حشى: حَشَى في لغة العامة بدل حشا (انظر حشو).
حَشَّى من: حاشاه من، استثناه (فوك).
حاشا: وردت في شعر ذكره ابن عباد (1: 385) يقول فيه: حاشاهم منك خزياً وعاراً. ومعناه لئن فعلوا ذلك فقد أعاذهم هذا أن ينالهم منك لوم وتأنيب.
تحشَّى: امتنع من، تنزه عن، ولا يقال تحشى من فقط بل تحشى عن أيضاً (فوك) حاشٍ: جمل ابن ثلاث سنوات (دوماس عادات ص310).
حاشا: صعتر الحمير ضرب من الصعتر، صعتر بري، كرفس (بوشر). حاشا لله عن: معاذ الله، لا سمح الله.
حاشا حرمة السامعين: تنزيها لحرمة السامعين وإكراما لهم.
حاشا جنابك من البخل: تنزه جنابك من البخل، بعيد عني ان انسب جنابك إلى البخل.
حاشا حرمتك من ذلك أي انك منزه من فعل ذلك.
حاشا من التشبيه: بلا تشبيه، وهو تعبير يستخدم في الخطاب تأدبا واحتراما للمخاطب لتنزيهه عن مشاركة آخر لا يقارن به.
حاشا وكلا: معاذ الله. لا سمح الله، أستغفر الله.
حاشا وكلا أن يخطر في بالي كذا: معاذ الله أن يخطر في بالي مثل هذه الفكرة (بوشر).
ويقال حاشاك: أي تنزيها لك وإكراماً، حين يضطر المرء إلى الكلام عن الدم أو القاذورات أو القواد أو القوادة أو المومس أو الخائن أو اليهودي وغير ذلك (جاكسون تمبكتو ص315 - 316) ويقال أيضاً حين يتحدث عن المرأة أو كل ما يتصل بها تنزيهاً للسامع عنها لأنها أقل شأناً من الرجل (مارتن ص111).
ويقال أيضاً في لهجة الجزائر: كنت غائب ولاكن عيالي حاشاك هي التي قبلتها منه أي كنت غائبا لكن امرأتي تنزيهاً لك هي التي قبلتها منه (شيرب ديال ص171).
حاشِيَة: تطريز حول النسيج بخيط بريم (بوشر).
وسدى النسيج (بوشر) وشريط من الحرير (بوشر، بربرية، همبرت ص21 بالجزائر، هلو، غرامس ص42) - شاطئ النهر شاطئ البحيرة، وشاطئ البحر (ألكالا).
ونقصان في جرم الحائط وسمكه (ألكالا).
وملحق في آخر الرسالة (بوشر).
أطراف المدينة، ما حول المدينة (معجم البلاذري).
ومن يسكن عادة مع شخص ما.
وبطانة الرئيس أو الأمير (بوشر) (دي يونج).
خبز الحاشية: كان افضل خبز في الأندلس وكان يخبز في قصر السلطان بغرناطة وكان يتخذ من أفضل أنواع الدقيق (شيكوري ص191).
والحاشية في الهند كان تطلق على الخدم انظر ابن بطوطة (3: 433).
ويقال عن الرجل: هو رقيق الحاشية أو الحواشي. وهذا تفسير لا يفسر بمعاني مختلفة كما توهم دي سلان (ترجمة ابن خلكان 2: 651، 3: 148) فهو عند المؤلفين بمعنى أنيس، لطيف، بشوش، دمث، كما يقول لين (ابن خلكان 1: 345، 664، 7: 104 طبعة وستنفيلد). غير أن تفسير لين له بما معناه ((أنيس مجامل لمعاشرية)) يتضمن فكرة أن الحاشية تعني في هذا التغبير المعنى المجازي لها وهو بطانة الرجل وخاصته. غير إنها تعني معناها الأصلي وهو الطرف والنهاية والحد، ويؤيد هذا قولهم: رقيق حاشِيَة الطبْع (عباد 2: 71). ورقيق حواشي اللسان أي لطيف في كلامه (عبد الواحد ص169). ورقة حواشي كلامه (حيان - بسام 1: 49 و) فــرقيق الحاشية تعني في الأصل من كان رقيق الأطراف لطيفها. ورقيق الحاشية عند العامة تعني اليوم: قليل المال (محيط المحيط).
ورقَّة الحاشية (المقدمة 2: 360) بمعنى عيش رقيق الحواشي (عند لين) أي رغيد وعيشة راضية، عيشة ناعمة، رفاهية.

حش

ى1 حَشِىَ, [aor. ـْ inf. n. حَشًى, He (a man walking quickly, and one speaking with sharpness, or hastiness, of temper, TA) breathed short, or unintermittedly; panted for breath; or was out of breath. (S, K, TA.) A2: See also 3.2 حشّى, (TA,) inf. n. تَحْشِيَةٌ, (KL, TA,) He made a حَاشِيَة to a garment, or piece of cloth. (KL.) b2: And [hence,] (assumed tropical:) He wrote a note or comment, or notes or comments, upon the margin, or margins, of a book: (KL, TA:) in this sense it is vulgar [or post-classical]. (TA.) A2: [Also, app., He, or it, caused one to breathe short or unintermittedly, to pant for breath, or to be out of breath: see مُحَشِّيَةُ الكِلَابِ, below.]3 حاشاهُ مِنْهُمْ, (IAmb, K, &c.,) inf. n. مُحَاشَاةٌ, (KL,) He set him aside as excluded from the description of them; [excluded him from them;] did not include him among them: (IAmb, TA:) from حَشًى meaning the “side” of a thing: (Az, TA;) he excepted him from them; as also ↓ تحشّاهُ. (Lh, K, TA.) You say, شَتَمْتُهُمْ وَ مَا حَاشَيْتُ مِنْهُمْ

أَحَدًا and ↓ ما تَحَشَّيْتُ, i. e. [I reviled them and] I did not say [of any one of them] حَاشَى لِفُلَانٍ

[Far is such a one from being included among those of whom I speak! or from any cause of reproach!]; or I did not except, of them, any one. (Lh, TA. [The same saying is repeated in the TA, in the supplement to this art. of the K, but with the substitution of حشيت for حاشيت; perhaps by a mistake of the copyist: or it may be inferred from a statement of Fr and IAmb, which will be found below, that one also says ما ↓ حَشَيْتُ.]) And En-Nábighah [Edh-Dhubyánee] says, (Mbr, S.) وَ لَا أَرَى فَاعِلًا فِى النَّاسِ يُشْبِهُهُ وَ مَا أُحَاشِى مِنَ الأَقْوَامِ مِنْ أَحَدِ [And I shall not see an actor among mankind resembling him; and I do not except, of the companies of men, any one]: which shows حَاشِى to be a verb perfectly inflected. (Mbr, S, Mughnee.) And hence the trad. of the Prophet, قَال أُسَامَةُ

أَحَبُّ النَّاسِ إِلَىَّ مَا حَاشَى فَاطِمَةَ, i. e. [He said, Usámeh is the most beloved of men to me:] he did not except Fátimeh: ما being here a negative; not, as Ibn-Málik imagines, supposing this clause to be of the words of the Prophet, the ما which, with a verb following it, conveys the meaning of an inf. n. (Mughnee.) b2: حَاشَى also denotes exception as a particle, or as a verb (S, Mughnee) having but one tense and no inf. n., (Mughnee,) according as it governs a gen. or an accus. case. (S.) You say, زَيْدٍ ↓ ضَرَبْتُهُمْ حَاشَى [I beat them, except Zeyd], using it as a particle; and ضربتهم حاشى زَيْدًا, using it as a verb. (S, I 'Ak * p. 169.) And sometimes one says, قَامَ القَوْمُ مَا حَاشَى زَيْدًا [The party stood, except Zeyd]; (Mughnee, I' Ak p. 169;) like مَا خَلَا; though Ibn-Málik [like Sb] disallows it: (I' Ak:) this being shown to be allowable by the saying of the poet, رَأَيْتُ النَّاسَ مَا حَاشَى قُرَيْشًا فَإِنَّا نَحْنُ أَفْضَلُهُمْ فَعَالَا [I have seen mankind, except Kureysh, that we are the most excellent of them in conduct]. (Mughnee, I' Ak p. 170.) The agent of حاشى [used as a verb having but one tense and no inf. n.] is a pronoun implied, relating to the inf. n. of the preceding verb, or to its act. part. n., or to a portion of what is meant by the [preceding] general noun: so that when one says, قَامَ القَوْمُ حَاشَى

زَيْدًا, the meaning is, [The party stood, but] their standing, or the stander of them, or a portion of them, was apart from Zeyd. (Mughnee.) [In the K, its use as a verb of this kind is not mentioned; but it is there said to govern the gen. case, like حَتَّى.] b3: It also denotes remoteness from imperfection or the like, or freedom therefrom; as in the phrase للّٰهِ ↓ حَاشَى [I ascribe unto God remoteness from every imperfection or the like, or freedom therefrom; generally implying wonder or admiration, so that it may be rendered, how far, or how free, is God from every imperfection!]: (Mughnee:) or this phrase means مَعَاذَ اللّٰهِ [I seek protection by God; or, as often used by late writers, and in the present day, God forbid!]; as also للّٰهِ ↓ حَاشَ; (S, K;) the former being the original expression: (S:) it occurs, read in both these ways, in the Kur xii. 31 and 51; where it implies wonder at the power of God as manifested in the creation of such a person as Joseph. (Ksh, Bd.) Mbr and IJ and the Koofees hold that it is a verb; and that, in the [latter] verse the meaning is, Joseph hath kept aloof from disobedience for the sake of God; but such an interpretation as this is not suitable in the case of [the former verse,] حَاشَ للّٰهِ مَا هٰذَا بَشَرًا: the truth is, that it is a noun, syn. with التَنْزِيه or البَرَآءَة, [accord. to different copies of the Mughnee, meaning تَنْزِيهًا or بَرَآءَةً,] as is shown by another reading, للّٰهِ ↓ حَاشًا, with tenween, like بَرَآءَةً للّٰهِ; and by the reading of Ibn-Mes'ood, اللّٰهِ ↓ حَاشَ, like مَعَاذَ اللّٰهِ: some assert that it is a verbal noun, meaning أَتَبَرَّأُ [I assert myself to be free, or clear, to God], or تَبَرَّأْتُ [I have asserted myself &c.]; but its being decl. in some dials. contradicts this. (Mughnee.) One says also, ↓ حَاشَاكَ and لَكَ ↓ حَاشَى [Far art thou from being included among those of whom I speak! or from any cause of reproach! or the like]; both meaning the same. (S, K.) And some of the Arabs say ↓ حَشَى, (Fr, IAmb, TA,) dropping the ا (IAmb, TA.) b4: Sb says, (S, Mughnee,) with most of the Basrees, (Mughnee,) that it is only a particle governing the gen. case, (S, Mughnee,) syn. with إِلَّا; (Mughnee;) because, if it were a verb, it would be allowable to make it a connective to مَا, like خَلَا; and this he asserts to be not allowable. (S.) Mbr says that it is sometimes a verb; as is shown by the verse of En-Nábighah cited above; and by the saying حَاشَى لِزَيْدٍ, because a particle cannot be made to precede immediately another particle; and because it suffers elision, as in the phrase حَاشَ لِزَيْدٍ, seeing that elision takes place in nouns and verbs only, exclusively of particles: (S, Mughnee *:) and IJ and the Koofees say the like: but Mbr also holds, in common with El-Jarmee and El-Mázinee and Zj and Akh and Az and Fr and Aboo-'Amr EshSheybánee, that it is often a particle governing the gen. case, and seldom a trans. verb having but one tense and no inf. n., because syn. with إِلَّا. (Mughnee.) A2: See also 5, in two places.5 تحشّى [He went aside, apart, or aloof, or he removed, withdrew, or retired to a distance,] is from الحَاشِيَةُ; like تَنَحَّى from النَّاحِيَةُ: (TA:) and [↓ تحاشى has a similar meaning:] you say, تَحَاشَيْتُ مِنْ كَذَا I kept aloof from, shunned, or removed myself far from, such a thing; from الحَشَا [or الحَشَى] meaning النَّاحِيَةُ. (Har p. 194.) b2: And تحشّى مِنْهُ; (IAar, K;) and مِنْهُ ↓ حاشى, (Har p. 294,) inf. n. مُحَاشَاةٌ; (KL;) He abstained, or refrained, (IAar, K, KL, Har,) from him, (IAar, K, Har,) or it, (IAar, KL,) through disdain and pride; or he disdained, or scorned, or was ashamed of, him, or it. (IAar, K, Har.) b3: And لَا يَتَحَشَّى, (El-Báhilee, TA,) and لا ↓ يُحَاشِى, (Har p. 294,) He will not care, mind, heed, or regard. (El-Báhilee, Har, TA.) A2: See also 3, in two places, first and second sentences.6 تَحَاْشَىَ see 5.

حَشَى, for حَاشَى: see 3.

حَشًى, [in some copies of the S written with a final ا (see حَشًا in art. حشو,)] The contents of the ribs; or what the ribs enclose: (S:) or the contents of the belly, below the حِجَاب [or diaphragm], consisting of the liver and the spleen and the كَرِش [or stomach, properly that of a ruminant, but also applied to that of a man,] and what succeeds to this: or the portion between the shortest rib, which is in the extremity of the side, and the hip, or haunch: or the exterior of the belly: (K: [in the CK, او ظاهِرِ البَطْنِ is erroneously put for او ظاهِرُ البَطْنِ:]) and, accord. to the copies of the K, the حِضْن: [in the CK, والحِضْنِ:] but correctly, the خَضْر [or waist]: (TA:) the dual is حَشَيَانِ, (Az, TA,) and the dual of حَشًا is حَشَوَانِ: (TA in art. حشو:) and the pl. [of both these sings.] is أَحْشَآءٌ [generally meaning the bowels, or intestines]. (S, TA.) [It is often used as meaning The belly: and the waist.] You say رَجُلٌ خَمِيصُ الحَشَى A man lank in the belly. (S and K in art. خمص.) And هُوَ لَطِيفُ الحَشَى He is slender in the waist: and of a woman, هِىَ ضَامِرَةُ الحَشَى: and of women, هُنَّ ضَوَامِرُ الأَحْشَآءِ. (TA.) b2: A side, quarter, region, or tract: (S, K:) a vicinage, or neighbourhood: shelter, or protection. (Z, K, * TA.) You say, أَنَا فِى حَشَاهُ I am in his quarter, vicinage, or protection: (Z, K:) [see also حَشًا, in art. حشو:] and ↓ هٰؤُلَآءِ حَاشِيَتَهُ These are in his quarter, or vicinage, and shadow, or protection. (TA.) A2: Also inf. n. of حَشِىَ [q. v.]. (S, * K.) حَشٍ A man having a complaint of his حَشًى

[q. v.]. (Az, TA.) b2: Also, and ↓ حَشْيَانُ, Breathing short, or unintermittedly; panting for breath; or out of breath; (S, K, TA;) applied to a man; S;) in walking quickly, and in speaking with sharpness, or hastiness, of temper: (TA:) fem. [of the former] حَشِيَةٌ and [of the latter] حَشْيَا, (K,) of the measure فَعْلَى. (TA.) حَشْيَانُ: see what next precedes.

حَاشَ للّٰهِ and حَاشًا للّٰهِ and حَاشَ اللّٰهِ: see 3.

حَاشَى as a particle, and as a noun; as in حَاشَى

زَيْدٍ and للّٰهِ, and حَاشَاكَ and حَاشَى لَكَ: see 3, in four places.

حَاشِيَةٌ [The selvage, or selvedge, i. e.] the side, (Mgh, Msb, TA,) or each of the two sides that have no unwoven extremity, (M, TA,) or each of the two long sides that have at their two ends the unwoven threads, (T, TA,) of a garment, or piece of cloth: (S, T, M, Mgh, Msb, K:) and in like manner, of other things; (K, TA;) as, for instance, (assumed tropical:) the side of a tract of herbage, and of the mirage; and (assumed tropical:) the extremity of the مَقَام [app. meaning مَقَام إِبْرٰهِيم in the Temple of Mekkeh]: (TA:) pl. حَوَاشٍ. (S, Mgh, Msb.) b2: (assumed tropical:) The margin of a book or writing. (TA.) b3: (tropical:) A writing, or writings, upon the margin [or margins] of a book: (TA:) [i. e. a marginal note, or marginal notes; an annotation, or a comment, scholium, or gloss: and hence, a series of annotations, comments, scholia, or glosses; a commentary on particular words and passages of a book; distinguished from a شَرْح, which is an exposition, explanation, or interpretation, in the form of a running commentary, comprising the entire text of the work which it expounds.] b4: (assumed tropical:) An indefinite portion of property, or of cattle: (Msb:) [or a portion from the side; not selected: for, accord. to some,] the saying, خُذْ مِنْ حَوَاشِى

أَمْوَالِهِمْ means (assumed tropical:) Take thou from the sides of their collections of cattle, [for the poor-rate,] without choosing [the best]: this meaning being from حَاشِيَة as used in relation to a garment, or piece of cloth, meaning the "side." (Mgh. [But see another explanation of this saying voce حَشْوٌ.]) b5: حَاشِيَةٌ النَّسَبِ (assumed tropical:) The collateral relation or relations; such as the paternal uncle, and his son: as though from حاشية as meaning the “ side. ” of a garment, or piece of cloth. (Msb.) b6: حَاشِيَةُ رَجُلٍ (assumed tropical:) A man's family and dependents, (K, TA,) who are under his protection. (TA.) b7: See also حَاشِيَةٌ and its dual and pl. voce حَشْوٌ, in six places. b8: And see حَشًى (in the present art.), last sentence but one. b9: رَجُلٌ رَقِيقٌ الحَوَاشِى (assumed tropical:) A man gentle, gracious, or courteous, to his associates. (TA.) b10: عَيْشٌ رَقِيقُ الحَوَاشِى (assumed tropical:) A plentiful, easy, life. (S, TA.) b11: جَمْعٌ كَثِيفُ الحَوَاشِى (assumed tropical:) A congregated body crowding close together, side against side. (Har p. 294.) مُحَشِّيَةُ الكِلَابِ [She that causes the dogs to pant for breath;] applied to the hare; meaning that the dogs run after her until they are out of breath. (ISk, S. [In one copy of the S, erroneously, مَحْشِيَّة.])

نعم

نَعَمَ(n. ac.
نَعْمَة
مَنْعَم)
a. Lived in ease, affluence.
b. Was pleasant (life).
c. Suited, agreed with.
d. see IV (g)
نَعِمَ(n. ac. نَعَم)
a. Was green & tender (branch).
b. see supra
(a) (b), (c).
e. [Bi], Affirmed.
نَعُمَ(n. ac. نُعُوْمَة)
a. Was soft, tender.

نَعَّمَa. Procured a comfortable life for; prospered.
b. Said yes to, answered in the affirmative.
c. [ coll. ], Rendered soft;
pulverized.
نَاْعَمَa. see I (a)
& II (a).
c. Made firm (cord).
أَنْعَمَ
a. [acc.
or
La]
see II (a)b. Was pleasant.
c. Rendered pleasant.
d. [acc. & 'Ala
or
Bi], Granted to; favoured with.
e. [acc. & Fī], Fixed upon (look).
f. [Fī], Was diligent over.
g. Came bare-foot to.
h. see II (b)
تَنَعَّمَa. see I (a) (b), (c) & IV (
f ).
e. Went bare-foot.
f. Drove.

تَنَاْعَمَa. see I (a)
نَعْمَةa. Well-being; prosperousness; affluence, wealth
fortune.
b. Pleasure, enjoyment.

نِعْمَة
(pl.
نِعَم أَنْعُم
&
a. نِعَمَات ), Favour, benefit
kindness; grace.
b. see 1t (a) (b).
d. [ coll. ], Privilege.

نُعْم
(pl.
أَنْعُم)
a. Prosperity, ease, happiness; enjoyment.

نُعْمَىa. see 1t & 2t
(a).
نَعَم
(pl.
أَنْعَاْم أَنَاْعِيْمُ)
a. Cattle; sheep; camels.

نَاْعِمa. Soft; supple; tender, delicate.
b. Easy, comfortable, luxurious (life).
c. Well-off, wealthy.
d. [ coll. ], Thin, fine;
pulverized.
نَاْعِمَة
(pl.
نَوَاْعِمُ)
a. Garden.

نَعَاْمa. Ostrich.
b. Desert.
c. see 22t (c) (d).
نَعَاْمَة
(pl.
نَعَاْئِمُ
& reg. )
a. see 22 (a) (b).
c. Projecting stone or beam of a well.
d. Sign, road-sign.
e. Road.
f. Joy.
g. Forehead.
h. Crowd.
i. Honour.
j. Darkness; ignorance.

نُعَاْمَى
(pl.
نَعَاْئِمُ)
a. South wind.

نَعِيْم
(pl.
نُعَمَآءُ)
a. Ease; affluence.
b. Pleasant abode: Paradise.
c. Bounty, goodness.
d. see 2t (a)نُعْم
&
نَاْعِم
(c).
نَعِيْمَةa. Delight.

نُعُوْمَةa. Softness.
b. Pleasantness.

نُعْمَاْنa. Blood.
b. Surname of certain Arab kings.

نَعْمَآءُa. see 2t (a)
مِنْعَاْمa. Generous, beneficent.

نَعَاْئِمُ
a. [art.], Name of certain stars.
N. P.
نَعَّمَa. see 21 (c)b. Kind, gentle (speech).
N. Ag.
نَاْعَمَa. see 21 (a)
N. P.
نَاْعَمَa. see 21 (c)
& N. P.
نَعَّمَ
(b).
N. Ag.
أَنْعَمَa. Beneficent; bountiful; benefactor.

N. Ac.
أَنْعَمَ
(pl.
إِنْعَامَات)
a. Beneficence: grace; bounty.

N. Ag.
تَنَعَّمَa. see 21 (c)
N. Ac.
تَنَعَّمَa. Well-being; comfort; satisfaction; joy.

N. Ag.
تَنَاْعَمَa. see 21 (a)
نَعَمْ
a. Yes; certainly; so it is; just so; exactly.

نِعْمَ نَِعِمَّا نِعْمَت
a. Bravo! Well done!

إِنْعَامَة
a. Favour, grace.

تَنْعِيْمَة
a. A thorny tree.

مُنْعُم
a. Broom, brush.

نَُعْم عَيْنٍ
نَُغَام عَيْنٍ
نَعِيْم عَيْنٍ
a. For the sake of.

نَعِيْم البَالِ
a. Easy-going, goodnatured.

وَاسِع النَّعْمَة
a. Affluent, opulent.

شَقَائِق النُّعْمَان
a. Anemone.

نَعَام الصَّادِر
نَعَام الوَارِد
a. Names of certain stars.

أَنْعَمَ اللّٰهُ بِكَ
عَيْنًا
or
نَعَمَ
نَعِمَك اللّٰهُ عَيْنًا
a. May God favour thee!

أَنْعَمَ اللّٰهُ صَبَاحَكَ
a. I wish you a good morning.

نعم
النِّعْمَةُ: الحالةُ الحسنةُ، وبِنَاء النِّعْمَة بِناء الحالةِ التي يكون عليها الإنسان كالجِلْسَة والرِّكْبَة، والنَّعْمَةُ: التَّنَعُّمُ، وبِنَاؤُها بِنَاءُ المَرَّة من الفِعْلِ كالضَّرْبَة والشَّتْمَة، والنِّعْمَةُ للجِنْسِ تقال للقليلِ والكثيرِ. قال تعالى: وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوها [النحل/ 18] ، اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ
[البقرة/ 40] ، وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي [المائدة/ 3] ، فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ
[آل عمران/ 174] إلى غير ذلك من الآيات. والإِنْعَامُ: إيصالُ الإحسانِ إلى الغَيْرِ، ولا يقال إلّا إذا كان المُوصَلُ إليه من جِنْسِ النَّاطِقِينَ، فإنه لا يقال أَنْعَمَ فلانٌ على فَرَسِهِ. قال تعالى: أَنْعَمْتَ عَلَيْهِمْ [الفاتحة/ 7] ، وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ
[الأحزاب/ 37] والنَّعْمَاءُ بإِزَاءِ الضَّرَّاءِ. قال تعالى: وَلَئِنْ أَذَقْناهُ نَعْماءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ
[هود/ 10] والنُّعْمَى نقيضُ البُؤْسَى، قال: إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنا عَلَيْهِ
[الزخرف/ 59] والنَّعِيمُ: النِّعْمَةُ الكثيرةُ، قال:
فِي جَنَّاتِ النَّعِيمِ
[يونس/ 9] ، وقال:
جَنَّاتِ النَّعِيمِ [لقمان/ 8] وَتَنَعَّمَ: تَنَاوَلَ ما فيه النِّعْمَةُ وطِيبُ العَيْشِ، يقال: نَعَّمَهُ تَنْعِيماً فَتَنَعَّمَ. أي: جَعَلَهُ في نِعْمَةٍ. أي: لِينِ عَيْشٍ وخَصْبٍ، قال: فَأَكْرَمَهُ وَنَعَّمَهُ
[الفجر/ 15] وطعامٌ نَاعِمٌ، وجارية نَاعِمَةٌ. [والنَّعَمُ مختصٌّ بالإبل] ، وجمْعُه: أَنْعَامٌ، [وتسميتُهُ بذلك لكون الإبل عندهم أَعْظَمَ نِعْمةٍ، لكِنِ الأَنْعَامُ تقال للإبل والبقر والغنم، ولا يقال لها أَنْعَامٌ حتى يكون في جملتها الإبل] . قال: وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعامِ ما تَرْكَبُونَ
[الزخرف/ 12] ، وَمِنَ الْأَنْعامِ حَمُولَةً وَفَرْشاً [الأنعام/ 142] ، وقوله: فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعامُ [يونس/ 24] فَالْأَنْعَامُ هاهنا عامٌّ في الإبل وغيرها. والنُّعَامَى: الرِّيحُ الجَنُوبُ النَّاعِمَةُ الهبُوبِ، والنَّعَامَةُ: سُمِّيَتْ تشبيهاٍ بِالنَّعَمِ في الخِلْقة، والنَّعَامَةُ: المَظَلَّةُ في الجَبَلِ، وعلى رأس البئر تشبيهاً بالنَّعَامَةِ في الهَيْئَة مِنَ البُعْدِ، والنَّعَائِمُ: من مَنَازِلِ القَمَرِ تشبيهاً بِالنَّعَامَةِ وقول الشاعر:
وابْنُ النَّعَامَةِ عِنْدَ ذَلِكَ مَرْكَبِي
فقد قيل: أراد رِجْلَهُ، وجعلها ابنَ النَّعَامَةِ تشبيهاً بها في السُّرْعَة. وقيل: النَّعَامَةُ بَاطِنُ القَدَمِ، وما أرَى قال ذلك من قال إلّا من قولهم:
ابْنُ النَّعَامَةِ. وقولهم تَنَعَّمَ فُلَانٌ: إذا مَشَى مشياً خَفِيفاً فَمِنَ النِّعْمَةِ.
و «نِعْمَ» كلمةٌ تُسْتَعْمَلُ في المَدْحِ بإِزَاءِ بِئْسَ في الذَّمّ، قال تعالى: نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ [ص/ 44] ، فَنِعْمَ أَجْرُ الْعامِلِينَ
[الزمر/ 74] ، نِعْمَ الْمَوْلى وَنِعْمَ النَّصِيرُ [الأنفال/ 40] ، وَالْأَرْضَ فَرَشْناها فَنِعْمَ الْماهِدُونَ [الذاريات/ 48] ، إِنْ تُبْدُوا الصَّدَقاتِ فَنِعِمَّا هِيَ
[البقرة/ 271] وتقول: إن فَعَلْتَ كَذَا فَبِهَا وَنِعْمَتْ. أي: نِعْمَتِ الخَصْلَةُ هِيَ، وغَسَّلْتُهُ غَسْلًا نِعمَّا، يقال: فَعَلَ كذا وأَنْعَمَ. أي: زَادَ، وأصله من الإِنْعَامِ، ونَعَّمَ اللَّهُ بِكَ عَيْناً.
و «نَعَمْ» كلمةٌ للإيجابِ من لفظ النِّعْمَة، تقول: نَعَمْ ونُعْمَةُ عَيْنٍ ونُعْمَى عَيْنٍ ونُعَامُ عَيْنٍ، ويصحُّ أن يكون من لفظ أَنْعَمَ منه، أي: أَلْيَنَ وأَسْهَلَ.

نعم: نعم ب: استمتع ب (عباد 1: 98، 11، 39، 10).
نعم: لطف، حلى (الماء)، جعله (الشيء) ناعم الملمس (بوشر): adoucir.
نعم: رقق (بوشر): subtiliser.
نعم: سحق الشيء وجعله قطعا صغيرة (بوشر).
نعم النظر أو في النظر: أو في النظر: أحد النظر إلى، حدج بطرفه، حدق فيه، حملق regarder fixement ( باين سميث 1183 - 5).
انعم: ضمن أو أمن دخلا (الكالا- renta colar) .
انعم: قال نعم (أبو الوليد 780: 29).
انعم له: في (محيط المحيط): (قال له نعم فسر بذلك) (الكامل 549: 12)، وفي (فوك) concedere له وبه وفيه.
أنعم السؤال له: سمح له، بلطف، أن يتقدم بأسئلته (معجم أبي الفداء).
انعم: وعد (الكالا): promettre بالفرنسية التي تقابل prometer اللاتينية.
انعم: في (محيط المحيط): (ويقال دققت الدواء وأنعمت أي بالغت وزدت فيه والشيء جعلته ناعما).
أنعم النظر: حقق النظر وبالغ فيه (معجم الجغرافيا).
أنعم بك: تعبير اصطلاحي لم افهم، بدقة، معناه (ألف ليلة 3: 444): ثم أعطاه دينارا وإذا بالسقاء نظر إليه واستقل به وقال له أنعم بك أنعم بك يا غلام صغار قوم كبار قوم آخرين وفي رواية (برسلاو): يا نعم يا نعم.
تنعم: ترفه، تمتع، شعر بالرضا أو خامرته مشاعر الرضا (ابن جبير 87 في حديثه عن تقبيل الحجر الأسود): وللحجر عند تقبيله لدونة ورطوبة يتنعم بها الفم.
نعم والجمع أنعام: بركات، أفضال السماء أو معروفها (الجمع والمفرد له المعنى نفسه) (بوشر).
نعم: كيف؟ إن هذه الكلمة تستعمل للاستعادة حين ترد، في الكلام، كلمة غير مفهومة فيعلق عليها السامع قائلا: (العفو، ماذا قلت) (بوشر). ونعم: أي لا شك أن الأمر كذلك (هوجفلايت 49: 3).
يا نعم يا نعم: (انظر أنعم).
نعمة: فضل السماء، معروف السماء، فضل الله (الكالا: =رحمة).
نعمة: سخاء، كرم (الكالا، النويري مصر 193): كانت له نعمة عظيمة.
نعمة: تقال للتأكيد، في حديث مع أحد الأمراء على سبيل المثال؛ وحق نعمتك (أقسم بحق فضلك على) (ألف ليلة 1: 95).
نعمة: كل ما يتلقاه المرء بفضل من الله ففي (محيط المحيط): ( ... ما أنعم به عليك من رزق ومال وغيره). من هنا جاء ذكر الأموال (النويري أسبانيا 442): سلب نعمته أي سلبه ماله وواسع النعمة هو الغني (محيط المحيط) وأرباب النعم الأغنياء (كوسج كرست 82): وأخرجوا لزوجته الحلل الفاخرة والنعم الظاهرة.
النعم: المباهج السماوية، أفراح الفردوس (معجم بدرون، أبحاث 1 الملحق 111 L. 12) .
نعم: رقة، نعومة (دي ساسي كرست 1: 252): وذكر إنها ورقة التوت فيها لين ونعمة؛ إلا أن هذا النص الذي نقتبسه هنا مليء بالأخطاء إذ ينبغي أن تحل كلمة نعومة في موضع نعمة.
نعمة: بقوة، بشدة، بكثرة fortement, bien وباللاتينية: ( valde - فوك).
نعمة: المعجم اللاتيني ذكر الكلمة ضمن مادة غريبة: bono appetius، نعمة المودة فلو أنها كانت boni appetius لكان النص العربي مودة النعمة.
نعمة: حصاد، ريع، كسب (شيرب ديال 180).
نعمة: خبز (دوماس 271).
نعمى: سعادة (عباد 1: 388).
نعمان: خشخاش، خشخاش منثور (نبات عشبي سنوي من الفصيلة الخشخاشية له زهر أحمر) coguelicot, parot وباللاتينية papaver وعند المستعيني: ماميثا: شبيه بورق الخشخاش أو النعمان. وفي مادة خشخاش لبيض يعادل النعمان الكبير.
نعمان: هو نبات النعمان عند (فورسكال) (بركهارت سوريا 571) ونعمانية حسبما ورد عند (فريتاج) اعتمادا على (فورسكال).
نعماني: (جمال من سلالة طيبة يطلق عليها هذا الاسم للدلالة على المكان الذي تتوالد منه) (بيرتون 16) إلا أنني أعتقد أن هذه الكلمة يجب أن تنطق نعماني بضم النون وليس بالفتح لأنني اعتقد أن هذا الاصطلاح يتعلق بعصافير النعمان.
نعماني: من المواليات، ما كان من سبعة مصاريع (انظر سباعي).
شقيق نعماني: هو نبات الشقار (شقائق النعمان) (بوشر).
نعما: جيدا، بقوة (زيتشر 1: 158، ابن العوام 1: 130 و14: 131، 5، 14 و143: 8 ... الخ) وكذلك قولنا دققته دقا نعما أي نعم ما دققته (لم يحسن فريتاج نطق الكلمة).
نعيم. نعيما: نعما! (كلمة مجاملة تقال لمن يخرج من الحمام أو يشذب لحيته أو يستيقظ من نومه) (بوشر).
نعيم: راحة، استراحة، هدوء (الكالا holgura) . نعيم: رفاهية، سعادة، رخاء دائم (بوشر، عباد 1: 385).
نعيم: الفردوس، الإقامة السعيدة (همبرت 149). وكذلك جنة النعيم (ويجرز 47: 2 والملاحظات المذكورة في ص 164).
نعيم البال: هادئ (الحماسة 732).
نعومة: رقة، طراوة؛ بنعومة: برقة مزاج (بوشر).
نعومة: لين. (نعومة الملمس) (بوشر).
نعومة: أملس، صقيل (ألف ليلة 3: 20 برسل 3: 271).
نعومية: رقة، لطافة (بوشر).
ناعم: رقيق، لذيذ الطعم، مرهف أو رقيق الشعور أو الملمس، لطيف (زيتشر).
ناعما: جيدا، بقوة (الجريدة الآسيوية 1850: 1: 228).
ناعم ناعم: دقيق، مقطع قطعا صغيرة (بوشر).
سكر ناعم: سكر مدقوق (بوشر) وكذلك بن ناعم وتراب ناعم أي محكم الدق (محيط المحيط).
اخذ في الناعم: اطاع، تراجع خوفا doux eiler ( بوشر).
ناعمة: نبات القويسة (انظر بوشر، والمستعيني في اشفاقس) (ابن البيطار 1: 77 b و2: 79).
تنعم: رخاوة، طراوة، حياة البطالة والشهوات (الثعالبي لطائف 30: 3) وكان فيه تخنيث متأنيث وتنعم شديد.
منعم البدن: رقيق، رهيف (فوك).

نعم

1 نَعِمَ عَيْشُهُ His life was, or became, plentiful and easy: (Msb:) was, or became, good, or pleasant. (Mgh.) See عَوْفٌ. b2: نَعِمَ, aor. نَعُمَ

, is like فَضِلَ, aor. نَعُمَ

, and حَضِرَ, aor نَعُمَ

. See the latter. b3: اِنْعِمْ ضَبَاحًا, and عِمْ صَباحًا: see تَرِبَ and صَبَاحٌ. b4: نَعُمَ, inf. n. نُعُومَةٌ; (S, Msb;) and نَعِمَ; (S;) It was, or became, soft, or tender, (S, Msb,) to the feet. (Msb.) 2 نَعَّمَهُ , (S, Msb, K,) and ↓ نَاعَمَهُ, (S, K,) He (God, S, Msb,) made him to enjoy, or lead, a plentiful, and a pleasant or an easy, and a soft, or delicate, state, or life; a state, or life, of ease and plenty. (S, Msb, K.) b2: نَعَّمَهُ He nourished well him, or it; pampered him.3 نَاْعَمَ see 2.4 أَنْعَمَ عَلَيْهِ بِشَىْءِ He conferred, or bestowed, upon him a thing as a favour. See أَحْسَنَ. b2: أَنْعَمَ عَجْنَهُ He kneaded it well, thoroughly, or soundly. (TA, voce رَيْعٌ.) b3: أَنْعَمَ الدَّقَّ He bruised or powdered finely: see دَقَّقَ. b4: أَنْعَمَ طَبْخَهُ He cooked it well; syn. أَجَادَ طَبْخَهُ. (IbrD.) The verb is often used in this sense. b5: أَنْعَمَ اللّٰهُ بِكَ عَيْنًا: see أَبْغَضَ.5 تَنَعَّمَ he enjoyed, or led, an easy, a pleasant, a soft, or a delicate, life, with ampleness of the means of subsistence; a life of ease and plenty. (K.) b2: تَنَعَّمَ It (a tree) became flourishing and fresh, (TK, art. روى, &c.,) luxuriant, succulent, sappy, soft, tender, and supple. See رَوِىَ. b3: تَنَعَّمَ i. q. تَمَتَّعَ. (Msb. *) نُعْمٌ contr. of بُؤْسٌ, (S,) [like ↓ نَعْمَآءُ and ↓ نُعْمَى and ↓ نَعْمَةٌ and ↓ نَعِيمٌ:] pl. أَنْعُمٌ. (S.) See نِعْمَةٌ.

نَعَمْ Even so; yes; yea. (Msb, &c.) See أَجَلْ and بَجَلْ.

نَعَمٌ Pasturing مَال [or cattle]; mostly applied to camels, and neat, and sheep and goats: or applied to all these, and to camels when alone, but neat and sheep or goats when alone are not thus termed; (Msb;) therefore, cattle, consisting of camels or neat or sheep or goats, or all these, or camels alone.

نِعْمَ الرَّجُلُ زَيْدٌ Excellent, or most excellent, or excellent above all, is the man, Zeyd; or [very or] superlatively good, &c. (Msb.) b2: See بئْسَ.

نَعْمَةٌ subst. of تَنَعُّمٌ (Msb, K) in the sense of تَرَفُّةٌ subst. of تَمَتُّعْ (Msb:) or i. q. b2: تَنَعُّمٌ: (S: in F's smaller copy, تَنَعِيمٌ, an evident mistake:) i. e. plentifulness, and pleasantness or easiness, and softness or delicacy, of life: ease and plenty. b3: نَعْمَةٌ A living in [or rather enjoyment of a life of] softness, daintiness, or delicacy, and ease, comfort, or affluence: (KL:) i. q. ↓ نَعِيمٌ; (Msb;) and مُتْعَةٌ: (Jel in xliv. 26:) it is from التَّنَعُّمُ; and ↓ نِعْمَةٌ is from الإِنْعَامُ. (Ksh, cited in Kull, p. 364.) See نِعْمَةٌ: and see تُرْفَةٌ. b4: نَعْمَةُ الشَّباَبِ [The flourishing freshness, softness, tenderness, or blooming loveliness or graces, of youth. See عَبْعَبٌ.] b5: نَعْمَةٌ Softness; tenderness; bloom; or flourishing freshness (IbrD;) of a branch; and of youth, or youthfulness. (M, art. ملد; &c.) نِعْمَةٌ and ↓ نُعْمَى and ↓ نَعْمَآءُ A benefit; benefaction; favour; boon; or good: (S, Msb:) a blessing; [bounty; gratuity;] or what God bestows upon one: and so ↓ نَعِيمٌ: (S:) [grace of God:] and ↓ نَعِيمٌ and ↓ نَعْمَةٌ, with fet-h, [and ↓ نُعْمَى and ↓ نَعْمَآءُ and ↓ نُعْمٌ, ease and plenty,] enjoyment; (Msb;) [welfare; well being; weal:] ↓ نُعْمَى and ↓ نَعْمَآءُ are the contr. of بُؤْسَى and بَأْسَآءُ: (TA, art. بأس:) بَعْدَ ضَرَّآءَ ↓ نَعْمَآءُ, in the Kur [xi. 13,] is like health after sickness; and richness, or competence, after want. (Bd.) b2: نِعْمَةٌ A blessing; (S;) a cause of happiness. (K.) A favour: a benefit; and the like. (S.) b3: نِعْمَةٌ Wealth, or property. (K.) The first explanations given to it above are assigned in the K, not to this word, but to ↓ نَعِيمٌ and ↓ نُعْمَى. b4: نِعْمَةٌ with the article seems generally to signify Wealth: and without the article, A benefit, benefaction, favour, boon, or blessing.

نُعْمَةٌ The act of rejoicing by a thing: and the state of rejoicing in a thing. (KL.) نُعْمَى contr. of بُؤْسَى; (S, TA in art. بأس;) and نَعْمَآءُ contr. of بَأَسَآءُ. (TA in that art.) b2: See نِعْمَةٌ.

نَعْمَآءُ : see نِعْمَةٌ.

نَعِيمٌ Enjoyment; [delight; pleasure;] as also ↓ نَعْمَةٌ, q. v.: (Msb:) plenty and ease. (K.) See نِعْمَةٌ.

نَعَامَةٌ The blackness of night. (S in art. سقط.) see an ex. voce سقْطٌ. b2: نَعَامَةٌ The ostrich: it sometimes denotes the female. See مَخْزُومٌ and جَراَدٌ. b3: شاَلَتْ نَعَامَتُهُمْ: see طَائِرٌ, زَأْلٌ, شَالَ, and a verse voce إِمَّا. b4: اِبْنُ النَّعَامَةِ The shank-bone: and a certain vein in the leg: and the middle, or beaten track, of the road: and the brisk, lively, or sprightly, horse: and the drawer of water (السَّانِى) who is at the head of the well. (T in art. بنى.) b5: نَعَامَةٌ and نَعَامَتَانِ of a well see زُرْنُوقٌ. b6: النَّعَائِمُ Nine stars [of Sagittarius], behind الشَّوْلَةُ, four in the Milky Way, [b, g, d, and ε,] called النعائمُ الوَارِدَةُ, as though drinking; and four without the Milky Way β, γ, δ, ε,, [c, s, t, and f,] called النعائمُ الصَّادِرَةُ, as though returning from drinking; and the ninth, λ,] [not mentioned by some,] high between them: each of the two fours forming the corners of a quadrilateral figure. The twentieth Mansion of the Moon. (El-Kazweenee.) عَيْشٌ نَاعِمٌ [A plentiful and easy life. See نَعِمَ عَيْشُهُ.] A pleasant life. (Mgh.) [A soft, or delicate, life.] b2: نَاعِمٌ Soft, or tender: applied to a plant or tree: (Mgh:) [smooth; sleek. And i. q. مُتَنِّعَمٌ.]

مُنَعَّلٌ , applied to a horse, white on the forelegs: see أَقْفَزُ.

أَنَاعِيمُ , pl. pl. of نَعَمٌ: see a verse cited voce دَانَى.

(ن ع م) : (النِّعْمَةُ) وَاحِدَةُ النِّعَمِ (وَالنَّعْمَةُ) بِالْفَتْحِ التَّنَعُّمُ يُقَالُ كَمْ ذِي نِعْمَةٍ لَا نَعْمَةَ لَهُ أَيْ كَمْ ذِي مَالٍ لَا تَنَعُّمَ لَهُ وَيُقَالُ نَعِمَ عَيْشُهُ إذَا طَابَ وَفُلَانٌ يَنْعَمُ نِعْمَةً أَيْ يَتَنَعَّمُ مِنْ بَابِ لَبِسَ (وَقَوْلُهُمْ) نَعِمْتَ بِهَذَا عَيْنًا أَيْ سُرِرْتَ بِهِ وَفَرِحْتَ وَانْتِصَابُ عَيْنًا عَلَى التَّمْيِيزِ مِنْ ضَمِيرِ الْفَاعِلِ وَلَمَّا كَثُرَ اسْتِعْمَالُهُ فِي هَذَا الْمَعْنَى صَارَ مَثَلًا فِي الرِّضَا حَتَّى قِيلَ (نَعِمَ) اللَّهُ بِكَ عَيْنًا كَمَا قِيلَ يَدُ اللَّهِ بُسْطَانِ لَمَّا صَارَتْ بَسْطَةُ الْيَدِ عِبَارَةً عَنْ الْجُودِ لَا أَنَّ لِلَّهِ يَدًا وَعَيْنًا تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوًّا كَبِيرًا (وَأَمَّا) قَوْلُ مُطَرِّفٍ لَا تَقُلْ نَعِمَ اللَّهُ بِكَ عَيْنًا فَإِنَّ اللَّهَ تَعَالَى لَا يَنْعَمُ بِأَحَدٍ عَيْنًا وَلَكِنْ قُلْ أَنْعَمَ اللَّهُ بِكَ عَيْنًا فَإِنْكَارٌ لِلظَّاهِرِ وَاسْتِشْبَاعٌ لَهُ عَلَى أَنَّكَ إنْ جَعَلْتَ الْبَاءَ لِلتَّعَدِّي وَنَصَبْتَ عَيْنًا عَلَى التَّمْيِيزِ مِنْ الْكَافِ الَّذِي هُوَ ضَمِيرُ الْمَفْعُولِ صَحَّ وَخَرَجَ عَنْ أَنْ تَكُونَ الْعَيْنُ لِلَّهِ تَعَالَى وَصَارَ كَأَنَّك قُلْتَ نَعَّمَكَ اللَّهُ عَيْنًا أَيْ نَعَّمَ اللَّهُ عَيْنَكَ وَأَقَرَّهَا وَأَمَّا (أَنْعَمَ اللَّهُ) بِكَ عَيْنًا فَإِمَّا أَنْ يَكُونَ أَنْعَمَ بِمَعْنَى نَعَّمَ فَتَكُونُ الْبَاءُ مَزِيدَةً أَوْ يَكُونَ بِمَعْنَى دَخَلَ فِي النَّعِيمِ فَتَكُونُ صِلَةً مِثْلُهَا فِي سُرَّ بِهِ وَفَرِحَ وَانْتِصَابُ الْعَيْنِ عَلَى التَّمْيِيزِ مِنْ الْمَفْعُولِ فِي كِلَا الْوَجْهَيْنِ وَقَالَ صَاحِبُ التَّكْمِلَةِ إنَّمَا أَنْكَرَ مُطَرِّفٌ لِأَنَّهُ لَا يُجَوِّزُ نَعِمَ بِمَعْنَى أَنْعَمَ وَهُمَا لُغَتَانِ كَمَا يُقَالُ نَكِرْتُهُ وَأَنْكَرْتُهُ وَزَكِنْتُهُ وَأَزْكَنْتُهُ أَيْ عَلِمْتُهُ وَأَلِفْتُ الْمَكَانَ وَآلَفْتُهُ قَالَ رَوَى ذَلِكَ كُلَّهُ أَبُو عُبَيْدٍ وَيَشْهَدُ لَهُ مَا فِي تَهْذِيبِ الْأَزْهَرِيِّ قَالَ اللِّحْيَانِيُّ نَعَّمَكَ اللَّهُ عَيْنًا وَنَعِمَ اللَّهُ بِكَ عَيْنًا وَأَنْعَمَ اللَّهُ بِكَ عَيْنًا وَعَنْ الْفَرَّاءِ قَالُوا نَزَلُوا مَنْزِلًا يَنْعَمُهُمْ وَيُنْعِمهُمْ ثَلَاثُ لُغَاتٍ وَبِنَعِيمِهِمْ أَرْبَعُ لُغَاتٍ بِفَتْحِ الْعَيْنِ وَضَمِّهَا وَكَسْرِهَا وَعَنْ الْكِسَائِيّ كَذَلِكَ وَالتَّنْعِيمُ مَصْدَرُ نَعَّمَهُ إذَا أَتْرَفَهُ وَبِهِ سُمِّيَ (التَّنْعِيمُ) وَهُوَ مَوْضِعٌ قَرِيبٌ مِنْ مَكَّةَ عِنْدَ مَسْجِدِ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - وَالتَّرْكِيبُ دَالٌّ عَلَى اللِّينِ وَالطِّيبِ وَمِنْهُ نَبْتٌ وَشَعْرٌ (نَاعِمٌ) أَيْ لَيِّنٌ وَعَيْشٌ نَاعِمٌ طَيِّبٌ وَبِهِ سُمِّيَ (نَاعِمٌ) أَحَدُ حُصُونِ خَيْبَرَ (وَالنَّعَامَةُ) مِنْهُ لِلِينِ رِيشِهَا وَمِنْ ذَلِكَ الْأَنْعَامُ لِلْأَزْوَاجِ الثَّمَانِيَةِ إمَّا لِلِينِ خُلُقِهَا بِخِلَافِ الْوَحْشِ وَإِمَّا لِأَنَّ أَكْثَرَ نَعَمِ الْعَرَبِ مِنْهَا وَهُوَ اسْمٌ مُفْرَدُ اللَّفْظِ وَإِنْ كَانَ مَجْمُوعَ الْمَعْنَى وَلِذَا ذُكِّرَ الضَّمِيرُ فِي قَوْله تَعَالَى {وَإِنَّ لَكُمْ فِي الأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ} [النحل: 66] هَكَذَا قَالَ سِيبَوَيْهِ فِي الْكِتَابِ وَقَرَّرَهُ السِّيرَافِيُّ فِي شَرْحِهِ (وَعَلَيْهِ) قَوْلُهُ فِي الصَّيْدِ وَاَلَّذِي يَحِلُّ مِنْ الْمُسْتَأْنَسِ الْأَنْعَامُ وَهُوَ الْإِبِلُ وَالْبَقَرُ وَالْغَنَمُ وَالدَّجَاجُ أَلَا تَرَى كَيْفَ قَالَ هُوَ وَلَمْ يَقُلْ هِيَ وَالدَّجَاجُ رُفِعَ عَطْفًا عَلَى الْأَنْعَامِ لَا عَلَى مَا وَقَعَ تَفْسِيرًا لَهُ لِأَنَّهُ لَيْسَ مِنْهُ (وَعَنْ) الْكِسَائِيّ أَنَّ التَّذْكِيرَ عَلَى تَأْوِيلِ فِي بُطُونِ مَا ذَكَرْنَا كَقَوْلِ مَنْ قَالَ مِثْلَ الْفِرَاخِ نُتِفَتْ حَوَاصِلُهُ عَنْ الْفَرَّاءِ أَنَّهُ إنَّمَا ذُكِّرَ عَلَى مَعْنَى النَّعَمِ وَهُوَ يُذَكَّرُ وَيُؤَنَّثُ وَأَنْشَدَ أَبُو عُبَيْدٍ فِي تَذْكِيرِهِ
أَكُلَّ عَامٍ نَعَمٌ تَحْوُونَهْ ... يُلْقِحُهُ قَوْمٌ وَتَنْتِجُونَهْ
قَالُوا وَالْعَرَبُ إذَا أَفْرَدَتْ النَّعَمَ لَمْ يُرِيدُوا بِهِ إلَّا الْإِبِلَ (وَأَمَّا قَوْله تَعَالَى) {فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ} [المائدة: 95] فَالْمُفَسِّرُونَ عَلَى أَنَّ الْمُرَادَ بِهِ الْأَنْعَامُ وَبِتَصْغِيرِهِ سُمِّيَ (نُعَيْمُ) بْنُ مَسْعُودٍ مُصَنِّفُ كِتَابِ الْحِيَلِ (وَنِعْمَ) أَخُو بِئْسَ فِي أَنَّ هَذَا لِلْمُبَالَغَةِ فِي الْمَدْحِ وَذَلِكَ لِلْمُبَالَغَةِ فِي الذَّمِّ وَكُلٌّ مِنْهُمَا يَقْتَضِي فَاعِلًا وَمَخْصُوصًا بِمَعْنَى أَحَدِهِمَا وَقَوْلُهُمْ فَبِهَا وَنِعْمَتْ الْمُقْتَضَيَانِ فِيهِ مَتْرُوكَانِ وَالْمَعْنَى فَعَلَيْكَ بِهَا أَوْ فَبِالسُّنَّةِ أَخَذْتَ (وَنِعْمَتْ) الْخَصْلَةُ السُّنَّةُ وَتَاؤُهُ مَمْطُوطَةٌ أَيْ مَمْدُودَةٌ وَالْمُدَوَّرَةُ خَطَأٌ وَكَذَلِكَ الْمَدُّ مَعَ الْفَتْحِ فِي بِهَا.

عين

عَيِنَ(n. ac. عِيْنَة
عَيَن)
a. Had large, lustrous eyes.

عَيَّنَa. Determined, defined; distinguished; marked; designated;
specified, particularized; individualized, individuated.
b. [acc. & La], Marked out for, assigned, appointed, designed for.
c. Pierced, bored.
d. Budded, bloomed; formed eyes.
e. Poured water into (skin).
f. Sold on credit.
g. Reproved to his face.
h. Stirred up (war).

عَاْيَنَa. Saw, perceived, beheld; eyed, looked at.

أَعْيَنَa. see I (c)
تَعَيَّنَa. Looked at, eyed, scanned, surveyed
scrutinized.
b. Smote with the evil eye.
c. Was clear, evident, distinct; was defined, determined
specified.
d. ['Ala], Was special, peculiar to.
e. Was confounded.
f. [Fi] [ coll. ], Enlisted in (
the army ).
إِعْتَيَنَ
a. [La]
see I (d)b. Took the choice, the best of.

عَيْن (pl.
أَعْيُن
عُيُوْن أَعْيَاْن)
a. Eye; eyesight.
b. Hole, opening, aperture; mesh; link.
c. Look, glance; view; aspect, appearance, mien; form;
physiognomy.
d. Essence, substance; the best, the choice of.
e. Self.
f. Influence of the evil eye.
g. Lord, chief.
h. (pl.
أَعْيُن
عُيُوْن), Spring, course, well.
i. Property; cash, ready money; gold.
j. Usury.
k. Sun; rays of the sun.
l. Receptacle.
m. Spy, informer.
n. Certain, sure.
o. Knowledge.
P. Might.
q. Health; safety.
r. Thirst.
s. Second radical.
t. 'Ain (letter).
عَيْنِيَّة []
a. [ coll. ], Specimen, sample;
model.
عِيْنَة []
a. The best, the choice of.
b. Fine, goodly (garment).
c. Money paid in advance.

أَعْيَن [] (pl.
عِيْن)
a. Large-eyed.
b. Black.
c. Goodly, fine (sentence).
d. Receptacle.

مَعَان []
a. Place of seeing, beholding; place of alighting.

مَعِيْن []
a. Smitten.
b. Running (water).
عَائِن []
a. see 26b. Person, being.

عِيَان [] (pl.
عُيُن
أَعْيُنَة
16t)
a. Ploughshare.
b. Clear, evident, manifest, apparent.
c. see
N. Ac.
عَاْيَنَ
(عِيْن).
عِيَانِيّ []
a. Ocular.

عَيِّنa. Tearful.
b. Receptacle.

عَيُوْن [] (pl.
عِيْن
عُيُن)
a. Evil-eyed, malignant.

الاعْيَان []
a. [art.], Notables, leaders; aristocracy.
مَعْيُوْن [ N.
P.
a. I]
see 18
مُعَيَّن [ N. P.
a. II], Determinate, definite; individuated; fixed;
particularized; special, distinct, particular.
b. Figured with eyes (garment).
c. [ coll. ], Salary.
تَعْيِيْن [ N.
Ac.
a. II], Individuation, particularization
determination.
b. Appointment.

مُعَايِن [ N.
Ag.
a. III], Spectator, observer.

مُعَايَنَة [ N.
Ac.
عَاْيَنَ
(عِيْن)]
a. Beholding, viewing; view.
مُتَعَيِّن [ N.
Ag.
a. V]
see N. P.
عَيَّنَ
(a).
b. [ coll. ], Enlisted, enrolled.

مُعْتَانٍ [ N.
Ag.
a. VIII], Explorer.

عِيَانًا
a. Visibly, manifestly, publicly, openly.

بَيْع عِيْنَة
a. A sale on credit.

لَقِيْتُهُ عِيَانًا
a. I met him face to face.

عُيُوْن البَقَر
a. A species of grape.

عُيَيْنَة عُوَيْنَة
a. A small eye.
b. Eyelet.

عُوَيْنَات
a. [ coll. ], Spectacles;
eyeglasses.
رَأَيْتُهُ عَرْض عَيْن
a. I saw him nearly, obviously.

لَقِيتُهُ أَوَّل عَيْن
a. I met him the first thing.

عَلَى عَمْدِ عَيْن
a. Purposely, intentionally; earnestly.

هُو صَدِيْق عَيْن
a. He is a friend as long as he is in sight.

صَنَعَ ذَلِكَ عَلَى عَيْن
a. He did that with care.

عَلَى الرَّأْسِ والعَيْن
a. Willingly ! With pleasure!

هُوَ عَيْنُهُ
a. It is himself.

طَلَبَ أَثَرًا بَعْدَ عَيْن
a. He left the real for the unreal.

مَا بِالدَّارِ عَيْن
a. There is no one in the house.

عَيْنُ الثَّور
a. The bull's eye ( a star in Taurus ).

عَيْنُ البَقَر
a. Buphthalmum, oxeye.

عَيْنُ الهِرّ
a. Cat's-eye (stone).
عَيْنُ الشَّمْس
a. Sun-flower.

عين

1 عَيْنٌ [app. as inf. n. of عَانَ, agreeably with analogy, (like as أَذْنٌ is of أَذَنَ, and أَنْفٌ of أَنَفَ, &c.,) aor. ـِ signifies The hitting, or hurting, [another] in the eye. (K.) b2: And The smiting with the [evil] eye: (K:) which is said in a trad. to be a reality. (TA.) You say, عِنْتُ الرَّجُلَ I smote the man with my [evil] eye. (S.) and إِنَّكَ لَجَمِيلٌ وَلَا أَعِنْكَ, meaning [Verily thou art beautiful,] and may I not smite thee with the [evil] eye; and ولا أَعِينُكَ, meaning and I will not smite thee &c. (Lh, TA.) And المَالَ ↓ تعيّن He (a man) smote the مال [i. e. cattle, or camels, &c.,] with an [evil] eye: (S:) or الأِبِلَ ↓ تعيّن, and ↓ اعتانها, and ↓ اعانها, he raised his eyes towards the camels, looking at them, and expanded his hand over his eyebrow like as does he who shades his eyes from the sun, (K, TA,) to smite them with an [evil] eye, (K, * TA,) and he so smote them. (TA) b3: عَانَ عَلَيْنَا, (S, TA,) aor. ـِ (S,) inf. n. عَيَانَةٌ; (S, TA; [in one of my copies of the S, عِيَانَة;]) and لَنَا ↓ اعتان; both signify He was, or became, a spy, or scout, for us. (S, TA.) [Golius mentions also ↓ عاين, construed with ل, in this sense, as from the S; in which I do not find it.] And one says, لَنَا مَنْزِلًا ↓ اِذْهَبْ فَاعْتَنْ, Go thou, and look for, or seek, a place of alighting for us: (S:) and Lh says the like, making the verb trans. (TA.) And ↓ بَعَتْنَا عَيْنًا يَعْتَانُنَا, and يَعْتَانُ لَنَا; (K, TA;) and يَعِينُنَا, (K, TA, but omitted in the CK,) and يَعِينُ لَنَا, (El-Hejeree, TA,) inf. n. عَيَانَةٌ, (K, TA,) with fet-h, (TA) [in the CK عِيَانَة;]) i. e. [We sent a spy, or scout, to bring us information. (K, TA.) [See also مُعْتَانٌ.] b4: عان الدَّمْعُ, and المَآءُ, (S,) inf. n. عَيَنَانٌ (S, K) and عَيْنٌ, (K, TA,) The tears, and (tropical:) the water, flowed. (S, K. *) And عَانتِ البِئْرُ, inf n.

عَيْنٌ, The well had in it much water. (TA.) b5: And حَفَرْتُ حَتَّى عِنْتُ (assumed tropical:) I dug until I reached the springs, or sources: (S, TA:) and in like manner one says, المَآءَ ↓ أَعْيَنْتُ [I reached the water]: (S:) or, accord, to the T, one say, حَفَرَ

↓ الحَافِرُ فَأَعْيَنَ and ↓ أَعَانَ. meaning [The digger dug,] and reached the springs, or sources. (TA.) A2: عَيِنَ, (K,) inf. n. عَيَنٌ, (S, * K, [not, as in the CK, with the ى quiescent.]) and عِيْنَةٌ, (Lh, * K.) [He was wide in the eye: or large and wide therein: (see أَعْيَنُ:) or ] he was large in the black of the eye, with width [of the eye itself]. (K.) 2 عيّن اللّْؤْلُؤَةَ (assumed tropical:) He bored, perforated, or pierced, the pearl; (S, K, TA;) as though he made to it an eye. (TA.) b2: عيّن القِرْبَةَ He poured water into the skin in order that the stitchholes might become closed (S, K, TA) by swelling, (S,) it being new: and سَرَّبَهَا [q. v.] signifies the same, as mentioned by As, (TA.) A2: تَعْيِينُ الشَّئِ signifies (assumed tropical:) The individuating of a thing, or particularizing it; i. e. the distinguishing it from the generality, or aggregate. (S, Msb, TA) عيّنهُ means (assumed tropical:) He individuated it, &c.: and he particularized, or specified, it by words; mentioned it particularly, or specially. And عيّن لَه كَذَا (assumed tropical:) He appointed, or prescribed, for him, or he assigned to him, particularly, such a thing: and عيّن عَلَيْهِ كَذَا He appointed against him, or imposed upon him, particularly, such a thing]. Yousay, عَيَّنْتُ المَالَ لِزَيْدٍ (assumed tropical:) I assigned the property particularly, or specially, to Zeyd. (Msb.) and أَتَيْتُ فُلَانًا فَمَا عَيَّنَ لِى بِشَئٍْ and مَا عَيَّنَنِىبِشَئٍْ

i. e. (assumed tropical:) [I came to such a one,] and he did not give me anything: (Lh, TA:) or, as some say, he did not direct me to anything. (TA.) And عَيَّنَ عَلَى السَّارِقِ (assumed tropical:) He distinguished, or singled out, the thief from among the suspected persons: or, as some say, he manifested against the thief his theft. (TA.) And عَيَّنْتُ النِّيَّةَ فِى الصَّوْمِ (assumed tropical:) I purposed the performance of a particular fast. (Msb.) b2: عيّن فُلَانًا He told such a one to his face of his vices, or faults, or the like. (I. h, S, K.) A3: عيّن الحَرْبَ بَيْنَنَا i. q. أَدَارَهَا [He, or it, stirred war, or conflict, or the war or conflicet, between us, or among us]: so in the K in the L, ادرها [perhaps for أَدَرَّهَا, but more probably, I think, for أَدَارَهَا]. (TA.) A4: عيّن الشَّجَرُ The trees became beautiful and bright, and blossomed. (K. TA.) A5: عيّن الرَّجُلُ The man took [or bought] بِالعِينَةِ i. e. السَّلَفِ [meaning for payment in advance, accord. to all the explanations that I find of السَّلَف as used in buying and selling; but accord to the TK, upon credit, i. e. for payment at a future period, agreeably with an explanation of (??_ in the A and (??) (??) thin by reason of oldness: (TA:) [or it became lacerated, or worn in holes; as is shown by what here follows.] One says also, تَعَيَّنَتْ أَخْفَافُ الأِبِلِ, meaning (assumed tropical:) The feet of the camels became lacerated [in the soles], or worn in holes, or blistered; like the water-skin of which one says تعيّن. (IAar, TA.) A6: تعيّن also signifies (assumed tropical:) It was, or became, clear, or distinct. (KL.) b2: And (assumed tropical:) It was or became, individuated, or particularized; i. e., distinguished from the generality, or aggregate. (KL,) [Thus signifying, it is quasi-pass. of عَيَّنَهُ. Hence it means (assumed tropical:) It had, or assumed, the quality of individuality. And (assumed tropical:) It was, or became, particularized. or specified, by words; mentioned particularly, or specially. And تعيّن لَهُ It was appointed, or prescribed, for him, or was assigned to him, particularly or peculiarly. And تعيّن عَلَيْهِ (assumed tropical:) It was appointed against him, upon him, particularly. And hence.] one says, تعيّن عَلَيْهِ الشَّئْ, meaning لَزِمَهُ بِعَيْنِهِ, [i. e. : The thing was, or became, incumbent, or obligatory, on him in particular] (S, K.

A7: See also the next paragraph.8 إِعْتَيَنَ see 1, in tour places.

A2: اعتان الشَّئْ (assumed tropical:) He took the عَيْن of the thing, (S,) the (??) thereof. (S, TA.) [See also 8 in art. عون]) A3: And He bought the thing upon credit, for payment at a future (??) (S, Msb, (??) signifies he took (??) future time; (Mgh: [in which is expl. by the words أَخَذَ بِالعِينةِ, and in which عِينَة in a sale is expl. as meaning نَسِيْئَة;]) and so ↓ تعيّن; (KL;) [but Mtr says,] the saying تَعَيّنْ عَلَىّٰ حَرِيرًا as meaning اشْتَرِهْ بِبَيْعِ العِينَةِ I have not found. (Mgh,) [See also عيّن الرَّجُلُ expl. as meaning “ The man took بِالعينَةِ. ”]

عَيْنٌ is a homonym, applying to various things (Msb:) in the K. forty-seven (??) assigned to it; but it is said by MF that its meanings exceed a hundred; those occurring in the Kur-án are seventeen. (TA.,) By that which is app. its primary application, and which is by many affirmed to (??) (TA,) العَيْنُ signifies The eye: the organ of sight: (S, Mgh, Msb, K, TA [in the S expl. by حَاسَّةُ الرُّؤْيَةِ, evidently used in this sense; in the Mgh, by المُبْصِرَةُ; in the Msb and K, by البَاصِرَةُ; and in a mater place in the K. by حَاسَّةُ الرُّؤْيَة, app. as meaning the sense of sight;]) also denoted [emphatically] by the term الجَارِحَةُ [i. e. the organ]; (TA;) it is that with which the looker sees: (ISk, TA;) and is of a human being and of any other animal: (TA;) (??) is of the fem. gender; (S, K:) and the pl. [of mult.] as عُيُونٌ, (S, Mgh, Msb, K,) also pronounced عُيونٌ, (K, [in which وَتُكْسَرُ, immediately following عُيُونٌ, has been erroneously supposed by Golius and Freytag to relate to the sing.,]) and [of pause أَعْيَانٌ and أَعْيُنٌ, (S, Mgh, Msb, K,) which last is asserted by Lh to be sometimes a pl. of mult., as it is in the Kur vii. [178 and] 194; (TA.) and pl. pl. أَعْيُنَاتٌ: (K:) the dim. is ↓ عُيَيْنَةٌ, (S.) Hence the saying in a trad. of 'Alee, قَاسَ عَيْنًا بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا [He measured the reach of an eye by means of an egg upon which he made lines]. (Mgh.) And [hence also] one says, بِعَيْنٍ

مَّا أَرَيَنَّكَ [lit. With some eye I will assuredly see thee]: it is said to one whom you send, and require to be quick; and means (assumed tropical:) pause not for anything, for it is as though I were looking at thee. (TA. [See also art. رأى.]) And لَقِيتُهُ عَيْنَ عُنَّةٍ [I met him so that] I saw him with [or before] my eye, he not seeing me. (S, TA.) [And رَأَيْتُهُ عَيْنَ عُنَّةٍ or عُنَّةَ, which see in art. عن. And أَعْطَيْتُهُ عَيْنَ عُنَّةَ and عُنَّة, which also see in art. عن.] and رَأَيْتُهُ عَرْضَ عَيْنٍ I saw him, or it, obviously; nearly. (TA, voce عَرْضٌ, q. v.) And هَا هُوَ عَرْضُ عَيْنٍ [or عَرْضَ عَيْنٍ?] i. e. [Lo, he, or it, is] near [before thee]: and in like manner, هُوَ مِنِّى عَيْنُ عُنَّةٍ [or عَيْنَ عُنَّةٍ? i. e. He is near before me]. (K.) and لَقِيتُهُ أَوَّلَ عَيْنٍ, (S, K,) and أَوَّلَ ذِى عَيْنٍ and ↓ عَائِنَةٍ, (TA,) I met him, or it, the first thing: (S, K, TA:) and before every [other] thing; as also ↓ أَوَّلَ عَائِنَةٍ and أَدْنَى عَائِنَةٍ: (S:) or this last means the nearest thing perceived by the eye. (TA.) And فَعَلْتُ ذَاكَ عَمْدَ عَيْنٍ and عَمْدًا عَلَى

عَيْنٍ (assumed tropical:) I did that purposely, with seriousness, or earnestness, and certainty: (S:) or صَنَعَ ذٰلِكَ عَلَى

عَيْنٍ and عَلَى عَيْنَيْنِ, (K, TA,) and عَمْدَ عَيْنٍ and عَمْدَ عَيْنَيْنِ, (K,) or عَلَى عَمْدِ عَيْنٍ and عَلَى عَمْدِ عَيْنَيْنِ, (TA,) (assumed tropical:) He did that purposely, (Lh, K, TA,) with seriousness, or earnestness, and certainty. (K.) And هُوَ عَبْدُ عَيْنٍ (tropical:) He is like the slave to thee as long as thou seest him, (S, K, * TA,) but not when thou art absent; and so هُوَ عَبْدُ العَيْنِ: (S:) or he is a man who pretends, or feigns, to thee, his doing that which he does not perform: (TA:) and (K, TA) in this sense, (TA,) one says also, هُوَ صَدِيقُ عَيْنٍ i. e. (assumed tropical:) [He is a friend, or a true friend,] as long as thou seest him: (K, TA:) and هُوَ أَخُو عَيْنٍ (assumed tropical:) He is one who acts as a friend hypocritically with thee. (TA.) أَنْتَ عَلَى عَيْنِى is said in relation to honouring and protecting: (S, K, TA:) [accordingly I would render it (tropical:) Thou art entitled to be honoured and protected by me above my eye: for the eye is esteemed the most excellent of the organs, (as is said in this art. in the TA,) and it is that which most needs protection:] أَنْتَ عَلَى رَأْسِى is said in relation to honouring only. (TA.) And the Arabs say, عَلَى

عَيْنِى قَصَدْتُ زَيْدًا, meaning thereby the regarding with solicitude mixed with fear [so that I would render it (assumed tropical:) As one to be regarded with solicitude mixed with fear above my eye I made Zeyd the object to which my mind was directed]. (TA.) [See another ex. of عَلَى عَيْنِى (in which it cannot be rendered as above) in a later part of this paragraph.] نَعِمَ اللّٰهُ بِكَ عَيْنًا [in the CK نَعَّمَ, which is wrong,] means the same as أَنْعَمَهَا. (K. [See both in art. نعم.]) قُرَّةُ العَيْنِ [signifying مَا قَرَّتْ بِهِ العَيْنُ, as expl. in the M and K in art. قر, i. e. That by which, or in consequence of which, the eye becomes cool, or refrigerated, or refreshed, &c.,] is a phrase used as meaning (assumed tropical:) A man's child or offspring. (TA.) فَقَأَ عَيْنَهُ [properly signifying He put out his eye, or blinded it, &c.,] means [sometimes] (tropical:) he struck him; or struck him vehemently with a broad thing, or with anything; or slapped him with his hand: (صَكَّهُ:) or he was rough, rude, or ungentle, to him in speech. (TA.) اَلَّذِى فِيهِ عَيْنَاكَ means Thy head. (TA. [There mentioned preceded by لاتحرمَن: thus dubiously, and perhaps incorrectly, written. What is means, or should be, I know not.]) b2: عَيْنُ الثَّوْرِ (assumed tropical:) (The eye of the Bull;] the great red star [a] that is upon the southern eye of Taurus, and also [more commonly] called الدَّبَرَانُ. (Kzw, Descr. of Taurus.) [and عَيْنُ الرَّامِى (assumed tropical:) The eye of Sagittarius; app. the two stars v, on the eye thereof.] b3: عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] the [plant called] بَهَار [q. v.]. (S in art. بهر.) And عُيُونُ البَقَرِ (tropical:) A sort of grapes, (S, K, TA,) black, (K, TA,) but not intensely so, large in the berries, (TA,) and round, (K, TA,) which are converted into raisins, and are not very sweet: so says AHn: thus called as being likened to the eyes of the animals termed بَقَر: (TA:) they are found in Syria: (S:) or said by some to be peculiar to Syria. (TA.) and Certain black إِجَّاص [or plums]: (K, TA:) thus called for the same reason. (TA.) b4: عَيْنُ الهِرِّ (assumed tropical:) [Cat's-eye;] a certain stone, well known, of no utility. (TA.) A2: [فَتَحَ هَيْنَ النَّارِ means (assumed tropical:) He made an opening in the live coals of the fire, that had become compacted; in order that it might burn up well. (See 1 in art. سخو and سخى.)] b2: and عَيْنٌ signifies also (assumed tropical:) The عَيْن [i. e. eye] of the needle: such as is narrow is termed عَيْنُ صَفِيَّة [in which the latter word is app. a proper name, and, as such and of the fem. gender, imperfectly decl., i. e., in this case, written صَفِيَّةَ]. (TA.) b3: Also, as being likened to the organ [of sight] in form, or appearance, (tropical:) A [small round hole or] place of perforation in a [leathern water-bag such as is called] مَزَادَة. (TA.) And (tropical:) Thin circles, or rings, or round places, in a skin, (S, K, TA,) which are a fault therein, (S, TA,) like أَعْيُن [or eyes; or one of such thin circles &c.]; being likened to the organ [of sight] in form. (TA.) [See 10.] And (K) (tropical:) A fault, or defect, (K, TA,) of this description, in a skin. (TA.) b4: And (tropical:) The small hollow or cavity of the knee; (S, K; in [some of] the copies of the latter of which, الرَّكِيَّة is erroneously put for الرُّكْبَة; TA;) likened to the socket of the eye: (TA:) each knee has عَيْنَانِ [i. e. two small hollows or cavities, the articular depressions for the condyles of the femur], in the fore part thereof, at [the joint of] the سَاق. (S, TA.) b5: And (tropical:) The piece of skin [or small leathern receptacle] in which are put the بُنْدُق [or bullets] (K, TA) that are shot from the قَوْس [app. meaning the large kind of cross-bow, called balista, or ballista]: (K, * TA:) likened to the organ [of sight] in form. (TA.) b6: [In the B, accord. to the TA, it is also expl. as meaning the سنام: but this, I think, is most probably a mistranscription for سَام (q. v.) as signifying (assumed tropical:) The hollow, or cavity, in the ground, thus called, in which water remains, or stagnates, and collects.] And (tropical:) The place [or aperture] whence the water of a قَنَاة [i. e. pipe, or the like,] pours forth: (K, TA:) as being likened to the organ [of sight] because of the water that is in it. (TA.) And, (K, TA,) for the same reason, (TA,) (tropical:) The place whence issues the water of a well. (TA.) And, (S, Msb, K, &c.,) for the same reason, as is said by Er-Rághib, (TA,) (tropical:) The عَيْن, (S, Msb,) or source, or spring, (K, TA,) of water, (S, Msb, K, TA,) that wells forth from the earth, or ground, and runs: (TA:) [and accord. to the Msb, it app. signifies a running spring:] of the fem. gender: (TA:) pl. عُيُونٌ and أَعْيُنٌ, (Msb, K,) and accord. to ISk, sometimes the Arabs said, as a pl. thereof, أَعْيَانٌ, but this is rare. (Msb.) Hence a saying, in a trad., cited and expl. voce سَاهِرٌ. (TA.) Also (assumed tropical:) Abundance of water of a well. (TA.) And A drop of water. (TA.) عَيْنُ المَآءِ, [originally signifying “ the source of water,”] accord. to Th, means (assumed tropical:) Life for men; thus in the following verse: أُولَائِكَ عَيْنُ المَآءِ فِيهِمْ وَعِنْدَهُمْ مِنَ الخِيفَةِ المَنْجَاةُ وَالمُتَحَوَّلُ (assumed tropical:) [Those, life for men is among them; and with them are the means of safety, and the place of removal, from fear]: accord. to the A, عَيْنُ المَآءِ فِيهِمْ means good, or means of attaining good, and provision of corn, or abundance of the produce of the earth, are among them. (TA.) b7: Also (assumed tropical:) The عَيْن [meaning eye, or bud, (thus called in the present day,)] of a tree. (Es-Subkee, TA.) b8: [and (tropical:) Sprouting herbage; as being likened to the eye or eyes:] one says, نَظَرَتِ البِلَادُ بِعَيْنٍ or بِعَيْنَيْنِ [lit. (tropical:) The lands looked with an eye or with two eyes], meaning, had their herbage come forth: (K:) or it is said when their herbage comes forth: or, as in the A, when that which cattle depasture comes forth without [as yet] becoming firm [in the ground, or firmly rooted]: taken from the saying of the Arabs, إِذَا سَقَطَتِ الجَبْهَةُ نَظَرَتِ الأَرْضُ بِإِحْدَى عَيْنَيْهَا فَإِذَا سَقَطَتِ الصَّرْفَةُ نَظَرَتْ بِهِمَا جَمِيعًا (assumed tropical:) [lit. When El-Jebheh (the 10th Mansion of the Moon) sets aurorally (i. e. about the 11th of Feb., O. S.), the land looks with one of its eyes; the, when Es-Sarfeh (the 12th Mansion) sets aurorally (about the 9th of March), it looks with both of them]. (TA. [See also art. نظر.]) A3: عَيْنٌ also, (S, Msb, K, &c.,) as being likened to the organ of sight, (TA,) signifies (tropical:) A spy; and ↓ ذُو العُيَيْنَتَيْنِ [in the CK ذُو العَيْنَتَيْنِ], in like manner, signifies the spy, (S, K, TA,) and ↓ ذُو العُوَيْنَتَيْنِ likewise, and ذُو العَيْنَيْنِ: (TA:) he who looks for a people, or party: (M, TA:) the watcher, or observer; (S, * K, * TA;) or the scout: (S, * Msb, K, * TA:) masc. and fem.: (M, TA:) accord. to the opinion of ISd, made by some to accord with a part [i. e. the eye], and therefore fem.; and by some, to accord with the whole [person], and therefore masc.: (TA:) pl. عُيُونٌ and أَعْيُنٌ, and, accord. to ISk, sometimes أَعْيَانٌ. (Msb.) b2: And i. q. مُكَاشِفٌ [app. as meaning (assumed tropical:) A discoverer, or revealer, of tidings &c.]. (Es-Subkee, TA.) A4: [And (assumed tropical:) An eye as meaning a look, i. e. an act of looking: and hence, a stroke of an evil eye: or, simply, an evil eye: a meaning of frequent occurrence.] أَصَابَتْ فُلَانًا عَيْنٌ (assumed tropical:) [An evil eye smote such a one] is said of a person when an enemy or an envier has looked at him and produced such an effect upon him that he has fallen sick in consequence thereof (TA.) [عَيْنُ الكَمَالِ is applied to an eye believed to have the power of killing by its glance: see an ex. voce فَقَأَ.] b2: And (assumed tropical:) Sight with the eye [or before the eyes; or ocular view]: thus in the saying, لَا أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ (assumed tropical:) [I will not seek a trace, or vestige, (or, as we rather say in English, a shadow,) after an ocular view]: (S, TA:) or the meaning is, after suffering a reality, or substance, to escape me: (Har pp. 120 and 174: [this latter rendering being agreeable with explanations of عَيْنٌ which will be found in a later part of this paragraph:]) i. e. I will not leave the thing when I see it ocularly, and seek the trace or vestige, thereof, after its [the thing's] disappearing from me: and the origin of it was the fact that a man saw the slayer of his brother, and when he desired to slay him, he [the latter] said, “ I will ransom myself with a hundred she-camels; ” whereupon he [the other] said, لَسْتُ

أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ; and slew him: (TA:) it is a prov., thus, or, as some relate it, لَا تَطْلُبْ. (Har p. 120.) b3: And (assumed tropical:) Look, or view. (K, TA.) It is said in the Kur [xx. 40], وَالتُصْنَعَ عَلَى عَيْنِى, (S, TA,) and it has been expl. as there having this meaning [i. e. (assumed tropical:) And this I did that thou mightest be reared and nourished in my view], as in the B; or, as Th says, that thou mightest be reared where I should see thee: (TA:) or the meaning is, (assumed tropical:) in my watch, or guard, (Bd, * Jel,) and my keeping, or protection. (Jel. [It is implied by the context in the S, that عَلَى عَيْنِى is said in this instance in relation to honouring and protecting, as it is in a phrase mentioned in the first quarter of this paragraph; but my rendering of it there is obviously inapplicable here. See also 1 in art. صنع.]) And in like manner it has been expl. as used in the Kur [xi. 39], وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا (assumed tropical:) [And make thou the ark in our view]. (TA.) [In like manner, also,] فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ, in the Kur [xxi. 62], means عَلَى مَنْظَرِهِمْ (assumed tropical:) [i. e. Then bring ye him in the view of the people; منظر being here evidently an inf. n.]; (B, TA:) or [bring ye him] openly, or conspicuously. (Jel.) A5: And (assumed tropical:) The مَنْظَر [as meaning aspect, or outward appearance], (S, K,) and شَاهِد [meaning the same as being an evidence of the intrinsic qualities], (S,) of a man. (S, K.) So in the saying of El-Hajjáj to El-Hasan [ElBasree, when he (the former) had asked مَا أَمَدُكَ

“ What was the time of thy birth? ” and the latter had answered (see أَمَدٌ)], لَعَيْنُكَ أَكْبَرُ مِنْ أَمَدِكَ (assumed tropical:) [Verily thy aspect is greater than thy age], أَمَدِكَ meaning سِنِّكَ. (S.) And it is said in a prov., إِنَّ الجَوَادَ عَيْنُهُ فُرَارُهُ (assumed tropical:) [Verily the fleet and excellent horse, his aspect is (equivalent to) the examination of his teeth]: (S, TA: [accord. to the latter, عَيْنُهُ meaning شَاهِدُهُ:]) i. e. his external appearance renders it needless for thee to try him and to examine his teeth. (S and K in art. فر, q. v.) A6: Also, [by a synecdoche, as when it means “ a spy,”] (assumed tropical:) A human being: (K:) and any one: (S, K:) [in which sense, as when it means “ a spy,” it may be masc. or fem.:] and human beings: (S:) or a company [of people]; (K;) as also ↓ عَيَنٌ: (S, K:) and the people of a house or dwelling: (K:) and so ↓ عَيَنٌ; (S, K;) and the people of a town or country; as also ↓ عَيَنٌ. (K.) One says, مَا بِهَا عَيْنٌ (assumed tropical:) There is not in it any one; (S, K, TA;) [i. e. بِالدَّارِ in the house, or dwelling;] as also ↓ عَيَنٌ, (TA,) and ↓ عَائِنٌ, (S, TA,) and ↓ عَائِنَةٌ: (TA:) and مَا بِهَا عَيْنٌ تَطْرِفُ [virtually meaning the same, but fit. There is not in it an eye twinkling]. (TA.) And ↓ مَا رَأَيْتُ ثَمَّ عَائِنَةً i. e. (assumed tropical:) [I was not there] a human being. (TA.) And بَلَدٌ قَلِيلُ العَيْنِ (assumed tropical:) [A town, or country,] having few human beings, (S.) or few people. (TA.) A7: and (assumed tropical:) A lord, chief, or chief personage: (K, TA:) in [some of] the copies of the K, السدّ or الشدّ is erroneously put for السَّيِّدُ: (TA:) the great, or great and noble, person of a people or party: (K, TA:) and the head, chief, or commander, of an army: (TA:) the pl. is أَعْيَانٌ: (TA:) which signifies [lords, chiefs, or chief personages: &c.: and] the eminent, or high-born, or noble, individuals (S, Mgh, Msb, TA) of a people, or party, (S, Mgh,) or of men; (Msb;) and the most excellent persons. (TA.) b2: Hence, (Mgh, Msb,) as pl. of عَيْنٌ, (K,) أَعْيَانٌ signifies also ا Brothers from the same father and mother: (S, Mgh, Msb, K:) this brotherhood is termed ↓ مُعَايَنَةٌ: (S, K:) and أَوْلَادُ الأَعْيَانِ means the sons of the same father and mother. (Msb in art. عل. [See عَلَّةٌ.]) b3: Also. the sing., (assumed tropical:) The choice, or best, (S, Mgh, Msb, K,) of a thing, (S, K,) or of goods, or household-goods, or furniture and utensils, (Mgh, Msb, TA,) and of camels, or cattle, or other property, (TA,) and so ↓ عِينَةٌ, (S, K, TA,) of which the pl. is عِيَنٌ, (TA,) like عِيمَةٌ: (S:) ↓ عِينَةُ الخَيْلِ signifies (assumed tropical:) the fleet and excellent of horses. (Lh, TA.) And (assumed tropical:) Highly prized, in much request, or excellent. (TA.) And, as applied to a deenár, (assumed tropical:) Outweighing, so that the balance inclines with it. (TA.) b4: And (assumed tropical:) i. q. مَالٌ, (K, TA,) [i. e. Property, or such as consists of camels or cattle,] when of a choice. or of the best, sort. (TA.) A8: and (assumed tropical:) Such as is ready, or at hand, (K, TA,) present, (TA,) or within one's power, or reach, (S, TA,) of property. (S, K, TA.) And (assumed tropical:) Anything present, or ready, (K, TA,) found before one. (TA.) You say, بِعْتُهُ عَيْنًا بِعَيْنٍ (assumed tropical:) I sold it ready merchandise for ready money. (Msb.) b2: [Hence,] (assumed tropical:) Ready money; cash: or simply money: syn. نَقْدٌ: (T, Mgh, Msb, TA:) not عَرْضٌ [q. v.]: (Mgh:) and sometimes, دَرَاهِمُ. (Msb.) So in the saying عَيْنٌ غَيْرُ دَيْنِ (assumed tropical:) [Ready money, not debt]. (TA.) And [hence also] one says, اِشْتَرَيْتَ بِالدَّيْنِ أَوْ بِالعَيْنِ (assumed tropical:) [Didst thou buy on credit or with ready money?]. (Msb.) b3: And ا A present gift. (Mgh, TA.) So in the saying (Mgh, TA) of a rájiz (TA) satirizing a man, (Mgh,) وَعَيْنُهُ كَالكَالِئِ الضِّمَارِ [And his present gift is a thing not hoped for, like the unseen debt of which the payment is deferred by the creditor:] meaning, his present gift is like the absent that is not hoped for. (Mgh, TA.) [And hence, app.,] أَصَابَتْهُ عَيْنٌ مِنْ عُيُونِ اللّٰهِ, occurring in a trad., means, خَاصَّةٌ مِنْ خَوَاصِّ اللّٰهِ [i. e. (assumed tropical:) A particular, or special, gift of God betided him]. (TA.) b4: Also (assumed tropical:) A deenár: (S, K:) or deenárs; (Az, TA;) [i. e.] coined gold; (Mgh, Msb; *) different from وَرِقٌ [which signifies “ coined silver or “ dirhems ”]. (Mgh.) They said, عَلَيْهِ مِائَةٌ عَيْنًا (assumed tropical:) [On him is incumbent the payment of a hundred deenars]: but properly one should say عَيْنٌ, because it is identical with what precedes it (Sb, TA.) b5: And The half of a dánik [app. deducted] from seven deenars: (K, TA:) mentioned by Az. (TA.) b6: And (tropical:) Gold, (K, TA,) in a general sense; as being likened to the organ [of sight], in that the former is the most excellent of the metals, like as the latter is the most excellence of the organs. (TA.) A9: And (tropical:) The sun itself; (A, K, TA;) as being likened to the organ [of sight], because the former is the most noble of the stars, like as the latter is the most noble of the organs. (TA:) or (K, TA) the عَيْن of the sun; (S, Msb, TA;) i. e. the شُعَاع thereof; (K, TA,) [meaning its rays, or beams,] upon which the eye will act remain fixed: (TA:) or [more commonly] the عَيْن means the قُرْص [q. v., that is disk] of the sun. (KL.) [Using it in the first of these senses.] one says, طَلَعَتِ العَيْنُ (tropical:) [The sun rose], and غَابَتِ العَيْنُ [The sun set]. (Lh, TA.) A10: And (assumed tropical:) A thing's نَفْس [i. e. its self]; (S, Mgh, Msb, K, TA;) and its ذَات [which means the same]; (K, TA:) and its شَخْص, which means nearly, or rather exactly, the same as its ذات; (TA;) [and likewise a man's person, as does also ↓ عِيَانٌ, (see exs. in Har pp. 20 and 45,) and the material substance of a thing;] and its أَصْل [as meaning its essence, or constituent substance]: (TA:) pl. أَعْيَانٌ, (Mgh, Msb, TA,) not أَعْيُنٌ nor عُيُونٌ. (Mgh, TA.) One says, هُوَ هُوَ عَيْنًا and هُوَ هُوَ بِعَيْنِهِ (assumed tropical:) (It is it itself, or he is he himself]: (S, TA:) بِ when prefixed to عَيْن, [thus] used as a corroborative, being redundant. (Mughnee in art. بِ.) and لَا آخُذُ إِلَّا دِرْهَمِى بِعَيْنِهِ (assumed tropical:) [I will not take aught save my dirhem itself]. (S.) And أَخَذْتُ مَالِى

بِعَيْنِهِ (assumed tropical:) I took my property itself. (Msb.) and هذِهِ أَعْيَانُ دَرَاهِمِكَ (Lh, TA) and دَرَاهِمُكَ بِأَعْيَانِهَا (Lh, Mgh, * Msb, TA) (assumed tropical:) These are thy dirhems themselves]. And هُمْ إِخْوَتُكَ بِأَعْيَانِهِمْ (assumed tropical:) [They are thy brothers themselves]. (Msb.) And عَيْنُ الرِّبَا occurs in a trad. as meaning (assumed tropical:) Usury itself. (TA.) [مَوْضِعٌ بِعَيْنِهِ, a phrase very frequently occurring in the L and TA &c., means (assumed tropical:) A certain, or particular, place: and in a similar manner بِعَيْنِهِ is used after the mention of a plant &c.] One says also جَآءَ بِالأَمْرِ مِنْ عَيْنٍ صَافِيَةٍ i. e. (assumed tropical:) [He brought forth, brought to light, or declared, the affair] from its very essence. (TA.) And بِالحَقِّ بِعَيْنِهِ means (assumed tropical:) With truth, clearly and manifestly. (TA.) [In grammar, اِسْمُ عَيْنٍ means (assumed tropical:) A real substantive; the name of a real thing; also termed اِسْمُ ذَاتٍ; and sometimes termed عَيْنٌ alone: opposed to اِسْمُ مَعْنًى i. e. an ideal substantive.]

A11: عَيْنٌ ثَاقِبَةٌ means (assumed tropical:) Certain, or sure, news or information. (A and TA in art. ثقب.) A12: And العَيْنُ [sometimes] signifies (assumed tropical:) Knowledge; [or rather sure, or certain, and manifest, knowledge;] which is also termed عَيْنُ اليَقِينِ. (TA.) A13: And (assumed tropical:) Might (العِزُّ). (TA.) b2: And (assumed tropical:) Health and safety (العَافِيَةُ). (TA.) b3: And (assumed tropical:) Thirst; and so الغَيْنُ. (TA in art. غين.) A14: And (assumed tropical:) The صُورَة [which generally means form, or the like: but it has many other significations; one of which is essence, before mentioned as a meaning of عَيْنٌ]. (TA.) A15: And it signifies also النَّاحِيَةٌ [app. as meaning (assumed tropical:) The part, or point, towards which one directs himself]: (K, TA:) or, accord. to some, particularly that of the قِبْلَة [i. e. that towards which one directs his face in prayer]: (TA:) [or] it signifies also the true direction of the قِبْلَة: (K, TA:) or the part that is on the right of the قِبْلَة of El-'Irák: [whence] one says, نَشَأَتِ السَّحَابَةُ مِنْ قِبَلِ العَيْنِ (assumed tropical:) [The cloud rose from the part on the right of the قبلة of El-'Irák]: (S: [see also خَسْفٌ:]) or this means, from the direction of the قبلة of El-'Irak; and the Arabs say that this scarcely ever, or never, breaks its promise [of giving rain]: when it rises from the direction of the sea, and then goes northward, one says عَيْنٌ غُدَيْقَةٌ; and this is usually most disposed to rain: (TA:) غُدَيْقَة is a dim. of magnification, meaning abounding with water. (TA in art. غدق.) Also (assumed tropical:) The clouds (سَحَاب) that have come from the direction of the قِبْلَة: (K, * TA:) or, from the direction of the قبلة of El-'Irák: or, from the right thereof: (K, TA:) and it is said in the B to signify [simply] السَّحَابُ [the clouds]; (TA;) and so الغَيْنُ. (TA in art. غين.) And, accord. to Th, مَطَرُ العَيْنِ signifies (assumed tropical:) The rain that is from the direction of the قِبْلَة: or, from the direction of the قبلة of El-'Irák: or, from the right thereof. (TA.) The saying of the Arabs مُطِرْنَا بِالعَيْنِ (assumed tropical:) [We were, or have been, rained upon by the عين] is allowed by some, but disapproved by others. (TA.) b2: And [hence, app.,] (assumed tropical:) The rain that continues during some days, (S, K, TA,) some say five, and some say six, or more, (TA,) without clearing away. (S, K, TA.) A16: عَيْنٌ signifies also (assumed tropical:) Usury; syn. رِبًا; (K, TA; [see also عَيْنُ الرِّبَا above;]) and so ↓ عِينَةٌ. (TA.) And (assumed tropical:) An inclining in the balance; (Kh, Mgh, K, TA;) said to be the case in which one of the two scales thereof outweighs the other: (TA:) one says, فِى المِيزَانِ عَيْنٌ, meaning (assumed tropical:) In the balance is an unevenness; (S, TA;) a little inclining in the tongue thereof: and the word is fem. (TA.) b2: And (assumed tropical:) The tongue [or cock, itself,] of the balance. (TA.) b3: And (assumed tropical:) A scale of a balance; i. e. either of the two scales thereof. (TA.) Also (assumed tropical:) A small بَيْت [meaning partition, or part divided from the rest,] in a chest. (TA.) b2: And (assumed tropical:) A مِحَشَّة [app. meaning a thing in which حَشِيش, or dry herbage, is put]. (TA.) b3: [And (assumed tropical:) Either half, or one side, of a خُرْج, or pair of saddle-bags.] And A certain bird, (K, TA,) yellow in the belly, أَخْضَر [generally in a case of this kind meaning of a dingy, or dark, ash-colour or dust-colour] in the back; of the size of the [species of collared turtle-dove called]

قُمْرِىّ. (TA.) Also (assumed tropical:) [The letter ع;] one of the letters of the alphabet, (S, K,) of those termed حَلْقِيَّة and مَهْجُورَة. (K. [See art. ع.]) b2: and (assumed tropical:) The middle [radical letter] of a word [of the triliteral-radical class; the root of such a word being represented by فعل]. (TA.) b3: In the calculation by means of the letters ا, ب, ج, د, &c., it denotes Seventy. (TA.) عِينٌ, originally عُيْنٌ, pl. of أَعْيَنُ [q. v.]: (S, K: *) A2: and also, (as a contraction of عُيُنٌ, IB, TA,) pl. of عِيَانٌ: (AA, S, IB:) [and of عَيُونٌ.]

عَيَنٌ The quality denoted by the epithet أَعْيَنُ [q. v.; i. e. width in the eye; &c.]; (S;) and so ↓ عِينَةٌ. (Lh, TA.) [See also 1, last sentence; where both are mentioned as inf. ns.]

A2: See also عَيْنٌ, in the third quarter of the paragraph, in four places.

A3: And see the paragraph here following.

عِينَةٌ: see the next preceding paragraph. b2: Also The part that surrounds the eye of a ewe; (K, TA;) like the مَحْجِر of a human being. (TA.) b3: And Goodly appearance: so in the saying, هٰذَا ثَوْبُ عِينَةٍ [This is a garment of goodly appearance]. (S, K) b4: See also عَيْنٌ, latter half, in three places. b5: Also i. q. سَلَفٌ [in buying and selling; i. e. Any money, or property, paid in advance, or beforehand, as the price of a commodity for which the seller has become responsible and which one has bought on description: or payment for a commodity to be delivered at a certain future period with something additional to the equivalent of the current price at the time of such payment: or a sort of sale in which the price is paid in advance, and the commodity is withheld, on the condition of description, to a certain future period: but it seems to be in most cases used in one or another of the senses expl. in what here follows]. (S, Mgh, Msb, K, TA.) and one says, بَاعَهُ بِعِينَةٍ meaning بِنَسِيْئَةٍ [i. e. He sold it upon credit, for payment at a future time]: (A, Mgh: [see 8:]) or, as some say, [and more commonly,] العِينَةُ is the buying what one has sold for less than that for which one has sold it: and ↓ العَيَنُ signifies the same: (Mgh:) or, accord. to Az, the selling a commodity for a certain price to be paid at a certain period, and then buying it for less than that price with ready money: [see 2, last quarter:] this is unlawful when the buyer makes it a condition with the seller that he shall buy it for a certain price; but when there is no condition between them, it is allowable accord. to Esh-Sháfi'ee, though forbidden by some others; and he used to call it the sister of usury: and the sale of a commodity by the purchaser [thereof upon credit] to other than the seller of it, on the spot (lit. in the sitting-place), is also termed عِينَةٌ; but is lawful by common consent: (Msb:) or it is the case of a man's coming to another man to ask of him a loan, which the latter does not desire to grant, coveting profit, which is not to be obtained by a loan, wherefore he says, “I will sell to thee this garment for twelve dirhems upon credit, for payment at a certain time, and its value is ten [which thou mayest obtain by selling it for ready money]. ” (KT: in some copies of which the word thus expl. is [erroneously] written العَيْنِيَّةُ instead of العِينَةُ.) [See also زَرْنَقَةٌ. The word is generally held to be derived from عَيْنٌ as signifying “ ready money ” or “ ready merchandise. ”] b6: Also The مَادَّة [meaning accession to the strength or forces] of war: (K, * TA:) used in this sense in a verse of Ibn-Mukbil [in which it is shown to be so used as being likened to the accession, to the quantity of milk, which has collected and become added to that previously left in the udder: see مَادَّةٌ]. (TA.) لَقِيَهُ عِيَنَةً: see 3.

عَيْنُونٌ A certain plant, found in El-Andalus, that attenuates the humours of the body, when cooked with figs. (TA.) عِيَانٌ an inf. n. of 3. (S, Msb.) b2: [And Clear, evident, manifest, open, or public: thus, by the Pers\. word اَشْكَارْ, the KL explains عيان, which, in my copy of that work, is written عَيَان, evidently, I think, a mistranscription for عِيَان, an inf. n. of 3, used in the sense of a pass. part. n., agreeably with a well-known license, lit. meaning ocularly seen: see ضِمَارٌ, under which I have rendered its contrary by “ unseen; not apparent. ”] b3: See also عَيْنٌ, latter half.

A2: Also A certain iron thing among the appertenances of the فَدَّان, (S, K,) or فَدَان [i. e. plough], this word (فدان) written in the copies of the S, [as in the K,] with teshdeed to the د, but, as IB says, it is without teshdeed when signifying the implement with which ploughing is performed: accord. to AA, the لُؤْمَة, i. e. the سِنَّة [or share] with which the earth is ploughed up, is called the عِيَان when it is upon the فَدَان [or plough]: or, accord. to the M, the عِيَان is a ring at the extremity of the لُؤْمَة and the سليب. [app. a mistranscription] and the دُجْرَانِ [two pieces of wood upon which the share is bound]: (TA:) pl. [of pauc.] أَعْيِنَةٌ and [of mult.] عُيُنٌ, with two dammehs; (K;) or عِينٌ, originally of the measure فُعْلٌ [i. e. عُيْنٌ]; (S;) accord. to AA, عِينٌ, with kesr only; accord. to IB, عُيُنٌ, with two dammehs, and, when the ى is made quiescent, عِينٌ, not عُيْنٌ. (TA).

A3: اِبْنَا عِيَانٍ means Two birds, (K, TA,) from the flight, or alighting-places, or cries, &c., of which, the Arabs augur: (TA:) or two lines which are marked upon the ground (S, K) by the عَائِف [or augurer], by means of which one augurs, from the flight, &c., of birds; (S;) or which are made for the purpose of auguring; (TA;) then the augurer says, اِبْنَىْ عِيَانْ أَسْرِعَا البَيَانْ [O two sons of 'Iyán, hasten ye the manifestations] (K, * TA: [see 1 in art. خط:]) in the copies of the K, اِبْنَا is here erroneously put for اِبْنَى or, as some say اِبْنَا عِيانٍ means two well-known diviningarrows: (TA:) and when it is known that the gaming arrow of him who plays therewith wins, one says, جَرَى ابْنَا عِيَانٍ [app. meaning The two sons of 'Iyán have hastened. i. e. the two arrows so termed: as seems to be indicated by (??) cited in the L (in which it is followed by the words بِالشِّوَآءِ المُضَهَّبِ with the roast meat (??) thoroughly cooked), and also by what here fel-lows]: (S, L, K. TA:) these [arrows] being called اِبْنَ عِيَانٍ because by means of them the people [playing at the game called المَيْسِر see the winning and the food [i. e. the hastily cooked flesh of the slaughtered camel]. (L, TA.) رَجُلٌ عَيُونٌ (K, TA) and ↓ عَيَّانٌ (TA) A man who smites vehemently with the [evil] eye; as also ↓ مِعْيَانٌ: (K, TA,) pl. [of the first] عينٌ and عُيُنٌ. (K.) عُيَيْنَةٌ: and ذُو العُيَيْنَتَيْنِ and ذُو العُوَيْنَتَيْنِ: see عَيْنٌ, in the former half of the paragraph.

عَيَّنٌ: see the next paragraph, in two places.

رَجُلٌ عَيِّنٌ A man quick to weep. (TA.) b2: And سِقَآءٌ عَيِّنٌ, (S, K,) and ↓ عَيَّنٌ, (K,) the latter less common, and said to be the only instance of an epithet of the measure فَيْعَلٌ with an infirm [medial] radical, or it may be of the measure فَوْعَلٌ or فَوْعَلٌ, and in either of these two cases not without a parallel, (TA,) and ↓ مُتَعَيِّنٌ, (S, K,) (assumed tropical:) A skin, for water, or for milk, having thin circles, or rings, or round places, [likened to eyes,] rendering it faulty: (S:) or of which the water runs forth: (Lh, K:) or new; (K;) or thus عَيِّنٌ and ↓ عَيَّنٌ, in the dial. of Teiyi; and so قِرْبَةٌ عَيِّنٌ in that dial.: the pl. of عيّن applied to a skin is عَيَائِنُ, with hemzeh because the place thereof is near to the end. (TA.) عَيَّانٌ: see عَيُونٌ.

عَائِنٌ Smiting with the [evil] eye. (S, TA.) b2: And (assumed tropical:) Flowing water: (S:) or so مَآءٌ عَائِنٌ; from عَيْنُ المَآءِ. (TA.) b3: See also عَيْنٌ, third quarter.

عَائِنَةٌ: see عَيْنٌ, first quarter, in two places: b2: and again, third quarter, in two places. b3: One says also, رَأَيْتُ عَائِنَةً مِنْ أَصْحَابِهِ, meaning I saw a party of his companions who saw me. (TA.) b4: And رَأَيْتُهُ بِعَائِنَةِ العِدَا I saw him where the eyes of the enemy were seeing him. (TA.) b5: And عَائِنَةُ بَنِى فُلَانٍ The herds, or flocks, or herds and flocks, (أَمْوَال,) and pastors, of the sons of such a one. (S.) أَعْيَنُ A man wide in the eye: (S, Mgh:) or large and wide therein. (Lh, TA:) or large in the black of the eye, with width [of the eye itself]: (K.) fem. عَيْنَآءُ; (S:) when is applied to a woman as meaning beautiful and wide in the eyes (Msb:) pl. عِينٌ, (S, Msb,) originally عُيْنٌ (S.) b2: Hence. (S,) عينٌ is an appellation of Wild oxen; (S, K, TA:) as an epithet in which the quality of a subst. predominates: (TA:) and أَعْيَنُ, of the wild bull, (S, ISd, K,) which one should not call ثَوْرٌ أَعْيَنُ: (ISd, K:) and عَيْنَآءُ, of the (??) (S:) and women are likened to these wild animals. (TA,) b3: عَيْنَاءُ also signifies, applied to a sheep or goat (شَاة), Of which the eyes are black one the rest white; and some say, or the converse thereof: in this sense used as an epithet. (TA.) b4: (??) A good or beautiful, word or saying (??) a woman beautiful and wide on the eyes (Msb:) opposed to عَوْرآءُ. (??) b5: And. applied to a ?? i. q. ??: (K) [i. e. accord. to the TK. which is followed by Freytag, applied to a rhyme or meaning Having what is termed ??: (see De Sacy's Ar. (??), see, ed., ii. 657) but this explanation may be conjectural; and, (??) the meaning may be (assumed tropical:) (??) an effective an applied to a verse on an ode] b6: And i. q. ?? (K) [accord. to the TK as an epithet applied to land, and meaning (assumed tropical:) Black likened to the eye of the buffalo; for ?? was sometimes termed by the Arabs خُضْرَة. but this explanation also may be conjectural; and ا rather think that it is so, and that by خَضْرآءِ is here meant (assumed tropical:) a bucket with which water has been drawn long, so that it has become green or blackish; (see أَخْضرْ,) agreeably with the following explanation, which is immediately subjoined in the K]. b7: And A water-skin (قِرْبَة) ready to become lacerated, or rent, (K, TA, [see عَيْنٌ,]) and worn out. (TA.) مَعَانٌ [A place in which one is seen]. One says, القَوْمُ مِنْكَ مَعَانٌ [in which the last word is app. a mistranscription. for بِمَعَانٍ, as in Har p. 22,] The people, or party are [in a place] where thou sees them with thine eye. (TA.) b2: And A place of alighting or abode, (K, TA,) and one in which one is known to be, (TA.) So in the saying, الكُوفَةُ مَعَانٌ مِنهْا [El-Koofeh is a place of our alighting or abode, &c.,] (TA.) مَعِينٌ Smitten with the [evil] eye; as also ↓ مَعْيُونٌ, the complete form: (S, TA:) or, accord. to Ez-Zejjájee, the former has this meaning, but ↓ المَعْيُونُ means اَلَّذِى فِيهِ عَيْنٌ [in which the last word is probably a mistranscription for عَيْبٌ; so that the meaning is, in whom is a fault, or defect], (L, TA.) A poet says, (S,) namely, 'Abbás, (TA,) قَدْ كَانَ قَوْمُكَ يَحْسَبُونَكَ سَيِّدًا

↓ وَإِخَلُ أِنَّكَ سَيِّدٌ مَعْيُونُ [Thy people, or party, used to reckon thee a chief; but I think that them art a chief (??) with the evil eye, or, perhaps, in whom is a fault, or defect]. (S, TA.) b2: مَآءٌ مَعِينٌ and ↓ مَعْيُونٌ (S, K:) (assumed tropical:) Water of which one has reached the (??) or sources, by digging: (S:) or water that is apparent (ظَاهِرٌ, for which the CK has ظاهرٌ), (K, TA,) seen by the eye, (TA,) running upon the surface of the earth: (K, TA:) Bedr Ibn-(??) El-Hudhalee says.

↓ مَآءٌ يُجِمُّ لِحَافِرٍ مَعْيُونِ [meaning Water collecting for a digger of which the springs have been reached by digging]; the last word, it as said, being put by him in the gen. case because of the proximity (??) a word (??) that case, agreeably with a poetic license of which there are many (??) مَعْيُونٌ, as it is an epithet (??) Respecting the measure of مَعِينٌ, which (??) from عَيْنُ المَآءِ. and explain as meaning (??) the source apparent, (??) (??) some say that it is an (??) of مَفْعُولٌ though not having a verb; and some, that of the measure فَعِيلٌ, from المعْنُ signifying the drawing of water. (TA.) In the say إِنْ كَانَتِ البَشَرُ مَعِينًا لَا تُنْزَحُ, meaning [If the (??) one] having a running spring, (that was not (??) entirely exhausted,] معينا is made masc. to (??) with the word [??, which is masc. in form though fem. by usage]; or it is thus because (??) imagined to be of the measure فَعِيل, in the sense of the measure مَفْعُول; or because it is for ذَاتَ مَعِينٍ, i. e. [having] water running upon the surface of the earth. (Mgh.) In the Kur xxxvii.

44. [and in like manner in lvi. 18.] مَعِين is used as meaning (assumed tropical:) Wine running upon the surface of the earth, like rivers of water. (Jel.) b3: عَيْنٌ

↓ مَعْيُونَةٌ means (assumed tropical:) A spring, or source, having a continued increase of water (Aboo-Sa'eed, TA.) مُعَيَّنٌ (assumed tropical:) A garment figured with eyes (S in art. برج:) or a garment in the figuring of which are small تَرَابِيع [app. meaning quadrangular forms (in the CK تَرْبِيع)] like the eyes of wild animals. (K.) b2: And (assumed tropical:) A bull having a blackness between his eyes: (K:) or a bull; so called because of the largeness of his eyes: or so called because having spots of black and white, as though there were eyes upon his skin. (Ham p. 293.) b3: And (assumed tropical:) Locusts (جَرَاد) which, when stripped of the integument, are seen to be white and red: mentioned by Az in art. ينع, on the authority of ISh. (TA.) A2: [Also, as pass. part. n. of 2, (assumed tropical:) Individuated, or particularized; i. e. distinguished from the generality, or aggregate: &c.: see the verb. Hence] نِيَّةٌ مُعَيَّنَةٌ means [A distinct, particular, or special, purpose; lit.] a purpose made distinct: and it is allowable for one to attribute the action to the purpose, tropically; and thus to say ↓ نِيَّةٌ مُعَيِّنَةٌ [A distinguishing purpose], using the act. part. n. (Msb.) مُعَيِّنٌ: see an ex. of its fem. in what next precedes.

مِعْيَانٌ: see عَيُونٌ. [And see also مُعْتَانٌ.]

مَعْيُونٌ and its fem.: see مَعِينٌ, in six places.

مُعْتَانٌ An explorer of a people or party, who is sent before to seek for herbage and water and the places where rain has fallen, (K, TA, [in the CK, المِعْيانُ is erroneously put for المُعْتَانُ,]) and who searches for news or tidings. (TA.) مُتَعَيِّنٌ: see عَيِّنٌ.

(ع ي ن) : (الْعَيْنُ) هِيَ الْمُبْصِرَةُ وَجَمْعُهَا أَعْيُنٌ وَأَعْيَانٌ وَعُيُونٌ (وَمِنْهَا) حَدِيثُ عَلِيٍّ أَنَّهُ قَاسَ الْعَيْنَ بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا وَعَنْ ابْن عَبَّاسٍ لَا يُقَاسُ الْعَيْنُ فِي يَوْمِ غَيْم إنَّمَا نَهَى عَنْ ذَلِكَ لِأَنَّ الضَّوْءَ يَخْتَلِفُ فِي السَّاعَةِ الْوَاحِدَةِ فَلَا يَصِحَّ الْقِيَاسُ (وَبِتَصْغِيرِهَا) سُمِّيَ عُيَيْنَةُ بْنُ حِصْنٍ الْفَزَارِيّ وَبِنْتُهُ أُمُّ الْبَنِينَ وَهُوَ الَّذِي قَالَ لَهُ أُسَيْدَ بْنُ حُضَيْرٍ وَقَدْ رَآهُ مَادًّا رِجْلَيْهِ بَيْن يَدَيْ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - يَا عَيْنَ الْهَجْرَسِ أَيْ يَا صَغِيرَ وَيَا عُيَيْنُ تَحْرِيفٌ (وَرَجُلٌ أَعْيَنُ) وَاسِعُ الْعَيْنَيْنِ (وَبِهِ سُمِّيَ) مَنْ أُضِيفَ إلَيْهِ حَمَّامُ أَعْيَنَ وَهُوَ بُسْتَانٌ قَرِيبٌ مِنْ الْكُوفَةِ (وَالْعَيْنُ الْمَضْرُوب مِنْ الذَّهَبِ) خِلَاف الْوَرِقِ (وَالْعَيْنُ) أَيْضًا لِلنَّقْدِ مِنْ الدَّرَاهِمِ وَالدَّنَانِير لَيْسَ بِعَرْضٍ (قَالَ)
وَعَيْنُهُ كَالْكَالِئِ الضِّمَارِ
يَهْجُو رَجُلًا بِأَنَّ عَطَاءَهُ النَّقْدَ الْحَاضِرَ كَالْغَائِبِ الَّذِي لَا يُرْجَى (وَمِنْهَا) عَيْنُ الشَّيْءِ نَفْسِهِ يُقَالُ خُذْ دَرَاهِمَكَ بِأَعْيَانِهَا وَلَا يُقَالُ فِيهَا أَعْيُنٌ وَلَا عُيُونٌ (وَعَيْنُ الْمَتَاعِ) خِيَارُهُ (وَأَعْيَانُ الْقَوْمِ) أَشْرَافُهُمْ إمَّا لِأَنَّهُ لَا يُنْظَرُ إلَّا إلَيْهِمْ أَوْ لِأَنَّهُ كَأَنَّهُمْ عُيُونُهُمْ الْمُبْصِرَةُ (وَمِنْ) ذَلِكَ قَوْلهمْ لِلْإِخْوَةِ لِأَبٍ وَأُمٍّ (بَنُو الْأَعْيَانِ) (وَمِنْهُ) حَدِيث عَلِيٍّ أَعْيَانُ بَنِي الْأُمِّ يَتَوَارَثُونَ دُونَ بَنِي الْعَلَّاتِ (فَالْأَعْيَانُ) مَا ذُكِرَ وَبَنُو الْعَلَّاتِ الْإِخْوَةُ لِأَبٍ وَاحِدٍ وَأُمَّهَاتٍ شَتَّى (وَأَمَّا الْحَدِيثُ الْآخَر) «الْأَنْبِيَاءُ بَنُو عَلَّاتٍ» فَمَعْنَاهُ أَنَّهُمْ لِأُمَّهَاتٍ مُخْتَلِفَة وَدِينُهُمْ وَاحِدٌ (وَالْعَلَّة) الضَّرَّةُ وَقِيلَ الرَّابَّةُ وَكِلَا التَّفْسِيرَيْنِ صَحِيحٌ نِسْبَةً إلَّا أَنَّ الْأَوَّلَ أَصَحُّ وَحَقِيقَتُهَا الْمَرَّةُ مِنْ الْعَلَلِ وَهُوَ الشُّرْبُ الثَّانِي كَأَنَّ مَنْ تَزَوَّجَهَا بَعْدَ ضَرَّتِهَا نَهِلَ مِنْ الْأُولَى وَعَلَّ مِنْ الثَّانِيَةِ (وَقَوْلُهُ) وَإِنْ كَانَتْ الْبِئْرُ مَعِينًا لَا تَنْزَحُ أَيْ ذَاتَ عَيْنٍ جَارِيَةٍ مِنْ قَوْلِهِمْ عَيْنٌ مَعْيُونَةٌ حَكَاهُ الْأَزْهَرِيُّ وَكَانَ الْقِيَاسُ أَنْ يُقَالُ مَعِينَةٌ لِأَنَّ الْبِئْرَ مُؤَنَّثَةٌ (وَإِنَّمَا) ذَكَّرَهَا حَمْلًا عَلَى اللَّفْظِ أَوْ تَوَهُّمِ أَنَّهُ فَعِيلٌ بِمَعْنَى مَفْعُول أَوْ عَلَى تَقْدِيرِ ذَاتِ مَعِينٍ وَهُوَ الْمَاءُ يَجْرِي عَلَى وَجْهِ الْأَرْضِ وَفِيهِ كَلَامٌ ذَكَرْتُهُ فِي الْإِيضَاحِ (وَالْعِينَةُ) السَّلَفُ (وَيُقَالُ) بَاعَهُ بِعِينَةٍ أَيْ بِنَسِيئَةٍ مِنْ عَيْنِ الْمِيزَان وَهُوَ مَيْلُهُ عَنْ الْخَلِيلِ لِأَنَّهَا زِيَادَةٌ وَقِيلَ لِأَنَّهَا بَيْعُ الْعَيْنِ بِالرِّبْحِ وَقِيلَ هِيَ شِرَاءُ مَا بَاعَ بِأَقَلَّ مِمَّا ابْتَاعَ وَاعْتَانَ أَخَذَ بِالْعِينَةِ وَمِنْهُ قَوْلُ ابْنُ مُقْبِلٍ
وَكَيْف لَنَا بِالشُّرْبِ إنْ لَمْ يَكُنْ لَنَا ... دَرَاهِمُ عِنْدَ الْحَانُوتِيِّ وَلَا نَقْدُ
أَنَدَّانُ أَمْ نَعْتَانُ أَمْ يَنْبَرِي لَنَا ... أَغَرُّ كَنَصْلِ السَّيْفِ أَبْرَزَهُ الْغِمْدُ
(وَقَوْلُ) ابْنِ عُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا - إذَا تَبَايَعْتُمْ بِالْعِينِ وَاتَّبَعْتُمْ أَذْنَابَ الْبَقَرِ الْحَدِيثَ (الْعِينُ) مَا ذُكِرَ وَاتِّبَاعُ أَذْنَابِ الْبَقَرِ كِنَايَةٌ عَنْ الْحِرَاثَةِ (وَالْمَعْنَى) إذَا اشْتَغَلْتُمْ بِالتِّجَارَةِ وَالزِّرَاعَةِ وَتَرَكْتُمْ الْجِهَادَ ذَلَلْتُمْ وَطَمِعَ الْكُفَّارُ فِي أَمْوَالِكُمْ (وَأَمَّا قَوْلُهُ) تَعَيَّنْ عَلَيَّ حَرِيرًا أَيْ اشْتَرِهِ بِبَيْعِ الْعِينَةِ فَلَمْ أَجِدْهُ.