دلو

1 دَلَا الدَّلْوَ, (Mgh, K, [in the CK, دَلّاها is erroneously put for دَلَاهَا,]) [and دَلَا بِالدَّلْوِ,] first Pers\. دَلَوْتُ الدَّلْوَ, (T, S, Msb,) and دَلَوْتُ بِالدَّلْوِ, (Msb,) aor. , first Pers\., أَدْلُو, inf. n. دَلْوٌ; (T;) and الدَّلْوَ ↓ ادلى; (Mgh; [the only authority that I find for the latter verb in the sense here explained;]) He pulled the دَلْو [or bucket] up, or out, (T, S, Mgh, Msb,) from the well, (T, Mgh,) full: (T, Mgh:) or he pulled the دلو to make it come forth. (K.) Hence, i. e. from ادلى الدلو as explained above, the saying, in a trad., if it be correct, عَنِ المَآءَ ↓ وَرَدُوا مَآءٍ فَسَأَلُوا أَهْلَهُ أَنْ يُدْلُوهُمْ [They came to water, and they asked its owners to draw for them from the water]; for يُدْلُوا لَهُمْ, or يُدْلُوا دَلْوَهُمْ. (Mgh.) And أَدْلُو حَاجَتِى, from دَلَوْتُ الدَّلْوَ explained above, means (assumed tropical:) I seek, or demand, the accomplishment of my want: (Ham p. 500:) or دَلَا حَاجَتَهُ means (assumed tropical:) He sought, or demanded, the object of his want. (TA.) and دَلَوْتُ بِفُلَانٍ إِلَيْكَ, (S, TA,) inf. n. as above, (TA,) (tropical:) I begged, or beg, such a one to make intercession for me to thee. (S, TA.) b2: [Hence also,] دَلَا (assumed tropical:) He drove, or urged on: (IAar, T:) or did so gently; for دَلْوٌ [the inf. n.] means the driving, or urging on, gently. (M.) You say, دَلَوْتُ النَّاقَةَ, (S, K,) aor. ـْ (TA,) inf. n. دَلْوٌ, (S, TA,) (tropical:) I made the she-camel to go gently, or leisurely. (S, K, TA.) b3: And دَلَوْتُهُ and ↓ دَالَيْتُهُ (tropical:) I was gentle with him; namely, a man; (S, K, TA;) treated him with gentleness or blandishment, soothed him, coaxed him, or wheedled him; (S, TA; and K in art. دلى [in which, as is said in the TK, دَاوَيْتُهُ is erroneously put, in some copies, for دَارَيْتُهُ];) endeavoured to conciliate him. (TA.) b4: See also 4, in three places.2 تَدْلِيَةٌ [inf. n. of دلّى] signifies The lowering a thing; like ↓ إِدْلَآءٌ [inf. n. of 4]. (Bd in vii.

21.) You say, دلّى الشَّىْءَ فِى مَهْوَاةٍ He let down the thing, made it to hang down, or let it fall, into a pit or the like. (T, * M, TA.) and دَلَّاهُ مِنْ سَطْحٍ بِحَبْلٍ He let him, or it, down from a house-top by means of a rope. (Mgh.) and دلّى رِجْلَيْهِ مِنَ السَّرِيرِ [He hung down his legs from the couch]; and ↓ ادلى occurs in the same sense. (Mgh.) It is said in a trad., دُلِّىَ عَلَىَّ جِرَابٌ مِنْ شَحْمٍ مِنْ بَعْضِ حُصُونِ خَيْبَرَ, meaning [A bag, or provision-bag, of fat] was let down, or let fall, upon me [from one of the forts of Kheyber]. (Mgh.) See also 4. b2: And دلّى الشَّىْءَ He made, or brought, or drew, the thing near to another thing (مِنْ غَيْرِهِ); like الدَّلْوِ ↓ إِدْلَآءُ. (Har p. 173.) b3: دَلَّاهُ بِغُرُورٍ (assumed tropical:) He caused him to fall into that which he desired [to bring about] by exposing him to perdition, or destruction, or loss, without his knowledge; from الدَّلْوِ ↓ إِدْلَآءُ. (S.) [In the Kur vii. 21,] فَدَلَّاهُمَا بِغُرُورٍ means (assumed tropical:) and he caused them to fall (فدلّاهما) into disobedience by deceiving, or beguiling, them: so says Aboo-Is-hák [Zj]: or (assumed tropical:) he excited their cupidity [with deceit, or guile]; originating from the case of a thirsty man's being let down (يُدَلَّى) into a well in order that he may satisfy his thirst from its water, and his not finding water in it, so that he is let down into it with deceit, or guile: or it means he emboldened them to eat of the tree with deceit, or guile; originally دَلَّلَهُمَا. (T.) 3 دَالَيْتُهُ: see 1.4 أَدْلَيْتُ, [in the CK, erroneously, دَلَيْتُ,] and ↓ دَلَوْتُ (K;) or أَدْلَيْتُ الدَّلْوَ, (T, S, M, Mgh, Msb, K,) inf. n. إِدْلَآءٌ; (T, Msb;) and الدَّلْوَ ↓ دَلَوْتُ, [and app. بِالدَّلْوِ,] aor. ـْ [inf. n. دَلْوٌ;] (T, * Msb;) I let down the دَلْو [or bucket] (T, S, M, Mgh, Msb, K) into the well, (T, S, Mgh, K,) to fill it, (T,) or to draw water with it. (M, Msb.) أَدْلِ دَلْوَكَ فِى الدِّلَآءِ [Let down thy bucket with the other buckets] is a prov. used in urging [a person] to strive, or labour, for gain; (TA;) originating from a company's assembling at a well, and letting down their buckets in order that every one of them may take his share of the water, or what is easily procurable by him thereof: meaning, use means to acquire, like as do others. (Har p. 167.) See also 2, in four places. b2: Hence, (Mgh,) ادلى بِحُجَّتِهِ (tropical:) He adduced his plea, or the like, (T, S, M, Mgh, K,) correctly, or validly; (T;) or he defended himself by adducing it or urging it: (S:) or he established his plea, or the like, and so obtained his claim or demand or suit. (Msb.) And in like manner you say, ادلى بِحَقِّهِ (tropical:) [He urged, or established, his right or due]. (TA.) b3: And ادلى بِمَالِهِ (tropical:) He gave, (دَفَعَ, M, K, TA,) or presented, or offered, (رَفَعَ, S, TA,) his property, (S, M, K, TA,) إِلَيْهِ [to him], (M,) or الى الحَاكِمَ [to the judge]. (S.) Hence, in the Kur [ii. 184], وَتُدْلُوا بِهَا إِلَى, الحُكَّامِ, (S, K,) i. e. (tropical:) And [do not] give it, or offer it, as a bribe to the judges: (S, * TA:) or and do not endeavour to conciliate with it the judges in order that they may cut off for you what is the right of others: (T:) or and do not throw it to the judges to be decided by them, (Mgh, Bd, Jel,) or as a bribe. (Jel.) And in a letter of 'Omar, فَافْهَمْ إِذَا أُدْلِىَ إِلَيْكَ And understand thou when an application is made to thee by litigants for the decision of a cause. (Mgh.) b4: and ادلى بِرَحِمِهِ (tropical:) He sought to bring himself near, to approach, or to gain access, [إِلَى غَيْرِهِ to another,] by means of his relationship: (S, K, TA:) and he pleaded, or made intercession, thereby. (TA.) بِهِ إِلَيْكَ ↓ وَقَدْ دَلَوْنَا, in a prayer for rain, of 'Omar, referring to El-' Abbás, i. e., accord. to the “ Ghareebeyn,” (assumed tropical:) And we have sought to approach, or to gain access, to Thee by him, app. means that they sought to obtain the mercy and aid of God [by means of his intercession], like as one seeks to get at, or obtain, the water by means of the دَلْو [or bucket]. (M.) One says also, أَدْلَى إِلَى المَيَّتِ بِالبُنُوَّةِ وَنَحْوِهَا, meaning (assumed tropical:) He was united to the dead by sonship, and the like; from إِدْلَآءُ الدَّلْوِ. (Msb.) And فُلَانٌ يُدْلِى إِلَى

المَيِّتِ بِذَكِرٍ (assumed tropical:) Such a one is united with the dead by a male. (Mgh.) b5: ادلى فِيهِ means (tropical:) He said of him what was evil, or foul. (M, K.) b6: and ادلى said of a horse &c., He put forth his yard, for the purpose of staling or covering; (M, K;) as also ↓ دلّى said of an ass, as is also the former verb. (M.) b7: See also 1, first and second sentences.5 تدلّى It was let down or lowered; it hung down, or dangled; it was let down; (T, * M, Mgh;) into, and over, a pit or the like; (M;) it hung (K) from (مِنْ) a tree; (S, K) it hung down as a fruit [from a tree]. (Bd in liii. 8.) [Hence,] تدلّى عَلَيْنَا مِنْ أَرْضِ كَذَا [He, or it, came down, or descended, upon us from such a land]. (TA.) And تدلّى بِالشَّرِّ He descended upon one with evil, or mischief. (TA.) b2: Also He drew near, or approached: (K in art. دلى:) or he drew near, or approached, [from above, or] after being high. (IAar, T.) Accord. to Fr, ثُمَّ دَنَا فَتَدَلَّى [in the Kur liii. 8] means ثَمَّ تَدَلَّى فَدَنَا, (T,) i. e. Then he (Gabriel) hung down from the highest region of the sky, and so drew near to the Apostle: showing that he took him up without becoming separated from his place: or the meaning of the phrase, as it stands, is, then he drew near to the Prophet, and he clung to him: (Bd:) but accord. to Zj, it means then he drew near, and drew nearer; and is like the phrase دَنَا فُلَانٌ مِنِّى وَقَرُبَ. (T. [See also another explanation in what follows.]) b3: And He was, or became, lowly, humble, or submissive; or he lowered, humbled, or abased, himself. (IAar, T; and K in art. دلى.) b4: In the saying of a poet, كَأَنَ رَاكِبَهَا غُصْنٌ بِمَرْوَحَةٍ

إِذَا تَدَلَّتْ بِهِ أَوْ شَارِبٌ ثَمِلٌ تدلّت may be quasi-pass. of دَلَا, inf. n. دَلْوٌ, signifying “ he drove, or urged on, gently: ” or it may be for تَدَلَّلَتْ: [so that the meaning may be, As though her rider were a branch of a tree in a place over which the wind was blowing, when she became urged on gently with him, or an intoxicated drinker: or, when she emboldened herself with him, &c.:] (M:) [for] تَدَلَّى is also syn. with تَدَلَّلَ: (S, K:) and [J says that] this is its meaning in the saying in the Kur [otherwise explained above] ثُمَّ دَنَا فَتَدَلَّى: being like يَتَمَطَّى in the Kur [lxxv. 33], i. e. يَتَمَطَّطُ. (S.) 12 اِدْلَوْلَى, of the measure اِفْعَوْعَلَ, He hastened, made haste, sped, or went quickly; (S;) [like اذلولى.]

دَلًا: see what next follows.

دَلْوٌ [A bucket, generally of leather;] a certain thing with which one draws water; (S, TA;) a vessel with which one draws water from a well; (KL;) well known; (T, K;) in Pers\. دول [i. e.

دُولْ, pronounced “ dól ”]: (MA:) masc. and fem.; (M;) sometimes masc.; (K;) mostly fem., (M, Msb,) and thus accord. to the more approved usage: (M:) pl. (of pauc., T, S, Msb) أَدْلٍ, (T, S, M, Msb, K,) of the measure أَفْعُلٌ, [originally أَدْلُوٌ,] (S,) and (of mult., T, * S, Msb) دِلَآءٌ (T, S, M, Msb, K) and دُلِىٌّ, (S, M, Msb, K,) which is of the measure فُعُولٌ (S, Msb) originally, (Msb,) and دِلِىٌّ (T, M, K, omitted in the CK) and دُلِيَّةٌ, omitted here by the author of the K but mentioned by him in art. نحو, (TA,) and ↓ دَلَا; (K; [there said to be like عَلَى; but correctly دَلًا;]) or دَلًا is syn. with دِلَآءٌ, and its sing. [or n. un.] is ↓ دَلَاةٌ; (S, M;) like as that of فَلًا is فَلَاةٌ; (M;) [for] دَلَاةٌ is syn. with دَلْوٌ: (T:) or دَلَاةٌ signifies, (K,) or signifies also, (M,) a small دَلْو. (M, K. [But in the M, in one place, it seems to be stated that, accord. to some, دَلَاةٌ and دَلًا signify the same, in a pl. sense: for, after the pls. of دَلْوٌ, it is added, وَهِىَ الدَّلَاةُ وَالدَّلَا. I think, however, that he who first said this meant thereby that الدَّلَاةُ and الدَّلَا signify, respectively, the same as الدَّلْوُ and الدِّلَآءُ &c.]) [Hence the saying, أَتْبِعِ الدَّلْوَ رِشَآءَهَا: see 4 in art. تبع.] As masc., it has for its dim. ↓ دُلَّىٌّ: as fem., ↓ دُلَيَّةٌ. (Msb.) See also دَالِيَةٌ. b2: And hence, (M,) الدَّلْوُ (tropical:) [The sign of Aquarius;] one of the signs of the Zodiac. (S, M, K.) b3: And (assumed tropical:) The hopper of a mill. (Golius on the authority of Meyd.) b4: And (assumed tropical:) A certain mark made with a hot iron upon camels; (S, K;) app. in the form of a دَلْو [properly so called]. (TA.) b5: And (assumed tropical:) Calamity, misfortune, or mischief. (S, K.) So in the saying, جَآءَ فُلَانٌ بِالدَّلْوِ (assumed tropical:) [Such a one brought calamity, &c.]. (S.) دَلَاةٌ: see the next preceding paragraph. b2: [Hence,] (assumed tropical:) A share, or portion: so in the saying of a rájiz, آلَيْتُ لَا أُعْطِىَ غُلَامًا أَبَدَا دَلَاتَهُ إِنِّى أُحِبُّ الأَسْوَدَا meaning [I have sworn, or, emphatically, I swear, I will not give a boy, ever,] his share, or portion, of love, or affection: [verily I love ElAswad:] El-Aswad was the name of his son. (S, TA.) دُلَىٌّ: see دَلْوٌ, of which they are dims.

دُلَيَّةٌ: see دَلْوٌ, of which they are dims.

دَالٍ Pulling up, or out, a دَلْو [or bucket] from a well: (T:) and occurring in poetry in the sense of مُدْلٍ [meaning letting down a دَلْو into a well]: (S:) pl. دُلَاةٌ. (TA.) دَالِيَةٌ A [water-wheel, or machine for irrigating land, such as is called] مَنْجَنُون, (S, M, K,) that is turned by an ox or a cow: (S:) and [such as is called] a نَاعُورَة: (K:) or the ناعورة is turned by water: (S:) and a thing made of palm-leaves (M, K) and pieces of wood, with which water is drawn [for irrigating land] by means of ropes, or cords, (M,) [app. held and drawn at one end by a man, and at the other end] tied to a tall palm-trunk: (M, K:) it is a bucket (دَلْو), and the like, with pieces of wood made in the form of a cross, [i. e. with two pieces of wood placed across and so tied together,] the two arms of which are bound to the top [or rim] of the bucket; them one end of a rope is tied to it, and the other end to a palm-trunk standing at the head of the well; and one irrigates [land] with it [app. by drawing and swinging it up by means of another, or of the same, rope]: the word is of the measure فَاعِلَةٌ in the sense of the measure مَفْعُولَةٌ [because it is pulled up]: the pl. is دَوَالٍ: El-Fárábee deviates from others, by explaining it as meaning a مَنْجَنُون; and J follows him: (Msb:) [a similar apparatus for irrigating land is used in the northern parts of Egypt, called قَطْوَة and ↓ دَلْو: it consists of a bowl-shaped bucket, with four cords attached to its rim: two men, each holding two of the cords, throw up the water by means of it into a trough or trench: accord. to Mtr,] the دَالِيَة is a tall palm-trunk set in the manner of the machine with which rice is beaten [to remove the husks], having at its head a large bowl, with which water is drawn [for irrigating land]. (Mgh.) b2: Also Land that is irrigated by means of the دَلْو [or bucket] or the [machine called] مَنْجَنُون [mentioned above]. (M, K.) b3: And the pl., دَوَالٍ, Unripe dates hung, and eaten when they become ripe. (T, K.) Hung fruit. (Bd in liii. 8.

[But perhaps الثمر is there a mistranscription for التّمْرُ.]) b4: Also (i. e. the pl.) Black grapes, but not intensely black, (AHn, M, K,) the bunches of which are the largest of all bunches, appearing like goats hung [upon the vines]: the berries thereof are coarse, breaking in the mouth, and round; and are dried. (AHn, M.) [See also دَوَالِىُّ, in art. دوال.) b5: [The sing. also signifies A grape-vine itself: and a shoot of a grape-vine: pl. as above.]

تم

1 تَمَّ الشَّىْءُ, (T, S, M, K, &c.,) aor. ـِ (T, M, K,) inf. n. تَمَامٌ, (T, S,) or تِمَامٌ, (M,) or both, and تُمَامٌ, (K,) and تَمَامَةٌ (M, K) and تِمَامَةٌ, (K,) and تمُّ and تَمٌّ and تُمٌّ, (M, K,) of which last three forms the first is said to be the most chaste, (TA,) [The thing was, or became, complete, entire, whole, or full; i. e., without, or free from, deficiency: and sometimes, the thing was, or became, consummate, or perfect; which latter signification is more properly expressed by كَمَلَ:] accord. to the author of the K, as is shown in art. كمل, and accord. to some others, تَمَامٌ and كَمَالٌ are syn.; but several authors make a distinction between them: the former is said to signify a thing's being, or becoming, without, or free from, deficiency; and the latter, to signify تمام and something more, as, for instance, goodliness, and excellence, essential or accidental; though each is sometimes used in the sense of the other: or, as some say, the former necessarily implies previous deficiency; but the latter does not: (MF, TA:) or, accord. to El-Harállee, the latter signifies the attaining to the utmost point, or degree, in every respect: or, as Ibn-El-Kemál says, when one says of a thing كَمَلَ, he means that what was desired of it became realized. (TA.) [See also تَمَامٌ, below.] You say, تَمَّ خَلْقُهُ [His make, or formation, was, or became, complete, or perfect; he (a child or the like, and a man,) was, or became, fully formed or developed, or complete in his members; and he (a man) was, or became, full-grown]: (TA:) [whence, probably,] تَمَّ الشَّىْءُ [as meaning] The thing became strong and hard. (Msb.) and تَمَّ القَمَرُ, (T, S, Msb,) or ↓ اتمّ, (M, K,) The moon became full, so that it shone brightly. (M, K) And, of her who is pregnant, تَمَّتْ أَيَّامُ حَمْلِهَا [The days of her gestation became complete]. (S.) b2: تَمَّ إِلَى كَذَا He reached, attained, arrived at, or came to, such a thing; as, for instance, eminence or nobility, or the means of acquiring eminence or nobility. (TA.) b3: تَمَّ إِلَى مَوْضِعِ كَذَا, and إِلَيْهِ ↓ اتمّ, He repaired, or betook himself, to, or towards, such a place; he went to it. (Har p. 508.) Aboo-Dhu-eyb says, فَبَاتَ بِجَمْعٍ ثُمَّ تَمَّ إِلَى مِنًى

[which may be rendered And he passed the night in Jema (a name of El-Muzdelifeh): then he repaired, or went, to Minè; there completing the ceremonies of the pilgrimage; wherefore ISd says,] I think that, by تمّ, [or rather تمّ الى منى,] he means he completed his pilgrimage. (M.) b4: تَمَّ بِهِ, and تَمَّ عَلَيْهِ: see their syn. اتمّهُ (4). b5: [Hence,] تَمَّ عَلَيْهِ He performed it, or executed it; he accomplished it; namely, an affair; a fast; a purpose, or an intention. (Mgh.) b6: And He persevered in it; (Mgh, TA;) as also تَمَمَ عَلَيْهِ, without teshdeed, as in the phrase إِنْ تَمَمَتْ عَلَى

مَا أُرِيدُ [If she persevere in what I desire], occurring in a trad.; but IAth says that the verb here means ↓ تَمَّمَتْ. (TA.) You say, تَمَّ عَلَى الإبَآءِ He persevered in refusal, or dislike, or disapproval. (Mgh.) A2: تُمَّ It was broken. (T.) b2: And i. q. بلغ [app. بُلِغَ, i. e. He was jaded, harassed, distressed, fatigued, or wearied]. (T.) 2 تَمَّمَهُ: see its syn. اتمّهُ; and see also 1, near the end of the paragraph. b2: He, or it, destroyed it; made it to reach its appointed term of duration. (Sh, T, K.) b3: تَمَّمَهُمْ He gave them the share of their arrow in the game called المَيْسِر; (IAar, M, K;) i. e. he gave them to eat the flesh which was their share. (M.) Accord. to Lh, التَّتْمِيمُ in the game called الميسر signifies A man's taking what has remained, so as to complete the shares, or make up their full number, when the players have diminished from the slaughtered camel [by taking their shares]. (T.) b4: تّمم عَلَى

الجَرِيحِ (tropical:) He hastened and completed the slaughter of the wounded man: or made his slaughter sure, or certain. (M, K, TA.) A2: تّمم الكَسْرُ, (M, K,) and ↓ تتمّم, (M, TA,) in the copies of the K, erroneously, تَمَّ, (TA,) [in the CK, تّمم again,] i. e. [The fracture, or the broken bone, or simply the bone,] cracked, without separating (وَلَمْ يَبِنْ): or cracked, and then separated. (M, K.) Yousay, تَمَّمَ الكَسْرَ فَتَمَّمَ and ↓ تَتَمَّمَ [He, or it, completed the fracture, or cracked the broken bone, or the bone, and it cracked, &c.]. (M.) and ↓ ظَلَعَ فُلَانٌ ثُمَّ تَتَمَّمَ, i. e. [Such a one limped, or halted, or was slightly lame: then] his lameness became complete by fracture: from تُمَّ signifying

“ it was broken: ” (T:) [or تَتَمَّمَ signifies his lameness became complete by an increased fracture, after he had had a fracture with which he was able to walk: this is what is meant by the following loose explanation:] التَّتَمُّمُ مَنْ كَانَ بِهِ كَسْرٌ يَمْشِى بِهِ ثُمَّ أَبَتَّ فَتَتَمَّمَ. (K. [In the CK, اَبَّتَ is here erroneously put for أَبَتَّ.]) A3: تمّم الَمَوْلُودَ He hung تَمَائِم, (Th, M,) or a تَمِيمَة, (K,) upon the new-born child, or young infant. (Th, M, K.) b2: تَمَّمْتُ عَنْهُ العَيْنَ I repelled from him the evil eye by hanging [upon him] the تَمِيمَة. (A, TA.) A4: تمّم also signifies He became, in the inclination of his mind, (Lth, T, M, K,) and in his opinion, and his place of abode or settlement, (Lth, T, K,) as one of the tribe of Temeem; (Lth, T, M, K;) as also ↓ تتمّم; (K, TA; [in the CK, تمّم again;]) or accord. to analogy it would be تتمّم, like تمضّر and تنزّر. (T.) And He asserted himself to be related to the tribe of Temeem. (M.) 3 مُتَامّةٌ [inf. n. of تَامَّ] The vying, or contending, with another in completeness, or perfection. (KL.) [You say, تامّهُ He vied, or contended, with him &c.]4 اتمّ, said of the moon: see 1. b2: Said of a plant, It became tall and full-grown; or became of its full height, and blossomed. (M, K.) b3: أَتَمَّتْ, said of one that is pregnant, She completed the days of her gestation: (S:) or, said of a woman and of a she-camel, (M,) she became near to bringing forth. (M, K.) b4: اتّم إِلَى مَوْضِعِ كَذَا: see 1.

A2: اتمّ الشَّىْءَ, (S, M, K,) or الأَمْرَ, (Mgh,) and اتمّ بِهِ, (M,) inf. n. إِتْمَامٌ; (TA;) and ↓ تمّمهُ, (T, S, M, K,) inf. n. تَتْمِيمٌ and تَتِمَّةٌ; (T, TA;) and ↓ استتمّهُ; (S, Mgh, K;) and بِهِ ↓ تَمَّ, and عَلَيْهِ ↓ تَمَّ; (M, K;) signify the same; (S Mgh;) i. e. جَعَلَهُ تَامَّا (M in explanation of all but the last, and K in explanation of all that are mentioned therein,) and أَكْمَلَهُ (M in explanation of the last) [He made the thing, or the affair, complete, entire, whole, or full; i. e., without, or free from, deficiency; he completed it: and sometimes, he consummated, or perfected, it]. وَأَتِمُّو الحَجَّ وَالعُمْرَةَ, in the Kur [ii. 192], means And perform ye, or accomplish ye, completely, the rites and ceremonies [of the pilgrimage and the minor pilgrimage]; (M, * Bd;) accord. to some: or, as some say, إِتْمَامُ الحَجِّ means that the money, or the like, that one expends in performing the pilgrimage should be lawfully obtained, and that one should refrain from doing what God has forbidden. (M.) And فَأَتَمَّهُنَّ, in the Kur [ii. 118], means And he performed them, or accomplished them, completely, (Bd, Jel,) and rightly: (Bd:) or he did according to them. (Fr, TA.) A3: اتمّهُ He gave him what are termed تِمَم, pl. of تِمَّةٌ, and meaning جِزَز [explained below, voce تِمَّةٌ], (M, TA,) in order that he might complete therewith his web. (TA.) [In consequence of its being misplaced in the K, this is there made to signify He gave him a تِمّ, meaning a فَأْس or a مِسْحَاة.]5 تَتَمَّّ see 2, in four places.6 تَتَامُّوا They came, [and also, accord. to Golius, app. on the authority of a gloss in a copy of the KL, they drank,] all of them, and were complete. (S, K.) One says, اِجْتَمَعُوا فَتَتَامُّوا عَشَرَةً

[They collected themselves together, and came, all of them, making altogether ten]. (TA.) And it is said in a trad., تَتَامَّتْ إِلَيْهِ قُرَيْشٌ, i. e. Kureysh obeyed his call, and came to him, all of them, following one another. (TA.) 10 استتمّهُ: see 4. b2: استتّم النِّعْمَةَ He asked for the completion of the benefit, or boon, or favour. (M, K.) A2: He sought, demanded, or requested, of him what are termed تِمّم, pl. of تِمَّةٌ, and meaning جِزَز [explained below, voce تِمَّةٌ], (M, TA,) in order that he might complete therewith his web. (TA.) [In consequence of its being misplaced in the K, this is there made to signify He sought, demanded, or requested, of him a تِمّ, meaning a فَأْس or a مِسْحَاة.] R. Q. 1 تَمْتَمَةٌ is the inf. n. of تَمْتَمَ, (Msb,) and signifies The reiterating in uttering the letter ت: (Mbr, Zj in his “ Khalk el-Insán,” T, S, Msb:) [if so, syn. with تَأْتَأَةٌ:] or the tongue's pronouncing indistinctly, missing the place of the letter, [i. e. the place of its pronunciation in the organs of speech,] and recurring to an utterance like ت and م, though this be not distinct: (Lth, T:) or the making the speech [or tongue] to revert [repeatedly] to ت and م: (M, K:) or the jabbering, or hurrying in one's speech, so as hardly, or not at all, to make a person understand: (M:) or the uttering in such a manner that one's speech proceeds rapidly to the roof of his mouth. (M, K.) تَمٌّ an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in two places.

A2: See also تِمَّةٌ.

تُمٌّ an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in two places.

تِمٌّ an inf. n. of 1, in the first of the senses explained above. (M, K.) See تَمَامٌ, in five places: b2: and تَامٌّ, in three places.

A2: Also i. q. فَأْسٌ [app. here meaning A kind of hoe]: (IAar, T, K:) or i. q. مِسْحَاةٌ [a spade, or a shovel]: (K:) pl. تِمَمَةٌ (IAar, T,) or تِمَمٌ. (So in the TA.) تُمَّةٌ: see what next follows, in two places.

تِمَّةٌ (M, K) and ↓ تُمَّةٌ (TA) [the former written in the CK تَمَّةٌ] sings. of تِمَمٌ (M, K, TA) and تُمَمٌ, (K, TA,) or ↓ تَمَمٌ, which [ISd says] I think to be a quasi-pl. n., (M,) or ↓ تَمٌّ is the quasipl. n.: (K:) these, i. e. the pls. and quasi-pl. n., signify Shorn crops (جِزَز [in the CK جِزَر, for which Golius appears to have found حِرْز, for he has rendered it by “ amuletum,” and Freytag has done the same,]) of شَعَر [meaning goats' hair], and of camels' hair, and of wool, (M, K, TA,) of that wherewith a woman [or a man] completes her [or his] web: (TA:) and ↓ تُمَّةٌ signifies what is given, of wool, or camel's hair, [or goats' hair,] (S, TA, [and mentioned also in the K, but there, by misplacement, made to relate to تِمٌّ instead of تِمَّةٌ,]) for a man to complete therewith the weaving of his كِسَآء; (S;) as also ↓ تُمَّى. (K, * TA.) تُمَّى: see تِمَّةٌ.

تَمَمٌ: see تَامٌّ, in four places: A2: and see also تِمَّةٌ.

تَمَامٌ (T, S, K) and ↓ تِمَامٌ (M, K) and ↓ تُمَامٌ (K) inf. ns. of 1, in the first of the senses explained above; (T, S, M, K;) as also ↓ تِمٌّ and ↓ تَمٌّ and ↓ تُمٌّ. (M, K.) [Hence,] ↓ وَلَدَتْهُ لِتِمٍّ and ↓ لِتِمَامٍ and لِتَمَامٍ She brought him forth at the completion of formation; (K, TA;) i. e., when his formation was complete: (TA:) [or, at the completion of gestation:] and, accord. to As, وَلَدَتْهُ التَّمَامَ, with the art. ال; not indeterminate, except in poetry. (IB, TA.) And وَلَدَتْ لِتَمَامٍ and ↓ لِتِمَامٍ [She brought forth at the completion of formation; or, of gestation]. (S.) And أَلْقَتِ الوَلَدَ لِغَيْرِ تَمَامٍ and ↓ تِمَامٍ [She cast the child at a period not that of the completion of formation; or, of gestation; i. e., prematurely]. (Msb.) And وُلِدَ المَوْلُودُ لِتَمَامٍ and ↓ لِتِمَامٍ [The infant was born at the completion of formation; or, of gestation]. (T, * S.) And وُلِدَ الوَلَدُ لِتَمَامِ الحَمْلِ and الحَمْلِ ↓ لِتِمَامِ [The child was born at the completion of gestation]. (Msb.) [These exs., and others following, show that an assertion of IDrd, mentioned in the M, namely, that one says, ↓ وُلِدَ الغُلَامُ لِتِمٍّ and ↓ لِتِمَامٍ, and ↓ بَدْرُ تِمَامٍ, and that in every other case it is تَمَام, with fet-h, requires consideration.] You say also, بَدْرُ تَمَامٍ and ↓ تِمَامٍ [lit. The full moon of completion]: and ↓ بَدْرٌ تِمَامٌ [lit. A complete full moon]: all meaning the moon, or a moon, when it is full, so that it shines brightly: (M, K:) and قَمَرٌ تَمَامٌ and ↓ تِمَامٌ A complete, or full, moon. (S.) and لَيْلَةُ التَّمَامِ and لَيْلَةُ تَمَامِ القَمَرِ, with fet-h to the ت, (ISh, T,) or ↓, لَيلَةُ التِّمَامِ with kesr, [which seems to be at variance with general usage,] and sometimes with fet-h, (Msb,) [The night of the completion of the moon; i. e.] the night of the full moon; (ISh, T, Msb;) which is the thirteenth night; (ISh, T;) or the fourteenth. (T.) and ↓ لَيْلُ التِّمَامِ, with kesr only, (T, S, M, K, &c.,) thus distinguished from what next precedes, (ISh, T,) as also ↓ لَيْلُ تِمَامٍ, and in like manner, لَيْلٌ

↓ تِمَامٌ (T) and ↓ لَيْلٌ تِمَامِىٌّ, (T, K,) The longest night of the year; (Lth, T, S;) the longest night of winter; (As, ISh, T, M, K;) that in which our Lord Jesus was born: (As, T:) or each of three nights of which no deficiency is apparent: (Lth, T, M, K:) or the night that is from thirteen to fifteen hours in length: (Aboo-'Amr EshSheybánee, T:) or the night that is twelve hours or more in length: (AA, T, M, K:) and any night that is long, or tedious, to one, and in which one does not sleep, is called ↓ لَيْلَةُ التِّمَامِ, or said to be like the night thus called. (IAar, T.) and الشَّهْرِ ↓ رُئِىَ الهِلَالُ لِتِمِّ [The new moon was seen at the completion of the month; showing that another month was commencing]. (T.) and ↓ أَبَى قَائِلُهَا إِلَّا تِمًّا and ↓ تَمًّا and ↓ تُمًّا, (S, M,) three dial. vars., of which the first is the most chaste, i. e., تَمَامًا [meaning The sayer thereof refused, or did not consent to, aught save completion]; he executed, or accomplished, or kept to, his saying; he did not go back from it. (S, TA.) b2: تَمَامٌ (with fet-h only, Az, AAF, M) also signifies The complement of a thing; the supplement thereof; the thing by the addition of which is effected the completion or perfection of a thing; (Az, T, AAF, M, K;) and so ↓ تَمَامَةٌ (M, K) and ↓ تَتِمَّةٌ. (T, M, K.) You say, هٰذِهِ الدَّرَاهِمُ تَمَامُ هٰذِهِ المِائَةِ, and هذه المائة ↓ تَتِمَّةُ, These dirhems are the complement of this hundred; or, what complete this hundred. (T.) [And ↓ تَتِمَّةُ كِتَابٍ The supplement of, or to, a book.] b3: See also تَامٌّ, in two places.

تُمَامٌ: see تَمَامٌ, first sentence.

تِمَامٌ: see تَمَامٌ, throughout the greater part of the paragraph: b2: and see also تَامٌّ.

تَمِيمٌ Strong; firm; hard: (A'Obeyd, T, S, M, Msb, K:) or strong in make, or formation: (TA:) or complete, or perfect, in make, or formation, and strong: (M:) applied to a man and to a horse: (M, TA:) fem. with ة. (TA.) See also تَامٌّ. b2: Also Tall; (T;) applied to a man. (TA.) A2: See also تَمِيمَةٌ.

تَمَامَةٌ: see تَمَامٌ, near the end of the paragraph.

تُمَامَةٌ A remainder, or remaining portion, (K,) of anything. (TA.) تَمِيمَةٌ A kind of amulet (عُوذَةٌ, T, S) which is hung upon a human being; forbidden to be worn: (S:) or a kind of bead: (S, Mgh:) erroneously imagined by some to be the same as مَعَاذَةٌ: (El-Kutabee, Mgh:) but as to the مَعَاذَات that are inscribed with something from the Kur-án, or with the names of God, in these there is no harm: (S, Mgh:) a speckled bead, black speckled with white, or the reverse, which is strung upon a thong, and tied to the neck: (M, K:) sing. of تَمَائِمُ and [n. un. of] ↓ تَمِيمٌ: (T, M, K:) تَمَائِمُ signifies certain beads which the Arabs of the desert used to hang upon their children, to repel, as they asserted, the evil eye: (T, Mgh:) or the تَمِيمَة is, accord. to some, a necklace (قِلَادَة) upon which are put thongs and amulets (عُوَذ): (M:) or a necklace (قِلَادَة) of thongs: and is sometimes applied to the amulet (عُوذَة) that is hung upon the necks of children: (T:) but he who makes تمائم to signify thongs is in error: El-Farezdak uses the phrase سُيُورُ التَّمَائِمِ because they are beads which are perforated, and into which are inserted thongs or strings whereby they are suspended: (T, Mgh:) Az says, I have not found among the Arabs of the desert any difference of opinion respecting the تميمة, as to its being the bead itself: (TA:) but accord. to En-Nakha'ee, the Prophet disapproved of everything hung upon a child or grown person, and said that all such things were تمائم: (Mgh:) the تميمة is [said to be] thus called because by it the condition of the child is rendered complete. (Har p. 22.) تِمَامِىٌّ: see تَمَامٌ.

تَمْتَامٌ One whose utterance is such as is termed تَمْتَمَةٌ: (S, M, Mgh, Msb, K:) [see R. Q. 1: accord. to most authorities,] one who reiterates in uttering the letter ت: (S, Mgh, Msb:) or, accord. to Az, one who jabbers, or hurries in his speech, so as not to make another understand: (Mgh, Msb:) fem. with ة. (M, K.) تَامٌّ [part. n. of 1 in the first of the senses explained above]: (T, M, K, &c.:) Complete, entire, whole, or full; without, or free from, deficiency: and consummate, or perfect: (MF, TA:) as also ↓ تَمَامٌ, [which see above,] (M, * KL,) [and ↓ تِمَامٌ, of which see three exs. voce تَمَامٌ,] and ↓ تِمٌّ, (Kh, T, Har p. 82,) and ↓ تَمَمٌ. (TA.) Thus تَامُّ الخَلْقِ signifies Complete, or perfect, in make, or formation; without any deficiency in his members; applied to a man; (MF, TA;) [and, thus applied, signifying also full-grown, as does, sometimes, تَامٌّ alone: and likewise applied to a new-born child, meaning fully formed or developed:] and ↓ تَمِيمٌ signifies the same, (M, K,) applied to a man and to a horse, (M,) and ↓ تَمَمٌ also; and in like manner is used the phrase ↓ خَلْقٌ تَمَمٌ [a complete, or perfect, make or formation]. (TA.) جَذَعٌ تَامٌّ [applied to a goat] signifies That has completed the time in which he is termed جَذَع, and attained to that in which he is termed تَيْس. (TA.) And ↓ تَمَمٌ is applied to a bull, or an ox, That is in the stage of growth next before that in which all his teeth are grown; in which latter stage he is termed عَمَمٌ. (L voce عَضْبٌ, on the authority of Et-Táïfee.) You say also كَلِمَةٌ تَامَّةٌ, and دَعْوَهٌ تَامَّةٌ; [meaning A perfect, or faultless, sentence, and oath;] using the epithet تامّة in these instances because of the mention of God therein; for which reason there may not be in aught of either of them any deficiency or defect. (TA.) And ↓ جَعَلَهُ تِمًّا i. e. ↓ تَمَامًا [He made it complete, or perfect]. (M.) And ↓ جَعَلْتُهُ لَكَ تِمًّا I made it, or have made it, to be thine, or I assigned it, or have assigned it, to thee, completely, or wholly. (T.) b2: [Hence, فِعْلٌ تَامٌّ meaning A complete, i. e. an attributive, verb: opposed to فِعْلٌ نَاقِصٌ.]

تَتِمَّةٌ: see تَمَامٌ, in three places, at the close of the paragraph.

مُتَمٌّ The place of cutting, or termination, (مُنْقَطَع, in the CK مُنْقَطِع,) of the vein (عِرْق [app. meaning chord]) of the navel. (K.) مُتِمٌّ, applied to one that is pregnant, (S,) or to a woman, (M, TA,) and a she-camel, (M,) That has completed the days of her gestation: (S:) or that is near to bringing forth: (M:) or that is at the point of bringing forth. (TA.) مُتَمِّمٌ One whose arrow wins time after time [in the game called المَيْسِر], and who feeds the poor with the flesh [of the camel which constitutes the shares] thereof: (M, K:) or who, when players in the game called الميسر have diminished the slaughtered camel [by taking their shares], takes what has remained, so as to complete the shares, or make up their full number. (K. [See 2. In the CK, نَقَصَ اِيْسارَ جَزُوْرِ المَيْسِرِ is erroneously put for نَقَصَ أَيْسَارٌ جَزُورَ المَيْسِرِ.]) الجَهَالَةُ المُسْتَتَمَّةُ Consummate ignorance: improperly written المُسْتَتِمَّةُ, though this latter is explainable [as meaning that completes the extent to which it can go, or the like]. (Mgh.) مُسْتَتِمٌّ One who seeks, demands, or requests, wool, or camels' hair, to complete therewith the weaving of his كِسَآء: so in a poem of Aboo-Duwád, (S,) where he says, فَهْىَ كَالبَيْضِ فِى الأَدَاحِىِّ لَا يُوْ هَبُ مِنْهَا لِمُسْتَتِمٍّ عِصَامُ i. e., And they (referring to certain camels) are, in respect of the care that is taken of them, and in smoothness, like the eggs [in the places where the ostrich has deposited them in the sand]; there may not be found upon them to be given from them, to one who demands a تِمَّة, [even so much as] a tie for a water-skin; for they have become fat, and cast their hair. (TA.)

ذر

1 ذَرَّ, (T, S, M, A, &c.,) aor. ـُ (S, M, Msb,) inf. n. ذَرٌّ, (S, M, K, &c.,) He sprinkled, or scattered, salt (T, * S, A, Msb, K) upon flesh-meat, and pepper upon a mess of crumbled bread with broth, (A,) and a medicament (S, A) into the eye, (A,) and grain (S, A, K) upon the ground, (A,) &c.; (T, Msb, K;) as also ↓ ذَرْذَرَ, inf. n. ذَرْذَرَةٌ: (K:) he took a thing with the ends of his fingers and sprinkled it upon a thing. (M.) You say, ذَرَّ عَيْنَهُ, (TA,) and ذَرَّ عَيْنَهُ بِالذَّرُورِ, aor. ـُ (M, TA,) inf. n. ذَرٌّ, (K, TA,) He put the medicament called ذَرُور into his eye. (M, * K, * TA.) b2: Also, (A,) inf. n. as above, (K,) He spread. (A, K.) You say, ذَرَّ اللّٰهُ عِبَادَهُ فِى الأَرْضِ (tropical:) God spread his servants, or mankind, upon the earth. (M, * A.) Whence the word ذُرِّيَّةٌ. (M, TA.) b3: And ذَرَّتِ الأَرْضُ النَّبْتَ The ground put forth the plant, or plants. (K.) A2: ذَرَّ, (T, S, M, K, &c.,) aor. ـُ [contr. to analogy,] (T, M,) inf. n. ذُرُورٌ, (M,) It (a herb, or leguminous plant,) came up, or forth, (IAar, Az, T, S, K,) from the ground: (Az, S:) or it (a herb, or leguminous plant, and a horn,) began to come forth; put forth the smallest portion of itself. (A.) b2: ذَرَّتِ الشَّمْسُ, (T, S, M, K,) aor. ـُ inf. n. ذُرُورٌ, (S, M,) (tropical:) The sun rose; (S, M, K;) and appeared: (M:) or began to rise: شُرُوقُهَا is when its light first falls upon the earth and trees: (T, TA:) and ذَرَّ قَرْنُ الشَّمْس, aor. and inf. n. as above, (assumed tropical:) The upper limb of the sun rose: (Msb:) or began to rise. (A, TA.) A3: ذَرَّ is also syn. with تَخَدَّدَ [app. as meaning His flesh became contracted, shrunk, or wrinkled]. (K.) A4: Also, (T, K,) aor. ـَ contr. to analogy, (K,) unless ذَرَّ be for ذَرِرَ, (MF,) said of a man, The fore part of his head became white, or hoary. (T, K.) 3 ذَارَّتْ, (aor. ـَ S,) inf. n. مُذَارَّةٌ and ذِرَارٌ, She (a camel) became evil in her disposition. (Fr, S, K.) Hence the saying of Hoteiäh, satirizing Ez-Zibrikán, and praising the family of Shemmás Ibn-Láy, وَكُنْتَ كَذَاتِ البَوِّ ذَارَتْ بِأَنْفِهَا فَمِنْ ذَاكَ تَبْغِى بُعْدَهُ وَتُهَاجِرُهْ i. e. [And thou wast like her who has a stuffed skin of a young camel made for her and placed near her that she may incline to it and yield her milk,] that has inclined to the young one of another; [and on that account desires its distance from her, and severs herself from it:] in the S we find, for البَوِّ, البَعْلِ; and for بُعْدَهُ, غَيْرَهُ; but the former are the correct readings: ذَارَتْ is a contraction of ذَارَّتْ: or, accord. to some, it is for ذَآءَرَتْ: see art. ذأر. (IB and TA.) b2: One says also, فِى فُلَانٍ ذِرَارٌ, meaning (assumed tropical:) In such a one is aversion, arising from anger, like that of a she-camel: (Az, S:) or anger and aversion (Th, M, K, TA) and disapprobation. (Th, TA) R. Q. 1 ذَرْذَرَ: see 1, first sentence.

ذَرٌّ The young ones [or grubs] of ants: (M, A, Msb, K:) accord. to Th, (M, TA,) one hundred of them weigh one barley-corn: (M, K:) or, accord. to En-Neysábooree, [who perhaps held ذَرٌّ to signify ant's eggs,] seventy of them weigh a gnat's wing, and seventy gnat's wings weigh one grain: (MF:) or the smallest of ants: (S:) or small red ants: (TA:) or it signifies, (TA,) or signifies also, (A,) the motes that are seen in a ray of the sun that enters through an aperture: (A, * TA:) as though they were particles of a thing sprinkled: and in like manner ذَرَّاتُ الذَّهَبِ [minute particles of gold]: (A:) the sing., (S,) or [rather] n. un., (Msb, K,) is ذَرَّةٌ, (S, M, Msb, K,) [of which the pl. is ذَرَّاتٌ.] [See an ex., from the Kur x. 62, voce مِثْقَالٌ.] b2: See also ذُرِّيَّةٌ.

ذَرُورٌ A thing sprinkled: (M:) a dry medicament, (T, TA,) such as is sprinkled in the eye, (T, A, K,) and upon a wound, or sore: (T, TA:) or a kind of إِثْمِد [q. v.]. [Har p. 86.) b2: See also ذَرِيرَةٌ.

ذُرَارَةٌ What falls about, (M, A, K,) of perfume, when one sprinkles it, (A,) or of ذَرُور, (K, TA,) or of what is sprinkled. (M, and so accord. to the CK.) ذَرِيرَةٌ (S, A, Msb, K) and ↓ ذَرُورٌ (S, Msb, K) A kind of perfume, (Msb, K,) the particles of the قَصَبُ الطِّيبِ [or calamus aromaticus, also called قَصَبُ الذَّرِيرَةِ, q. v., in art. قصب], (T, M, A, Msb,) which is brought from India, (A, Msb,) and resembles the reeds of which arrows are made: (T, A, Msb:) its internodal portions are filled with a white substance like spiders' webs; and when powdered, it is a perfume, inclining to yellowness and whiteness: (Sgh, Msb:) or, as some say, it is a mixed kind of perfume: (TA:) [but this, if correct, seems to be a second application:] pl. of the latter, أَذِرَّةٌ. (S, K.) ذَرِّىٌّ a rel. n. from ذَرٌّ, (T,) (tropical:) The diversified wavy marks, streaks, or grain, of a sword: (T, M, A, K:) likened to the track of young ants. (M, A.) It occurs in poetry, in which some read دُرِّىٌّ [q. v.]. (M.) b2: And (assumed tropical:) A sword having much of such wavy marks, &c. (K.) ذُرِّيَّةٌ, (S, Msb, K,) the most chaste form, (Msb,) and ذِرِّيَّةٌ, (Msb, K,) and ذَرِيَّةٌ, this last without a sheddeh to the ر (Msb,) [respecting the derivation of which see art. ذرأ,] (assumed tropical:) Children, or offspring, (S, Mgh, Msb, K,) as also ↓ ذَرٌّ, (Msb,) of a man, (S, K,) [and of genii: see art. ذرأ,] male or female: (IAth:) little ones, or young ones. (Mgh, Msb.) b2: Also (tropical:) Progenitors, or ancestors. (Msb, MF.) b3: Also (assumed tropical:) Women. (Mgh, K.) b4: Used in a sing. as well as a pl. sense. (Mgh, Msb, K.) b5: Pl. ذُرِّيَّاتٌ and (sometimes, Msb) ذَرَارِىُّ. (S, Msb, K.) [In the CK, the latter pl., with the article, is written الذَّرَارِى, without a sheddeh to the ى. b6: For examples, see art. ذرأ.]

مِذَرَّةٌ An instrument with which grain is scattered. (K.) مُذَارٌّ A she-camel evil in disposition. (Fr, S, K.) [See 3.]

ككب

Q. Q. 1 كَوْكَبَ, (S, K,) inf. n. كَوْكَبَةٌ (K) It (iron) glistened; was lustrous, or bright. (S, K.) See also مُكَوْكِبٌ.

كَوْكَبٌ i. q.نَجْمٌ, A star; an asterism; a constellation: as also ↓ كَوْكَبَةٌ: (S, K:) or الكوكبة is an appellation given to the planet Venus; and for the rest of the stars, the masc. word كوكب is used: (Az:) but Venus is called also الكوكب. (MF.) [Pl. كَوَاكِبُ.] b2: Accord. to Lth, كوكب is a quadriliteral-radical word; the و being a radical letter: it is also said to be from وكب, or from كوب; though ك is not one of the letters of augmentation; so that here it must be augmentative contrary to rule. (TA.) [But I rather think that it is an arabicized word, from the Hebrew כוֹכָב; and that ignorance of its being so has caused the Arabs to dispute respecting its formation.] b3: ذَهَبُوا تَحْتَ كُلِّ كَوْكَبٍ They became dispersed [as though under every tract of heaven]. (AO, S, K.) b4: كَوْكَبٌ (assumed tropical:) Drops [of dew] that fall upon herbage in the night, (K,) and become like stars. (TA.) b5: The source, or spring, of a well. (K.) b6: Water. (El-Muärrij, K.) b7: (assumed tropical:) The lustre, or brightness, or glistening, of iron. (S, K.) b8: (assumed tropical:) A sword. (K.) b9: A nail: (K:) [or more probably, (assumed tropical:) its head, as in Golius]

b10: كَوْكَبٌ (Az, K) and ↓ كَوْكَبَةٌ (TA) (assumed tropical:) A whiteness in the eye: (K:) a whiteness in the black part of the eye, whether the sight be gone in consequence thereof, or not. (Az.) b11: كَوْكَبٌ A tract, such as is termed خِطَّة, differing in colour from the land in which it lies. (K.) b12: (assumed tropical:) A youth nearly of the age of puberty: (K:) a youth who has attained the period of adolescence, and whose face has become beautiful, is called كَوْكَبٌ مُمْتَلِئٌ (a full star), like as he is called بَدْرٌ. (TA.) [See شَادِخٌ, and مُطَبِّخُ.]

b13: (assumed tropical:) The chief, lord, or prince, and horseman, or cavalier, of a people. (K.) b14: (assumed tropical:) A man with his arms; an armed man. (K.) b15: (assumed tropical:) What is tall of plants. (K.) b16: A mountain: (K [but Freytag mentions, that in some copies, for جَبَلٌ, is read خَيْلٌ, horses and horsemen, or a troop of horse:]) or the main part thereof. (TA.) b17: The greater part, chief part, main, gross, mass, or bulk, of a thing: (S, K:) as of herbage, water, an army. (TA.) b18: (tropical:) The flower, or flowers, of a garden, or meadow. (TS, K.) b19: The فُطْر [toadstool, or mushroom], a well-known plant: (AHn, K:) I do not mention it, says AHn, from a learned man: but كوكب is [explained by lexicologists only as] the name of a well-known plant, called كوكبُ الأَرْضِ: (L:) perhaps a species of the فُطْر. (El-Mak- disee, cited by MF.) A2: Vehemence of heat: (K:) the greater part of the heat. (TA.) b2: The medicament called طَلْق, q. v., [which defends the person who is anointed therewith from the burning of fire]. (K: explained by the words الطَّلْقُ مِنَ الأَدْوِيَةِ: in some copies of the K, من الأَوْدِيَةِ. [This is wrong: كَوْكَبُ الأَرْضِ means Talc: see طَلَقٌ.]) A3: يَوْمٌ ذُو كَوَاكِبَ A day of difficulties, distresses, or calamities. (K.) A4: كَوْكَبٌ A place of con-finement. (K.) كَوْكَبَةٌ see كَوْكَبٌ.

A2: An assembly; a company; a congregated body. (K.) Said by some to be figurative in this sense.

دَعَوْا دَعْوَةً كَوْكَبِيَّةً [They uttered an imprecation like that of Kowkebeeyeh]: a proverb.

الكَوْكَبِيَّةُ was a town the people of which were oppressed by its governor, wherefore they uttered an imprecation against him, and he died immediately after it. (K.) أَمْعَزُ مُكَوْكِبٌ (assumed tropical:) A hard tract with glistening pebbles: also called ضُحًى مُكَوْكِبٌ. (TA.)

عضو

1 عَضَا, aor. ـْ inf. n. عَضْوٌ: see 2, in three places. b2: العَضْوُ in the language of the Arabs signifies [also] السِّحْرُ [i. e. عَضْوٌ is the inf. n. of عَضَا signifying He enchanted; like عَضْهٌ an inf. n. of عَضَهَ: see the last sentence of the first paragraph of art. عضه]. (TA.) b3: And كَانَ يَعْضُو الجِرَاحَ occurs in the “ Aghánee ” of Abu-l-Faraj, in the biographical notice of Et-Tufeyl: [it means He used to understand, or have skill in, wounds: for it is added] ↓ العَاضِى means He who understands, or is skilled in, wounds. (TA.) 2 تَعْضِيَةٌ signifies The act of dividing [a thing] into parts, or portions: and the act of distributing: as also ↓ عَضْوٌ [in both of these senses]. (K, TA.) You say, عَضَّيْتُ الشَّاةَ, (S,) or الذَّبِيحَةَ, (Msb,) inf. n. تَعْضِيَةٌ, (S,) I divided the sheep, or goat, (S,) or the slaughtered animal, (Msb,) into أَعْضَآء [i. e. limbs, or members, &c.; I limbed it, or dismembered it]: (S, Msb:) and الشَّاةَ ↓ عَضَا, aor. ـْ inf. n. عَضْوٌ, he divided the sheep, or goat, into parts, or portions. (TK.) And عَضَّيْتُ الشَّىْءَ, inf. n. as above, I distributed the thing: (S:) and ↓ عَضَاهُ, aor. ـْ inf. n. عَضْوٌ, he distributed it. (TA.) It is said in a trad., لَا تَعْضِيَةَ فِى مِيرَاثٍ

إِلَّا فِيمَا احْتَمَلَ القَسْمَ [There shall be no distributing in an inheritance, except in the case of that which is susceptible of division]; i. e., what is not susceptible of division, such as the bead of precious stone, and the like, shall not be distributed, even though one or more of the inheritors demand its division, because therein would be injury to them or to one or more of them; but it shall be sold, and its price shall be divided among them. (S.) عُضْوٌ and عِضْوٌ, (S, Msb, K, &c.,) the former of which is the more commonly known, (Msb, TA,) [A limb, a member, and an organ, of the body;] any bone with the flesh entire, or with much flesh; (M, TA;) any entire bone of the body; thus in the Abridgment of the 'Eyn; (Msb;) any flesh that is entire, or much in quantity, with its bone: (K, TA;) a [distinct] portion of the body; (KL;) a part of an animal, such as the head, (Msb in art. رأس,) or the heart, and the brain, and the liver, and the testicles: (Mgh and K in that art.:) and (assumed tropical:) of a bow: (K in art. تبع:) pl. أَعْضَآءٌ. (S, Msb, TA.) One says عُضْوٌ مِنَ اللَّحْمِ [A portion of flesh forming a distinct limb or member]. (K voce خُصْلَةٌ.) [And العُضْوَانِ is used as meaning The male and female genital organs; which are also called العُسَيْلَتَانِ: see عُسَيْلَةٌ, last sentence.]

عِضَةٌ A piece, part, or portion, (Msb, K,) of a thing: originally عِضْوَةٌ: pl. عِضُونَ, irreg., like سِنُونَ. (Msb.) b2: And A party, sect, or class, (K, TA,) of people: (TA:) [pl. as above:] one says, فِى الدَّارِ عِضُونَ مِنَ النَّاسِ In the house, or place of abode, are [several] parties, sects, or classes, of people: (S, TA:) so says As, (S,) or Ks. (TA.) A2: Also A lie, or falsehood: pl. عِضُونَ. (K) In this sense, (TA,) as sing. of the last word in the saying in the Kur [xv. 91], الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ, its deficient [radical] letter is و or ه, as has been mentioned in art. عضه [q. v.]: (S, TA:) those who say that it is و regard as an evidence its having for a pl. عِضَوَاتٌ; and those who say that it is ه regard as an evidence their saying عَضِيهَةٌ. (TA.) b2: العِضُونَ as meaning السِّحْرُ [i. e. Enchantment, in the CK (erroneously) الشَّجَرُ,] is [said to be] pl. of عِضَهٌ [in the CK عِضَة], with ه. (K. [But see عِضَهٌ, in art. عضه.]) عُضُوٌّ The state of possessing sufficient clothing and food. (ISd, K.) عَضَوِىٌّ applied to a camel, and عَضَوِيَّةٌ applied to camels: see عِضَهِىٌّ in art. عضه.

عَاضٍ A man possessing sufficient clothing and food. (ISd, K.) A2: See also 1, last sentence.

عج

1 عَجَّ, (S, A, Mgh, O, &c.,) aor. ـِ (S, Mgh, Msb, K,) or ـُ (so in the O; [but this is at variance with a general rule;]) and عَجَّ with kesr to the medial radical [in the first and second persons, عَجِجْتُ and عَجِجْتَ], (TA,) aor. ـَ (K;) inf. n. عَجٌّ and عَجِيجٌ; (S, A, Mgh, O, Msb, K;) He cried out, or vociferated; (K, TA;) like ضَجَّ; accord. to Az, supplicating, and begging aid, or succour; (TA;) and (K) he raised his voice; (S, A, O, K;) as also ↓ عَجْعَجَ; (K;) or this signifies he cried out, vociferated, or raised his voice, repeatedly; (S, O, TA;) and عَجَّ, he raised his voice with the تَلْبِيَة [or saying لَبَّيْكَ]: it is said in a trad., أَفْضَلُ الحَجِّ العَجُّ العَجُّ وَالثَّجُّ (S, Mgh, O, Msb) i. e. The most excellent of the actions of the pilgrimage are (Mgh) the raising of the voice with the تلبية (Mgh, O, and Msb in art. ثج) and the shedding of the blood of the victims brought for sacrifice to the sacred territory: (Mgh, and Msb in art. ثج:) and عَجِيجٌ signifies the crying out, or vociferating, and clamouring, of a people, or party. (TA.) b2: And عَجَّ, aor. ـِ inf. ns. as above, said of a camel, He made a [loud] noise in his braying: and ↓ عَجْعَجَ he repeated, or reiterated, [such] a noise: and عَجَّ, aor. ـِ inf. n. عَجِيجٌ, said of water, it made a sound; and so [or as meaning it made a reiterated sound] ↓ عَجْعَجَ: and in the same sense the former verb is used in relation to a bow: and also in relation to the [piece of stick of wood called] زَنْد on the occasion of its producing fire: (TA:) and ↓ عَجْعَجَ said of camel, when beaten, or heavily laden, he uttered a grumbling cry; syn. رَغَا. (O, K.) b3: عَجَّتِ الرِّيحُ, and ↓ اعجّت, The wind was, or became, violent, and raised the dust, (S, O, K, TA,) and drove it along. (TA.) [See also 2.] b4: And عَجَّتِ الرَّائِحَةُ (tropical:) [The odour diffused itself strongly, or powerfully]. (A, TA.) b5: And عَجَّ ثَدْيُهَا, (A,) or ثَدْيَاهَا, (TA,) said of a girl, (tropical:) Her breast, or breasts, began to swell, or become protuberant. (A, TA.) A2: عَجَّ القَوْمُ and ↓ اعجّوا, (K, TA,) and هَجُّوا and اهجّوا, and ضَجُّوا and اضجّوا [P], as is said in the “ Nawádir,” (TA,) mean أَكْثَرُوا فِى فُنُونِهِمُ الرُّكُوبَ, (K, TA,) in one copy فى فُنُونِهِ: (TA:) [Ibr. D thinks that both of these readings are mistranscribed, for أَكْثَرُوا مِنْ فُنُونِ الرُّكُوبِ, meaning The people, or party, practised many modes, or manners, of riding; agreeably with an explanation in the TK: but the case is very perplexing; and is rendered the more so by the facts that this is not in the O, and that what here follows is not in the K nor in the TA, and that I do not find in art. هج nor in any other art. anything that throws light upon it:] عَجَّ القَوْمُ فِى الوَادِى and ↓ اعجّوا and هَجُّوا and اهجّوا, and خَجُّوا and اخجّوا [?], mean The people, or party, descended into the valley, and trod it much. (O.) A3: عَجَّ النَّاقَةَ: see R. Q. 1.2 عَجَّجَتِ الرِّيجُ الغُبَارَ, inf. n. تَعْجِيجٌ, The wind raised the dust. (TA.) [See also 1.] b2: And عَجَّجْتُ البَيْتَ دُخَانًا, (S, O, and so in a copy of the K,) or مِنَ الدُّخَانِ, (so in other copies of the K,) inf. n. as above, (K,) I filled the house, or tent, with smoke. (K, TA.) 4 أَعْجَ3َ see 1, latter half, in three places.5 تعجّج, said of a house, or tent, (S, K,) It was, or became, filled with smoke. (K.) R. Q. 1 عَجْعَجَ: see 1, in four places. b2: عجعج بِالنَّاقَةِ, (S, O, L,) or النَّاقَةَ ↓ عَجَّ, He chid the she-camel, (S, O, L, K,) saying عَاجِ عَاجِ, (S, K,) or عَاجَّ: (L:) or the former signifies he turned the she-camel to a thing, saying عَاجِ عَاجِ. (TA.) b3: And [the inf. n.] عَجْعَجَةٌ signifies The changing of ى into ج when occurring with ع [immediately preceding it]: a practice that obtained among the tribe of Kudá'ah; (S, O;) and accord. to Fr, among the tribe of Teiyi, and some of the tribe of Asad; (TA in art. ج, q. v.;) like as عَنْعَنَةٌ did among that of Temeem: (TA in the present art.:) they used to say, هٰذَا رَاعِجٌ خَرَجَ مَعِجْ for رَاعٍ خَرَجَ مَعِى [This is a pastor who went forth with me]. (S, O.) عَجَّةٌ A crying out, or vociferating, and clamour, or confusion of cries or noises, of a people, or party. (TA.) وَحَّدَ اللّٰهَ فِى عَجَّتِهِ means [He declared the unity of God] aloud. (TA, from a trad.) عُجَّةٌ [An egg-fritter, or omelet: so in the present day:] a certain food made of eggs: (S, O, K:) or flour kneaded with clarified butter, (AA, TA,) and then fried, or roasted: IDrd says, it is a sort of food; but what sort I know not: accord. to IKh, it is any food compounded; as dates and [the preparation of curd called] أَقِط: (TA:) it is a post-classical word: (K:) [J says,] I think it to be post-classical: (S:) it is of the dial. of Syria. (TA.) عَجَاجٌ Dust: (S, A, O, K:) or dust raised by the wind: (TA:) and smoke: (S, A, O, K:) ↓ عَجَاجَةٌ is a more special term [signifying a portion, or cloud, of dust: and of smoke]: (S, O:) and this latter signifies [also] a dust that buries in it everything; as also هَجَاجَةٌ. (TA.) b2: Also Low, vile, base, mean, or ignoble, people; (Sh, O, K, TA;) lacking intellect, or understanding; (Sh, O;) in whom is no good: [a coll. gen. n.; for] ↓ عَجَاجَةٌ signifies one of such persons [as is indicated in the O]. (TA.) And, applied to a single person, Foolish; stupid; unsound, or deficient, in intellect, or understanding. (K.) عَجَاجَةٌ: see the next preceding paragraph, first sentence. [Hence,] one says, فُلَانٌ يَلُفُّ عَجَاجَتَهُ عَلَى بَنِى فُلَانٍ [Such a one folds his cloud of dust], meaning, makes a hostile, or predatory, incursion, or attack, upon the sons of such a one. (S, O, K. *) And لَبَّدَ عَجَاجَتَهُ (O, K) He laid, or allayed, his عجاجة [or cloud of dust], (O,) meaning he desisted from that in which he was engaged. (O, K.) b2: Also Many great camels: (S, O, K:) so accord. to Fr, (S, O,) as mentioned by A 'Obeyd: (S:) but Sh says, I know not the word in this sense. (TA.) b3: See also the next preceding paragraph, second sentence.

عَجَّاجٌ Vociferous, clamorous, sounding much, or noisy; an epithet applied to anything that has a voice, or sound, or noise, (S, O, K,) as a bow and the wind [&c.]; (S, O;) as also ↓ عَجْعَاجٌ, (K,) this latter mentioned by Lh as applied in this sense to a man: (S:) and the former, applied to a stallion [camel], vociferous, or noisy, in his braying: and, applied to a river, sounding: (S, O:) or, thus applied, containing much water; as though it vociferated by reason of the abundance thereof and of the sound of its copious pouring. (IDrd, TA.) [See a tropical ex. of it voce ثَجَّاجٌ.]

b2: يَوْمٌ عَجَّاجٌ and ↓ مُعِجٌّ A day of violent wind that raises the dust. (S, O, K.) عَاجِ, (S, K,) or عَاجَّ, (L,) A cry by which a she-camel is chidden. (S, L, K.) [But the former belongs to art. عوج, q. v.]

عَاجٌّ [part. n. of 1], applied to a road, [app. because a crowded road is usually noisy,] meansFull. (S, O, K.) [Compare عَجَّاجٌ applied to a river.]

عَجْعَاجٌ: see عَجَّاجٌ. b2: Also, applied to a horse, Generous, or excellent, and advanced in age: (O, K:) or, accord. to IF, that runs vehemently. (O.) مُعِجٌّ: see عَجَّاجٌ, last sentence.

رِيحٌ مِعْجَاجٌ A wind that raises the dust: (IAar, TA:) [the pl.] رِيَاحٌ مَعَاجِيجُ (S, O, K) signifies the contr. of مَهَاوِينُ. (S, O.)

عيط

1 عَاطَتْ, aor. ـِ and تَعُوطُ, (K,) inf. n. عَيْطٌ [perhaps a mistake for عَيَطٌ, which see below, like غَلَبٌ and طَلَبٌ], (TA,) She (a woman, TA) was, or became, long in the neck, (K, TA,) with justness of stature; (TA;) as also ↓ تعيّطت and تعوّطت. (K.) A2: See also art. عوط.5 تَعَيَّطَ see above: A2: and see also عَاطَتْ in art. عوط.8 إِعْتَيَطَ see عَاطَتْ in art. عوط, in three places.

عَيَطٌ Length of the neck; (S, O, K, TA;) to which some add, with justness of stature. (TA.) عُيْطَطٌ: see عُوطَةٌ and عَائِطٌ, in art. عوط.

عَيَّاطٌ: see أَعْيَطُ.

عَائِطٌ: see art. عوط.

أَعْيَطُ Long in the neck; (S, O, K;) accord. to some, with justness of stature; (TA;) applied to a camel; (S, O;) as also ↓ عَيَّاطٌ: (TA:) fem.

عَيْطَآءُ; (S, O, K;) applied to a she-camel; (S;) and to a woman, in the sense expl. above: (Mgh:) pl. عِيطٌ. (TA.) b2: Long in the head and neck; (K;) which is ugly. (TA.) b3: Tall; the fem. being applied in this sense to a mare; and the pl. to horses: (TA:) high; lofty; (S, O, K, TA;) applied to (assumed tropical:) a mountain; (TA;) and the fem. to (assumed tropical:) a [mountain such as is termed] قَارَة, (S, O, TA,) and to (tropical:) [such as is termed] a هَضْبَة; (TA;) and the masc. also, in this sense, to (tropical:) a palace, or the like; (S, O, K, TA;) and to (tropical:) عِزّ [or might, or nobility, or the like]. (O, K, TA.) The pl. also signifies Excellent, and youthful, camels; (O, K, TA;) between the حِقَّة and the رَبَاعِيَة. (O, TA.) b4: (assumed tropical:) Refusing; resisting; withstanding: (K, TA:) applied to a man, and to a wild ass. (TA.) مُعْتَاطٌ, and with ة: see عَائِطٌ in art. عوط, in four places.

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.)