكم من ظواهر أولت بالأدلة القطعية التي لا تنتهي في الوضوح إلى هذا الحد، وأعظم ما يفرح به الملحدة، أن يصرح ناصر الشرع بأن هذا، وأمثاله على خلاف الشرع، فيسهل عليه طريق إبطال الشرع.
وهذا: لأن البحث في العالم عن كونه حادثاً أو قديماً، ثم إذا ثبت حدوثه فسواء كان كرة، أو بسيطاً، أو مثمناً، وسواء كانت السماوات، وما تحتها ثلاثة عشرة طبقة، كما قالوه، أو أقل، أو أكثر، فالمقصود: كونه من فعل الله سبحانه وتعالى فقط، كيف ما كان.
الثالث: ما يتعلق النزاع فيه بأصل من أصول الدين، كالقول في حدوث العالم، وصفات الصانع، وبيان حشر الأجساد، وقد أنكروا جميع ذلك فينبغي أن يظهر فساد مذهبهم.
وذكر في الثالثة: أن مقصوده تنبيه من حسن اعتقاده في الفلاسفة، وظن أن مسالكهم نقية عن التناقض ببيان وجوه تهافتهم.
فلذلك لا يدخل في الاعتراض عليهم إلا دخول مطالب منكر، لا دخول مدع مثبت.
فيكدر عليهم ما اعتقدوه مقطوعاً بإلزامات مختلفة، وربما ألزمهم بمذاهب الفرق.
وذكر في الرابعة: أن من عظم حيلهم في الاستدراج إذا أورد عليهم إشكال قولهم: أن العلوم الإلهية غامضة، خفيــة، لا يتوصل إلى معرفة الجواب عن هذه الإشكالات، إلا بتقديم الرياضيات، والمنطقيات.
فيمن يقلدهم إن خطر له إشكال، يحسن الظن بهم، ويقول: إنما يعسر على درك علومهم لأني لم أحصل الرياضيات ولم أحكم المنطقيات.
قال: أما الرياضيات، فلا تعلق للإلهيات بها.
وأما الهندسيات، فلا يحتاج إليها في الإلهيات، نعم قولهم: إن المنطقيات لا بد من إحكامها فهو صحيح، ولكن المنطق ليس مخصوماً بهم، وإنما هو الأصل الذي نسميه: كتاب الجدل، وقد نسميه: مدارك العقول.
فإذا سمع المتكايس اسم المنطق، ظن أنه فن غريب، لا يعرفه المتكلمون، ولا يطلع عليه الفلاسفة.
ثم ذكر بعد المقدمات، المسائل التي أظهر تناقض مذهبهم فيها، وهي عشرون مسألة:
الأولى: في أولية العالم.
الثانية: في أبدية العالم.
الثالثة: في بيان تلبسهم في قولهم: أن الله سبحانه وتعالى صانع العالم، وأن العالم صنعه.
الرابعة: في تعجيزهم عن إثبات الصانع.
الخامسة: في تعجيزهم عن إقامة الدليل على استحالة الهين.
السادسة: في نفي الصفات.
السابعة: في قولهم: إن ذات الأول لا ينقسم بالجنس والفصل.
الثامنة: في قولهم: إن الأول موجود بسيط بلا ماهية.
التاسعة: في تعجيزهم، عن بيان إثبات أن الأول ليس بجسم.
العاشرة: في تعجيزهم، عن إقامة الدليل على أن للعالم صانعاً، وعلة.
الحادية عشرة: في تعجيزهم عن القول: بأن الأول يعلم غيره.
الثانية عشرة: في تعجيزهم عن القول: بأن الأول يعلم ذاته.
الثالثة عشرة: في إبطال قولهم: أن الأول لا يعلم الجزئيات.
الرابعة عشرة: في إبطال قولهم: أن السماء حيوان متحرك بالإرادة.
الخامسة عشرة: فيما ذكروه من العرض المحرك للسماء.
السادسة عشرة: في قولهم: أن نفوس السماوات، تعلم جميع الجزئيات الحادثة في هذا العالم.
السابعة عشرة: في قولهم: باستحالة خرق العادات.
الثامنة عشرة: في تعجيزهم عن إقامة البرهان العقلي، على أن النفس الإنساني جوهر روحاني.
التاسعة عشرة: في قولهم: باستحالة الفناء على النفوس البشرية.
العشرون: في إبطال إنكارهم البعث، وحشر الأجساد، مع التلذذ والتألم بالجنة والنار، بالآلام واللذات الجسمانية.
هذا ما ذكره من المسائل، التي تناقض فيها كلامهم، من جملة علومهم، ففصلها، وأبطل مذاهبهم فيها إلى آخر الكتاب.
وهذا معنى التهافت، لخصتها من أول كتابه، لكونها مما يجب معرفته.
وقال في آخر خاتمته: فإن قال قائل: قد فصلتم مذاهب هؤلاء، أفتقطعون القول بكفرهم؟
قلنا: بكفرهم، لا بد منه، لا بد من كفرهم، في ثلاث مسائل:
الأولى: مسألة قدم العالم، وقولهم: إن الجواهر كلها قديمة.
الثانية: قولهم: إن الله سبحانه وتعالى لا يحيط علماً بالجزئيات الحادثة من الأشخاص.
الثالثة: إنكارهم بعث الأجسام، وحشرها.
فهذه لا تلائم الإسلام بوجه، فأما ما عدا هذه الثلاث من تصرفهم في الصفات، والتوحيد، فمذهبهم قريب من مذهب المعتزلة، فهم فيها... كأهل البدع. انتهى ملخصاً.
ثم إن القاضي، أبا الوليد: محمد بن أحمد بن رشد المالكي.
المتوفى: سنة 595.
صنف تهافتا من طرف الحكماء، رداً على تهافت الغزالي، بقوله:
قال أبو حامد: (وأوله: بعد حمد الله الواجب 000 الخ).
ذكر فيه: أن ما ذكره بمعزل عن مرتبة اليقين والبرهان.
وقال في آخره: لا شك أن هذا الرجل أخطأ على الشريعة، كما أخطأ على الحكمة، ولولا ضرورة طلب الحق مع أهله، ما تكلمت في ذلك. انتهى.
ثم إن السلطان: محمد خان العثماني، الفاتح، أمر المولى مصطفى بن يوسف الشهير: بخواجه زاده البرسوي.
المتوفى: سنة 893، ثلاث وتسعين وثمانمائة.
والمولى: علاء الدين الطوسي.
المتوفى: سنة 887، سبع وثمانين وثمانمائة أن يصنفا كتاباً، للمحاكمة بين تهافت الإمام والحكماء.
فكتب المولى: خواجه زاده، في أربعة أشهر.
وكتب المولى الطوسي، في ستة أشهر.
ففضلوا كتاب المولى: خواجه زاده، على كتاب: الطوسي.
وأعطى السلطان: محمد خان لكل منهما عشرة آلاف ردهم.
وزاد لخواجه زاده بغلة نفيسة.
وكان ذلك هو السبب في ذهاب المولى: الطوسي إلى بلاد العجم.
وذكر: أن ابن المؤيد، لما وصل إلى خدمة العلامة الدواني، قال: بأي هدية جئت إلينا؟
قال: بكتاب (التهافت) لخواجه زاده، فطالعه مدة، وقال: - رضي الله تعالى - عن صاحبه، خلصني عن المشقة حيث صنفه، ولو صنفته لبلغ هذه الغاية فحسب وعنك أيضاً حيث أوصلته إلينا، ولو لم يصل إلينا لعزمت على الشروع.
وأول (تهافت) لخواجه زاده: (توجهنا إلى جنابك 000 الخ).
ذكر: أنهم أخطأوا في علومهم الطبيعية يسيراً، والإلهية كثيراً، فأراد أن يحكي ما أورد الإمام من قواعدهم الطبيعية، والإلهية مع بعض آخر، مما لم يورده، بأدلتها المعول عليها عندهم على وجهها، ثم أبطلها.
وهي مشتملة على اثنين وعشرين فصلاً، فزاد فصلين على مباحث الأصل.
وأول تهافت المولى الطوسي: (سبحانك اللهم يا منفرداً بالأزلية، والقدم 000 الخ).
وهو رتب على عشرين مبحثاً، مقتصراً على الأصل، وسماه الذخيرة، وعليه، وعلى تهافت الخواجه زاده، تعليقة للمولى شمس الدين: أحمد بن سليمان بن كمال باشا، المتوفى: سنة 94، أربعين وتسعمائة.