خزر

1 خَزِرَتِ العيْنُ, aor. ـَ (Msb,) inf. n. خَزَرٌ, (S, A, Mgh, Msb, K,) The eye was, or became, narrow and small: (S, A, Mgh, Msb, K:) or it contracted its sight, naturally: (K:) or خَزِرَ, aor. ـَ (K,) inf. n. as above, (S, K,) signifies he (a man) was as though he looked from the outer angle of the eye: (S, A: *) or he looked as though on one side: or he opened and closed his eyes; (K;) or, his eye: (M:) or he had a distortion (حَوَلٌ) of one of his eyes: (K:) [or he had eyes looking towards his nose; or, looking sideways; (see أَخْزَرُ;) or, looking towards their outer angles; (see خُزْرَةٌ;) see also 2, and 6, and Q. Q. 1.]

A2: خَزَرَهُ, aor. ـُ (TA,) inf. n. خَزْرٌ, (K,) He looked at him from the outer angle of the eye; (K, * TA;) as one does in pride, and in light estimation of the object at which he looks. (MF.) A poet says, لَا تَخْزُرِ القَوْمَ شَزْرًا عَنْ مُعَارَضَةٍ

[Look not thou at the people from the outer angle of the eye, askew, sideways]. (TA.) A3: خَزَرَ [as an intrans. v.] He affected, or pretended, to be cunning; i. e. intelligent, or sagacious; or intelligent with a mixture of craft and forecast; syn. تَدَاهَى. (IAar, K. [See also 2.]) A4: Also He fled. (K.) 2 خزّر, (TA,) inf. n. تَخْزِيرٌ, (K,) He made narrow. (K, TA.) You say, خزّر عَيْنَيْهِ He (an old man) narrowed his eyes; contracted his eyelids as though they were sewed together; to collect the light: when a young man does so, يَتَدَاهَى

بِذٰلِكَ [i. e. he affects, or pretends, thereby, to be cunning; i. e. intelligent, or sagacious; or intelligent with a mixture of craft and forecast]. (IAar. [See also خَزَرَ: and see 6.]) 6 تخازر He looked from the outer angle of his eye. (TA. [See also Q. Q. 1.]) b2: He pretended, or made a show of, what is termed خَزَرٌ: [see 1.] (TA, and Har p. 62.) b3: He contracted his eyelids, to sharpen the sight: (S, Msb, K:) a verb similar to تعامى and تجاهل. (S. [See also 2.]) Q. Q. 1 خَنْزَرَ He looked from the outer angles of his eyes: from the subst. خِنْزِيرٌ, because the animal so called is أَخْزَرُ. (A. [See also 6.]) b2: Also He acted like the swine. (TA in art. خنزر.) خَزَرٌ [commonly known only as inf. n. of خَزِرَ or خَزِرَتِ العَيْنُ]: see خَزِيرٌ.

خَزِرُ العَيْنِ: see أَخْزَرُ.

خَزْرَةٌ: see خُزَرَةٌ.

خُزْرَةٌ A turning of the pupil towards the outer angle of the eye. (TA. [See 1.]) خُزَرَةٌ (ISk, S, K) and ↓ خَزْرَةٌ (K) A pain in the back: (K:) a pain in a vertebra of the back: (S:) a pain in the slender part of the back, in [the vertebra called] فِقْرَةُ القَطَنِ: (TA:) the pl. of the former is خُزَرَاتٌ. (S, TA.) خَزِيرٌ and ↓ خَزِيرَةٌ A kind of food like عَصِيدَة with flesh-meat; (K;) made of flesh-meat (S, TA) that has remained throughout a night, (TA,) cut into small pieces, and put into a cooking-pot with abundance of water, (S, TA,) and with salt; (TA;) and when it is thoroughly cooked, some flour is sprinkled upon it, (S, TA,) and it is stirred about with it, and seasoned with any seasoning that the maker pleases to add: (TA:) when there is no flesh-meat, it is called عَصِيدَة: (S, K, TA:) or a broth made with the water in which bran has been soaked, (Mgh, K, TA,) which water is strained, and then cooked: (Mgh, TA:) this is what is called by the Persians سَبُوسَبَا: (Mgh:) [see also حَرِيرَةٌ:] or خَزِيرَة is flour thrown upon water or upon milk, and cooked, and then eaten with dates, or supped: it is also called سَخِينَةٌ and سَخُونَةٌ and نَفِيتَةٌ and حُذْرُقَّةٌ: حَرِيَرة is thinner: (AHeyth, on the authority of an Arab of the desert:) and a soup made of grease or gravy (K) and flour; (TA;) as also ↓ خَزَرٌ: (K:) but no one except the author of the K mentions this last form: in the other lexicons, soup of grease or gravy is said only to be called خَزِيرٌ and خَزِيرَةٌ. (TA.) خَزِيرَةٌ: see the next preceding paragraph.

خَازِرٌ A man possessing much cunning; i. e. intelligence, or sagacity; or intelligence with a mixture of craft and forecast. (AA, K.) خِنْزِيرٌ [The swine; the hog; the pig;] a certain foul animal, (Msb,) well known; (K;) said to be forbidden [to be eaten] by every prophet: (Msb:) [fem. with ة:] pl. خَنَازِيرُ: (S, Msb, K:) not, as some say, خُزْرٌ: [though this is an epithet applicable to swine:] (TA:) accord. to some, it is of the measure فِعْلِيلٌ; because ن is not [generally] added as a second letter: but accord. to others, of the measure فِنْعِيلٌ; because ن is sometimes added as a second letter, and because it is held to be derived from خَزِرَ, since all خنازير are خُزْر; as it is said in the A, كُلُّ خِنْزِيرٍ أَخْزَرُ. (TA.) b2: خَنَازِيرُ also signifies A well-known disease; (S;) [scrofula; or glandular swellings in the neck;] ulcers, (K,) or hard ulcers, (S,) which arise in the neck: (S, K:) or ganglions, or hard or nodous lumps beneath the skin, in the neck, and in soft parts, such as the armpits; but most frequently in the neck. (Mgh.) خَوْزَرَى: see what next follows, in two places.

خَيْزَرَى and ↓ خَوْزَرَى A certain mode of walking, with a looseness of the joints, (S, A, K,) as though the limbs were dislocated; (A;) as also خَيْزَلَى and خَوْزَلَى: (S in art. خزل, and TA:) or a limping, or halting, manner of walking: or an elegant, and a proud and self-conceited, gait, with an affected inclining of the body from side to side. (TA.) You say, هُوَ يَمْشِى الخَيْزَرَى and ↓ الخَوْزَرَى He walks with a looseness of the joints, &c. (A.) خَيْزُرَانٌ, (S, K, &c.,) vulgarly pronounced خَيْزَرَان, (TA,) [a coll. gen. n., The kind of cane called rattan; so in the present day;] a kind of Indian tree, which consists of roots extending upon the ground; as also ↓ خَيْزُورٌ: (K:) or [a kind of tree] not growing in the country of the Arabs, but only in that of the Greeks; whence the saying of En-Nábighah El-Jaadee, بِلَادُهُمْ بِلَادُ الخَيْزُرَانِ [Their lands are the lands of the kheyzurán]: it is a kind of plant with pliable and smooth twigs: (ISd:) or a kind of tree, (S,) the roots of the قَنَا [by which are app. meant the canes of which spear-shafts are made]: (S, Msb:) pl. خَيَازِرُ. (S.) b2: Reed, or reeds; cane, or canes. (S, K.) b3: And hence, Musical reeds or pipes. (TA.) b4: Spears: (IAar, K:) because of their pliableness: (TA:) [or because commonly made of canes:] pl. as above. (TA.) b5: Any pliable twig or rod; (Mbr, K;) any piece of wood that is pliable. (AHeyth.) [Often applied in the present day to the osier; as well as to the rattan: n. un. with ة.] b6: The rod which kings hold in their hands, and with which they amuse themselves (يَتَعَبَّثُونَ) and make signs. (Ham p. 710.) b7: The pole with which a ship, or boat, is pushed or propelled, (Mbr, K,) when pliable, or bending; as also ↓ خَيْزَارَةٌ. (Mbr, TA.) b8: Also, (AO, Msb, K,) and with ة, (S, TA,) The سُكَّان (S, Msb, K) of a ship, (K,) i. e. its كَوْثَل [meaning the rudder]: (TA:) or, accord. to 'Amr Ibn-Bahr, the لِجَام [lit. the bridle and bit, app. meaning the tiller] of a ship, by means of which the سُكَّان, which is the ذَنَب, is directed. (TA: [but instead of التى بها يقوم السُّكّانُ وهو فى الذنب, I read الذى به يُقَوَّمُ السُّكَّانُ وهوالذَّنَبُ.]) En-Nábighah says, describing the Euphrates in the time of its increase, or fulness, يَظَلُّ مِنْ خَوفِهِ المَلَّاحُ مُعْتَصِمًا بِالْخَيْزُرَانَةِ بَعْدَ الأَيْنِ وَالنَّجَدِ [By reason of his fear, the sailor becomes in a state of cleaving, or laying fast hold, upon the خيزرانة, (which may here mean the pole above mentioned, or the rudder, or the tiller,) after fatigue and distress]. (S, TA.) In a trad. it is said that the devil, when he had been commanded by Noah to go forth from the ark, mounted upon the خيزران of the ark, i. e. its سُكَّان. (TA.) خَيْزُورٌ: see the last paragraph above.

خَيْزَارَةٌ: see the last paragraph above.

أَخْزَرُ A man having narrow and small eyes: (S, A, Msb, K:) or having eyes of which the sight is contracted, naturally: (K:) or who looks from the outer angle of his eye: (A:) or who is as though he so looked: (S:) or who looks as though on one side: or who opens and closes his eyes; (K;) or, his eye: (M:) or who has a distortion (حَوَلٌ) of one of his eyes: (K:) or whose eyes look towards his nose: (TA:) [or whose eyes look towards their outer angles: (see خُرْرَةٌ:)] and أَخْزَرُ العَيْنِ one who looks askew, or sideways; as also العَيْنِ ↓ خَزِرُ, an epithet applied to an enemy: (TA:) the fem. of أَخْزَرُ is خَزْرَآءُ: (A, Msb:) and the pl. is خُزْرٌ. (K.) Yousay also أَعْيُنٌ خُزْرٌ [meaning Eyes that are narrow and small: &c.]. (TA.)

جزل

1 جَزَلَهُ, (K,) or جَزَلُوا نَاقَةً, (S,) aor. ـِ (K,) inf. n. جَزْلٌ, (S,) He cut it (a thing, S) in two pieces, (S, K,) with a sword. (K.) b2: جَزَلُوا نَاقَةً

They cut the base of the neck of a she-camel, that was slaughtered and dead, in the part between the two shoulder-joints, in order that the neck might become relaxed; not cutting the whole of it; previously to skinning. (Ham p. 689.) b3: جَزَلَهُ القَتَبُ, (K, * TA,) aor. and inf. n. as above; and ↓ اجزلهُ; The saddle cut it; namely, the withers of a camel. (K, * TA.) A2: جَزِلَ, aor. ـَ (K.) inf. n. جَزَلٌ, (S, K,) He (a camel) had a gall, or sore, in the withers, in consequence of which a bone came forth from it, and the place thereof became depressed: (S, K:) or he had his withers cut by the saddle: (K:) or he had a gall, or sore, in the withers, penetrating into the interior, and killing him. (TA.) The epithet applied to a camel in this case is ↓ أَجْزلُ; (S, K;) fem.

جَزْلَآءُ: pl. جُزْلٌ (K.) See also أَخْزَلُ

A3: جَزُلَ, aor. ـُ (Msb, K,) inf. n. جَزَالَةٌ, (Msb,) said of firewood, (Msb, TA,) &c., (TA,) It was thick and large. (Msb, K.) b2: Also, (K,) inf. n. as above, (S,) (tropical:) He possessed good, (S, * K, TA,) strong, firm, (TA,) judgment, (S * K, TA,) [and natural disposition, and intelligence; for] جَزَالَةٌ is used in relation to judgment and natural disposition and intelligence: (Ham p. 770:) and جَزَالَةُ الرَّأْى signifies (assumed tropical:) firmness of judgment: (TA:) and الجَزَالَةُ فِى المَنْطِقِ, (assumed tropical:) chasteness, or clearness, or eloquence, and firmness, in speech. (Har p. 8.) 4 أَجْزَلَ see 1.

A2: اجزل عَطِيَّتُهُ (tropical:) He made his gift large. (TA.) And اجزل لَهُ مِنَ العَطَآءَ, (S,) or فِى العَطَآءِ, (Msb, TA,) (tropical:) He gave to him largely. (S, Msb, TA.) 10 استجزل رَأْيَهُ فِى هٰذَا (assumed tropical:) He esteemed his judgment, or opinion, good [and strong and firm (see جَزُلَ)] in this [matter]; syn. اِسْتَجْوَدَهُ (TA.) جَزْلٌ Large and dry firewood: (S:) or dry firewood: (K:) or thick, large firewood. (Msb, K.) b2: (tropical:) Much of a thing; as also ↓ جَزِيلٌ: (K:) or the latter, great, or large; [and so the former:] you say عَطَآءٌ جَزْلٌ and ↓جَزِيلٌ (tropical:) [a great, or large, gift]: (S, TA:*) and ↓ثَوَابٌ جَزِيلٌ (tropical:) [a great, or large, recompense]: (TA:) pl. جِزَالٌ; (S, K;) either of the former or of the latter. (TA.) and [the fem.] جَزْلَةٌ (tropical:) [A woman] large in the posteriors. (K, TA.) b3: (tropical:) Generous; munificent. (K, TA.) b4: (tropical:) Intelligent; firm, or sound, in judgment. (K, TA.) You say, فُلَانٌ جَزْلُ الرَّأْىِ (tropical:) [Such a one is firm, or sound, in judgment]. (S, Msb.) And when this is said to you, and you desire to deny it, say, الرَّأْىِ ↓ بَلْ جَزِلُ(tropical:) Nay, unsound in judgment; from جَزَلٌ, [inf. n. of جَزِلَ,] relating to a gall, or sore, in the withers [of a camel]. (A, TA.) You say also اِمْرَأَةٌ جَزْلَةٌ (assumed tropical:) A woman possessing judgment: (S:) or intelligent; firm, or sound, in judgment; as also ↓جَزْلَآءُ: (K:) [but] IDrd says that جزالآء, [app. a mistranscription for جَزْلَآءُ,] as syn. with جَزْلَةٌ, is not of established authority. (TA.) b5: Applied to a word, or an expression, (S, K, &c.,) (tropical:) Strong, (PS,) sound, correct; (PS, TK;) contr. of رَكِيكٌ (S, K.) And applied to language, (assumed tropical:) Chaste, clear, or eloquent, and comprehensive. (TA.) جِزْلٌ: see جِزْلَةٌ جَزِلُ الرَّأْىِ: see جَزْل جِزْلَةٌ A piece, or portion cut off. (S, K.*) b2: A large portion of dates; (S, K;) as also ↓جِزْلٌ (K) زَمَنٌ الجِزَالُ (S, K) and الجَزَالِ (K) The time of the cutting off of the fruit of the palm-trees. (S, K.) جَزِيلٌ: see جَزْلٌ, in three places.

أَجْزَلُ; fem. جَزْلَآءُ; pl. جُزْلٌ: see جَزِلَ: A2: and for the fem., see also جَزْلٌ.

سكن

1 سَكَنَ, (S, Mgh, L, Msb, K,) aor. ـُ (L,) inf. n. سُكُونٌ, (S, Mgh, L, Msb, K,) said of a thing, (S, L,) of a thing that moves, (Mgh, Msb,) It was, or became, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled, (هَدَأَ, Abu-l-'Abbás, L, or قَرَّ, K,) after motion; (Abu-l-'Abbás, L;) its motion [ceased, or] went away; (L, Msb;) and in like manner said of a man, and of a beast: (Abu-l-'Abbás, L:) and said of anything such as wind and heat and cold and the like; of rain; [and of pain;] and of anger; [&c.;] it was, or became, still, calm, tranquillized, appeased, allayed, assuaged, or quelled; [it died away, passed away, or ceased to be: and it remitted, or subsided; became alleviated, light, slight, or gentle:] and said of a man [or beast or the like, and of a voice or sound], he [or it] was, or became, still, or silent. (L.) [Hence,] one says, سَكَنَ الدَّمْعُ, and الدَّمُ, meaning رَقَأَ [The tears, and the blood, stopped, or ceased to flow]. (S and Mgh in art. رقاٌ.) [And one says of heat, and cold, and pain, &c., سَكَنَ عَنْهُ It passed away from him; quitted him. And سَكَنَتِ النَّارُ The fire became extinguished; or became allayed or assuaged; subsided; or ceased to flame or blaze or burn fiercely,] b2: [Hence also, It (a letter) was or became, quiescent; i. e., without a vowel immediately following it; contr. of تَحَرَّكَ.] b3: And سَكَنَ إِلَيْهِ, (Msb, [where the aor. is said to be سَكِنَ, but this is either a mistake or rare, for the aor. accord. to common usage is سَكُنَ, as in the Kur vii.] 189 and xxx. 20,]) inf. n. سُكُونٌ (Mgh, Msb) and سَكَنٌ, (Msb,) He trusted to it, or relied upon it, so as to be, or become, easy, or quiet, in mind; i. q. رَكَنَ إِلَيْهِ; (S and K &c. in art. ركن;) and اِطْمَأَنَّ إِلَيْهِ; (TA in art. طمن;) [and اِعْتَمَدَ عَلَيْهِ; and وَثِقَ بِهِ; &c.; and he inclined to it; syn. مَالَ إِلَيْهِ; and became familiar with it; syn. اِسُتَأْنَسَ بِهِ, and أَلِفَ; agreeably with explanations here following;] namely, a thing: (Msb:) and سَكَنَ إِلَيْهَا, aor. ـُ he trusted to her, or relied upon her, so as to be, or become, easy, or quiet, in mind; &c., as above; syn. اِطْمَأَنَّ إِلَيْهَا; (Ksh and Bd in vii. 189, and Ksh in xxx. 20;) and مَالَ إِلَيْهَا; (Ksh in vii. 189, and the same and Bd in xxx. 20;) and اِسْتَأْنَسَ بِهَا, and أَلِفَ; (Bd in the same two places;) namely, his wife. (Ksh and Bd.) b4: And سَكَنَ الَّدارَ, (S, MA, Mgh, L, Msb, K,) and فِى الدَّارِ, (Mgh, Msb,) and بِالمَكَانِ, (L,) aor. ـُ (L, Msb, JM,) inf. n. سُكْنَى (MA, Mgh, L, JM) and سُكُونٌ (MA, L) and سُكْنٌ, (MA,) or ↓ سُكْنَى is a simple subst., and the inf. n. is سكن, (Msb, [accord. to which the latter is app. سَكَنٌ, for it is there said that the verb in this case is like طَلَبَ, the unaugmented inf. n. of which is طَلَبٌ, but this inf. n. سَكَنُ I have not found elsewhere, and what is generally used as the inf. n. or quasi-inf. n. of the verb in this case is ↓ سُكْنَى,]) or ↓ سُكْنَى is a subst. in the sense of إِسْكَانٌ, as expl. below, (Mgh,) [or rather it is also a subst. in this sense,] He inhabited, or dwelt or abode in, the house [and the place]. (MA, Mgh.) وَلَهُ مَا سَكَنَ فِى اللَّيْلِ وَالنَّهَارِ, in the Kur [vi. 13], is from السُّكْنَى (Ksh, Bd) or from السُّكُونُ: (Bd:) if from the former, (Ksh, Bd,) it signifies To Him belongeth what taketh up its abode in the night and the day; (IAar, Ksh, * Bd, * L, Jel;) meaning, what the night and the day include within their limits: (Ksh, * Bd:) or, if from السُّكُونُ, (Bd,) what is still, or motionless, (Abu-l-'Abbás, Bd, L,) and what moves; one of the two contraries being mentioned as sufficient [to show what is intended] without the other; (Bd;) app. meaning the creation, collectively, or all created beings. (Abu-l-'Abbás, L.) b5: And سَكَنَ, (L, K,) aor. ـُ (K,) He became such as is termed مِسْكِين [q. v.]; (L, K;) as also سَكُنَ, (K,) and ↓ اسكن, and ↓ تسكّن, and ↓ تَمَسْكَنَ: (L, K:) and [thus it means particularly] he was, or became, lowly, humble, or submissive; and low, abject, abased, and weak; as also ↓ اسكن, (L,) and ↓ تسكّن, and ↓ تَمَسْكَنَ; (S, * L;) the former of these being the regular form, (S, L,) and the more common and more chaste; (L;) the latter of them anomalous, [from المِسْكِينُ,] like تَمَنْدَلَ from المِنْدِيلُ, and تَمَدْرَعَ from المِدْرَعَةُ; (S, L;) and ↓ استكن, (L, Msb,) and ↓ اِسْتَكَانَ, of the measure اِفْتَعَلَ (L, Msb, K) from المَسْكَنَةُ (L, K) or from السُّكُونُ, (Msb,) with ا added, (L, Msb,) the vowel of the medial radical letter being thus rendered full in sound, (L, Msb, K,) or it is of the measure اِسْتَفْعَلَ from الكِينَةُ, signifying “ evil state or condition,” (Msb,) or from الكَيْنُ signifying “ the [piece of] flesh in the interior of the vulva,” because he who is lowly and abject is the most obscure of mankind. (L. [See also arts.

كون and كين.]) 2 سكّنهُ, (S, L, Msb, K,) inf. n. تَسْكِينٌ, (S, L, K,) He, or it, caused it to be, or become, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled; (S, * L, Msb, K;) namely, a thing: (S, L, Msb:) [and caused it, namely, anything such as wind, and heat, and cold, and the like, as rain, and pain, and anger, to be, or become, still, or calm; stilled, calmed, tranquillized, appeased, allayed, assuaged, or quelled, it; caused it to die away, pass away, or cease to be: and caused it to remit, or subside; to become alleviated, light, slight, or gentle: and caused him, and it, namely, a man or beast or the like, and a voice or sound, to become still, or silent: (see 1, first sentence:)] and ↓ اسكنهُ signifies the same. (L.) [Hence,] one says of God, سكّن دَمْعَهُ, meaning أَرْقَأَهُ [He caused his tears to stop, or cease flowing]. (S and TA in art. رقأ.) b2: [and hence, He made it (a letter) quiescent; i. e., made it to be without a vowel immediately following it; contr. of حَرَّكَهُ.]

A2: تَسْكِينٌ also signifies The straightening a cane, or spear, (صَعْدَة,) with fire [which is termed السَّكَن]. (IAar, L, K.) A3: and The constantly riding a light and swift ass which is termed سُكَيْن. (IAar, L, K.) 3 ساكنهُ, inf. n. مُسَاكَنَةٌ, i. q. جَاوَرَهُ [meaning He lived in his neighbourhood, or near to him]. (TA in art. جور.) 4 اسكن: see 1, near the end, in two places.

A2: اسكنهُ: see 2, first sentence. b2: [Hence,] said of poverty, It made him to be little, or seldom, in motion. (Aboo-Is-hák, L, K.) b3: And, said of God, He made him to be such as is termed مِسْكِين [q. v.]. (L, K.) b4: And اسكنهُ الدَّارَ, (S, L, Msb, K,) or المَنْزِلَ, (MA,) He made him [or gave him] to inhabit the house, or abode; (S, * MA, L, * Msb, * K; *) he lodged him therein. (MA.) 5 تسكّن, said of a man, is from السَّكِينَةُ [i. e. He had, or possessed, or affected, the quality thus termed; meaning he was, or became, or affected to be, calm, tranquil, grave, staid, steady, or sedate; &c.]. (L.) See also Q. Q. 2, below: and see 1, above, near the end, in two places.8 استكن, and its var. or syn. اِسْتَكَانَ: see 1, near the end. Q. Q. 2 تَمَسْكَنَ He affected to be like, or he imitated, such as are termed مَسَاكِين [pl. of مِسْكِينٌ, q. v.]. (IAth, L.) b2: See also 1, near the end, in two places. You say, تَمَسْكَنَ لِرَبِهِ He humbled, or abased, himself to his Lord; or addressed himself with earnest, or energetic, supplication to Him: and ↓ تسكّن is like تَمَسْكَنَ. (Lh, L.) سَكْنٌ, a quasi-pl. n. of ↓ سَاكِنٌ, like as شَرْبٌ is of شَارِبٌ, called by Akh a pl., (L,) The inhabitants, people, or family, of a house or tent; (S, L, K;) a household. (L.) b2: And The collective body of the people of a tribe: one says, تَحَمَّلَ السَّكْنُ فَذَهَبُوا [The collective body of the people of the tribe bound the loads, or burdens, upon their beasts, and went away]. (Lh, L.) b3: See also سَكَنٌ. b4: And see the paragraph here next following.

سُكْنٌ: see سُكْنَى. b2: And see also مَسْكَنٌ, in three places. b3: Also, (L, JM, [thus written in both, and expressly said in the latter to be “ with damm,”]) or ↓ سَكَنٌ, (thus in copies of the K,) or ↓ سَكْنٌ, (thus in the CK,) [but the first is app. the right,] Food, aliment, or victuals, syn. قُوتٌ; (L, K, JM;) like نُزْلٌ meaning “ food (طَعَام, L, JM) of a party alighting to partake of it,” and said to be called سُكْنٌ because by means of it a place is inhabited, like as the نُزْل of an army means the “ appointed rations of an army alighting at a place. ” (L.) سَكَنٌ A thing, (S, L, Msb, K,) of any kind, (S, L,) to which one trusts, or upon which one relies, so as to be, or become, easy, or quiet, in mind; (S, L, Msb, K;) and in like manner, a person, or persons, to whom one trusts, &c.: applied in this sense to a family, or wife, (L, Msb,) as well as to property, (Msb,) &c.: (L, Msb:) and hence [particularly] signifying a wife. (L.) One says, [app. using it in this sense, as seems to be indicated by the context in the S,] فُلَانٌ أْبْنُ السَّكَنِ [Such a one is the son of the سَكَن]; and As used to say ↓ السَّكْنِ: (S, L:) accord. to Ibn-Habeeb, one says سَكَن and سَكْن. (L.) And it is said in the Kur [vi. 96], جَعَلَ

أْللَّيْلَ سَكَنًا He hath made, or appointed, the night to be a resource for ease, or quiet. (L.) And in the same [ix. 104], إِنَّ صَلَوَاتِكَ سَكَنٌ لَهُمْ, i. e. [Verily thy prayers for forgiveness are] a cause of ease, or quiet, to them. (Zj, L.) [And ↓ سُكْنَةٌ seems to have a similar meaning: for] ISh says, تَغْطِيَةُ الوَجْهِ عِنْدَ النَّوْمِ سُكْنَةٌ, app. [The covering of the face on the occasion of sleep is a cause of ease, or quiet,] in the case of loneliness, or of fear arising therefrom. (L.) And it is said in a trad., اَللّٰهُمَّ أَنْزِلْ عَلَيْنَا فِى أَرْضِنا سَكَنَهَا, meaning O God, send down upon us, in our land, the succour, or relief, of its inhabitants, [app. alluding to rain,] to which they may trust so as to be easy, or quiet, in mind. (L.) b2: Also i. q. مَسْكِنٌ. (Lh, L, and Ham p. 400.) See the latter word, in three places. b3: And Fire; [app. first applied thereto as being a cause of ease, or comfort;] (S, L, K;) as in the saying [of a rájiz], وَسَكَنٍ تُوقَدُ فِىمِظَلَّهْ [And a fire kindled in a large tent of hair-cloth, or in a booth, or shed], (S, L,) describing himself as driven to have recourse thereto by the night, and by a moist wind, or a wind cold with moisture; and [afterwards used without any allusion to its being a cause of ease, or comfort,] as in the saying of another, describing a cane, أَقَامَهَا بِسَكَنٍ وَأَدْهَانْ meaning He straightened it with fire and oils. (L.) b4: And Mercy, pity, or compassion. (K, [See also سَكِينَةٌ.]) b5: And i. q. بَرَكَةٌ [A blessing; prosperity, or good fortune; increase; &c.]. (K.) A2: See also سُكْنٌ:

A3: and سُكْنَى:

A4: and see سَآكِنٌ.

سَكْنَةٌ A quiescence of a letter; its having no vowel immediately following; opposed to حَرَكَةٌ: pl. سَكَنَاتٌ.] b2: تَرَكْتُهُمْ عَلَى سَكَنَاتِهِمْ: see سَكِنَةٌ.

سُكْنَةٌ: see سَكَنٌ.

سَكِنَةٌ A place; [properly] a place of habitation or abode: pl. سَكِنَاتٌ. (L.) It is said in a trad., اِسْتَقِرُّوا عَلَى سَكِنَاتِكُمْ فَقَدِ انْقَطَعَتِ الهِجْرَةُ, (S, L, K, *) i. e. Rest ye, or remain ye, at your places, (S, L,) or in your places of habitation or abode, (S, L, K,) for emigration has [ended, having] become no longer needful. (L.) And one says, النَّاسُ عَلَى سَكِنَاتِهِمْ, [virtually] meaning, accord. to Fr, The people are in their right state: (S, L:) and in like manner is expl. the saying, تَرَكْتُهُمْ عَلَى سَكِنَاتِهِمْ and ↓ سَكَنَاتِهِمْ and نَزَلَاتِهِمْ; but the approved explanation is, [I left them] at their places of habitation, which is that of Th; or, as in the M, their places of alighting, or abode. (L.) b2: Also The part, of the neck, which is the resting-place of the head. (S, L, K.) So in the saying, (S, L,) attributed to several poets, (L,) بِضَرْبِ يُزِيلُ الهَامَ عَنْ سَكِنَاتِهِ [With a smiting that removes the heads from their resting-places on the necks]. (S, L.) سُكْنَى is an inf. n. of سَكَنَ in the phrase سَكَنَ الدَّارَ: (MA, Mgh, L, JM:) or a simple subst. therefrom: (Msb:) or a subst. in the sense of إِسْكَانٌ, like رُقْبَى in the sense of إِرْقَابٌ: (Mgh:) see 1, in three places: or it is a subst. (S, L, K) also (L) from أَسْكَنَهُ الدَّارَ, (S, L, K,) like as عُتْبَى is from إِعْتَابٌ, (S, L,) and so is ↓ سَكَنٌ, (Lh, L, K,) [which is app. mentioned in the Msb as an inf. n. of the former verb,] signifying, as also ↓ سُكْنٌ, [so in one place, as on the authority of Lth, in the L, and said in the MA to be, like سُكْنَى, an inf. n. of the verb first mentioned above,] The making [or giving] a man a place, or an abode, to inhabit, without rent; (L, and Ham p. 400 in explanation of the first of these words;) the term سُكْنَى being similar to عُمْرَى. (L.) b2: See also مَسْكَنٌ, in five places.

سُكَيْنٌ An ass light, or active, and quick, or swift: and سُكَيْنَةٌ is applied to a she-ass (L, K) in the same sense. (L.) b2: Hence the latter is used as a name for (assumed tropical:) A girl, or young woman, or a female slave, that is of a light, or an active, spirit. (L.) b3: The former also signifies A wild ass. (L.) b4: And السُّكَيْنَةُ is the name of The gnat that entered into the nose of Numrood [or Nimrod]. (L, K.) سَكِينَةٌ (S, L, Msb, K) and ↓ سِكِّينَةٌ (Ks, L, K) and ↓ سَكِّينَةٌ, (L, Msb,) mentioned in the “ Nawádir,” (Msb,) on the authority of Az, (L,) but of a measure of which there is no [other] known instance, (L, Msb,) Calmness, or tranquillity; (S, L, Msb, K;) gravity, staidness, steadiness, or sedateness; (S, L, Msb;) and a quality inspiring reverence or veneration: (Msb:) and, as some say, mercy, pity, or compassion: [see also سَكَنٌ:] and aid or assistance; or victory or conquest: and a thing whereby a man is calmed, or tranquillized: (L:) pl. of the first word سَكَائِنُ. (Har p. 62.) One says of a man who is calm or tranquil, or grave &c., عَلَيْهِ السَّكِينَةُ [Upon him is resting, or abiding, calmness &c.]. (L.) And it is said in a trad., respecting the Prophet, on the occasion of the coming down of revelation, فَغَشِيَتْهُ السَّكِينَةُ, meaning And calmness, or tranquillity, and غَيْبَة [i. e., as here used, absence of mind from self and others by its being exclusively occupied by the contemplation of divine things], came upon him. (L.) And in the Kur [ii. 249], it is said, [with reference to the coming of the ark of the covenant,] فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ, meaning [In which shall be] a cause of your becoming tranquil, [or easy in your minds,] when it cometh to you [from your Lord]: (Zj, L, K:) or, as some say, there was in it a head like that of the cat; when it uttered a cry, victory betided the Children of Israel: (L:) or a thing having a head like that of the cat [and a tail like that of the cat (Bd)], of chrysolite and sapphire, and a pair of wings: (L, K:) or an image like the cat, that was with them among their forces, on the appearance of which their enemies were routed: or an animal having a face like that of a human being, compact [in substance], the rest thereof being unsubstantial like the wind and the air: or the images of the Prophets, from Adam to Mohammad: (Bd:) or the signs, or miracles, with the performance of which Moses was endowed, and to which they trusted so as to be easy, or quiet, in their minds: (L:) or by the تَابُوت to which these words refer is meant the heart, [or rather the chest, i. e. bosom,] and the سكينة is the knowledge, and purity, or sincerity, in the heart [or bosom]. (Bd.) In a trad. of' Alee, respecting the building. of the Kaabeh, it is said, فَأَرْسَلَ اللّٰه إِلَيْهِ السَّكِينَةَ, meaning [And God sent to him] the wind swift in its passage. (L.) سُكَيْنَةٌ fem. of سُكَيْنٌ [q. v.]. (L, K. *) الطُّرَّةُ السُّكَيْنِيَّةُ [The hair over the forehead (of a girl or woman) that is cut with a straight, or even, edge, or with two such edges one above the other, so as to form a kind of border, after the fashion of Sukeyneh,] is so called in relation to Sukeyneh the daughter of El-Hoseyn. (S, L, K.) سَكَّانٌ A maker of سَكَاكِين [or knives], (ISd, L, K, *) pl. of سِكِينٌ; (ISd, L;) as also ↓ سَكَاكِينِىٌّ, (ISd, L, K,) which latter is held by ISd to be post-classical, being formed from the pl., whereas by rule it should be formed from the sing. (L.) سُكَّانٌ The ذَنَب, (Lth, S, MA, Mgh, L,) [i. e.] the rudder, (MA, KL, PS,) of a ship or boat, (Lth, S, MA, Mgh, L,) by means of which it is rightly directed, (Lth, Mgh, * L,) and made still, or steady; (Mgh, L;) its خَدْف; (AA, L;) i. q. خَيْزُرَانٌ and كَوْثَلٌ [meaning the same, or its tiller]: (A 'Obeyd, L:) it is an Arabic word. (L.) Hence the saying of Tarafeh, (L,) likening to it the elevated neck of a she-camel, as being long, and quick in motion, (EM p. 73,) [and thus app. applying it to the upper and narrow part of a rudder,] كَسُكَّانِ بُوصِىٍ بِدِجْلَةَ مُصْعِدِ (L, EM,) i. e. Like the سُكَّان of a vessel of the sort called بُوصِىّ [ascending the Tigris]. (EM.) A2: Also pl. of سَاكِنٌ [q. v.]. (L, Msb.) سِكِّينٌ a word of well-known meaning; (S, Msb, K;) i. e. A knife; (MA, PS;) i. q. مُدْيَةٌ; (L;) as also ↓ سِكِّينَةٌ, (ISd, L, K,) a dial. var., (ISd, L,) occurring in a trad., but the former is that which is commonly known: (L:) so called because it stills the animals slaughtered with it: (Az, L, Msb:) of the measure فِعِّيلٌ: (IDrd, L, Msb:) or, accord. to some, its ن is augmentative, so that it is of the measure فِعْلِينٌ: (Msb:) it is masc., and sometimes fem.: (Zj, IAmb, * L, Msb, K: *) not heard as fem. by IAar: (L:) held to be only masc. by Az and As and some others: (Msb:) but sometimes it occurs in poetry as fem. on the ground of meaning [as being syn. with مُدْيَةٌ or شَفْرَهٌ], (Msb,) and as such it occurs in a trad.: (L:) the pl. is سَكَاكِينُ. (ISd, MA, L.) [See an ex. in a prov. cited voce سَلًى.]

سَكِّينَةٌ: see سَكِينَةٌ.

سِكِّينَةٌ: see سَكِينَةٌ: b2: and see also سِكِّينٌ.

سَكَاكِينِىٌّ: see سَكَّانٌ.

سَاكِنٌ Still, motionless, stationary, in a state of rest, quiet, calm, or unruffled: [applied to a letter, quiescent; i. e. without a vowel immediately following it:] still, calm, tranquil, becoming appeased or allayed or assuaged or quelled; [dying away, passing away, or ceasing to be: remitting, or subsiding; becoming alleviated, light, slight, or gentle:] still, or silent. (L. [See its verb, سَكَنَ, first sentence.]) b2: Inhabiting, dwel-ling, or abiding; an inhabitant, or a lodger: (L, Msb:) and ↓ سَكَنٌ signifies the same as سَاكِنٌ [app. thus used]: (L:) the pl. of سَاكِنٌ is سُكَّانٌ. (L, Msb.) You say, هُمْ سُكَّانُ فُلَانٍ [They are the lodgers of such a one]. (S, L.) And سُكَّانُ الدَّارِ signifies The Jinn, or Genii, inhabiting the house. (L. [Respecting the custom of sacrificing an animal to the Jinn on the occasion of buying a house, in order to prevent any injury from the Jinn thereof, see ذِبْجٌ. The belief that houses are inhabited by Jinn obtains among the Arabs in the present day.]) See also سَكْنٌ. b3: [Other meanings are indicated by explanations of its verb.]

أَسْكَنُ More, and most, still, &c.]

مَسْكَنٌ and مَسْكِنٌ; (S, L, Msb, K;) the people of El-Hijáz say the former, (S, L,) and the latter is anomalous; (L;) [A place of habitation;] a place of alighting, abiding, sojourning, or lodging; an abode, or a dwelling; (S, L, K;) a house, or a tent; (S, L, Msb;) pl. مَسَاكِنُ: (Msb:) and ↓ سَكَنُ signifies the same as مَسْكِنٌ, [thus in the Kur xvi. 82,] (Lh, L, and Ham p. 400,) as also ↓ سُكْنَى, (Lh, L,) and ↓ سُكْنٌ: you say, دَارٌ فِيهَا

↓ سَكَنٌ and ↓ سُكْنٌ, i. e. ↓ سُكْنَى [or مَسْكَنٌ, meaning A house in which is a place of habitation, or a lodging]: (L: [↓ سَكَنٌ and ↓ سُكْنٌ are there mentioned as syn., each of them, with مَسْكَنٌ and سُكْنَى, but in different places; and I incline to think that سُكْنٌ thus mentioned may be a mistranscription for سَكَنٌ: I have not found it elsewhere in this sense:]) and ↓ دَارِى لَكَ سُكْنَى, in which the last word is [said to be] virtually in the accus. case, as a denotative of state, meaning [My house is for thee,] as made [or given] to be inhabited, or as being inhabited: (Mgh:) or ↓ لَكَ دَارِى هٰذِهِ سُكْنَى, meaning To thee this my house is a lent dwelling-place: and المَرْأَةِ ↓ سُكْنَى means The wife's dwelling-place in which the husband lodges her. (L.) مَرْعًى مُسْكِنٌ Abundant pasturage, [that causes people to abide in it,] not requiring to go away; like مُرْبِعٌ and مُنْرِلٌ. (L.) b2: أَصْبَحُوا مُسْكِنِينَ They became in the state termed مَسْكَنَةٌ. (L, K.) مَسْكَنَةٌ (L, Msb, K) The state of him who is termed مِسْكِينٌ: primarily, lowliness, humility, or submissiveness: and meaning also lowness, abjectness, ignominiousness, abasement, or humiliation; and paucity of property; and an evil state or condition; also poverty of mind; and weakness; (IAth, L:) it is from السُّكُونُ [an inf. n. of سَكَنَ meaning as expl. in the first sentence of this art.]. (L.) مُسْكَانٌ, meaning “ an earnest,” or “ earnest money,” and of which [as well as of مِسْكِينٌ] the pl. is مَسَاكِينُ, belongs to art. مسك. (TA.) مِسْكِينٌ (S, Mgh, L, Msb, K, &c.) and مَسْكِينٌ, (L, Msb, K,) the latter anomalous, for there is no [other] instance of the measure مَفْعِيلٌ, (L,) of the dial. of Benoo-Asad, (L, Msb,) mentioned by Ks as heard by him from some one or more of that tribe, (L,) others saying مِسْكِينٌ, (Msb,) of the measure مِفْعِيلٌ (L) from السُّكُونُ, because the person to whom it is applied trusts to, or relies upon, others, so as to be, or become, easy, or quiet, in mind: (Mgh, L, Msb:) primarily, (L,) it signifies Lowly, humble, or submissive; (IAth, Mgh, L;) and therefore the Prophet said, اَللّٰهُمَّ أَحْيِنِى مِسْكِينًا وَأَمِتْنِى مِسْكِينًا وَاْحْشُرْنِى فِى زُمْرَةِ المَسَاكِينِ [O God, make me to live lowly, and make me to die lowly, and gather me among the congregation of the lowly]: (Mgh, * L:) and hence it sometimes applies to him who possesses little and [sometimes] to him who possesses much: (L:) sometimes, (S,) it signifies (S, IAth, L, Msb, K) also (IAth, L) low, abject, ignominious, or in a state of abasement or humiliation; (S, IAth, L, Msb, K;) and weak; (S, L, K;) and subdued, or oppressed; though possessing riches or competence: (Msb:) [therefore] Sb says, it is one of the words expressive of pity, or compassion; [and as such may be rendered poor;] you say, مَرَرْت بِهِ المِسْكِينَ [I passed by him, I mean the poor man], putting it in the accus. case by the implication of أَعْنِى, though it may be in the genitive case as a substitute [for the pronoun], and in the nom. case by the suppression of هُوَ meant to be understood: (L:) in other cases, (S,) it is syn. with فَقِيرٌ, (S, L, Msb,) meaning (Msb) destitute, i. e. possessing nothing: (L, Msb, K:) or accord. to ISk, مسكين means thus; but the فقير is he who possesses a sufficiency of the means of subsistence: (Msb:) or the former means possessing somewhat; (L;) or [rather] needy, i. e. possessing what is not sufficient (L, K) for him (K) or for his family: (L:) or caused by poverty to have little power of motion; (L, K;) thus expl. by Aboo-Is-hák; but this is improbable; for مسكين has the meaning of an active part. n., and his explanation [like one of the others mentioned above] makes it to have that of a pass. part. n.: (L:) Yoo says the like of ISk: (Msb:) he used to say that the مسكين is in a harder condition than the فقير: (S, L, * Msb: *) he says, I asked an Arab of the desert, Art thou فقير? and he answered, No, by God, but rather مسكين; (S, L, * Msb;) but 'Alee Ibn-Hamzeh says that this man may have meant that he was low, or abject, by reason of his distance from his people and his home; and that he does not think he meant anything but that: (L:) [J also adds,] it is said in a trad. that the مسكين is not he whom a mouthful or two mouthfuls will turn back, or away, but is only he who does not beg, and who is not known so that he may be given [anything]; (S;) but Ziyádet-Allah Ibn-Ahmad says that the فقير is he who sits in his house, not begging, and the مسكين is he who begs and is given; and hence it is argued that the latter is in a better condition than the former; though it indicates that the former is more highminded than the latter: (L:) accord. to As, the مسكين is better in condition than the فقير; and this is [said to be] the right assertion, (Mgh, L, Msb,) for the pl. of the former is applied in the Kur xviii. 78 to men possessing a ship, or boat, which is worth a considerable sum; (L, Msb;) but they may have been thus termed because they were humbled and abased by the tyranny of the king who took every ship, or boat, that he found upon the sea, by force; (L;) and it is said that these men were hirers, not owners, of the vessel: (TA voce فَقِيرٌ, q. v.:) 'Alee Ibn-Hamzeh says, that the مسكين is better in condition than the فقير is shown by a passage in the Kur [ix. 60], where it is said that the poor-rates are for the فُقَرَآء and the مَسَاكِين; for you will find the classes to be there mentioned in such an order that the second is better in condition than the first, and the third than the second, and in like manner the fourth and the fifth and the sixth and the seventh and the eighth: and he says that the same is shown by the fact that the Arabs sometimes used مسكين as a proper name, but not فقير: (L:) or when these two words are used together, they differ in signification; and when used separately, they [sometimes] signify the same: (El-Bedr El-Karáfee, TA in art. فقر:) [see more voce فَقِيرٌ:] a woman is termed مِسْكِينَةٌ (Sb, S, L, Msb, K) and مِسْكِينٌ also; (S, L, K;) the former by way of assimilation to فَقِيرَةٌ; (Sb, S, L;) the latter being accord. to rule, for an epithet of the measure مِفْعِيلٌ is regularly applied alike to a male and a female; (S, Msb;) or, as Abu-l-Hasan says, this is only when it is an intensive epithet, which مِسْكِينَةٌ is not: (L:) the pl. is مَسَاكِينُ and مِسْكِينُونَ, (S, L, K,) applied to men, (K,) or to a company of people, (S, L,) and مِسْكِينَاتٌ applied to female. (S, L, K.)

عكس: عكس: أفسد، أتلف، ولطخ، دنس. (بوشر).
عكس المعنى: حرف المعنى، حرف النص. (بوشر).
عكس: أغرى، أغوى، أفسد الأخلاق، يضل، صرف عن الواجب، رشا، برطل، حمل على عمل ما يخالف الواجب. (بوشر).
عكرس: في ألف ليلة (برسل 9: 60): ترتاح إليه النفوس، وتنعش روائحه من الخمولوالعكوس. وفي طبعة ماكن (3: 284): وتنعس (تنعش) روائحه من فترة العكوس، ففي العبارة الاولى يبدو أن كلمة خمول مصدر خمل بمعنى ضعف كما جاء في معجم بوشر، فيكون كلمة خمول الفساد.
وفي العبارة الثانية يمكن أن تكون كلمة عكوس جمع عكس وتعني إذا الفساد، فيبقى المعنى نفس السابق.
عكس: عطل مشية الفرس. (بوشر).
عكس: حرف المعنى. (بوشر).
عكس: شوّه، أفسد، مسخ. (بوشر).
عكس: أساء إلى، أضرب، وحرف الكلام، وذم ونقد. (بوشر).
عكس: انقص اعتبار الشخص، أساء سمعته، وثلبه. (بوشر).
عكس: أحبط الخطة ومنعها من النجاح. (بوشر).
عكس التدبير: أفسده. (بوشر).
عكس نور شباك: سد جزء من الشباك فمنع ظهور النور منه. (بوشر).
عكس: بلبل، شوش، وخيب. (بوشر).
عكس (بالتشديد). عكس البعير: مثل عَكَس البعير أي شد حبلاً في خطمه إلى رسغ إحدى يديه وهو بارك ليذل، كما جاء في عبارة ذكرها شرودر (ص8) وهي: ما أغنى الضامرة عن التعكيس.
عكس: قلب. (فوك).
عكس: رد أخر الشيء على أوله. (فوك).
عكس السفينة: أغرقها، ففي مخطوطة كوبنهاجن المجهولة الهوية (ص43): وفي أثناء هذا بدر من بواكر الفتوحات تعكيس أجفان الروم فقتل منهم خلق وأسر أخرون.
عكس: أرجع الصدى، أرجع الصوت. (فوك).
عاكس: ضادً، ناوأ. ففي حياة تيمور فيما نقله شرودر (ص7): وحلول نقمته بمن يعارضه ويعاكسه.
عاكس أمر أحد: عارضه وضاده، وحال دونه. (بوشر).
عاكس أمره: عارضه، وتصدى له (بوشر).
عاكس: قاوم، سخر من، هزئ من، هزئ ب، وضاد، ناوأ. (بوشر).
عاكس: كافح، أنهك بالحرب. (بوشر).
تعكس: تقلب، نهدم، تخرب (فوك).
تعكس: رجع، ارتد. (فوك).
تعكس: انقلب رأساً على عقب. (فوك) وفي تعليقة له: تنكس من الفعل نكس.
انعكس: ارتد. وانعكس النور: ارتد. (فوك، بوشر، عباد 1: 97 رقم 127).
انعكس: اتخلع، أنفصل، انقض، تخربط، انقلب، فسد. ويقال: انعكست المادة: ساء الأمر. (بوشر).
انعكس: اختل، تخرب. ويقال: انعكس الرجل: ضل، وفسق وفجر، تــدعر. (بوشر).
انعكس: تشوّه، تغير شكله. (بوشر).
انعكس: لم يجن من عمله الا المتاعب. ويقال مجازاً بمعنى شعر يكدره ويؤسف له. (بوشر).
عكس: قلب النسيج مقابل وجهه. (بوشر).
عكس الزبيبة: في اتجاه معاكس للشعر. (ألكالا).
عكس: تحريف نص الكتاب وتغيير فيه يفسده ويكثر فيه اللحن والغلط. (بوشر).
بيت عكس: بيت سيئ، بيت دعارة (بوشر).
عكس: تعاسة، شقاء، بؤس، (هلو).
عكس: مرفق، كوع. (بوشر، همبرت ص4).
عكسة: كلام معقد، كلام وعر. (بوشر).
عكاس البيوت: من يسيء تدبير البيت. (بوشر).
تعكيس: فسق، فجور، دعارة. (بوشر).
معكس: عنيد، متصلب الرأي. (دومب ص106. هلو).
معكوس، والجمع معاكيس: مجبر، مرغم، ومزيف. مختلس. (بوشر، شرودر ص7).
معكوس: مشوه، شاذ، غير متناسق. (بوشر).
معكوس: تعيس، شقي، بائس. (همبرت ص220، ألف ليلة 3: 196).
معكوس: فاسق، فاجر، داعر، خسيس، دنيء. (بوشر، همبرت ص244، هلو، ألف ليلة 3: 218).
كبير المعاكيس: كبير المحتالين والنصابين. (بوشر).
ولد معكوس: ولد قذر طواف الشوارع، ولد عفريت. (بوشر).
مُعَاكَسة: انعكاس، قابلية الانعكاس. (بوشر).

عكس

1 عَكَسَهُ, aor. ـِ (A, * Msb, K, *) inf. n. عَكْسٌ, (S, A, O, Msb, K,) He reversed it; made the last part of it to be first, and the first to be last; or turned it kind part before, and fore part behind. (S, A, O, Msb, K.) [Hence,] عَكَسَ الكَلَامَ وَنَحْوَهُ, (A, O, K,) aor. and inf. n. as above, (O,) He inverted, reversed, converted, or transposed, the language or sentence, and the like; [as, for instance, a word;] he changed its order by inversion or transposition: (A, O, K:) sometimes a word, when this is done, remains as at first; as in the instances of بَابٌ and خَوْخٌ and عَكَوْكَعٌ: (TA:) or he perverted its order (TA) [or its meaning: see مَعْكُوسٌ]. [Hence the phrase بِالْعَكْسِ Vice versâ.] One says to him who speaks wrongly, لاَ تَعْكِسْ [Pervert not thou]. (A.) And ↓ مُعَاكَسَةٌ with respect to language and the like is like عَكْسٌ. (TA.) b2: [Hence, said of a mirror and the like, It reflected it; namely, an object before it; because the object seen in it is reversed.] b3: From the first of the significations mentioned above is derived the expression [used by the Arabs in the “ Time of Ignorance ”], عَكْسُ البَلِيَّةِ عِنْدَ القَبْرِ [The tying, with her head turned backwards, of the she-camel that is left to die at the grave in which her master is buried]; because they used to tie her with her head turned backwards towards the part next her breast and belly, or, as some say, towards her hinder part next the back, and to leave her in that state until she died. (S, O.) And [hence, app.,] العَكْسُ also signifies The confining a beast (دَابَّة) without fodder. (TA.) Yousay also, عَكَسَ رَأْسَ البَعِيرِ, aor. ـِ He turned the head of the camel [app. meaning backwards]. (TA.) And عَكَسَ البَعِيرَ, (IKtt, O, L, Msb,) aor. ـِ (Msb, [in the L, عَكُسَ, which is evidently a mistranscription,]) inf. n. عَكْسٌ (S, IKtt, O, L, K) and عِكَاسٌ, (IKtt, L,) He tied the camel's neck to one of his fore legs while he was lying down: (IKtt, L, Msb:) or he tied the camel's fore shank to his (the camel's) arm with a rope, and then turned back the rope beneath his belly and tied it to his flank: (IDrd, O:) or he tied a cord in the fore part of the nose, or mouth, of the camel, (S, O, K,) [attaching it] to his fore legs, (K,) or to the pastern of [each of] his fore legs, (S, O,) to render him submissive, or tractable: (S, K:) or he put a halter (خِطَام) upon the head of the camel, and then tied it in a knot upon his knee, to prevent his being impetuous: (El-Jaadee:) or, accord. to an Arab of the desert, he pulled the rein (جَرِير) of the camel, and kept fast hold of his head, so that he went an easy and a quick pace: and عَكَسَ الدَّابَّةَ is said to signify he pulled the head of the beast towards him, to make him go backwards. (TA.) b4: عَكَسْتُ عَلَيْهِ أَمْرَهُ i. q. رَدَدْتُهُ عَلَيْهِ [I reversed to him his affair, or case; I made his affair, or case, to become the contrary of what it was to him]. (Msb.) b5: عَكَسْتُهُ عَنْ أَمْرِهِ I prevented him from executing his affair. (Msb.) It is said in a trad. of Er-Rabeea Ibn-Kheythem, (TA,) اِعْكِسُوا أَنْفُسَكُمْ عَكْسَ الخَيْلِ بِاللُّجُمِ Rein in, or refrain, (TA,) or turn back, (A, TA,) yourselves [as one reins in, &c., horses by means of the bits and bridles]. (TA.) b6: And عَكَسَ الشَّىْءَ He pulled the thing towards the ground, and pressed it, or squeezed it, hard, then smote the ground with it. (TA.) A2: One says also, عَكَسْتُ, aor. ـِ inf. n. عَكْسٌ, [app. meaning I poured milk upon broth; for it is said to be] from عَكِيسٌ in the first of the senses assigned to it below: (O:) or العَكْسُ signifies the pouring عَكِيس, meaning as first expl. below, upon طَعَام [or food]: (K:) and اللَّبَنَ ↓ اِعْتَكَسَ signifies the same as عَكَسَ: (TA:) [or both of these verbs are intrans.;] عَكَسَ and اعتكس from عَكِيسٌ signify the same [app. without اللَّبَنَ]. (JM.) 2 عكّس, inf. n. تَعْكِيسٌ, [He said the contrary of what he meant; spoke ironically.] (A and Mgh in art. حرس. [In the former, تعكيس is coupled with تَهَكُّمٌ, which signifies the same.]) 3 مُعَاكَسَةٌ and عِكَاسٌ [are inf. ns. of عَاكَسَ]: for the former see 1, near the beginning. b2: دُونَ ذٰلِكَ الأَمْرِ عِكَاسٌ وَمِكَاسٌ (S, A, * O, K) means[In the way to the accomplishment of that affair is] a striving to turn [therefrom]: (A, TA:) or a mutual seizing of the forelock: (A, O, K, TA:) [عِكَاسٌ and مِكَاسٌ may signify alike:] or مكاس is an imitative sequent. (O, * K, * TK.) 5 تعكّس فِى مِشْيَتِهِ [He moved along like the viper in his gait;] he went along like the viper, (Lth, O, K, TA,) as though his veins had become dry, or stiff: said of a man: sometimes a drunken man goes along thus. (Lth, O, TA.) 7 انعكس, said of a thing, i. q. ↓ اعتكس; (O, K;) each is quasi-pass. of عَكَسَهُ [and signifies, therefore, It became reversed; the last part of it became first, and the first last; or it became turned hind part before, and fore part behind: it (language) became inverted, reversed, converted, or transposed: or its order, or meaning, became perverted]. (TA.) You say, الحَدٌّ يَطَّرِدُ وَيَنْعَكِسُ [The definition is of uniform, or general, application, and may become inverted, or converted: for instance, you may say, “a man is a rational animal,” and “ a rational animal is a man ”]. (A, TA. [See also العَكْسُ in Kull p. 255.]) Yousay also, انعكس الحَالُ The state, or condition, became reversed. (TA.) 8 إِعْتَكَسَ see 7: A2: and see also 1, last sentence.

عَكْسٌ, an inf. n. used as an epithet in which the quality of a subst. predominates; The reverse either in respect of order or of sense, i. e. the converse or the contrary, of a proposition &c. Yousay, هٰذَا عَكْسُ هٰذَا This is the reverse, &c., of this.]

عِكَاسٌ The cord which is tied in the fore part of the nose, or mouth, of a camel, (S, O, K,) [and attached] to his fore legs, (K,) or to the pastern of [each of] his fore legs, (S, O,) to render him submissive, or tractable: (S, K:) the cord mentioned in explanations of عَكَسَ البَعِيرَ [q. v.]. (S, O, K.) عَكِيسٌ Milk poured upon broth, (O, K,) in whatever state it [the former] be. (O.) And (O, K) Fresh milk with إِهَالَة [or melted fat, &c.,] poured upon it, after which it is drunk: (S, O, K:) or flour upon which it is poured, and which is then drunk. (A'Obeyd, TA.) A2: Also A shoot of a grape-vine that is reversed (يُعْكَسُ) under the ground to [come forth at] another place. (S, O, K.) b2: لَيْلَةٌ عَكِيسَةٌ A dark night. (O, K.) b3: إِبِلٌ عَكِيسَةٌ Many camels. (O, K.) كَلَامٌ مَعْكُوسٌ Language, or a sentence, inverted, reversed, converted, or transposed: (A:) or perverted in order, or in meaning. (Msb.)

جذو

1 جَذَا, (S, K,) aor. ـُ (TA,) inf. n. جَذْوٌ and جُذُوٌّ, (K,) It (a thing, TA) stood firmly; as also ↓ اجذى. (S, K.) You say also, جَذَا عَلَى

شَىْءٍ He [or it, for instance, a stone of those (three in number) upon which a cooking-pot is places, as is implied in the S, (see جَاذٍ,)] remained firm upon a thing. (S.) And جَذَا القُرَادُ فِى جَنْبِ البَعِير The ticks stuck, and clave, to the side of the camel: (ISd, K, TA:) and جذا بِالجَمَلِ clung to the camel. (TA.) b2: I. q. جَثًا [He sat upon his knees; &c.]; (AA, Fr, S, K;) as also ↓ اِجْذَوَى, [in form] like اِرْعَوَى; (TA;) except that جذا is more indicative of keeping to a place: (Kh, TA:) or he stood upon the extremities of his toes: (As, K:) accord. to Th, جُذُوٌّ is [the standing] upon the extremities of the toes; and جُثُوٌّ is [the sitting] upon the knees: (TA:) and accord. to IAar, ↓ جَاذٍ means [a man standing] upon his feet; and جَاثٍ, [one sitting] upon his knees. (S, TA.) Accord. to El-Hasan Ibn-'AbdAllah El-Kátib El-Isbahánee, جَذَا, inf. n. جُذُوٌّ, said of a bird, means He stood upon the extremities of his toes, and warbled, and went round in his warbling; which he does only when seeking the female: and said of a horse, it means he stood upon his toes; and in like manner when said of a man, whether for dancing or for some other purpose. (TA.) A poet says, (S,) namely, En-Noamán Ibn-Nadleh, (TA,) إِذَا شِئْتُ غَنَّتْنِى دَهَاقِينُ قَرْيَةٍ

وَصَنَّاجَةٌ تَجْذُو عَلَى حَرْفِ مَنْسِمِ [When I will, the husbandmen of a village sing to me, and a female player with the cymbals, standing upon the extremity of a toe]. (S, TA: but in the latter, عَلَى كُلِّ مَنْسِمِ [upon every toe].) b3: Also, inf. n. جُذُوٌّ, He, or it, was, or became, erect, and straight; (TA;) and so ↓ اِجْذَوْذَى, inf. n. اِجْذِيذَآءٌ. (Az, TA.) See جَوَاذِ as applied to she-camels, in two places, voce جَاذٍ. b4: It (a camel's hump) bore fat [so that it became elevated]. (K.) b5: جَذَا مَنْخِرَاهُ His nostrils were, or became, raised and extended. (TA.) b6: Er-Rá'ee, describing a strong, or sturdy, she-camel, says, لَمْ يَجْذُ مِرْفَقُهَا فِى الدَّفِ مِنْ زَوَرِ meaning Her elbow did not stand out far from the side by reason of [the distortion termed] زَوَر. (TA.) 4 اجذى: see 1, first sentence. b2: Also He (a young camel) bore fat in his hump. (Ks, S, K.) El-Khansà says, يُجْذِينَ نَيًّا وَلَا يجْذِينَ قِرْدَانَا They bear fat [in their humps], and have not ticks clinging to them. (IB, TA.) A2: He lifted a stone, (AA, S, TA,) in order that he might know thereby his strength. (TA.) One says, ↓ هُمْ يُجْذُونَ حَجَرًا وَيَتَجَاذَوْنَهُ [They lift a stone, in order to prove their strength, and vie, one with another, in lifting it, for that purpose]. (TA.) ↓ تَجَاذٍ, in the lifting of a stone, is like تَجَاث: (S, TA:) تَجَاذَوْا meaning تَرَابَعُوا لِيَرْفَعُوهُ [They vied, one with another, to lift the stone, for trial of strength]. (TA.) b2: اجذى طَرْفَهُ [in the CK, erroneously, طَرَفَهُ,] He raised his eye, or sight, and cast it before him. (K, TA.) 6 تَجَاْذَوَ see 4, in two places.9 اِجْذَوَى: see 1.12 اِجْذَوْذَى: see 1.

جِذْوَةٌ and جُذْوَةٌ and جَذْوَةٌ (S, Msb, K) [A brand, or fire-brand;] i. q. جِذْمَةٌ, (AO, S, K,) i. e. a thick piece of wood, having fire at the end of it or not: (AO, S, in explanation of the first:) or a thick piece of fire-wood, not flaming: (AO, TA, in explanation of جِذْوَةٌ مِنَ النَّارِ:) or a thick stick, one end of which is a live coal: (Aboo-Sa'eed, TA:) or a thick stick upon which fire is taken [by kindling one end]: (ISk, TA:) and a piece (قَبْسَةٌ, K, or قِطْعَةٌ, Har p. 471) of fire: (K, Har:) or a portion of fire-wood that remains after flaming: (Er-Rághib, TA:) and a live coal: (S, K:) or a flaming live coal: (Msb:) or جِذْوَةٌ مِنَ النَّارِ means a piece of live coal; so in the language of all the Arabs: (Mujáhid, S, TA:) pl. [of the first] جِذًى and [of the second]

جُذًى (S, Msb, K) and (of the third, TA) جَذًى (Msb, TA, and so in a copy of the S) and جِذَآءٌ, (AAF, K,) which is held by ISd to be a pl. of the third. (TA.) جُذَآءٌ: see جُدَآءٌ, in art. جدى.

جَاذٍ [part. n. of 1; fem. جَاذِيَةٌ: pl. masc.

جِذَآءٌ; pl. fem. جَاذِيَاتٌ and جَوَاذٍ]. A rájiz says, (S,) namely, 'Amr Ibn-Jebel-El-Asadee, (TA,) لَمْ يُبْقِ مِنْهَا سَبَلُ الرَّذَاذِ غَيْرَ أَثَافِى مِرْجَلٍ جَوَاذِى

i. e. [The continual fine rain left not thereof save the three stones that were the supports of a cooking-pot] remaining firm. (S, TA.) b2: I. q. جَاثٍ

[Sitting upon his knees; &c.]: (Fr, TA:) or sitting upon his heels, with his feet upright, [resting] upon the extremities of his toes: (S:) or standing upon the extremities of the toes: (AA, S:) see also 1: pl. [masc.] جَذَآءٌ. (S) Aboo-Duwád describes mares as جَاذِيَاتٌ عَلَى السَّنَابِكِ, i. e. Standing upon the toes. (AA, S, * TA.) b3: جَوَاذٍ, (K,) applied to she-camels, (TA,) means That bear themselves erect (↓ تَجْذُو) in their course, or pace, as though they lifted their feet clear from the ground; (K, TA;) on the authority of Aboo-Leylà: (TA:) [the last words of the explanation in the K are كَأَنَّهَا تَقْلَعُ: in the TA, كانها تقلع السَّيْرَ: I suppose that السَّيْرَ is for فِى السَّيْرِ; and that the pret. of the aor. here used is قَلِعَ; for قَلِعٌ, which is of the regular form of a part. n. of such a verb as قَلِعَ, means “ raising the feet clear from the ground in walking &c.: ”

but in one copy of the K, I find تُقَلّعُ: and another reading in some work seems to be تُقْلِعُ; for] ISd says, I know not جَذَا with the meaning of أَسْرَعَ nor of أَقْلَعَ: and As says that جَوَاذٍ means quick, or swift, camels, that do not stretch themselves forth in their course, or pace, but bear themselves erect (وَيَنْتَصِبْنَ ↓ يَجْذُونَ). (TA.) مُجْذٍ [act. part. n. of 4]. مِثْلُ الأَرْزَةِ المُجْذِيَةِ عَلَى الأَرْضِ, (S,) or كَالأَرْزَةِ المجذية على وَجْهِ الارض, (TA,) occurring in a trad., (S, TA,) describing the unbeliever, (TA,) means [Like the pine-tree] that is firm (S, TA) and erect [upon the ground]. (TA.) مُجْذَوْذٍ [in the CK, erroneously, المَجْذُوْذِىُّ,] Keeping constantly to the dwelling, or to the camel's saddle and the dwelling, (الرَّحْل and المَنْزِل, AA, S, K,) not quitting it: (AA, S:) like مُجْذَوْذٍ عَلَى الرَّحْلِ. (AA, S) b2: And A man who lowers, or abases, himself; (El-Hejeree, ISd, TA;) as though he clave to the ground by reason of his abjectness; from جَذَا القُرَادُ فِى جَنْبِ البَعِيرِ [q. v.]. (ISd, TA.)