سبع: سبع: ورد هذا الفعل في المعجم اللاتيني - العربي مقابل اللفظة اللاتينية Lobo ولا ادري لماذا؟.
سَبَعَهُ: أبهته من الخوف (محيط المحيط).
سَبَّع (بالتشديد): طاف حول الكعبة سبعاً.
(معجم بدرون).
استسبع: ارتاع من السَبُع (مرجريت ص312) سَبْع. السبع: اختصار الروايات السبع (المقري 1: 885) أو الروايات السبع أو قراءات القرآن السبع (المقري 1: 562، 843، 870).
سبع معادن: ذوب معادن، مزج معادن (بوشر) سَبُع وسَبْع: ذئب (الكالا) وفيه: bobo ( سَبَع).
سَبُع وسَبْع وسَبَع: فهد (الكالا). سبع الأرض = كزبرة البئر (ابن البيطار 2: 4).
سبع البحر: ذئب البحر (الكالا).
سبع الشعراء: الافتيمون (ابن البيطار 2: 5) سبع الكتّان: نبات اسمه العلمي: Cuscuta epithymum ( ابن البيطار 2: 4) سَبْعَة، السبعة: مختصر قراءات السبعة (المقري 1: 834) وهي قراءات القرآن السبعة لأئمة القراء السبعة (المقري 1: 490، 828).
سبعة بذراع: صنف من التمر، وقد أطلق عليه هذا الاسم لأنه من الطول بحيث يكون طول سبعة منها ذراعاً. (باجني ص150).
سبعة وسَبْعين: حريش، أم أربعة وأربعين. (بابن سميث 1554) وفي محيط المحيط: أبو سبعة وسبعين.
السَّبْعِيَّة: فرقة من غلاة الشيعة ذهبوا إلى أن النطقاء بالشريعة وهو آدم ونوح وإبراهيم وموسى وعيسى ومحمد ومحمد المهدي سابع النطقاء، وبين كل اثنين من النطقاء سبعة أئمة، ولابد في كل شريعة من سبعة يقتدى بهم (محيط المحيط: الشهرستاني طبعة هاربروكر 2: 514) سُبْعِيّ. دابّة سُبُعية: حيوان مفترس (فوك) وعند دي يونج فان رودنبورج (ص113): Zoebia وجار الأسد.
سَبْعُونّي. المصحف السبعوني: الترجمة السبعينية (بوشر).
سُبُوع: اليوم السابع من مرض المريض، واليوم السابع بعد وفاة الميت (محيط المحيط).
سِبِاعِيّ: أسدي، مختص بالأسد (بوشر).
سُبَاعّي: غلام طوله سبعة أشبار من الكعب حتى طرف أذنه، فإن كان طوله أقل من ستة أشبار قلت قيمته كما إذا زاد طوله على سبعة أشبار لأنه يكون عندئذ في هيئة الرجال فلا يصلح للخدمة في الحرم (عوادة ص632، وأنظر داسكرياك ص506). سُباعي: ذو سبعة أركان (الكالا، محيط المحيط).
سباعي: ما كان على سبعة احرف (محيط المحيط).
سُباعي: من المواليات: ما كان سبعة مصاريع، كل ثلاثة منها على قافية والسابع على قافية الثلاثة الأولى، ويقال له النعماني أيضاً (محيط المحيط).
سُباعّي: من ولد لسبعة اشهر من الحمل به (محيط المحيط).
سُباعّي انظر مُسَبَّع.
سُباعي: جمل يقطع مسافة سبعة أيام في يوم واحد (جاكسون ص40).
سباعيات: أحاديث رواها سبعة رواة بعضهم عن بعض (حاجى خليفة 3: 574، المقري 2: 769) سُبْوعي: تطلق على كل سبعة سنوات من عمر الإنسان (بوشر).
سُبَاعّية: كراسة ذات سبع ورقات، وتطلق على كل كراسة اتساعاً (بوشر) سابع: يوم السبعة بعد الزواج، ويسمى يوم الأسْبُوع (لين، ألف ليلة 2: 374) ويوم السبوع (لين) ويوم السابع (ألف ليلة برسل 5: 91) ويحتفل به كل من المرأة والرجل، غير أن الأغنياء منهم يحتفلون في كل يوم من أيام الزواج السبعة الأولى (أين عادات 2: 305) وقد أطلق سابع العروس على الأيام السبعة الأولى من الزواج اعتباطاً. وهذا ما يستنتج من عبارة للمقري يقول فيها في كلامه عن المظفر (1: 277): وكانت أيام حكمه كلها أعياداً. وقد استمر حكمه سبع سنوات أطلق عليها اسم السابع إشارة إلى سابع العروس.
ونجد في رحلة ابن بطوطة (1: 175) عبارة أربكت الناشرين يقول فيها ان التقي ادهم كان بدل أن يضاجع ابنة السلطان التي تزوجها مكرهاً، ينزوي في كل ليلة في زاوية من الغرفة ليصلى فيها حتى الصباح واستمر على ذلك طوال ليالي السابع أي طوال ليالي الأسبوع الأول من الزواج، وهذا هو صواب كتابتها بدل سبع ليالٍ كما في المطبوع منها.
سَوَابع: اليوم الثامن لوداع العيد في الكنيسة الرومانية وهو اليوم الثامن منذ الاحتفال بيوم العيد الكبير (فوك) وفيه أيضاً أسبوع (الكالا) أسبوع: كل سبع سنوات من حياة الإنسان (بوشر) أسبوع: اليوم الثامن لوداع العيد (فوك) انظر سابع.
مُسَبَّع: (عند المهندسين): سطح تحيط به سبعة أضلاع متساوية، ويقال له ذو سبعة أضلاع إن كانت غير متساوية (محيط المحيط).
مُسَبَّع (عند أهل التكسير). وفق مشتمل على تسعة وأربعين مربعا صغيراً ويسمى بمربع سبعة في سبعة أيضاً، وبالوفق السباعي (محيط المحيط) مُسَبَّع (عند الشعراء): قسم من المسمط (محيط المحيط) انظر: مسمط في مادة سمَّط.
مَسبوع: الذي ذعره السبع، والعامة تطلقه على كل مذعور (محيط المحيط).

سبع

1 سَبَعَهُمْ, aor. ـَ (S, Msb, K) and سَبِعَ (Yoo, Msb, K) and سَبُعَ, (Yoo, Msb,) inf. n. سَبْعٌ, (Msb,) He was, or became, the seventh of them: (S, Msb, K:) or he made them, with himself, seven: (S in art. ثلث:) or it signifies, (S, and so in some copies of the K,) or signifies also, (Msb, and so in some copies of the K,) he took the seventh part of their property, or possessions. (S, Msb, K.) And He made them, they being sixty-nine, to be seventy with himself. (A 'Obeyd, S in art. ثلث.) And سَبَعَ also signifies He made sixteen to be seventeen. (T in art. ثلث.) b2: سَبَعْتُ لَهُ الأَيَّامَ, aor. ـَ inf. n. as above, I completed to him the days by making them seven: and ↓ سَبَّعْتُهَا signifies the same in an emphatic manner. (Msb.) [See also 2.] b3: سَبَعَ الحَبْلَ, (K,) aor. ـَ inf. n. as above, (TA,) He made the rope, or cord, of seven strands. (K, TA.) b4: سُبِعَ المَوْلُودُ The infant had its head shaven, and an animal [generally a goat] sacrificed by way of expiation for it, on the seventh day [after its birth, (commonly called يَوْمُ السُّبُوعِ,) agreeably with an ordinance of Mohammad; the sacrifice being for the expiation of original sin]. (IDrd.) A2: سَبَعَ الغَنَمَ He (a wolf) seized the sheep, or goats, and broke their necks, or killed them, or made them his prey, (S, K, TA,) and ate them. (TA.) b2: سُبِعَتِ الوَحْشِيَّةٌ The female wild animal had her young, or young one, eaten by the سَبُع [or beast, or bird, of prey]. (TA.) b3: سَبَعَهُ He stole it; [as though, like a سَبُع, he made it his prey;] as also ↓ استبعهُ. (AA, K.) b4: He shot him [with an arrow or the like], or hurled at him and struck him [with a lance, or a missile of any kind]; namely, a wolf: or he frightened him; namely, a wolf; (K;) and also, a man. (TA.) b5: (assumed tropical:) He reviled, vilified, or vituperated, him; charged him with a vice or fault or the like; (S, K, TA;) assailed him with foul language, such as displeased him: (TA:) or he bit him (K, TA) with his teeth, like as does the سَبُع. (TA.) 2 سبّعهُ, inf. n. تَسْبِيعٌ, He made it seven; or called it seven; (S, K;) as also ↓ اسبعهُ. (TA.) See also 1. b2: He made it to have seven angles, or corners; to be heptagonal. (K.) b3: He (God) gave him his reward, or recompense, seven times, or seven fold. (K.) An Arab of the desert said to a man who had done a good act to him, (TA,) سَبَّعَ اللّٰهُ لَكَ May God give thee thy reward, or recompense, seven times, or seven fold. (K, TA.) The Arabs also said, سَبَّعَ اللّٰهُ لَكَ أَجْرَهَا May God multiply to thee the reward, or recompense, for it; meaning, for this good act: (Aboo-Sa'eed:) [for] تَسْبِيعٌ is used by them to signify the act of multiplying, though it be more than seven fold. (TA.) And سَبَّعَ اللّٰهُ لِفُلَانٍ is used as meaning May God make a thing to be followed by another thing to such a one; in relation to good and to evil; as also تَبَّعَ لَهُ. (TA.) and سَبَّعَ اللّٰهُ لَكَ meaning May God bless thee with seven children. (TA.) b4: He washed it (namely, a vessel,) seven times. (K.) Hence the saying of Aboo-Dhu-eyb, كَنَعْتِ الَّتِى قَامَتْ تُسَبِّعُ سُؤْرَهَا [Like her who has arisen to wash out seven times her remains of beverage in the bottom of a vessel, left by a drinker; that drinker, as is said in a marginal note in my copy of the TA, being her dog]: or, accord. to Es-Sukkaree, the meaning is, to give as alms her سُؤْر [remains of beverage in the bottom of a vessel after one had drunk, or remains of food &c.,], thereby seeking to have her reward, or recompense, multiplied; سُؤْرَهَا being used by the poet for بِسُؤْرِهَا. (TA.) b5: سبّع القُرْآنَ [app. followed by لَهُ or عَلَيْهِ] He appointed him the reading, or recitation, of the Kur-án [in seven portions so that he should complete the whole] in every seven nights. (O, L, K.) b6: سبّع لِامْرَأَتِهِ, (K, TA,) or عِنْدَهَا and لَهَا ↓ أَسْبَعَ, (TA,) He remained with his wife seven nights. (K, TA.) In like manner one says ثَلَّثَ; and thus of every number from one to ten; in relation to any saying or action. (TA.) b7: سبّعت She (a woman) brought forth at seven months. (TA.) b8: سبّع دَرَاهِمَهُ He made his dirhems to be seventy complete; but this is post-classical; (K;) and in like manner, دراهمه ↓ سَبْعَنَ, meaning the same, and also post-classical, and not allowable; the proper phrase to express the meaning “ I made it to be seventy ” being كَمَّلْتُهُ سَبْعِينَ. (TA.) b9: سَبَّعَتِ القَوْمُ The people, or company of men, completed the number of seven hundred men: (K, TA:) occurring in a trad, (TA.) 3 سِبَاعٌ (K,) inf. n. of سابع, (TK,) The performing of the act of coïtus, (IAar, Th, K,) with a woman. (TK.) b2: The vying with another in the endeavour to surpass him in obscene, or lewd, language, and in frequency of coïtus, and in speaking plainly of such subjects as should only be alluded to, in relation to women: (IAar, K: *) such seems to be its meaning in a trad. in which the doing this is forbidden. (IAar.) b3: (assumed tropical:) Mutual reviling, vilifying, or vituperating; (K, TA;) when each of two men assails the other with foul language, such as displeases him: (TA:) this is said by some to be its meaning in the trad. in which it is forbidden. (TA.) 4 اسبع, said of a party of men, It became seven: (S, K:) also, it became seventy. (M and L in art. ثلث.) b2: Said of a man, it signifies He was, or became, one whose camels came to the water on the seventh day [counting the day of the next preceding watering as the first]. (S, K.) b3: اسبع لِامْرَأَتِهِ: see 2. b4: أَسْبَعَتْ She brought forth her seventh offspring. (TA in art. بكر.) b5: اسبعهُ: see 2, first signification.

A2: It (a road) abounded with سِبَاع [or animals of prey]. (TA.) b2: اسبع الرُّعْيَانُ The pastors had their beasts fallen upon by the سَبُع [or animal of prey]. (Yaakoob, S, K.) A3: اسبعهُ i. q. أَطْعَمَهُ السَّبُعَ [which may be rendered He gave him as food the animal of prey, or he gave him as food to the animal of prey; but it seems from what here follows that the former is meant]: (S, K:) in the “ Mufradát,” [he gave him as food] the flesh of the سَبُع. (TA.) A4: He gave him, or delivered him, (namely, his son,) to the ظُؤُورَة [which means both nurse and nurses]. (S, K.) b2: He left him to himself; or left him without work, or occupation; namely, his slave; syn. أَهْمَلَهُ. (S, K.) [See مُسْبَعٌ.]8 إِسْتَبَعَ see 1.

Q. Q. 1 سَبْعَنَ: see 2. last sentence but one.

سَبْعٌ fem. of سَبْعَةٌ, q. v.

A2: See also سَبُعٌ in two places.

A3: السَّبْعُ The place to which mankind shall be congregated (K, TA) on the day of resurrection. (TA.) Hence the trad., (K, TA,) which relates that while a pastor was among his sheep, or goats, the wolf rushed upon him, and took from them a sheep, or goat, and the pastor pursued him until he rescued it from him; whereupon the wolf looked aside towards him, and said to him, (TA,) مَنْ لَهَا يَوْمَ السَّبْعِ, meaning Who will be for it [namely, the sheep, or goat, as aider, or defender,] on the day of resurrection? (K, TA:) thus expl. by I Aar, and mentioned by Sgh and the author of the L: (TA:) but to this is contradictory, or repugnant, يَعْكُرُ, [in the CK erroneously written يَعْكَرُ,]) the saying of the wolf, (K, TA,) after the words mentioned above, (TA,) “ the day when it shall have no pastor but me; ” for the wolf will not be a pastor on the day of resurrection: or the meaning is, who shall be for it on the occasion of trials, when it shall be left to itself, without pastor, a spoil to the animals of prey: the animal of prey being thus made to be a pastor to it: (K, TA:) this is in the way of a trope: and accord. to this explanation, it may be [↓ يَوْمَ السَّبُعِ] with damm to the ب: (TA:) or يَوْمُ السَّبْعِ was a festival of their's in the Time of Ignorance, on which they were diverted from everything by their sport: (AO, K, TA:) and accord. to one relation [of the trad.] it is with damm to the ب. (L, K.) سُبْعٌ (S, Msb, K) and ↓ سُبُعٌ, (Mgh, Msb,) of which the former is a contraction, (Msb,) A seventh part; one of seven parts; (S, Mgh, Msb, K;) as also ↓ سَبِيعٌ; (S, Msb, K;) the last not heard by Sh on any authority beside that of Az: (TA:) pl. of the first (Msb) and second (Mgh, Msb) أَسْبَاعٌ. (Mgh, Msb, TA.) Hence, أَسْبَاعٌ القُرْآنِ [The seven sections, or volumes, of the Kur-an,] in which one reads: said to be postclassical. (Mgh.) A2: See also أُسْبُوعٌ, in three places.

سِبْعٌ A certain ظِمْء of the أَظْمَآء of camels; (T, S, K;) i. e. their coming to the water on the seventh day [counting the day of the next preceding watering as the first]; (K;) or [in other words, which have virtually the same meaning,] their remaining in their places of pasturing five complete days, and coming to the water on the sixth day, not reckoning the day of the [next preceding] return from the water. (Az, TA.) You say, وَرَدَتْ إِبْلُهُ سِبْعًا His camels came to the water &c. (S, K.) b2: Also The seventh young one, or offspring. (A in art. ثلث.) سَبَعٌ: see what next follows.

سَبُعٌ (S, Sgh, Msb, K) and ↓ سَبْعٌ, (Sgh, Msb, K,) a dial. var., (Sgh, Msb,) and the form in common use with the vulgar, (Msb,) adopted also by several readers of the Kur in v. 4, (Msb, TA,) and often occurring in the poems of the Arabs, (TA,) and ↓ سَبَعٌ, (Sgh, K,) a form adopted by two readers of the Kur in the place above mentioned, and perhaps a dial. var., (Sgh, TA,) The animal of prey; the rapacious animal; (K;) [whether beast or bird; being sometimes applied to the latter, as, for instance, in the K, voce مِخْلَبٌ; but generally to the former:] or whatsoever has a fang, or canine tooth, with which it makes hostile attacks, and seizes its prey; (Msb;) such as the lion, [to which it is particularly applied by most of the Arabs in the present day,] and also (TA) such as the wolf and the lynx and the leopard, (Msb, TA,) and the like of these, that has a fang, and attacks men and beasts and makes them its prey: (TA:) the fox, however, is not thus called, though having a fang, (Msb, TA,) because he does not attack with it nor take prey, (Msb,) or because he does not attack small beasts, nor seize with his fang any animal; (TA;) and in like manner the hyena (Msb, TA) is not reckoned among the hostile animals thus called, wherefore the Sunneh allows that its flesh may be eaten, and requires that a compensation be made for it [by the sacrifice of a ram] if it be smitten [and killed] in the sacred territory or by a person in the state of ihrám: but as to the jackal, it is a noxious سبع, and its flesh is unlawful, because it is of the same kind as wolves, except that it is smaller in size and weaker in body: thus says Az: but some others say that the سبع is any hostile beast having a مِخْلَب [or tearing claw]: and it is said in the Mufradát to be thus called because of the perfectness of its strength; for السَّبْعُ [seven] is one of the perfect numbers: (TA:) the pl. is سِبَاعٌ, (Sb, S, Msb, K,) i. e., of سَبُعٌ, which has no other pl.; (Sb, Msb;) أَسْبُعٌ is also a pl., (Sgh, Msb, K,) but this is pl. of pauc. of ↓ سَبْعٌ, (Sgh, Msb,) which, not being a contraction [of سَبُعٌ, but a dial. var. thereof], has also for its pls. [of mult.]

سُبُوعٌ and سُبُوعَةٌ, like صُقُورٌ and صُقُورَةٌ, pls. of صَقْرٌ. (TA.) See also سَبْعٌ: [and see سَبُعَةٌ.] You say of him who is very injurious, or mischievous, مَا هُوَ إِلَّا سَبُعٌ مِنَ السِّبَاعِ (tropical:) [He is none other than one of the animals of prey]. (TA.) b2: السَّبُعُ is also the name of (assumed tropical:) The constellation [Lupus] behind [i. e. on the east of] Centaurus, containing nineteen stars in the figure. (Kzw.) سُبُعٌ: see سُبْعٌ.

سَبْعَةٌ, (S, K,) sometimes pronounced ↓ سَبَعَةٌ but some disallow this latter, and say that it is pl. of سَابِعٌ, (K,) [Seven;] a well-known number; and called one of the perfect numbers: (TA:) fem. سَبْعٌ. (S, K.) You say, سَبْعَةُ رِجَالٍ [Seven men]: and سَبْعُ نِسْوَةٍ [seven women]. (S, K.) b2: أَخَذَهُ أَخْذَ سَبْعَةٍ: see سَبُعَةٌ. b3: وَزْنَ سَبْعَةٍ means Of the weight of seven مَثَاقِيل: (S, K:) one says, أَخَذْتُ مِنْهُ مِائَةَ دِرْهَمٍ وَزْنَ سَبْعَةٍ, meaning [I took, or received, from him a hundred dirhems] every ten whereof were of the weight of seven mithkáls. (TA.) [But see دِرْهَمٌ.] b4: إِحْدَى مِنْ سبْعٍ [lit. One of seven;] means (assumed tropical:) a great, momentous, or difficult, thing, or affair: (Sh, K: *) an affair difficult to decide: perhaps as being likened to one of the seven nights in which God sent the punishment upon [the tribe of]

'Ád: or, as some say, the seven years [of famine in the days] of Joseph. (Sh, TA.) b5: السَّبْعُ المَثَانِى The Fátihah; [or first chapter of the Kur-án;] because it consists of seven verses: or the long chapters from البَقَرَة to الأَعْراف [a mistake for الأَنْفَال]; as in the Mufradát: or, as in the L, to التَّوْبَة, reckoning التوبة and الانفال as one chapter, for which reason they are not separated by the بَسْمَلَة. (TA.) [See also مَثْنًى.]

b6: El-Farezdak says, وَكَيْفَ أَخَافُ النَّاسَ وَاللّٰهُ قَابِضٌ عَلَى النَّاسِ وَالسَّبْعَيْنِ فِى رَاحَةِ اليَدِ meaning [And how should I fear men when God is comprehending mankind and] the seven heavens and seven earths [in the palm of the hand?]. (K.) b7: See also أُسْبُوعٌ; last sentence. b8: [سَبْعَةٌ is also used in a vague manner, as meaning Seven or more; or several; or many; as Bd says, in ix. 81, and as is indicated, though not plainly declared, in the TA. See 2: and see also سَبْعُونَ. b9: Respecting a peculiar pronunciation of the people of El-Hijáz, and a case in which سَبْعَة is imperfectly decl., see ثَلَاثَةٌ. See also سِتَّةٌ.] b10: سَبْعَةَ عَشَرَ [indecl. in every case, meaning Seventeen,] is pronounced by some of the Arabs سَبْعَةَ عْشَرَ: and [the fem.] سَبْعَ عَشْرَةَ, thus in the dial. of El-Hijáz [and of most of the Arabs], is pronounced سَبْعَ عَشِرَةَ in the dial. of Nejd. (S in art. عشر.) A2: See also سَبُعَةٌ, in two places.

سَبَعَةٌ: see سَبْعَةٌ.

سَبُعَةٌ and ↓ سَبْعَةٌ, the latter a contraction of the former, The lioness. (ISk, S, Msb, K.) Hence the saying, ↓ أَخَذَهُ أَخَذَ سَبْعَةٍ, (ISk, S, K,) or السَّبْعَةِ, (Msb,) He seized him with the seizing of a lioness, (ISk, S, K,) or of the lioness, (Msb,) which is more impetuous (أَنْزَقُ) than the lion, (ISk, S,) or more bold than the lion: (Msb:) or the saying is, أَخَذَهُ أَخْذَ سَبْعَةَ (S, K) he seized him with the seizing of Seb'ah, who was a certain strong man, (Ibn-El-Kelbee, S,) or a certain insolent and audacious rebel, (Ibn-El-Kelbee, Lth, K,) of the Arabs, (TA,) whom one of the kings of El-Yemen seized, and, after having cut off his hands and feet, or arms and legs, crucified; [so that the meaning is, he punished him with the punishment of Seb'ah;] and hence it was said, لَأُعَذِّبَنَّكَ عَذَابَ سَبْعَةَ [I will assuredly punish thee with the punishment of Seb'ah]; (El-Kelbee, Lth, K; *) and لَأَعْمَلَنَّ بِكَ عَمَلَ سَبْعَةَ I will assuredly do with thee as was done with Seb'ah: (O:) or the man's name was سَبُعٌ, and it was contracted, and made fem. by way of contempt: or the meaning of the first saying is, he seized him with the seizing of seven men: (K:) and in like manner the last saying is expl. by some [who say سَبْعَةٍ instead of سَبْعَةَ]. (TA.) The dim. is ↓ سُبَيْعَةٌ. (Msb.) [See also سَبُعٌ.]

سَبُعِىٌّ Of, or relating to, an animal of prey.]

سَبْعُونَ [Seventy;] a well-known number; (K;) the round number that is between سِتُّونَ and ثَمَانُونَ. (TA.) b2: The Arabs also use it as meaning [Seventy or more; or] many. (TA.) Thus it is used in the Kur [ix. 81], where it is said, إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللّٰهُ لَهُمْ, meaning If thou beg forgiveness for them many times, even then God will not forgive them; not that God would forgive them if forgiveness were begged more than seventy times: (Bd, * TA:) and سَبْعَةٌ and سَبْعُمِائَةٍ and the like are used in the same manner. (Bd.) b3: [Also Seventieth.]

سُبَاعَ as meaning Seven and seven, or seven and seven together, or seven at a time and seven at a time, seems not to have been used; for] A'Obeyd says that more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has not been heard, excepting عُشَارَ. (TA in art. عشر.) سَبُوعٌ [app. Wont to frighten]: (TA: [in which the meaning here given seems to be indicated.]) سُبُوعٌ: see أُسْبُوعٌ, in four places.

سَبِيعٌ: see سُبْعٌ: b2: and سَابعٌ.

سُبَيْعَةٌ dim. of سَبُعَةٌ, q. v.

سُبَاعِىٌّ A garment, or piece of cloth, seven cubits, or seven spans, in length. (TA.) b2: A great and tall camel; (En-Nadr, K;) [as though seven cubits in height:] fem. with ة. (K.). and سُبَاعِىُّ البَدَنِ, (S, K,) applied to a man, has the like meaning; (K;) complete, or full-grown, in body; (S, TA;) [or seven spans in height; for] when a boy has attained seven spans, he is a man. (S, voce خُمَاسِىٌّ, q. v.) سَابِعٌ [act. part. n. of 1: generally meaning Seventh]: pl. سَبَعَةٌ. (K.) You say, كُنْتُ سَابِعَهُمْ [I was the seventh of them]. (S, K.) And هٰذَا هٰذَا ↓ سَبِيعُ, meaning سَابِعُهُ [This is the seventh of this: not the seventh part; though the former has also this latter meaning]. (TA.) And هُوَ سَابِعُ سَبْعَةٍ [He is the seventh of seven]. (TA.) And هُوَ سَابِعٌ سِتَّةً [He is making six to become seven]. (TA.) b2: إِبِلٌ سَوَابِعُ [pl. of سَابِعَةٌ] Camels coming to the water on the seventh day [counting the day of the next preceding watering as the first]. (TA.) [See سِبْعٌ.] b3: [سَابِعَ عَشَرَ and سَابِعَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Seventeenth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., expl. in art. ثلث, q. v.]

أُسْبُوعٌ A certain number of days; (S, * Msb, K; *) i. e. seven days; a week; (Msb;) also termed ↓ سُبُوعٌ, (Lth, Msb, K,) by some of the Arabs; (Lth, Msb;) [and ↓ سُبْعٌ, as shown by what follows:] pl. of the first أَسَابِيعُ. (Msb, TA.) One says, ↓ أَقَمْتُ عِنْدَهُ سُبْعَيْنِ [in the sense of أُسْبُوعَيْنِ, which is more common,] i. e. I remained at his abode two weeks. (TA.) b2: Also The seventh day; and so ↓ سُبُوعٌ; as in a trad., where it is said, إِذَا كَانَ يَوْمَ سُبُوعِهِ, meaning When his seventh day after the celebration of his marriage is come. (TA.) [↓ يَوْمُ السُّبُوعِ is used in this sense in the present day: and also as meaning The seventh day after childbirth; in which sense it is generally to be understood when used unrestrictedly; as this day is celebrated with more rejoicing than the former: also as meaning the seventh day after the return from pilgrimage.] b3: And Seven circuitings [round the House of God, meaning the Kaabeh]: (Lth, Mgh, Msb:) pl. أَسَابِيعُ (S, Mgh, Msb) and أُسْبُوعَاتٌ. (Lth, Mgh, Msb.) You say, طَافَ بِالبَيْتِ أُسْبُوعًا, (S, Mgh, * K,) and ↓ سُبُوعًا, (Lth, IDrd, K,) but A boo Sa'eed says, I know not any one who has said this except IDrd, and the former is the word commonly known, (TA,) and ↓ سَبْعًا, (K,) and ↓ سُبْعًا, (TA,) He circuited round the House [of God] seven times, (S, TA,) or seven circuitings; (Mgh;) and ثَلَاثَةَ أَسَابِيعَ [thrice seven times, or thrice seven circuitings]. (S.) مُسْبَعٌ Given, or delivered, to the ظُؤُورَة [which means both nurse and nurses]: (Skr, S, TA:) this is the primary signification: (Skr:) or whose mother dies, and who is therefore suckled by another; (K; in which the next following signification may be regarded as implied, TA;) left to himself; or left without work, or occupation; applied to a slave; syn. مُهْمَلٌ: (Skr, S:) or مُتْرَفٌ, (Sgh, K,) [which has the same and other significations; or] which is [here] nearly the same as مُهْمَلٌ, for he who is مُهْمَل is usually مُتْرَف: (TA:) or one who is left to himself with the سِبَاع [or animals of prey] so that he becomes like one of them in mischievousness, or noxiousness, or evilness: (AO, K:) or who is left to himself and not restrained from his daringness, so that he remains daring: and a slave left to himself, and daring; left until he has become like the سَبُع: (TA:) or one whose origin is suspected; (K;) whose father is not known: (Er-Rághib, Sgh:) or a bastard: (K:) or one whose lineage is of slaves, (K, TA,) or ignoble, (TA,) up to seven male ancestors, (K, TA,) or, to seven female ancestors; (TA;) or, to four male ancestors; (En-Nadr, K;) or whose lineage is traced up to four female ancestors all of them slaves: (TA:) or born at seven months; (K, TA;) not matured by the womb, his months not being completed. (Az, IF, TA.) مُسْبِعٌ One whose camels come to the water on the seventh day [counting the day of the next preceding watering as the first]. (TA.) A2: A slave finding a سَبُع [or rapacious animal] among his sheep, or goats. (Aboo-Sa'eed Ed-Dareer, S.) أَرْضٌ مَسْبَعَةٌ, (S, Mgh, Msb, K,) with fet-h (S, Msb) to the first and third letters, (Msb,) like مَرْحَلَةٌ, (K) and مَذْأَبَةٌ, with an inseparable ة, (Sb,) A land containing, (S,) or abounding with, (Mgh, Msb, K,) سِبَاع [or animals of prey]. (S, Mgh, Msb, K.) مُسَبَّعٌ A verse consisting of seven feet. (TA.) b2: A camel having, in the middle part of his back, between the withers and the rump, seven vertebrae redundant [app. meaning in size]. (TA.) b3: [See also مُثَلَّثٌ.]

مَسْبُوعٌ A rope consisting of seven strands. (M, voce مَثْلُوثٌ.) A2: With ة, A cow, (S, TA,) [app. meaning a wild cow,] or [other] female wild animal, (TA,) whose offspring has been eaten by the سَبُع [or beast, or bird, of prey]. (S, TA.) مُتَسَبَّعٌ The place of a سَبُع [or beast, or bird, of prey]. (TA.)

حف

1 حَفُّوهُ, (Ksh and Bd in xviii. 31,) or حَفُّوا حَوْلَهُ, (S, K,) or بِهِ, (Msb, and W p. 153, [and so in the present day, because syn. with احاطوا به and اطافوا به and استداروا به, &c.,]) but the verb is properly trans. by itself, (W ibid.,) aor. ـُ (S,) inf. n. حَفٌّ (S, TA) and حِفَافٌ; (TA [accord. to a meaning there assigned to it];) and ↓ حفّفوا and ↓ احتفّوا; all signify the same; (K, TA;) They went round about, circuited, compassed, or surrounded, it, or him. (S, Ksh, Bd, Msb, TA.) You say, حَفَّ القَوْمُ بِالبَيْتِ, [or rather حَوْلَ البَيْتِ,] The company of men went round about the House [called the House of God, i. e. the Kaabeh]. (Msb.) And it is said in a trad., فَيَحُفُّونَهُمْ بِأَجْنِحَتِهِمْ And they circuit round about them with their wings. (TA.) And in a prov., مَنْ حَفَّنَا أَوْ رَفَّنَا فَلْيَقْتَصِدْ, i. e. Whoso goes round about us, and minds, or manages, our affairs, (K, TA,) and treats us with honour; (TA;) or [in the K “ and ”] serves us, (S, K,) and guards us, defends us, or takes care of us, and regards us, or behaves towards us, with benevolence and solicitude; (S, TA;) or [in the K “ and ”] praises us; (A 'Obeyd, K, TA;) let him [act moderately, and] not exceed the due bounds, (A 'Obeyd, K, TA,) but speak truth. (A 'Obeyd, TA.) Hence the saying, (K,) وَلَا رَافٌّ ↓ مَا لَهُ حَافٌّ (S, K) [He has not any who goes round about him, and minds, or manages, his affairs, &c.]. And ذَهَبَ مَنْ كَانَ يَحُفُّهُ وَيَرُفُّهُ (S, K) [He went away, or has gone away, who used to go round about him, &c.; or] who used to give to him, and bring him corn or food: (TA:) [for] حَفَّهُ signifies also he gave to him. (Msb.) And هُوَ يَحُفُّ وَيَرُفُّ He stands and sits: and he acts as a sincere, or faithful, adviser, and with benevolence and solicitude. (As,) (TA.) [See also art. رف.] One says, of persons in want, حَفَّتْهُمُ الحَاجَةُ, (S, K,) aor. ـُ (S,) inf. n. حَفٌّ, (TA,) (tropical:) [Want beset, or encompassed, them; or has beset, &c.;] and ↓ هُمْ قَومٌ مَحْفُوفُونَ (tropical:) [They are persons beset, or encompassed, by want]. (S, K, TA.) b2: حَفَّهُ بِالشَّىْءِ, aor. ـُ (S, O, K,) He surrounded it, or him, with the thing; (K, TA;) as, for instance, a هَوْدَج with pieces of cloth; (S, O;) and so ↓ حفّفهُ, inf. n. تَحْفِيفٌ. (S.) It is said in the Kur [xviii. 31], حَفَفْنَاهُمَا بِنَخْلٍ We made them, namely, the two gardens, to be surrounded by palm-trees; (Ksh, Bd;) We made palm-trees to encompass their أَحِفَّة, (K,) i. e., their sides. (TA.) And you say, حَفَفْتُهُ بِهِمْ I surrounded it, or him, with them. (Ksh and Bd in xviii. 31, and TA.) And حُفَّتِ الجَنَّةُ بِالمَكَارِهِ (TA) a trad., meaning (assumed tropical:) Paradise is encompassed by things that one dislikes to do: these being likened to a wall, through which alone one can enter Paradise. (Gloss in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) A2: حَفَّ شَارِبَهُ, (S, Msb, K,) and رَأْسَهُ, (S, K,) and اللِّحْيَةَ, (M,) aor. ـِ (S,) or ـُ (M, IB, TA,) [the former contr. to rule, and disapproved by IB,] inf. n. حَفٌّ, (S, M, TA,) He cut, or clipped, (S, M, Msb, K,) his mustache, (S, Msb, K,) and the hair of his head, (S, K,) and the beard, (M,) much, or short, or to the utmost degree. (S, Msb, K.) b2: حَفَّتْ وَجْهَهَا (S, Mgh, Msb, K) مِنَ الشَّعَرِ, (S, K,) aor. ـُ (S, Msb,) inf. n. حَفٌّ (S, Msb, K) and حِفَافٌ; (S, K;) and ↓ اِحْتَفَّتْ; (S, K;) said of a woman; (S, Mgh, Msb, K;) She plucked out the hair of her face: (Mgh:) or she embellished her face by removing the hair thereof: (Msb:) or she scraped off the hair of her face (K, TA) with a razor: (TA:) and ↓ اِحْتَفَّتْ she ordered another to pluck out the hair of her face with two threads: (K, * TA:) so some say: and ↓ أَحَفَّتْ, inf. n. إِحْفَافٌ, signifies the same as احتفّت. (TA.) A3: حَفَّ رَأْسُهُ, aor. ـِ inf. n. حُفُوفٌ, His head remained long without ointment, (As, S, K,) and its hair was shaggy, matted, frouzy, or dusty: (TA:) and حَفَّتِ اللِّحْيَةُ, aor. and inf. n. as above, The beard was shaggy, matted, frouzy from long want of ointment, or dusty. (M, TA.) El-Kumeyt says, describing a wooden peg or stake, (S, L,) long neglected, (L,) وَأَشْعَثَ فِى الدَّارِ ذَا لِمَّةٍ

يُطِيلُ الحُفُوفَ فَلَا يَقْمَلُ [And a wooden peg or stake, in the dwelling, having a head of battered and pendent fibres, long neglected, but not lousy: the fibres being likened to hair; and (as is said in the TA in art. شعث, where this verse is cited, but with ذِي in the place of ذا,) the term اشعث being used to signify a wooden peg or stake because its head is bruised, or battered, and separated, so that the parts do not cohere]. (S, L.) b2: حَفَّتِ الثَّرِيدَةُ The ثريدة [or mess of crumbled bread moistened with broth] became dry in its upper part [by reason of paucity of broth], and cracked open in several places. (TA.) [See the part. n., حَافٌّ.] b3: [The inf. n.]

حُفُوفٌ signifies The being dry, without grease. (TA.) b4: And حَفَّ بَطْنُهُ His (a man's) belly became dry in consequence of his not having eaten greasy food nor flesh-meat. (TA.) b5: حَفَّتِ الأَرْضُ, (Msb, K,) aor. ـِ (Msb, TA,) inf. n. حُفُوفٌ, (TA,) The earth, or land, dried up: (TA:) or its plants, (Msb,) or its herbs, or leguminous plants, (K,) dried up, (Msb, K,) for want of water. (TA.) b6: حَفَّ سَمْعُهُ, (IAar, K,) inf. n. حُفُوفٌ, (IAar, TA,) (assumed tropical:) His hearing went away entirely. (IAar, K.) A4: حَفَّ, (S, K,) aor. ـِ (S,) inf. n. حَفِيفٌ, (S, K, KL,) He (a horse) made a sound, (S, K, KL,) such as is termed دَوِيّ [i. e. a confused and continued sound], (S,) with his fore and hind feet, (KL,) in his running, (S, K,) or in going along. (KL.) Said also of violent rain, It made a [pattering] sound. (As, TA.) and of a viper, It made a [rustling] sound with its skin: فَحَّ, inf. n. فَحِيحٌ, signifies “ it made a sound to proceed from its mouth: ” (Aboo-Kheyreh, K:) or حَفَّتْ, inf. n. as above, said of the female of the [kind of serpents called] أَسَاوِد, she made a [rustling] sound with her skin by rubbing one part thereof with another. (L.) And in like manner it is said of a tree, meaning It made a [rustling] sound (K, TA) by the blowing of the wind upon its branches. (TA.) And of a bird, meaning It made a [rustling] sound (K, TA) with its wing [or wings]: (TA:) and ↓ حَفْحَفَ signifies the same, said of the wing of a bird; and likewise, of a hyena, (IDrd, K,) as also خَفْخَفَ. (TA.) [Hence,] said of the [beetle called] جُعَل, [because of the humming that it makes in flying,] It flew. (TA.) 2 حَفَّّ see 1, in two places: b2: see also 4.

A2: Also حفّف, inf. n. تَحْفِيفٌ, (tropical:) He (a man, TA) was in a state of embarrassment, or distress, and his property became little: (K, TA:) from حَفَّتِ الأَرْضُ

“ the earth, or land, dried up. ” (TA.) حفّف وَجْهُهُ occurs in a trad. [app. in the same sense]. (TA.) 4 أَحَفَّتْ, said of a woman: see 1.

A2: أَحْفَفْتُ رَأْسِى I made my head to remain long without ointment [so that the hair became shaggy, matted, frouzy, or dusty]. (As, S, K.) b2: [Hence, app.,] أَحْفَفْتُهُ (tropical:) I spoke evil of him. (Ibn-'Abbád, K, TA.) A3: أَحْفَفْتُ الفَرَسَ I urged the horse (S, O, L, K) to run vehemently (O, K) so as to cause him to make a sound such as is termed دَوِيّ [i. e. a confused and continued sound] (S, O, L, K) in his running, [with his feel, (see حَفَّ,)] (S, L,) or in his belly: (O, K:) the former is probably the right meaning. (TA.) A4: أَحْفَفْتُ الثَّوْبَ I wove the piece of cloth with the حَفّ, i. e. the مِنْسَج; as also ↓ حَفَّفْتُهُ, (K, TA, [in the CK حَفَفْتُهُ,]) inf. n. تَحْفِيفٌ. (TA.) 8 احتفّوا: see 1, first sentence. b2: احتفّ بِهِ He, or it, became encompassed, or surrounded, by it: and hence, became in the midst of it. (Har p. 445.) A2: اِحْتَفَّتْ, said of a woman: see 1, in two places. b2: احتفّ النَّبْتَ He cut the herbage; syn. جَزَّهُ: (so in some copies of the K, and in the TK:) or حَزَرَهُ [he computed by conjecture its quantity]: (so in other copies of the K, and in the TA:) mentioned by Sgh: in some copies of the K, حزّزه [he jagged it]: in one, جزره, which is a mistake. (TA.) b3: اِحْتَفَّتِ الإِبِلُ الكَلَأَ The camels ate the herbage: or obtained some of it. (TA.) b4: And احتفّ He ate up entirely what was in the cooking pot: like as اشتفّ signifies “ he drank up entirely ” what was in the vessel. (S.) 10 استحفّ أَمْوَالَهُمْ He took the whole of their possessions (K, TA) in an incursion into the territory of an enemy. (TA.) R. Q. 1 حَفْحَفَ: see 1, last sentence but one.

A2: Also (tropical:) He (a man, TA) was, or became, straitened in his means of subsistence. (IAar, K, TA.) حَفٌّ: see حَفَّةٌ, in three places. b2: [It is said, accord. to the KL, to signify also What is called in Persian زين كوهه, app. meaning a saddlebow: but this signification, if correct, is probably post-classical.]

A2: Also, and ↓ حَفَفٌ and ↓ حِفَافٌ, A time, or season: (L:) or i. q. أَثَرٌ [a track, &c.]. (K.) You say, جَآءَ عَلَى حَفِّ ذٰلِكَ, and ↓ حَفَفِهِ, and ↓ حِفَافِهِ, (L, K,) He, or it, came in the time, or season, of that: (L:) or the meaning is عَلَى

أَثَرِهِ [lit. in the track thereof; and hence, after, or near after, that]. (K.) A3: فُلَانٌ حَفٌّ بِنَفْسِهِ Such a one is busied with, or anxious about, himself. (TA.) حَفَّةٌ i. q. مِنْوَالٌ; i. e. The web-beam of a loom; the wooden thing [or roller] upon which the weaver winds the web, or piece of cloth [as it is woven]: ↓ حَفٌّ signifying the مِنْسَج [which generally means the weaver's loom; but explained in the TK as meaning here the stay of a weaver's loom; in the KL, said to be what is called in Persian كار چوب, but this is the حَفَّة, to which the same explanation is assigned in the KL]: (S, K: *) so accord. to As: [for] Aboo-Sa'eed [i. e. As] says, the حَفَّة is the مِنْوَال; and it should not be called the ↓ حَفّ; for the حَفّ is the مِنْسَج: (S, O:) [the former is also applied to the yarnbeam, upon which the yarn is rolled: see نِيرٌ:] in the L, it is said that the حَفَّة of the weaver is the wide piece of wood with which he arranges the woof between [the threads of] the warp: or, as some say, the three canes: and some say that it is ↓ حِفَّةٌ, with kesr: and it is said to be the thing with which the weaver strikes, like a sword: and the ↓ حَفّ is the cane that comes and goes [or goes to and fro; app. meaning the shuttle]: Az says, thus it is with the Arabs: and its pl. [the pl. of حَفٌّ] is حُفُوفٌ. (TA.) One says, مَا أَنْتَ بِحَفَّةٍ

وَلَا نِيرَةٍ [Thou art neither a حفَة nor a نيرَة]; the نيرة being the transverse piece of wood: alluding to him who neither profits nor harms; meaning that he is good for nothing. (TA.) [See also a similar saying voce نِيرٌ.]

A2: Also What camels have eaten, or obtained, (اِحْتَفَّتْ,) of herbage. (TA.) b2: See also حَفَفٌ.

حِفَّةٌ: see حَفَّةٌ.

حَفَفٌ The verge of an event, or affair. (K, * TA.) You say, هُوَ عَلَى حَفَفِ أَمْرٍ He is on the verge of an event, or affair. (TA.) b2: See also حَفٌّ, in two places. b3: Also, (As, S, K,) and ↓ حُفُوفٌ, (K,) (tropical:) An evil state, or condition, of life; and paucity of property; (As, S, K, TA;) as though one were placed aloof (فى حَفَفٍ, i. e. جَانِبٍ,) from the means of subsistence: (Er-Rá- ghib, TA:) or the former signifies straitness of the means of subsistence; (IDrd, TA;) and so ↓ latter: (TA:) or the former, a [bare] sufficiency of the means of subsistence: (Lh, TA:) or a state in which the family, or household, is proportionate to the provisions: (Th, TA:) it is coupled with ضَعَفٌ: and is said to signify straitness; the latter signifying “ paucity of food with numerousness of the eaters thereof; ” or, as some say, “food proportionate to the household: ” (TA:) or the former signifies a state in which the eaters are proportionate to the property; and the latter, “ a state in which the eaters are more than proportionate to the property: ” (Abu-l-'Abbás, TA:) or the former, want; and the latter, “paucity [of property]: ” (IAar, TA:) or both signify the same. (TA.) One says, مَا رُئِىَ عَلَيْهِمْ حَفَفٌ وَلَا ضَفَفٌ There was not seen upon them a trace of want. (S.) And أَصَابَهُمْ مِنَ العَيْشِ حَفَفٌ and ضَفَفٌ and قَشَفٌ, Straitness of the means of subsistence befell them. (As, TA.) And مَا عِنْدَ فُلَانِ إِلَّا حَفَفٌ مِنَ المَتَاعِ There is not with such a one aught save a scanty supply of the necessaries of life. (TA.) And مِنْ مَالٍ ↓ هٰذِهِ حَفَّةٌ or مَتَاعٍ, This is a scanty supply of the necessaries of life, not exceeding the wants of its people, or owners. (TA.) حِفَافٌ A side (S, K) of a thing; حِفَافَا شَىْءٍ

signifying the two sides of a thing: (S:) pl. أَحفَّةٌ. (K.) b2: A border of hair remaining around the head of one who has become bald: (S, K: *) pl. as above. (S, K.) Dhu-r-Rummeh says, (S, TA,) describing bowls [of food], (TA,) لَهُنَّ أِذَا أَصْبَحْنَ مِنْهُمْ أَحِفَّةٌ وَحِينَ يَرَوْنَ اللَّيْلَ أَقْبَلَ جَائِيَا meaning They, i. e. the bowls, have a party of them surrounding them [when they are set in the beginning of the day, and when they see the night, that it has advanced, coming on]. (S, TA.) and you say, قَوْمُهُ أَحِفَّةٌ بِهِ His people are surrounding him. (TA.) b3: حِفَافُ الرَّمْلِ The place where the sand ends: pl. as above. (TA.) b4: كَانَ الطَّعَامُ حِفَافَ مَا أَكَلُوا The food was proportionate to what they ate. (TA.) b5: See also حَفٌّ, in two places.

حُفُوفٌ an inf. n. [See حَفَّ رَأْسُهُ, &c.]. b2: See also حَفَفٌ, in two places.

حَفِيفٌ The دَوِيّ [or confused and continued sound] (S, O, K) [of the feet] of a horse in running, (S,) or of the belly of a horse in running vehemently: (O, K:) the former is probably the right meaning: (TA: [see 1 and 4:]) the sound of the feet of camels when going a vehement pace: (TA:) the [pattering] sound of violent rain: (As, TA:) the [rustling] sound of the skin of a serpent, (L, K,) caused by rubbing one part thereof with another: (L:) the [rustling] sound of the wing [or wings] of a bird: (S, TA:) the [rustling] sound of a tree agitated by the wind: the [rustling, or murmuring,] sound of the wind, in, or upon, anything by [or through] which it passes: a plaintive sound, or moaning: the [murmuring, or quivering,] sound of the flaming, or blazing, of fire; and the like: (TA:) the [rushing] sound of a stone thrown by a مَنْجَنِيق: the [whizzing] sound of a penetrating or transpiercing arrow [app. in its passage through the air: see a verse cited voce ذِلَّةٌ]: (TA:) the humming, or buzzing, (دَوِيّ,) of bees. (S and K, in art. دوي.) The saying, cited by IAar, أَبْلِغْ أَبَا قَيْسٍ حَفِيفَ الأَثْأَبَهْ is explained by him as meaning [Tell thou Aboo-Keys] that he is weak in intellect; as though he were the حفيف of the tree called أَثْأَبَة when it is agitated by the wind: some say that it means [tell thou Aboo-Keys that] I will threaten him and agitate him like as the wind agitates this tree; but ISd says that this is nought. (TA.) A2: Dry herbage; as also جَفِيفٌ. (TA.) حُفَافَةٌ Hair plucked out: or what has fallen of hair plucked out. (TA.) b2: Remains of straw, and of [the trefoil, or dry trefoil, called] قَتّ. (Ibn-'Abbád, K.) حَفْحَفَةٌ [inf. n. of حَفْحَفَ]. b2: See فَهَرَ.

حَفَّانٌ A full vessel: (K:) or a vessel nearly filled to [the top of] each side: (TA:) or a vessel of which the contents, measured therein, reach to [the top of] each side. (S, K.) A2: The young ones of an ostrich; male and female: (S, K:) or, accord. to ISd, females only: (MF, TA:) n. un. with ة. (S, K.) b2: The feathers, or plumage, of the ostrich. (TA.) b3: The young ones of camels: (TA:) sometimes these are thus termed: (S in art. حفن:) [app. as being likened to those of the ostrich:] or such camels as are under [i. e. younger than] those termed حِقَاق: (TA:) n. un., applied to a male and a female, as above. (S in art. حفن.) b4: Servants: (S, K:) as though likened to the young ones of the ostrich. (TA.) حَفٌّ Going round about, circuiting, compassing, or surrounding. (S, Msb, K.) It is said in the Kur [xxxix. last verse], وَتَرَي المَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ العَرْشِ (Zj, S, K *) And thou shalt see the angels surrounding the عرش: (Zj, TA:) or surrounding the sides thereof: (Sgh, K:) or going round about on either side thereof. (Er-Rághib, TA.) b2: مَا لَهُ حَافٌّ وَلَا رَافٌّ: see 1.

A2: سَوِيقٌ حَافٌّ [Meal of parched barley] not moistened with water or with clarified butter or the like. (Lth, K.) [خُبْزٌ حَافٌّ, in the present day, means Dry bread; i. e. bread without anything savoury.] And هُوَحَافُّ المَطْعَم He is one whose food is dry. (TA.) A3: See also حَافٌ, in art. حوف.

مَحْفُوفٌ [Encompassed, or surrounded]. Yousay, هُوَ مَحْفُوفٌ بِخَدَمِهِ [He is encompassed, or surrounded, by his servants]. (TA.) b2: هُمْ قَوْمٌ مَحْفُوفُونَ: see 1.

مِحَفَّةٌ, with kesr; (S, Sgh, Msb, K;) in the “ Meshárik ” of 'Iyád said to be [مَحَفَّةٌ,] with fet-h, (MF,) A vehicle of the kind used for women, like the هَوْدَج, (S, Msb, K,) except that it has no قُبَّة [or dome-like, or tent-like, top], (S, K,) which the هودج has: (S:) or a camel's saddle (رَحْل) surrounded (يُحَفُّ [with pieces of cloth (see 1) upon a wooden frame]), upon which a woman rides: accord. to IDrd, so called because the [frame of] wood [with the pieces of cloth attached thereto] surrounds on all sides the sitter upon it. (TA.) هَوْدَجٌ مُحَفَّفٌ بِدِيبَاجٍ [A هودج hung round with silk brocade]. (TA.)

ذو: ذو ألف ورقة: انظر في ألف.
ذو ثلث حبات = زعرور (ابن البيطار 1: 474).
ذو ثلاث شوكات = شكاعا (ابن البيطار 1: 474).
ذو ثلاث ألوان: طريفليون (ابن البيطار 1: 474). ذو ثلاث ورقات: اسم يطلق على عدد من النباتات، يطلق على نوعي الحندقوقي، وعلى الحومانة، وعلى الفصفصة، وعلى نوع من خصاء الثعلب (ابن البيطار 1: 474).
ذو الاثني عشر: المِعَى الاثنا عشري، أول جزء في الأمعاء الدقاق (ابن البيطار 1: 279).
ذو خمسة أَجِنْحَة أو خمسة أقسام: بنطافلن (ابن البيطار 1: 475). ذو خمسة أصابع: نبات اسمه العلمي: Vitex Agnus Cartus L. ( ابن البيطار1: 475).
ذو مائة رأس أو ذو مائة شوكة: القرصعنة (ابن البيطار 1: 475). والمؤنث ذات تستعمل استعمال الجمع ذوات.
ففي الحلل السندسية (عباد 2: 183) الوقائع ذات الاعتبار (هكذا ورد في كل المخطوطات).
ذوات المدينة: أراضيها، ففي البيان (ص39 و): استدعى صاحب بطليوس من الأمير عبد الله تجديد الاسجال له على ما بيده منها ومن ذواتها. وفي عباد (2: 193): صاحب غرناطة وذواتها، وفي نسخة وأعمالها.
الذات: بمعنى ذات اليد وهي مرادفة للمال أي الملك والثروة. (عباد 2: 161، 3: 220).
ذات: جلالة (لقب شرف) (ألكالا).
الذات: حقيقة الشيء وهويته. وبذاته: بعينه، هوهو. وذات: نفس، عين. وكان هو ذاته أو بذاته أي كان هو نفسه. ورأيت الأمير ذاته أي رأيت الأمير بعينه. وأروح أنا بذاتي: أي أروح بنفسي. (بوشر، محيط المحيط).
ذات: موهبة، أهلية، استعداد طبيعي. مقابل أدوات أو المعرفة المكتسبة من الدراسة (عبد الواحد ص172) وفي كتاب الخطيب (ص18 ق): تَرَشَّح بذاته، وباهر أدواته إلى قضاء المدن النبيهة.
بذاته: بأسره، بكليته، ففي عباد (1: 58): منغمس في اللذات بذاته.
بذاته: مختص، خاص، منفرداً، على حدة. ففي طرائف دي ساسي (1: 335): انشقوا عنهم وجعلوا لهم كنائس بذاتهم وكاهنة بذاتهم.
قائم بذاته: مستقل، حر (بوشر، معجم الإدريسي ص373) ومنفرد، وحيد (معجم الإدريسي ص1).
ويقال مدينة قائمة بذاتها وسوق قائمة بذاتها أي كبيرة هامة. وكذلك يقال: قائم الذات (معجم الإدريسي ص).
ويظهر أن كلمة ذات تعني عَدَد في عبارة الإدريسي (ج1 فصل 8): أهلها في ذاتهم قِلَّة وفي أنفسهم أَذِلّة.
بذاته: سواء، غير مختلف، يقال: طبعه دائماً بذاته أي سواء غير مختلف (بوشر).
من ذاته: من تلقاء نفسه (بوشر، المقري 1: 237، 252، 2: 340).
ذات الله: هذا التعبير مستعمل بصورة فريدة عند هوجنلايت (ص49) غير أنه يجب تصحيح النص والترجمة فيه (ص71).
وكتب المتوكل إلى وزير سخط عليه وعزله يقول: ومن أسأل الله التوفيق له في ذاته إذ حُرِمَهُ في ذاتي. وشكل حرمه الذي ذكر موجود في القلائد، وعليك أن تقرأ في ذاتي. كما في مخطوطة ب من القلائد وكما في طبعة بريس منها (ص46) بدل من ذاتي. والمعنى: أسأل الله أن يوفقك فيما تفعله في عبادته وخدمته مادمت قد حرمت التوفيق في خدمتي.
ذات الإنسان: شخصيته (بوشر).
ذات الجنب البارد: ذكر هذا ابن البيطار (1: 179) وقد ترجمه سونثيمر بما معناه: ذات الجنب الحقيقي.
ذات الحجاب: ذات الجنب، جُناب، برسام (معجم المنصوري).
ذات الحلق: حلقة، آلة فلكية قديمة لتعيين الاعتدال والانقلاب، اخترعها بطليموس. (ألف استرون 2: 1) واقرأ فيه: ديت بدل دير.
ذات الأعين: تطلق في الأندلس على نبات اسمه العلمي: Lonicera Periclymenon ( ابن البيطار 1: 120).
ذات الكبد: كُباد، التهاب الكبد (بوشر).
ذات الكُرْسِيّ: لا تطلق على مجموعة النجوم التي تسمى ((كاسيوبه)) بل تطلق ع أيضاً على فلك السماء، القبة الزرقاء. (دورن ص 65، ألف استرون 1: 153) انظر كرسي.
ذات النَفْس: ما يضمره المرء، يقين، اعتقاد راسخ. ففي تاريخ البربر (1: 478): أظهر لهم ذات نفسه في الحاجة إلى استعماله. وفي كليلة ودمنة (ص8 وما يليها): ذات النفس مقابل ذات اليد، فالأولى تعني عاطفة الحب والحنان والصداقة. والثانية تعني الأشياء الملموسة التي يمكن أن تهدى إلى الآخرين دليلاً على الصداقة ولكنها ليست كذلك دائماً.
ذات اليد: انظر ما تقدم الآن، وتستعمل بمعنى المال. ويقال أيضاً: ذات أيديهم (عباد 1: 224). حب الذات: حب النفس، أنانية، غريزة البقاء (بوشر).
خِفّة الذات: خفة الروح، إيناس، لطافة، ظرافة (بوشر).
الذوات: أكابر الناس (محيط المحيط).
الذاتي في اصطلاح الفلسفة: المفهوم نفسه (المقدمة 2: 371).
ذاتياً: شخصياً (بوشر).
ذاتية مشابهة: تماثل، تطابق (بوشر).

ذو

ذُو meaning صَاحِب [i. e. A possessor, an owner, a lord, or a master, but often better rendered having, possessing, possessed of, or endowed with], (T, S, M, Mgh, Msb, K, but omitted in the CK,) used as a prefixed noun, (S, Mgh, Msb, &c.,) is originally ذَوًا, like عَصًا, the ا being changed from و; (S;) or it is originally ذَوَّى; and if one used it as a proper name, he would say, هٰذَا ذَوَّىقَدْ جَآءَ [This is Dhawà, he has come]; (M;) [not ذَوًا, as in copies of the S; i. e.,] its third radical letter is ى, not, as J says, و; this ى being afterwards suppressed; (IB;) [so that the word becomes ذَوٌ, and then, by reason of its being prefixed to another noun, ذُو, like as أَبَوٌ, the original form of أَبٌ, becomes أَبُو:] it is declined [like أَبُو] with و and | and ىِ; (Msb;) [i. e.,] the nom. case is ذُو, accus. ذَا, and gen. ذِى: (Mgh:) the fem. is ذَاتُ; (T, S, M, Mgh, Msb, K; in a copy of the M, ذاة, and the CK, ذَاةٌ [as though it were not a prefixed noun];) and in the case of a pause, some say ذَاتْ, and others say ذَاهْ: (Lth, T: the latter usage, only, is mentioned in the S:) dual. masc., ذَوَا, (S, * M,) [accus and gen. ذَوَىْ;] fem. ذَوَاتَا, (T, M, Mgh, Msb, K,) for which ذَاتَا is allowable in poetry, but ذَوَاتَا is better, (T,) [accus, and gen. ذَوَاتَىْ:] pl., masc., ذَوُو, (T, *, S, * M, Msb, K, but omitted in the CK,) [accus, and gen. ذَوِى;] fem. ذَوَاتُ, (T, S, * M, Mgh, Msb, K,) accus. and gen. ذَوَاتِ; (S;) and أُولُو and أُولَات are like ذَوُو and ذَوَات [in signification]. (T. [See art. الو.]) In this sense it is not used otherwise than as a prefixed noun: when used to characterize an indeterminate noun, prefixed to an indeterminate noun; and when used to characterize a determinate noun, prefixed to [a noun rendered determinate by] the article ال. (S.) [Thus you say رَجُلٌ ذُو مَالٍ A man a possessor of wealth; and الرَّجُلُ ذُو المَالِ The man the possessor of wealth.] In the phrase غَيْرَ ذَاتِ الشَوْكَةِ [Not those possessed of weapons, &c.], in the Kur [viii. 7], the fem. form is used as meaning the طَائِفَة [or party]. (T.) صَارَ ذَا ذَنْبٍ

[He became one having a sin, or crime, &c., attributable to him, i. e. he had a sin, &c., attributable to him,] means تَحَمَّلَ ذَنْبًا [he became chargeable with a sin, &c.]. (Msb in art. ذنب.) b2: Accord. to the S, it is not prefixed to a pronoun (مُضْمَر); nor to a proper name, such as زَيْد and عَمْرو and the like: but there are several instances of its being prefixed, in its pl. form, to a pronoun; among which is the saying of a poet, إِنَّمَا يَصْطَنِعُ المَعْرُوفُ فِى النَّاسِ ذَوُوهُ [Only they who are possessors thereof do that which is good among men]: (TA:) [this usage, however, is perhaps only allowable by poetic license: see another ex. (also here cited in the TA) in the Ham p. 442, and the remarks there appended to it:] and it is also prefixed to proper names, as is shown by the phrase, (TA,) هٰذَا ذُو زَيْدٍ (M, K, TA,) mentioned, as heard from the Arabs, by Ahmad Ibn-Ibráheem, the preceptor of Th, meaning This is Zeyd, (M, TA,) i. e., this is the owner of the name Zeyd; (M, K, TA;) and [perhaps] by the name ذُو الخَلَصَةِ, for الخلصة is [said by some to be] the name of a certain idol, and ذو is a metonymical appellation of its بَيْت; and by the proper names ذُو رُعَيْنٍ and ذُو يَزَنَ and [accord. to some] ذُو جَدْنٍ [and the like, of which several are mentioned in the S, as well as in the M &c.]. (IB, TA.) [But see a later portion of this paragraph, where, prefixed to a proper name, it is said to be redundant.] b3: ذَوُو الأَرْحَام, [or, as in the Kur viii. last verse, and xxxiii. 6, أُولُو الأَرْحَامِ, pls. of ذُو الرَّحِمِ,] in the classical language, means [The possessors of relationship; i. e.] any relations: and in law, any relations that have no portion [of the inheritances termed فَرَائِض] and are not [such heirs as are designated by the appellation] عَصَبَة [q. v.: they are so called because they are relations by the women's side: see رَحِمٌ]. (KT, TA.) b4: If you form a pl. from ذُومَالٍ, you say, هٰؤُلَآءِ ذَوُونَ [These are possessors of wealth]; because in this case the pl. is not a prefixed noun. (S.) Accord. to Lth, الذَّوُونَ signifies The former, or first, [of persons,] and the more, or most, distinguished. (T, TA. *) Also, (S, M,) and الأَذْوَآءُ, [which is another pl. of ذُو,] (S,) The kings (S, M) of El-Yemen, of the tribe of Kudá'ah, (S,) whose surnames commenced with ذُو, (M,) [i. e.] who were named [or rather surnamed] (S) ذُو يَزَنَ (S, M) and ذُو جَدَنٍ and ذُو نُوَاسٍ (S) and the like. (S, M.) قُرَشِىٌّ لَيْسَ مِنْ ذِى وَلَا ذُو, occurring in a trad., means A Kurashee in respect of lineage, not of the أَذْوَآء [above mentioned]. (TA.) b5: [ذُو and ذَات and ذَا and ذِى are also used as prefixed nouns in various expressions here following, in several thereof as meaning Something in possession, or the like; not a possessor: or, in these instances, as is said in explanation of the first of the following phrases, and also of the phrase ذَاتُ اليَدِ (mentioned below) in Har p. 93, that which is contained is made to be as though it were the possessor (صَاحِب) of that which contains.] b6: مَوَّتَ ذَابَطْنِهَا [He killed what was in her belly]. (Har ubi suprá.) And وَضَعَتِ المَرْأَةُ ذَا بَطْنِهَا, (T,) or ذَاتَ بَطْنِهَا, (TA,) The woman brought forth [her child]. (T, TA.) And نَثَرَتْ ذَا بَطْنِهَا She brought forth many children. (T in art. نثر; and Mgh there and in the present art., in the latter of which it is added that the usual phrase is نَثَرَتْ بَطْنَهَا.) And أَلْقَتِ الدَّجَاجَةُ ذَا بَطْنِهَا The hen laid her egg, or eggs: or muted. (Mgh.) And أَلْقَى الرَّجُلُ ذَا بَطْنِهِ The man ejected his excrement, or ordure. (T.) And الذِّئْبُ مَغْبُوطٌ بِذِى بَطْنِهِ The wolf is envied [for what is in his belly, or] for his distention of the belly [with food]. (TA.) b7: [In like manner,] ذَاتُ اليَدِ means (tropical:) Wealth; as though it were the possessor of that which contains it: (Har ubi suprá:) [or what is in the possession of the hand:] or what one possesses, of wealth; because gained by the hand and disposed of by the hand. (Har p. 66.) You say, قَلَّتْ ذَاتُ يَدِهِ (assumed tropical:) What his hand possessed became little in quantity; (Lth, T;) or the possessions accompanying his hand; (Mgh;) app. meaning his riches. (Lth, T.) b8: ذَاتُ الرِّئَةِ and ذَاتُ الجَنْبِ are Two well-known diseases. (TA. [See arts. رأى and جنب.]) b9: عَلِيمٌ بِذَاتِ الصُّدُورِ, in the Kur iii. 115, means [Acquainted, or well acquainted,] with what is in the minds: (Ksh, Bd, Jel: [and the like is indicated in the Mgh:]) or with the true, or real, nature of the notions that are concealed in the minds: (IAmb, T:) or with the hidden things of the minds: or with the minds themselves. (Msb. [If the last meaning be correct, the phrase should be mentioned with others later in this paragraph.]) [And similar to this is the saying,] عَرَفَهُ مِنْ ذَاتِ نَفْسِهِ He knew it from what he conceived in his mind [without his being informed thereof; i. e. he knew it of himself]. (Lth, T.) And جَآءَ مِنْ ذِىنَفْسِهِ and مِنْ ذَاتِ نَفْسِهِ (M, K) He came [from a motive in his own mind; of himself;] of his own accord; or willingly; syn. طَيِّعًا: (M, TA:) in the copies of the K, طَبْعًا; but the former is the right explanation. (TA.) And مَا كَلَّمْتُ فُلَانًا ذَاتَ شَفَةٍ and ذَاتَ فَمٍ

I spoke not to such a one a word. (Az, T.) b10: ذَاتَ اليَمِينِ and ذَاتَ الشِّمَالِ [are adverbial expressions, and] mean In the direction of the right hand and of the left: properly in the direction that has the name of the right hand [and that has the name of the left hand]. (Bd in xviii. 16.) And أَتَيْنَا ذَا يَمِينٍ means We came on the right hand. (TA.) b11: ذَاتَ مَرَّةٍ and ذَا صَبَاحٍ [also, and the like,] are adverbial expressions, which may not be used otherwise than as such: (S:) you say, لَقِيتُهُ ذَاتَ مَرَّةٍ [I met him once, or once upon a time], (S,) and ذَاتَ المِرَارِ many times, (M and K in art. مر,) or sometimes, (S in that art.,) and ذَاتَ يَوْمٍ (Fr, T, S) i. e. مَرَّةً فِى يَوْمٍ [once upon a day, or one day], therefore you use the fem. form, (T,) and ذَاتَ لَيْلَةٍ [one night], (Fr, T, S,) and ذَاتَ غَدَاةٍ [one morning, or one morning between daybreak and sunrise], and ذَاتَ العِشَآءِ [once in the evening at nightfall], (S,) meaning, accord. to Th, in the hour, or time, in which is nightfall, (T,) and ذَاتَ الزُّمَيْنِ (Fr, T, S) [some time ago, or] three [or more, to ten,] seasons ago, (مُذْ ثَلَاثَةُ

أَزْمَانٍ, T, [by ازمان being app. meant periods of two, or three, or six, months,]) and ذَاتَ العُوَيْمِ (Fr, T, S) [some years ago, or] three years ago (T,) or three years ago or more, to ten; (Az on the authority of Az, TA in art. عوم;) and ذَا صَبَاحٍ [one morning], and ذَا مَسَآءٍ [one evening], (T, S,) and ذَا صَبُوحٍ [lit, at a time of drinking the morning-draught], and ذَا غَبُوقٍ [lit. at a time of drinking the evening-draught]; in these four instances without ة: and this mode of expression has been heard only in the cases of the times here mentioned: they did not say ذَاتَ شَهْرٍ nor ذَاتَ سَنَةٍ: (S:) or one may also well say ذَاتَ صَبَاحٍ, like ذَاتَ يَوْمٍ; for ذا and ذات both mean the time: and accord. to IAar, one says, أَتَيْتُهُ ذَاتَ الصَّبُوحِ and ذَاتَ الغَبُوقِ, as meaning I came to him in the morning, or in the morning between daybreak and sunrise, and in the evening, or in the evening between sunset and nightfall. (T.) b12: You say also, لَقِيتُهُ ذَاتَ يَدَيْنِ, (TA,) or لَقِيتُهُ أَوَّلَ ذِى

يَدَيْنِ (M) and ذَاتِ يَدَيْنِ, (Az, M, Msb, [whence it seems to be not improbable that the phrase in the TA is imperfectly transcribed,]) meaning I met him the first thing, (M,) or first of everything. (Az, Msb, TA.) And أَفْعَلُهُ أَوَّلَ ذِى يَدَيْنِ and ذَاتِ يَدَيْنِ [I will do it the first thing, or first of everything]. (M.) And أَمَّا أَوَّلَ ذَاتِ يَدَيْنِ فَإِنَّنِى

أَحْمَدُ اللّٰهَ, (Az, M, Msb,) i. e. [Whatever be the case, the first thing, or] first of everything, I praise God. (Az, Msb.) b13: [Respecting the phrase ذَاتُ البَيْنِ, which has two contr. meanings, see art. بين. It is inadequately explained in this art. in the T and M and K, as follows.] وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ, (T, M, K, *) in the Kur [viii. 1], accord. to Ahmad Ibn-Yahyà, means [And do ye rightly dispose, or arrange, or order,] the case that is between you: (T:) or, accord. to Zj, (M,) that wherein consists your union; (حَقِيقَةَ وَصْلِكُمْ, M, K;) i. e. be ye of one accord, or in unison, respecting that which God and his Apostle have commanded: (M:) or ذَاتُ البَيْنِ means the state of circumstances whereby the Muslims become of one accord, or in unison: (K:) this is the meaning in the saying, اَللّٰهُمَّ

أَصْلِحْ ذَاتَ البَيْنِ [O God, do Thou rightly dispose &c.]. (M.) b14: ذَاتٌ is sometimes used as a noun independent in its meaning, (Mgh, Msb,) so as to denote material [or real] things; (Msb;) and is described by the epithets مُتَمَيِّزَةٌ [or “ distinct ”] (Mgh, Msb) and قَدِيمَةٌ [as meaning “ that has existed from eternity ”] (Mgh) and مُحْدَثَةٌ [as meaning “ that has been brought into existence ”]. (Mgh, Msb.) Thus used, (Msb,) it signifies The essence of a thing, meaning that by being which a thing is what it is, or that in being which a thing consists; or the ultimate and radical constituent of a thing: and the essence as meaning the peculiar nature of a thing: syn. حَقِيقَةٌ, (T, IB, Msb, TA,) and مَاهِيَّةٌ, (Msb,) and خَاصَّةٌ: (T, IB, TA:) it is also used as meaning a thing's self: (Mgh, * Msb:) [a man's self, or person: (see شَخْصٌ:)] and a thing; a being; anything, whatever it be; every شَىْء being a ذَات, and every ذات being a شىء: (Aboo-Sa'eed, Mgh, Msb:) and particularly a substance, or thing that subsists by itself: [hence اِسْمُ ذَاتٍ meaning a real substantive; also termed اِسْمُ عَيْنٍ: opposed to اِسْمُ مَعْنًى, i. e. an ideal substantive:] and [hence] it signifies also a word that is independent in its meaning; [i. e. ذَاتٌ (alone), though oftener used in the sense assigned above to اِسْمُ ذَاتٍ, signifies also, absolutely, a substantive;] opposed to صِفَةٌ as signifying a word that is not independent in its meaning. (Kull p. 187.) Its application to God, in the sense of حَقِيقَةٌ and خَاصَّةٌ, is forbidden by most persons: (TA:) [for]

ذَاتُ اللّٰهِ [as meaning The essence of God], used by the scholastic theologians, is said to be an ignorant expression, because the names of God do not admit the fem. affix ة; so that one does not apply to Him the epithet عَلَّامَةٌ, though He is the all-surpassing in knowledge. (Msb.) The phrase فِى ذَاتِ اللّٰهِ is like فِى جَنْبِ اللّٰهِ [In, or in respect of, that which is the right, or due, of God; or in, or in respect of, obedience to God, or the means of obtaining nearness to God, or the way of God]: and like لِوَجْهِ اللّٰهِ [for the sake of God; or to obtain the countenance, or favour, or approbation, or recompense, of God]: (Msb:) or it means in obedience to God; and in the way of God or his religion: (TA:) [or it may be rendered for the sake of God Himself; and so لِوَجْهِ اللّٰهِ: it is said to have been used by the Arabs [of the classical age], as well as by Aboo-Temmám, [who was a Muwelled;] (Mgh, Msb, *) but some deny that it occurs in the old language. (Msb. [See, however, an ex. from a trad. voce

أُخَيْشِنُ.]) [It is said that] the phrase مَجَلَّتُهُمْ ذَاتُ الإِلٰهِ, used by En-Nábighah, (Msb,) i. e. EdhDhubyánee, (TA in art. جل,) means Their book is the service of God Himself: (Msb:) [but it seems more reasonable to render this phrase agreeably with the primary signification of ذات as meaning their book is that of God, in a sense like that in which a house of worship is said to be a house of God; for,] as some relate it, the phrase used by En-Nábighah is مَحَلَّتُهُمْ ذَاتُ الإِلٰهِ, with حاء, [i. e. their abode is in a peculiar manner that of God,] meaning, their abode is one of pilgrimage and of sacred sites. (S and TA in art. جل.) b15: ذُو is sometimes redundant [in respect of meaning, though governing as a prefixed n.]; and so is its pl. (T, * TA.) Az says, (TA,) I have heard more than one of the Arabs say, كُنَّا بِمَوْضِعِ كَذَا مَعَ ذِى عَمْرٍو, i. e. We were in such a place with Amr: (T, TA:) and كَانَ مَعَنَا ذُو عَمْرٍو, i. e. 'Amr was with us: and أَتَيْنَا ذَا يَمَنٍ, meaning أَتَيْنَا اليَمَنَ [We came to El-Yemen]. (T.) [See an ex. similar to this last, and evidently belonging to the present art., in the latter half of art. ذا.

And see لَا ذَا جَرَمَ and لَا أَنْ ذَا جَرَمَ and لَا عَنْ ذَا جَرَمَ and لَا ذَا جَرَ (in which ذا is in like manner redundant, as are also أَنْ and عَنْ, the latter of which is a dial. var. of the former of them,) in art. جرم: perhaps belonging to the present art., like أَتَيْنَا ذَايَمَنٍ; or perhaps to art. ذا. See also what is said respecting ذُو prefixed to a proper name in an early portion of this paragraph.] b16: It is also used in the sense of اَلَّذِى, (T, S, M, K,) in the dial. of Teiyi, (T, S, TA,) for the purpose of qualifying a determinate noun (S, M, K) by means of a proposition which it connects with that noun: (M, K:) and when thus used, it [generally] retains the same form when it denotes a dual and a pl. (S, M, K) and a fem., (S,) and exhibits no sign of case: (M, K:) you say, أَنَا ذُو عَرَفْتُ [I who knew], and ذُو سَمِعْتُ [who heard]; and هٰذِهِ المَرْأَةُ ذُو قَالَتْ كَذَا [This is the woman who said such a thing: (S:) and أَتَانِى ذُو قَالَ ذٰلِكَ [He who said that came to me]; and أَتَانِى ذُو قَالَا ذٰلِكَ [They two who said that came to me]; and أَتَانِ ذُو قَالُوا ذٰلِكَ [They who said that came to me]. (M.) But Fr says, I heard an Arab of the desert say, بِالفَضْلِ ذُو فَضَّلَكُمْ اللّٰهُ بِهِ وَالكَرَامَةِ ذَاتُ أَكْرَمَكُمُ اللّٰهُ بِهَا [By the excellence wherewith God hath made you to excel, and the honour wherewith God hath honoured you]; thus they use ذَاتُ in the place of اَلَّتِى, and they make it to be with refa in every case: and they confuse [numbers and genders] in speaking of a dual number and a pl. number [and a fem.]; they sometimes say, [for ex.,] in the case of the dual, هٰذَانِ ذُو تَعْرِفُ and هَاتَانِ ذُو تَعْرِفُ [These two whom, or which, thou knowest]; and a poet says, [namely, Sinán Ibn-El-Fahl, of the tribe of Teiyi, (Ham p. 292,)]

فَإِنَّ المَآءَ أَبِى وَجَدِّى

وَبِئْرِى ذُو حَفَرْتُ وَذُو طَوَيْتُ [For verily the water is the water of my father and my grandfather, and my well which I dug and which I cased; making ذو to relate to a fem. noun]: and some, he adds, use the dual and pl. and fem. forms; thus they say, هٰذَانَ ذَوَا قَالَا ذَاكَ [These two who said that], and هٰؤُلَآءِ ذَوُوا قَالُوا [These who said], and هٰذِهِ ذَاتُ قَالَتْ [This female who said]; and he cites the saying of a poet, جَمَعْتُهَا مِنْ أَيْنُقٍ سَوَابِقْ ذَوَاتُ يَنْهَضْنَ بِغَيْرِ سَائِقْ [I collected them from outstripping she-camels, that rise and hasten in their pace without a driver]; and the prov., أَتَى عَلَيْهِ ذُو أَتَى عَلَى

النَّاسِ, meaning الَّذِى أَتَى [i. e. What has come upon men in general has come, or came, upon him]. (T.) Accord. to the usage most in repute, ذُو in this sense is indecl., and has no variation of gender or number; but some decline it, like ذو in the sense of صَاحِب, except that they make ذَات and ذَوَات indecl., with damm for the termination, saying ذَاتُ and ذَوَاتُ in every case, if they adopt the chaste mode; otherwise, in the accus. and gen. cases, saying ذَاتِ, and in like manner ذَوَاتِ (I' Ak pp. 40 and 41.) b17: They said also, لَاأَفْعَلُ ذٰلِكَ بِذِى تَسْلَمُ (M, K) and بذى تَسْلَمِينَ, (M,) and بذى تَسْلَمَانِ, (M, K,) and بذى تَسْلَمُونَ and بذىتَسْلَمْنَ, (M,) meaning I will not do that by thy, and by your, safety: (M, K:) or by God who, (M,) or by Him who, (K,) maketh thee, and you, to be in safety. (M, K.) [See also art. سلم.]

ذَاتٌ fem. of ذُو [q. v. passim]. (T, S, M, &c.) ذَاتِىٌّ: see ذَوَوِىٌّ, below, in three places.

ذَاتِيَّةٌ [a post-classical word, used in philosophy, The essential property or quality, or the aggregate of the essential properties or qualities, of a thing]. The ذَاتِيَّة of a human being is [the essential property or quality of] rational animality; and is also termed مَاهِيَّةٌ. (Kull p. 148.) ذَوَوِىٌّ the rel. n. of ذُو; (S, TA;) and of ذَاتٌ also, (S, M, Msb, TA,) the ة of the original being rejected in forming the rel. n.: (S, Msb, * TA:) ↓ ذَاتِىٌّ, as rel. n. of ذَاتٌ, is not allowable: (M:) [but it is much used, mostly in philosophical and religious writings, as meaning Essential, &c.:] they say ↓ الصِّفَاتُ الذَّاتِيَّةُ [meaning The essential attributes]; (Mgh, Msb;) but this is a wrong expression: and ↓ عَيْبٌ ذَاتِىٌّ [An essential, or] a natural, an innate, an original, or a constitutional, fault or imperfection &c. (Msb.)

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 الــسَّرِيرِ [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.]

ظل: ظلَّ: مكث، لبث، بقي، دام، استمر، ويقال: ظل واقفاً: لبث واقفاً وظل على حاله: عني بصحبته، لم يشخ ويطعن في السن ولم يأسن ويتعفن (بوشر).
ظلَل: معناها الأصلي أظلّ، فيأ، وجعله في الظلّ.
ويقال مجازاً: ظلَّلَته مَسَرَّتُه (عباد 1: 66) مثل ما نقول: ارتسم السرور على وجهه.
ظَلَّل: جعله في الظلّ، خصص له مكاناً فيه ظلّ (معجم البلاذري).
ظَلَّل ب: غطاه من أعلاه ففي المقري (1: 380): مَسارح للطيور مظلَّلة بالشباك (مِطِيرة بناء كبير مخصص لتربية الطيور).
أظلَّله: دنا منه، صار قريباً منه (لين، فليشر في تعليقه على المقري 1: 660، بريشت ص216 معجم مسلم) وقد تغير معنى هذا الفعل فصار يدل على شيء أو وقت قد حان حينه.
ففي رحلة ابن بطوطة (1: 22) مثلاً: أظلني بتونس عيد الفطر، أي اقبل عيد الفطر وأنا بتونس،. وفيها (1: 26): أظلنا عيد الأضحى في بعض تلك المراحل أي اقبل علينا عيد الأضحى في بعض تلك المراحل. وفي ملّر (ص12): أظلتنا بها ليلة شتائية أي كنا في ليلة ممطرة. وفي معجم مسلم: أظلهم رعب أي استولى عليهم رعب.
ظَلّ؟: يقول ريشاردسون (مراكش 2: 30) ذَلّ تعني مِظلّة ولعلها تصحيف مَظلّ (انظر مَظَلّ) وعند بوسيبه ظلّيلة وهي لفظة مراكشية تعني مِظلَّة.
ظِلّ: وجمع الجمع أظَاليل (ديوان الاخطل ص8 ورايت).
ظل الشمْس: مِزُولة، ساعة شمسية (الكالا).
ظُلَّة: مدخنة الموقد (فوك، الكالا).
ظِلّي: هو نوع من الزبيب في سلجماسة وقد سمي بذلك لأنه يجفف في الظل (البكري ص148).
ظِلاَلة: نوع من الأخبية للوقاية من الشمس مثل مظلَّة (ابن جبير ص178، 187).
الظِلالات عند الصوفية عبارة عن الأسماء الإلهية (محيط المحيط).
ظِلاِليّ: ترجمة كلمة السريانية طالما (باين سميث 1470).
مظّل: خيمة كبيرة فسطاط. ففي المعجم اللاتيني- العربي ( tentorium فسطاط ومَظَلّ).
ويطلق على هذا الاسم على خيمة السلطان. فعند ابن القوطية (ص40 ق): ولم يُؤذَّن بالظُهْر إلا وقد اجتمع على باب المظل ثلاثون ألف رأس.
وفي حيان (ص72 ق) وأمر الأمير عبد الله بإنزال العسكر وإقامة المظل فاتفق من سوء الطيرة أن المظل لما قام عمود (عموده) وشُدَّ باطنابه اندقَّ العمود فخر المظل ثم أهوى إلى عمود فامتلخه وتقدّم به إلى المظل فعمده فاستوى على ساقه. كما يطلق هذا الاسم على خيمة ولد السلطان ففي حيان (ص90 ق) في كلامه عن عاصفة واقتلعت مظل الولد أبان وقبةّ القائد أحمد (والمظل في هذا الخبر مرداف قبة).
مَظْلّ وجمعه مظلات: عرزال وهو سقيفة من أغصان الأشجار تحمي من الشمس (الكالا).
وفي المعجم اللاتيني العربي ذكرت هذه الكلمة مقابل الكلمة اللاتينية umbraculum ولهذه الكلمة معنيان أحدهما هو هذه السقيفة والثاني مظلّة.
مَظَلّ وجمعها مظلات: طابق دور (الكالا).
وهو يذكر لفظة مدل التي تعني عنده دائماً مَظَلّ وجمعها مظلات في المادة اللاتينية Madera tinada de وأرى من الصعب معرفة المراد من هذه الكلمة. غير أني حين رجعت إلى معجم نبريجا، حيث رتبت فيه الكلمات نفس الترتيب في معجم الكالا، وجدت فيه: tina de madera وهو يترجم هذه بالكلمة اللاتينية contignation ( أي طابق، دور) وقد ذكر في القسم اللاتيني - الأسباني أن معنى الكلمة هو دور وطابق. وهذا ما تدل عليه كلمة مَظْلْ.
مَظَلّ: مظلة شمسية (هوست ص153، هلو).
مَظَلّ وجمعها مظلات: نوع من القبعات تعتمر لتحمي لابسها من الشمس (فوك) وقبعة من القش (دوماس عادات ص38) وقال دوماس (حياة العرب ص67): وهي لا تلبس الا في حمارَّة القيظ، وهي عالية جداً وذات حاشية عريضة جداً، وترى في الصحراء خاصة وهي مغطاة بريش النعام (انظر المادة التالية) مِظلّة (بفتح الميم وكسرها): البيت الذي يذكره لين والذي ينتهي بكلمة المظلي موجود في ديوان الهذليين (ص196 البيت 71).
مَظَلَّة: مثل ظُلْة التي اشتقت منها الكلمة الأسبانية تولدا، تولدا (انظر معجم الأسبانية ص351): جنفاص يمد على ساحة الدار والشارع والمحفة والزورق ليمحيها من الشمس أو من المطر (مختارات من تاريخ العرب ص452، 580، ابن جبير ص63) وفي رحلة ابن بطوطة (4: 290): واجتمعت بتلك الخليج من السفن طائفة كبيرة لهم القلاع الملونة ومظلات الحرير.
وقد ترجمها المترجم بالمعنى المألوف وهو شمسية لكن قارن هذا بما جاء في (4: 271) وهو: ويظللّون على المركب بثياب الخ ثم ان في مخطوطة السيد جاينجوس مظلّلات بدل مظلات.
مظلَّة: ظُلَّة في أعلى الــسرير (بوشر).
مظلّة: قبعة من خوص النخيل (بليسييه ص152) وقبعة عريضة الحاشية جداً تصنع من خوص الدوم وهي شجرة المقل (اسبينا مجلة الشرق والجزائر 13: 145، كاريت جغرافية ص228، يراكس مجلة الشرق والجزائر 5: 215).
وعند البربر الخوص التي يلبسها الأوربيون (برجون).
مظلَّة: خيمة حيث كانت سفينة نوح (بوشر). عيد المظلة: عيد العرازيل عند اليهود (بوشر، دي ساسي طرائف 1: 93) وفي محيط المحيط: عيد المظال مُظلَّل: ما تعلوه الظُلَّة (ابن البيطار 4: 390).
مظلّل بالجلال: يعلوه الجلال (بوشر).
مُظَلّل وتجمع على مُظللات: انظرها في مادة مُظلَّة.
مُظلّل: مظلة شمسية، (ابن بطوطة 2: 421) وفي مخطوطة جاينجوس مظلات بدل مظلاّت في المطبوع من الرحلة).

ظل

1 ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ: see 4.

A2: ظَلَّ, (T, M, Msb, K,) first Pers\. ظَلِلْتُ, (T, S, M, O, Msb, K,) [and accord. to SM ظَلَلْتُ also, for he says that] the verb is of the class of مَنَعَ as well as of the class of تَعِبَ, (TA,) and ظَلْتُ, (T, S, * M, O, K,) likened to لَسْتُ, (M, K, *) formed by rejecting the former ل in ظَلِلْتُ, (T, O,) and ظِلْتُ, which is [also] originally ظَلِلْتُ, (Sb, T, M, O, K,) formed by transferring to the ظ the vowel of the rejected ل, (Sb, T, M, O,) anomalously, (Sb, M,) the latter of the dial. of the people of El-Hijáz; (T;) aor. ـَ (S, * M, O, * Msb, K;) imperative اِظْلَلْ and ظَلْ (T) [and it is implied in the M voce قَرَّ that one says also اِظْلِلْ and ظِلْ, which indicates that the aor. is also يَظِلُّ, but this requires confirmation, which I have not anywhere found]; inf. n. ظُلُولٌ (T, S, M, O, Msb, K) and ظَلٌّ (M, K) and ظِلٌّ; (thus also in a copy of the M; [but this I think doubtful;]) accord. to Lth, (T,) or Kh, (Msb,) [i. e. accord. to the author of the 'Eyn,] is said only of a thing that is done in the day, or daytimes; (T, S, M, O, Msb;) like as بَاتَ, aor. ـِ is said only of a thing that is done in the night: (T:) it is an incomplete [i. e. a non-attributive] verb, relating to a time in which is a shade from the sun, from morning to evening, or from sunrise to sunset: (Esh-Shiháb, TA:) one says, ظَلَّ فُلَانٌ نَهَارَهُ صَائِمًا [Such a one was during his day fasting; or he passed his day fasting]: (Lth, T:) and ظَلَّ نَهَارَهُ يَفْعَلُ كَذَا [He was in, or during, his day doing such a thing; or he passed his day doing such a thing]: (M, K:) and ظَلِلْتُ أَعْمَلُ كَذَا [I was in the day or daytime, or I passed the day, doing such a thing; or] I did such a thing in the day or daytime. (S, O, Msb. *) In the saying of 'Antarah, وَلَقَدْ أَبِيتُ عَلَى الطَّوَى وَأَظَلُّهُ حَتَّى أَنَالَ بِهِ كَرِيمَ المَأْكَلِ [app. meaning And verily I pass the night in hunger, and I pass the day in it, that I may attain thereby plentiful eating], أَظَلُّهُ is for أَظَلُّ عَلَيْهِ. (S, O.) And accord. to some, (TA,) ظَلَّ لَيْلَهُ occurs in poetry; (M, K, TA;) so that one says, ظَلَّ لَيْلَهُ يَفْعَلُ كَذَا [He was in, or during, his night, or he passed his night, doing such a thing]: but it is said that in this case the verb has the meaning next following. (TA.) b2: and it signifies also He, or it, became; syn. صَارَ: (Er-Rághib, TA:) being in this sense likewise an incomplete [i. e. a non-attributive] verb, divested of that meaning of time which it radically denotes; as in the phrase in the Kur [xvi. 60 and xliii. 16], ظَلَّ وَجْهُهُ مُسْوَدًّا [His face becomes black]: so says Ibn-Málik: (TA:) or this may mean his face continues all the day black: (Bd in xvi. 60:) and one says also, ظَلَّ يَفْعَلُ كَذَا meaning He continued doing such a thing: this too is mentioned by Ibn-Málik, and is of the dial. of the people of Syria. (TA.) b3: It is also a complete [i. e. an attributive] verb as meaning He, or it, continued; as is said in the Expos. of the “ Shifè,” and by Ibn-Málik; and, as Ibn-Málik likewise says, it was, or became, long. (TA.) 2 ظللّٰهُ عَلَيْهِ [He made it to give shade over him, or it,] (M,) inf. n. تَظْلِيلٌ. (O.) It is said in the Kur [vii. 160, and the like is said in ii. 54], وَظَلَّلْنَا عَلَيْهِمُ الغَمَامَ And we made the clouds to give shade over them. (M.) b2: [And ظللّٰهُ signifies He shaded him, or it. See an ex. in a verse of Jereer in art. ردف, conj. 3.] لٰكِنْ عَلَى الأَثَلَاتِ لَحْمٌ لَا يُظَلَّلُ [But at the tamarisk-trees is flesh that will not be shaded, or, accord. to the reading given by Meyd, بِالأَثَلَاتِ,] is a prov., said by Beyhes, in allusion to the flesh of his slain brothers, on the occasion of persons saying, ظَلِّلُوا لَحْمَ جَزُورِكُمْ [Shade ye the flesh of your slaughtered camel]. (S, O.) A2: See also 4.

A3: One says also ظلّل بِالسَّوْطِ, meaning He made a sign with the whip for the purpose of frightening. (Ibn-'Abbád, O, K.) 4 اظلّ, said of a day, It was, (S, O,) or became, (M, K,) shady, or a day having shade: (S, M, O, K:) or it was a day having clouds, or other [causes of shade]: (T:) or it was continually shady; as also ↓ ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ. (Msb.) b2: And, said of a thing, [It extended its shade; or] its shade extended; as also ↓ ظلّل. (Msb.) A2: أَظَلَّتْنِى الشَّجَرَةُ [The tree shaded me, or afforded me shade]: and in like manner one says of other things than trees. (S, O.) أَظَلَّكَ said of a building, or of a mountain, or of a cloud, means It protected thee, and cast its shade upon thee. (Mgh.) b2: [Hence,] اظلّهُ (assumed tropical:) He took him into his shelter, or protection: (TA:) or he guarded, or protected, him, and placed him within the scope of his might, or power of resistance or defence. (Er-Rághib, TA.) b3: And أَظَلَّنِى (assumed tropical:) It (a thing) covered me: (M, K:) or it approached me, or drew near to me, so as to cast its shade upon me: (K:) or it has both of these meanings: (M:) or أَظَلَّكَ means he, (T, S,) or it, (O,) approached thee, or drew near to thee, as though he, or it, cast his, or its, shade upon thee. (T, S, O.) And hence one says, أَظَلَّكَ أَمْرٌ (assumed tropical:) An event approached thee, or drew near to thee: (S, O:) and in like manner one says of a month. (T, S, O.) And اظلّ [alone] (assumed tropical:) It (a thing) advanced: or approached, or drew near. (Msb.) And i. q. أَشْرَفَ [app. as meaning (assumed tropical:) He, or it, became within sight, or view]. (Msb.) 5 تَظَلَّّ see the next paragraph. It is also pronounced تَظَلَّى: (IAar, T:) and signifies He kept to shady places, and to ease, or repose: (IAar, T and K in art. ظلى:) it is like تَظَنَّيْتُ from الظَّنُّ. (T in that art.) 10 استظلّ, (T,) or استظلّ بِالِظِّلِّ, (Msb, TA,) He (a man, T) sheltered, or protected, himself by means of the shade: (T, TA:) or the latter means he inclined to the shade and sat in it. (M, K.) And استظلّ مِنَ الشَّىْءِ and بِهِ means↓ تَظَلَّلَ [i. e. he shaded himself (تظلّل being quasi-pass. of ظَلَّلَهُ) from the thing and by means of it]. (M, K.) You say, استظلّ بِهِ مِنَ الشَّمْسِ [He shaded himself with it, or by means of it, from the sun]. (T.) And استظلّ بِالشَّجَرَةِ He shaded and sheltered himself by means of the tree. (Ibn-'Abbád, S, O.) b2: استظلّ الدَّمُ The blood was in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O, K, TA. [In the CK, من الجَوْفِ is put for فِى الجَوْفِ.]) b3: استظلّت العَيْنُ, (T, Ibn-'Abbád, O,) or العُيُونُ, (K,) The eye, (T, Ibn-'Abbád, O,) meaning that of a she-camel, (Ibn-'Abbád, O,) or the eyes, (K,) sank, or became depressed, in the head. (T, Ibn-'Abbád, O, K.) b4: And استظلّ الكَرْمُ The grape-vine became luxuriant, or abundant and dense, in its branches whereon were the bunches. (M, K.) ظِلٌّ properly signifies Shade; i. e. the light of the sun without the rays: when there is no light, it is ظُلْمَةٌ, not ظِلٌّ: (S, O:) contr. of ضِحٌّ: (M, K:) or i. q. فَىْءٌ: (K:) so some say: (M:) or so the [common] people say: (IKt, Msb:) or the former is [shade] in the morning; and the latter is in the evening: (M, K:) or, accord. to IKt, the former is in the morning and in the evening; but the latter is only after the declining of the sun from the meridian: ISk says that the former is from the rising of the sun to its declining; and the latter, from the declining to the setting: Th says that the ظِلّ of a tree &c. is in the morning; and the فَىْء, in the evening: (Msb:) Ru-beh says, (M, Msb,) any place, (M,) or any thing, (Msb,) upon which the sun has been and which it has quitted is termed ظِلٌّ and فَىْءٌ; (M, Msb;) but a thing [or place] upon which the sun has not been is termed ظِلٌّ [only]; and hence it is said that the sun annuls, or supersedes, the ظِلّ, and the فَىْء annuls, or supersedes, the sun: (Msb:) AHeyth says, the ظِلّ is anything upon which the sun has not come; and the term فَىْء is applied only after the declining of the sun; the فَىْء being eastwards and the ظِلّ being westwards; and the ظِلّ being termed ظِلّ from the beginning of the day to the declining of the sun; after which it is termed فَىْء until the night: (T, TA:) one says the ظِلّ of Paradise, but not its فَىْء, because the sun will never replace its ظِلّ; but En-Nábighah El-Jaadee has assigned to Paradise فَىْء having ظِلَال: (M, TA:) in a verse of Aboo-Sakhr ElHudhalee, ظِلٌّ is made fem. as meaning مَنِيَّة [i. e. death]: (Ham p. 161:) the pl. [of mult.] is ظِلَالٌ (S, M, O, K) and ظُلُولٌ and [of pauc.] أَظْلَالٌ. (M, O, K.) The saying of a rájiz, كَأَنَّمَا وَجْهُكَ ظِلٌّ مِنْ حَجَرْ [As though thy face were a shade of a stone] is said to mean hardness of face, and shamelessness: or the being black in the face: (T, TA:) for the Arabs say that there is nothing more dense in shade than a stone. (TA.) قَدْ ضَحَا ظِلُّهُ [His shade, or shadow, has become sun] is said of the dead. (TA.) مَرَّ بِنَا كَأَنَّهُ ظِلُّ ذِئْبٍ [He passed by us as though he were the shadow of a wolf] means swiftly, as does a wolf. (M.) اِنْتَعَلَتْ ظِلَالَهَا (assumed tropical:) [They made their shadows to be as though they were sandals to them] is said of camels or other beasts when it is midday in summer and they have no shadow [but such as is beneath them]: a rájiz says, قَدْ وَرَدَتْ تَمْشِى عَلَى ظِلَالِهَا وَذَابَتِ الشَّمْسُ عَلَى قِلَالِهَا [They came to the water walking upon their shadows, and the sun was intensely hot upon the tops of their heads and humps]. (T.) And one says, هُوَ يَتْبَعُ ظِلَّ نَفْسِهِ (tropical:) [He follows the shadow of himself; i. e. a thing that he will not overtake; for], as a poet says, the shadow that goes with thee thou wilt not overtake by following: and هُوَ يُبَارِى ظِلَّ نَفْسِهِ (tropical:) [He strives to outstrip the shadow of himself], meaning that he walks with a proud and self-conceited gait: so in the A. (TA.) And اِنْتَقَلْتُ عَنْ ظِلِّى (tropical:) I left my state, or condition. (TA.) And تَرَكَ الظَّبْىُ ظِلَّهُ: so in the T and S and O: (TA:) but [said to be] correctly, أَتْرُكُهُ تَرْكَ الظَّبْىِ ظِلَّهُ, (K,) or لَأَتْرُكَنَّهُ, (M, TA,) i. e. [I will forsake him, or I will assuredly forsake him, as the gazelle forsakes] the place of its shade: (O, TA:) [each, however, is app. right; and the former is the more agreeable with the following explanations:] a prov., (M,) applied to the man who is wont to take fright and flee; for the gazelle, when it takes fright and flees from a thing, never returns to it: (S, O, K:) by the ظِلّ is here meant the covert in which it shades and shelters itself in the vehemence of the heat; then the hunter comes to it and rouses it, and it will not return thither; and one says, تَرَكَ الظَّبْىُ ظِلَّهُ, meaning the place of its shade: it is applied to him who takes fright and flees from a thing, and forsakes it so as not to return to it; and to the case of a man's forsaking his companion. (Meyd.) [ثَقِيلُ الظِّلِّ as applied to a man, see expl. in art. ثقل: see also Har p. 250, where it is indicated that it may be rendered One whose shadow, even, is oppressive, and therefore much more so is his person.] In the phrase وَلَا الظِّلُّ وَلَا الْحَرُورُ, (M, K) in the Kur [xxxv. 20], Th says, accord. to some, (M,) الظِّلُّ means Paradise; (M, K;) and الحَرُورُ, the fire [of Hell]: but he adds, I say that الظِّلُّ is the ظِلّ itself [i. e. shade], and الحَرُورُ is the حَرّ itself [i. e. heat]: (M: [see also حَرُورٌ:]) and Er-Rághib says that ظِلٌّ is sometimes assigned to anything; whether it be approved, as in the phrase above mentioned; or disapproved, as in وَظِلٍّ مِنْ يَحْمُومٍ

in the Kur [lvi. 42, meaning And shade of smoke, or black smoke]. (TA.) And الظِّلَالُ meansظِلَالُ الجَنَّةِ [The shades of Paradise]: (Fr, T, O, K, TA:) in some copies of the K, وَالظِّلَالُ الجَنَّةُ, which is a mistake: (TA:) [but this requires consideration; for] El-'Abbás Ibn-'Abd-El-Muttalib says, مِنْ قَبْلِهَا طِبْتَ فِى الظِّلَالِ وَفِى مُسْتَوْدَعٍ حَيْثُ يُخْصَفُ الوَرَقُ [Before it t?? wast good in, or in the shades of, Paradise, and in a depositary in the part where leaves are sewed together to conceal the pudenda]; (T, O, TA;) i. e. before thy descent to the earth (to which the pronoun in قبلها relates), thou wast good in the loins of Adam when he was in Paradise. (TA.) الجَنَّةُ تَحْتَ ظِلَالِ السُّيُوفِ [Paradise is beneath the shades of the swords] is a trad., meaning that fighting against unbelievers is a way of attaining to Paradise. (Marg. note in a copy of the “ Jámi' es-Sagheer.) مُلَاعِبُ ظِلِّهِ is an appellation of A certain bird; [see art. لعب;] and one says مُلَاعِبَا ظِلِّهِمَا; and مُلَاعِبَاتُ ظِلِّهِنَّ: but when you make them indeterminate, you say مُلَاعِبَاتُ أَظْلَالِهِنَّ. (T, O, K. [But in the TA in art. لعب, it is said that one dualizes and pluralizes both nouns, because the appellation becomes determinate.]) b2: ظِلُّ اللَّيْلِ means (tropical:) The blackness of the night: (T, S, O, Msb;) metaphorically thus termed; (S;) as in the saying, أَتَانَا فِى ظِلِّ اللَّيْلِ [He came to us in the blackness of the night]: (S, O:) or it signifies جُنْحُ اللَّيْلِ [app. as meaning the darkness, and confusedness, of the night; see جُنْحٌ]; (M, TA;) or so الظِّلُّ: (K:) or this means the night, (M, K, TA,) itself; (M, TA;) so the astronomers say: (TA:) all the night is ظِلٌّ: and so is all the period from the shining of the dawn to the rising of the sun. (T.) b3: ظِلُّ النَّهَارِ is The colour of the day when the sun predominates over it [app. meaning when the light of the sun predominates over that of the early dawn]. (K.) b4: ظِلُّ السَّحَابِ means Such, of the clouds, as conceal the sun: or the blackness of the clouds. (M, K.) b5: And ظِلَالُ البَحْرِ means The waves of the sea; (O, K, TA;) because they are raised so as to shade the ship and those that are in it. (TA.) b6: ظِلٌّ also signifies A خَيَال (M, O, K) that is seen, (M, K,) [i. e. an apparition, a phantom, or a thing that one sees like a shadow, i. e. what we term a shade,] of the jinn, or genii, and of others: (M, O, K:) or the like of a خَيَال of the jinn. (T.) b7: Also Anything that shades one. (TA.) b8: And it is the subst. from أَظَلَّنِى الشَّىْءُ meaning “ the thing covered me; ” (M, K;) [i. e. it means A covering;] in which sense Th explains it in the phrase إِلَى ظِلٍّ ذِى ثَلَاثِ شُعَبٍ [in the Kur lxxvii. 30, Unto a covering having three parts, or divisions]; saying, the meaning is that the fire will have covered them; not that its ظِلّ will be like that of the present world. (M. [See شُعْبَةٌ.]) And ظِلُّ الشَّىْءِ means (assumed tropical:) That which serves for the veiling, covering, or protecting, of the thing; syn. كِنُّهُ. (M.) [Hence] one says, فُلَانٌ يَعِيشُ فِى ظِلِّ فُلَانٍ i. e. (assumed tropical:) [Such a one lives] in the shelter, or protection, of such a one. (T, * S, O, Msb, * K. *) And السُّلْطَانُ ظِلُّ اللّٰهِ فِى الأَرْضِ, (O, TA,) a saying of the Prophet, (O,) [meaning (assumed tropical:) The sovereign, or ruling, power is God's means of defence in the earth,] because he wards off harm from the people like as the ظِلّ [properly so called] wards off the harm of the heat of the sun: (TA:) or the meaning is, (assumed tropical:) God's means of protection: or God's خَاصَّة [or special servant]. (O, TA.) b9: Also (assumed tropical:) Might; or power of resistance or defence: (M, K, TA:) whence [as some say] its usage in the Kur xiii. 35, and the usage of [the pl.] ظِلَال in xxxvi. 56 and in lxxvii. 41: [but the primary signification is more appropriate in these instances:] and so in the saying, جَعَلَنِى فِى ظِلِّهِ [i. e. (assumed tropical:) He placed me within the scope of his might, or power of resistance or defence]: so says Er-Rághib. (TA.) b10: And (assumed tropical:) A state of life ample in its means or circumstances, unstraitened, or plentiful, and easy, pleasant, soft, or delicate. (TA.) b11: Also (assumed tropical:) The beginning of winter. (T, O. [Accord. to the copies of the K, of youthfulness: but I think that الشَّبَاب in this instance, in the K, is evidently a mistranscription for الشِّتَآء.]) And (assumed tropical:) The vehemence (T, O, K) of the heat (T, O) of summer. (T, O, K.) b12: Also (assumed tropical:) The شَخْص [as meaning person of a human being, and as meaning the bodily or corporeal form or figure or substance which one sees from a distance, or the material substance,] of anything; (M, K, TA; [in the second and third of which is added, “or its كِنّ,” a signification which I have mentioned above on the authority of the M;]) because of its [apparent] blackness [or darkness, resembling that of a shade or shadow]: (M, TA:) whence the saying, لَا يُفَارِقُ ظِلِّى ظِلَّكَ (assumed tropical:) [My person will not quit thy person]; like the saying, لَا يُفَارِقُ سَوَادِى سَوَادَكَ: and the following exs. have been cited as instances of ظِلّ in the sense of شَخْص: the saying of a poet, لَمَّا نَزَلْنَا رَفَعْنَا ظِلَّ أَخْبِيَةٍ

[as though meaning When we alighted, we raised the material fabric of tents], for it is said that they do not set up the ظِلّ which is the فَىْء, but they only set up the tents; and the saying of another, تَتَبَّعَ أَفْيَآءَ الظِّلَالِ عَشِيَّةً

[as though meaning He followed the shadows of the material objects in the evening]: but Er-Rághib says that the former means, we raised the tents, and so raised the ظِلّ thereof; and in the other ex., الظلال is a general term, and الفَىْء [or افيآء] is a special term, so that it is an instance of the إِضَافَة of a thing to its kind [i. e. of prefixing a noun to one significant of its kind]. (TA.) [See also ظَلَالَةٌ.] b13: And accord. to Ibn-'Abbád, (O,) it signifies also The nap, or villous substance, upon the surface of a garment, or piece of cloth; syn. زِئْبِرٌ. (O, K.) ظَلَّةٌ i. q. إِقَامَةٌ [Continuance, residence, abode, &c.]. (K.) b2: And i. q. صِحَّةٌ: thus accord. to the copies of the K; but this may be a mistranscription; for Az and others mention, among the significations of ظلّة, [in a copy of the T, written in this case, as in others, ↓ ظُلَّة,] that of صَيْحَةٌ [q. v.]. (TA.) ظُلَّةٌ A thing that covers, or protects, [or shades,] one, overhead: accord. to Lth, i. q. ↓ مَظَلَّةٌ or مِظَلَّةٌ meaning a thing that shades one from the sun: (T:) see an ex. voce مِظَلَّةٌ: a covering: and i. q. بُرْطُلَّةٌ: (M, K:) this latter word correctly signifies a مِظَلَّة for the summer: (TA in art. برطل:) and a thing by which one is protected from the cold and the heat: (M:) anything that protects and shades one, as a building or a mountain or a cloud: (Mgh:) the first portion that shades (Az, S, K) of a cloud (Az, S) or of clouds; (K;) accord. to Er-Rághib, mostly said of that which is deemed unwholesome, and which is disliked; whence the use of the word in the Kur 7:171: (TA:) and what shades one, of trees: (K:) or anything that forms a covering over one, (T, TA,) or shades one: (T:) and [particularly] a thing like the صُفَّة [q. v.], (S, M, O, K,) by which one protects himself from the heat and the cold: (K:) or, accord. to the lawyers, ظُلَّةُ الدَّارِ means the سُدَّة [or projecting roof] over the door of the house: or that of which the beams have one end upon the house and the other end upon the wall of the opposite neighbour: (Mgh:) pl. ظُلَلٌ (S, M, O, K) and ظِلَالٌ. (M, K.) [See also ظَلَالٌ.] One says also, دَامَتْ ظُلَّةُ الظِّلِّ and الظِّلِّ ↓ ظِلَالَةُ, meaning That whereby one shades himself, (K, TA,) of trees, or of stones, or of other things, (TA,) [continued.] عَذَابُ يَوْمِ الظُّلَّةِ, in the Kur. [26:189], is said to mean [The punishment of the day of] clouds beneath which was a hot wind (سَمُوم): (S, O, K:) or an overshadowing cloud, beneath which they collected themselves together, seeking protection thereby from the heat that came upon them, whereupon it covered them, (T, * K, TA,) and they perished beneath it: (T, TA:) or, accord. to some, i. q. عَذَابُ يَوْمِ الصُّفَّةِ. (T: see art. صف.) and لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ, in the Kur [36:16], means To them shall be above them coverings of fire, and beneath them coverings to those below them; Hell consisting of stages, one beneath another. (T, TA.) Seditions, or conflicts and factions, are mentioned in a trad. as being like ظُلَل, by which are meant Mountains, and clouds: and El-Kumeyt likens waves of the sea to ظُلَل. (TA.) And [the pl.]

ظُلَلٌ is used as meaning The chambers of a prison. (M, TA.) A2: See also ظَلَّةٌ.

ظِلَّةٌ i. q. ظِلَالٌ; (T, K, TA;) app. a pl. of ظَلِيلٌ, like as طِلَّةٌ is of طَلِيلٌ. (TA.) ظَلَلٌ Water that is beneath a tree, (O,) or beneath trees, (K,) upon which the sun does not come. (O, K.) [See also ضَلَلٌ.]

ظَلَالٌ, like سَحَابٌ, [so accord. to the K, but in my copies of the S, ↓ ظِلَال,] A thing that shades one, (IAar, S, O, K, TA,) such as a cloud, (IAar, S, TA,) and the like. (IAar, TA.) [See also ظُلَّةٌ.]

ظِلَالٌ pl. of ظِلٌّ: (S, M, O, K:) b2: and of ظُلَّةٌ. (M, K.) b3: [Also, app., pl. of ظَلِيلٌ: see ظِلَّةٌ. b4: Freytag has app. understood it to be expl. in the K as syn. with مَظَلَّةٌ; though it certainly is not.] b5: See also ظَلَالٌ.

مَكَانٌ ظَلِيلٌ A place having shade: (M, K:) or having constant shade. (T, S, M, O, K.) and hence ظِلٌّ ظَلِيلٌ (M, K) Constant shade: (S:) or extensive shade: (O:) or in this case the latter word denotes intensiveness [meaning dense]; (M, K, TA;) being like شَاعِرٌ in the phrase شِعْرٌ شَاعِرٌ. (TA.) ظِلًّا ظَلِيلًا in the Kur iv. 60 is said by Er-Rághib to be an allusion to ease and pleasantness of life. (TA.) One says also أَيْكَةٌ ظَلِيلَةٌ A collection of trees tangled, or luxuriant, or abundant and dense. (TA.) In the saying of Uheyhah Ibn-El-Juláh, describing palm-trees, هِىَ الظِّلُّ فِى الحَرِّ حَقَّ الظَّلِ?? ??لِ وَالمَنْظَرُ الأَحْسَنُ الأَجْمَلُ [ISd says] in my opinion, he means الشَّىْءُ الظَّلِيلُ حَقَّ الظَّلِيلِ; [so that the verse should be rendered They are the shade in the heat, the shady thing, the extremely shady, and the most goodly, the most beautiful, thing at which one looks; (see the phrase هٰذَا العَالِمُ حَقَّ العَالِمِ, voce حَقٌّ;)] the inf. n. being put in the place of the subst. (M.) لَا ظَلِيلٍ in the Kur [lxxvii. 31] means Not profitable as the shade in protecting from the heat. (TA.) ظَلَالَةٌ, (M, TA,) with fet-h, (TA,) the subst. from the verb in the phrase ظَلَّلْنَا عَلَيْهِمُ الغَمَامَ [expl. above, see 2; as such app. meaning either The making to give shade, like the inf. n. تَظْلِيلٌ, or a thing that gives shade, like ظِلَالَةٌ]. (M, TA.) b2: And i. q. شَخْصٌ [expl. above, see ظِلٌّ, last quarter]: (O, K:) and so طَلَالَةٌ, with ط. (O.) ظِلَالَةٌ: see ظُلَّةٌ. b2: Also A cloud that one sees by itself, and of which one sees the shadow upon the earth. (K.) b3: And one says, رَأَيْتُ ظِلَالَةً مِنَ الطَّيْرِ i. e. غَيَابَةً [app. meaning I saw a covert, or place of concealment, of birds]. (TA.) ظَلِيلَةٌ A place in which a little water collects and stagnates in a water-course and the like: (Lth, T:) or a place in which water collects and stagnates in the lower part of the torrent of a valley: (M, K:) or the like of an excavated hollow in the interior of a water-course, such that the water stops, and remains therein: (AA, O:) pl. ظَلَائِلُ. (Lth, AA, T, O.) And A meadow (رَوْضَة) abounding with collections of trees, or of dense and tangled trees: (AA, T, O, K:) pl. as above. (K.) ظُلَّيْلَةٌ A thing which a man makes for himself, of trees, or of a garment, or piece of cloth, by which to protect himself from the heat of the sun: a vulgar word. (TA.) ظُلْظُلٌ i. q. سُعْنٌ, i. e. A ↓ مِظَلَّة [q. v.; or as expl. in the L, in art. سعن, a ظُلَّة (q. v.), or a thing like the ظُلَّة, which is made upon the flat house-tops, for the purpose of guarding against the dew that comes from the direction of the sea in the time of the greatest heat]; on the authority of IAar. (T. [Accord. to the O and K, i. q. سُفُنٌ, which is evidently a mistranscription.]) أَظَلُّ [More, and most, dense in shade]. The Arabs say, لَيْسَ شَىْءٌ أَظَلَّ مِنْ حَجَرٍ [There is not anything more dense in shade than a stone]. (TA.) b2: And أَظَلّ, [as a subst., i. e. أَظَلٌّ accord. to a general rule, or, if regarded as originally an epithet, it may be أَظَلُّ,] by poetic license أَظْلَل, (S, M, O, K,) signifies The under part, (S, O,) or the concealed part, (M, AHei, K,) of the مَنْسِم, (S, M, O, K,) or of the خُفّ, (AHei, TA,) [the former app. here used, as it is said be in other cases, in the same sense as the latter, meaning the foot,] of the camel; (S, M, O, AHei, K;) so called because of its being concealed: (AHei, TA:) and, (M, K,) in a human being, (M,) الأَظَلُّ signifies بَطْنُ الإِصْبَعِ; (M, K;) and [ISd says] this is in my opinion the right explanation; but it is said that أَظَلُّ الإِنْسَانِ signifies بُطُونُ أَصَابِعِهِ, which means the portion, of what is next to the fore part [of the bottom] of the foot, from the root of the great toe to the root of the little toe, of the human being: (M:) the pl. is ظُلٌّ, which is anomalous, (M, K,) or formed after the manner of the pl. of an epithet: (M:) or الظُّلُّ فِى الإِنْسَانِ means the roots, or bases, (أُصُول) of what are termed بُطُونُ الأَصَابِعِ, next to the fore part [of the bottom] of the foot. (Ibn-'Abbád, O.) Hence the prov., إِنْ يَدْمَ أَظَلُّكَ فَقَدْ نَقِبَ خُفِّى [If the fore part of the sole of thy foot be bleeding, the sole of my foot has become worn through, in holes: see نَقِبَ]: said to the complainer to him who is in a worse condition than he. (AHei, TA.) مظلّ [app. مَظِلٌّ, being from ظَلَّ of which the aor. is يَظِلُّ; A place of shade, or of continual shade]. One says, هٰذَا مُنَاخِى وَمَحَلِّى وَبَيْتِى وَمظلِّى

[This is my nightly resting-place for the camels, and my place of abode, and my tent, and my place of shade, or of continual shade]. (TA.) مُظِلٌّ A thing having shade; by means of which one shades himself; as also ↓ مُظَلِّلٌ. (Msb.) And [A cloudy day;] a day having clouds: or having continual shade. (TA.) مِظَلَّةٌ (T, S, M, Msb, K) and مَظَلَّةٌ, (T, M, Msb, K,) the former with kesr to the م as an instrumental noun, (Msb,) [and the latter with fet-h as a noun of place,] A large tent of [goats'] hair; (S, O, Msb;) more ample than the خِبَآء; so says El-Fárábee: (Msb:) one of the kinds of tents of the Arabs of the desert, the largest of the tents of [goats'] hair; next after which is the وَسُوط; and then, the خِبَآء, which is the smallest of the tents of [goats'] hair; so says Az: but Aboo-Málik says that the مظلّة and the خبآء are small and large: IAar says that the خَيْمَة is of poles roofed with [the panic grass called] ثَمَام, and is not of cloths; but the مظلّة is of cloths: (T:) or it is of the tents called أَخْبِيَة; (M;) such as is large, of the أَخْبِيَة; (K;) and it is said to be only of cloths; and it is large, having a رِوَاق [q. v.]; but sometimes it is of one oblong piece of cloth (شُقَّة), and of two such pieces, and of three; and sometimes it has a كِفَآء, which is its hinder part: or, accord. to Th, it is peculiarly of [goats'] hair: (M:) see also ظُلَّةٌ, and ظُلْظُلٌ: the pl. is مَظَالُّ; (M, Msb;) and مَظَالِ or مَظَالِى

occurs at the end of a verse of Umeiyeh Ibn-Abee-'Áïdh El-Hudhalee, for مَظَالِّ; the [latter]

ل being either elided, or changed into ى. (M.) عِلَّةٌ مَا عِلَّةُ أَوْتَادٍ وَأَخِلَّةٍ وَعَمَدِ المِظَلَّةِ اُبْرُزُوا لِصِهْرِكُمْ

↓ ظُلَّةٌ [A pretext: what is the pretext of tentpegs, and of pins for fastening together the edges of the pieces of the tent-cloth, and of the poles of the large tent? go ye forth: he who has married among you has a tent for shade from the sun:] is a prov., and was said by a girl who had been married to a man, and whose family delayed to conduct her to her husband, urging in excuse that they had not the apparatus of the tent: she said this to urge them, and to put a stop to their excuse: (Meyd, TA: *) and the prov. is applied in attributing untruth to pretexts. (Meyd.) b2: Hence, as being likened thereto, (assumed tropical:) A booth, or shed, made of palm-sticks, and covered with [the panic grass called] ثُمَام. (Msb.) b3: And The thing [i. e. umbrella] by means of which kings are shaded on the occasion of their riding; called in Pers\. چَتْر. (TA.) عَرْشٌ مُظَلَّلٌ [A booth, or shed, shaded over] is from الظِّلُّ. (S.) مُظَلِّلٌ: see مُظِلٌّ.

مُسْتَظِلٌّ Blood that is in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O.) b2: And [Az says,] I heard a man of the tribe of Teiyi apply the term المُسْتَظِلَّاتُ [so accord. to a copy of the T, but in the TA المُسْتَظِلُّ,] to Certain thin flesh, adhering to the interior of the two fetlock-joints of the camel, than which there is in the flesh of the camel none thinner, nor any softer, but there is in it no grease. (T.)

رنو

1 رَنَا إِلَيْهَا, (Lth, T,) or إِلَيْهِ, (S, M,) and [رَنَاهَا, or] رَنَاهُ, (M, TA,) aor. ـْ (Lth, T, S, Msb,) inf. n. رُنُوٌّ (Lth, T, S, M, Msb, K) and رَنًا, (Lth, T, M, K,) He gazed, i. e., looked continually, (Lth, T, S, M, K,) without any motion of the eyes, (M, K,) at her, (Lth, T,) or at him, or it: (S, M:) or رَنَا إِلَيْهِ signifies [simply] he looked at him, or it; as also رَنَأَ; but the former is said to be the original word. (TA in art. رنأ.) [See also 5.]

b2: رُنُوٌّ also signifies The being cheered, or delighted, and pleased, or being diverted, together with occupation of the heart and eyes, and with predominance of love and desire. (M, K.) Yousay, يَرْنُو إِلَى حَدِيثِهَا [He is cheered, or delighted, &c., with her discourse]. (M, K.) And رَنَوْتُ

إِلَى حَدِيثِهِ I was cheered, or delighted, and pleased, or was diverted, with his discourse. (T.) And رَنَا لِكَذَا and لَهُ ↓ استرنى He was cheered, &c., as above, by reason of such a thing: and so أَرَنَّ له. (T in art. رن.) And رَنَا, (K,) aor. as above, (TA,) is syn. with طَرِبَ [app. as meaning He was, or became, affected with a lively emotion of joy, moved with delight, mirthful, joyful, glad, or delighted]. (K.) [See رُنَآءٌ, below, which is perhaps an inf. n.]2 رنّاهُ: see 4. b2: Also, (TA,) inf. n. تَرْنِيَةٌ, (K,) i. q. طَرَّبَهُ [app. as meaning He, or it, affected him with a lively emotion of joy; moved him with delight; rendered him mirthful, joyful, glad, or delighted: see also 4]. (K, * TA.) A2: تَرْنِيَةٌ signifies also The act of singing. (K.) And i. q. حَنِينٌ [app. as meaning The uttering a plaintive sound, or plaintive sounds]. (K.) A woman's crying out loudly, or vehemently; and uttering a plaintive, or mournful, voice or sound or cry, in singing or in weeping; like تَرْنِينٌ. (M in art. رن.) 3 راناهُ, (K,) inf. n. مُرَانَاةٌ, (TA,) He treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him: (K, TA:) he treated him in an easy and a gentle manner. (TA.) 4 ارناهُ; (S, M, Msb, K;) and ↓ رنّاهُ, (M, K,) inf. n. of the latter تَرْنِيَةٌ; (TA;) It (beauty, K, or beauty of aspect, M, or the beauty of a thing that he saw, S, Msb) made him to gaze, i. e., to look continually, (S, M, K,) without any motion of the eyes: (M, K:) or pleased him: (Msb:) or pleased him, and made him to gaze, &c. (TA.) And the former, It (a thing) cheered, or delighted, him, and pleased him; or diverted him. (T in art. رن.) [See also 2.] b2: ارناهُ إِلَى الطَّاعَةِ He (God, T) reduced him to obedience, so that he became still, and continued obedient: (T, TA:) from a trad. (T.) 5 ترنّى He continued looking at the thing that he loved. (IAar, T, K.) [See also 1.]6 تَرَانَوْتُ عَنْهُ I feigned myself unmindful of, or inadvertent to, him, or it. (A, TA.) [The primary meaning seems to be, I feigned myself looking steadily away from him, or it.]10 إِسْتَرْنَوَ see 1.

رَنًا A thing at which one looks (S, M, K) continually, [or gazes,] without any motion of the eyes, by reason of its beauty: (M, K:) an inf. n. used as a subst. properly so termed. (M.) رُنَةٌ, or ارُّنَةُ, a name of The month Jumádà-'l-Ákhireh: see الرُّنَّى in art. رن, and رُونَةٌ in art. رون.

رَنْوَةٌ A piece of flesh or flesh-meat: pl. رَنَوَاتٌ, (IAar, T, K, TA,) like as شَهَوَاتٌ is pl. of شَهْوَةٌ. (TA. [In the CK, the pl. is erroneously written رَنْواتٌ.]) رَنَآءٌ, with fet-h, (T,) like سَحَابٌ, (TA,) i. q. جَمَالٌ [Beauty, goodliness, comeliness, &c.]: (T, K:) so says Az. (T.) رُنَآءٌ, with damm, i. q. طَرَبٌ [app. as meaning A lively emotion of joy; mirth, joy, gladness, or delight]. (K. [See also رُنَّاءٌ, in art. رن: and see the last signification of 1 in the present art.]) b2: Also A sound, voice, or cry: (El-Umawee, T, K:) [like رَنَّةٌ as expl. in the S and K:) pl. أَرْنِيَةٌ. (T.) رَنُوٌّ in the following phrase is like عَدُوٌّ: (K:) you say, هُوَ رَنُوُّ فُلَانَةَ He is one who gazes, or looks continually, at such a woman or girl: (Lth, T, S: [see also رَنَّآءٌ:]) or he is one who is cheered, or delighted, or diverted, and pleased, with the discourse of such a woman or girl. (M, K. *) And فُلَانٌ رَنُوُّ الأَمَانِى Such a one is a person who expects things for which he wishes. (Lth, T, M. *) رَجُلٌ رَنَّآءٌ A man who gazes, or looks continually, at women. (S. [See also رَنُوٌّ.]) كَأْسٌ رَنَوْنَاةٌ [A cup of wine] lasting, or continuing, syn. دَائِمَةٌ, (IAar, T, S, M, Msb, K,) to the drinkers; (عَلَى الشَّرْبِ; IAar, T, K; الشرب being with fet-h to the ش, pl. [or rather quasipl. n.] of شَارِبٌ; TA; [in the CK, and in one copy of the T, erroneously, عليى الشُّرْبِ;]) still, or motionless; syn. سَاكِنَةٌ: (S, Msb:) [were it not for this addition, the meaning might be thought to be, a cup of wine circling to the drinkers:] or pleasing: (Msb:) pl. رَنَوْنَيَاتٌ: (IAar, T, K:) the word رنوناة is of the measure فَعَلْعَلَةٌ; (S;) [originally رَنَوْنَوَةٌ;] and it occurs in the poetry of Ibn-Ahmar, (T, S, M,) but (as some say, S) has not been heard except in that poetry. (S, M.) تُرْنَى A fornicatress, or an adulteress: (M, K:) [accord. to ISd,] of the measure تُفْعَلُ, from الرُّنُوُّ; i. e., that is gazed at, or looked at continually; because she is made an object of suspicion, or evil opinion: (M:) [whence,] اِبْنُ تُرْنَى

One that is base-born. (S.) [See more in art. ترن.]

مُرَنٍّ A singer. (AA, K.)

بد

أ1 بَدَأَ بِهِ, (T, S, M, &c.,) aor. ـَ (Mgh, K,) inf. n. بَدْءٌ, (T, S, M, Msb,) i. q. به ↓ ابتدأ; (S, Msb, K;) [He began with it;] he made it to have precedence, or to be first; gave precedence to it; syn. قَدَّمَهُ: (Mgh, Msb:) in the dial. of the Ansár, بَدِئَ به is used in this sense of قدّمه; (M;) or بَدِىَ به [without ء]; (IKtt, TA; [see بَدةءٌ;]) [and بَدَى به; see art. بدى;] and به ↓ ابدأ signifies the same. (Msb.) [So in the Kur xii. 76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother. and بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ; whence, in the Kur ix. 13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ

And they, it was, began with you the first time; i. e., as Bd says, by acting with hostility, and fighting.] You say also, بَدَّا ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA in art. عود.) and بَدَأَ فِىِ الأَمْرِ [He began, or made a beginning, in the affair.] (M.) b2: بَدَأَ also signifies It (a thing) began; began to be; originated; or came into existence. (Msb.) [See also 5.]

A2: بَدَأَ الشَّيْءَ, (S, M, K,) aor. and inf. n. as above, (M,) [He began the thing; commenced it; set about it; as also ↓ ابتدأهُ: accord. to the Mgh, the latter has this meaning, or, agreeably with the authority of the M and K, the meaning which here next follows:] he did the thing first, for the first time, by way of beginning, or originally; (S, M, K;) as also ↓ ابدأهُ and ↓ ابتدأهُ; (M, K;) i. e., not after the example of anything preceding. (TA. [But this addition seems rather to belong to another explanation to be mentioned below.]) One does not say, زَيْدًا ↓ ابتدأ nor بَدَأَهُ, because these two verbs [signifying as last explained above] do not have for their objects corporeal things. (Mgh.) [El-Mutanakhkhil El-Hudhalee uses the phrase سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ I will begin with them (meaning his guests) by sporting and jesting; like the phrase in the Kur ix. 13 cited above: but different from these is the saying in the Kur xxxii. 6, وَبَدَأَ خَلْقِ الْإِنْسَانِ مِنْ طِينٍ And He began the creation of man from clay.] The saying, ↓ فَإِنْ كَانَ السَّبُعُ ابْتَدَأَهُ means ابتدأ أَخْذَهُ

أَوْ عَضَّهُ [But if the beast, or bird, of prey has begun the seizing of him, or the biting of him]; the noun that is prefixed [to the pronoun] being suppressed. (Mgh.) You say also, كَانَ ذٰلِكَ فِى

الأَمْرِ ↓ ابْتِدَآءِ That was in the beginning, or first, of the affair. (Msb.) [See also بَدْءٌ, below.] b2: He originated the thing; brought it into being or existence; made it, or produced it, for the first time, it not having been before; (Mgh;) [and] so ↓ ابدأهُ, said [of God, and] of a man, as the agent; (Msb;) and ↓ ابتدأهُ. (Mgh in art. بدع.) [Hence,] بَدَأَ اللّٰهُ الخَلْقَ, and ↓ أَبْدَأَهُمْ, God created, or brought into existence, mankind, or the created beings: (M, Msb, K:) both signify the same. (S.) البَاطِلُ وَمَا يُعِيدُ ↓ مَا يُبْدِئُ [in the Kur xxxiv. 48, means What doth that which is false, or the Devil, originate, or produce in the first instance? and what doth it, or he, reproduce after it hath perished?]: Zj says that مَا, here, is in the place of an accus., meaning in each Instance أَىَّ شَىْءٍ: or it may be a negative; and الباطل here is Iblees; i. e., Iblees createth not, nor raiseth to life after death. (M.) You say also, وَمَا يُعِيدُ ↓ مَا يُبْدِئُ, meaning وَلَا ↓ مَا يَتَكَلَّمُ عَائِدَةٍ, (S, K,) i. e. He does not say anything for the first time, nor anything for the second time; or anything original, nor anything in the way of repetition; الكَلَامِ ↓ بَادِئَةُ signifying what is said for the first time; and عَائِدَةُ الكَلَامِ, what is said for the second time, afterwards: (TA:) or he says not anything: (A in art. عود:) and he has no art, artifice, or cunning. (IAar, TA in art. عود; and A in the present art.) b3: بَدَأَ البِئْرَ He dug the well [for the first time: see بَدِىْءٌ]. (Msb.) A3: بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ, (T,) or مِنْ أَرْضِهِ, (K,) He went forth from a land to a land, or from his land; as also ↓ ابدأ. (T, K.) A4: بُدِئَ, (inf. n. as above, S, M, K,) He (a man, S, M) had the small-pox: (Az, As, T, S, M, K:) or the حَصْبَة [i. e. measles, or spotted fever]: (S, M, K:) or, as Az says, and the حصبة: (T:) or, as Lh says, there came forth upon him pustules resembling the small-pox: but he adds, some say, the small-pox itself: (M:) the epithet applied to a person affected therewith is ↓ مَبْدُوْءٌ. (Az, As, Lh, T, S, M.) b2: Also He fell sick. (IAth, TA.) In a trad. of ' Áïsheh occur the words, فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ اللّٰهِ [meaning In the day in which the Apostle of God fell sick]: and IAth says, مَتَى بُدِئَ فُلَانٌ meaning When did such a one fall sick? is a phrase used in inquiring respecting the living [who has been attacked by illness] and respecting the dead. (TA.) 4 ابدأ: see 1, in seven places. b2: Also He did a new thing; a thing unknown before; or a strange, or wonderful, thing. (S, * TA.) b3: and He voided excrement, or ordure; or broke wind; syn. نَجَا; [as also أَبْدَى;] said of a man. (M.) b4: And He put forth his second teeth; said of a child; (M;) and of a colt. (TA voce أَحْفَرَ, q. v.) 5 تبدّأ He, or it, began, or made a beginning. (KL.) [See also 1. Golius mentions, but without giving the authority, and without the vowel-signs, the saying, هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ; but writing the last word تبديت, stating only that it is in the passive form; as meaning Relate thou the story, or history, from the beginning.]8 إِبْتَدَاَ see 1, in seven places. b2: ابتدأهُ بِوَعْدٍ He made him a promise in anticipation; without his asking it of him. (M in art. انف.) بَدءٌ inf.n. of 1; (T, S, M, Msb;) [The act of beginning;] or the doing a thing first. (M.) Yousay, لَكَ البَدْءُ, (M, K,) and ↓ البُدْءُ, (As, TA,) and ↓ البَدْأَةُ, (S, M, Msb, K,) and ↓ البُدْأَةُ, (S, M, K,) and ↓ البِدْأَةُ, (L,) and ↓ البَدَآءَةُ, (M, K,) and ↓ البُدَآءَةُ, (S, M, K,) and البُدَاهَةُ, with ه substituted for ء, (M, Mtr,) and ↓ البِدَآءَةُ, (Mtr, TA,) and, accord. to IKtt, البِدَايَةُ, but see what follows, (TA,) and ↓ البَدِئَةُ, (M, K,) and ↓ البُدَّآءَةُ, (Az, TA,) It is for thee to begin, (S, M, Msb, K,) before any other, in shooting or casting, &c.: (S:) as to البِدَايَةُ, mentioned above, accord. to Mtr [and Fei], (TA,) it is a vulgar word, (Mgh, Msb, TA,) as IB and several others have stated, (Msb, TA, *) a corruption of ↓ البِدَآءَةُ, (Mgh, Msb,) signifying the first; as also ↓ البُدَآءَةُ; and ↓ البَدْأَةُ: (Msb:) but IKtt says that it is a word of the dial. of the Ansár; بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ signifying قَدَّمْتُهُ: [see 1:] and he cites the following verse of Ibn-Rawáhah: وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَا بِاسْمِ الْإِلَاهِ وَ بِهِ بَدِينَا [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]: see art. بدى. (TA. [This verse is also cited in the S in art. بدو, where, in one copy I find it as above; in another, with بَدَيْنَا instead of بَدِيْنَا.]) And you say, فَعَلَهُ عَوْذَا وَبَدْءًا, (T, S,) and عَوْدَهُ عَلَي بَدْئِهِ, (M,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, (S, M,) [He did it returning and beginning again; or returning to his beginning; i. e. he did it again from the beginning; he recommenced it: or you say this] meaning like as is meant by the saying next following. (TA.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (S, K,) and عَوْدًا عَلَى بَدْءٍ, in both of which [and in the last following] the verb may be trans., and the noun following therefore in the accus. case, (TA,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, [in both of which, if correct, the verb must be intrans.,] and عَوْدًا وَبَدْءًا, [as though meaning عَائِدًا وَبَادِئًا, used as a phrase denotative of state,] (K,) [but in this last, and the two next preceding, accord. to the TA, the verb should be فَعَلَهُ, as in the next preceding sentence, instead of رَجَعَ, and this is confirmed by what is said in the K in art. عود,] He returned in the way whence he had come: (S, K:) [accord. to the TA, the literal meaning of the first and second may be he made his returning to revert to his beginning, and he made a returning to revert to a beginning:] or the meaning of the first, (Sb, TA in art. عود, and K in that art.,) and of the second, (K in that art.,) is, he returned without stopping after he had gone away: (Sb, K:) and sometimes it signifies the stopping in one's coming and then returning: (Sb:) [and it returned to its first state; it recommenced:] and you say, رَجَعْتُ عَوْدِى عَلَى

بَدْئِى, meaning I returned like as I had come. (Sb ubi suprà.) b2: Also First, or former; preceding all others, or preceding another; as also ↓ البَدْءُ بَدِىْءٌ; and البَدِىءُ being syn. with الأَوَّلُ. (S, K.) Hence the saying, اِفْعَلْهُ بَادِى بَدْءٍ, and ↓ بَادِى بَدِىْءٍ, meaning Do thou it the first thing, or the first of everything; [accord. to different copies of the S;] the ى in بادى being quiescent, in the place of the accus. case, accord. to usage; and sometimes they omit the [altogether], on account of frequent use [of the phrase], as will be stated in art. بدو, (S in the present art.,) saying بَادِى بَدٍ, and بَادِىبَدِى (S in art. بدو.) You say also, اِفْعَلْهُ بَدْءًا, and أَوَّلَ بَدْءٍ, (Th, M, K,) and بَدْءَ بَدْءٍ, (CK,) and بَدَا بَدْءٍ, (M, K,) and بَدْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, K,) and بَادِىَ بَدٍ, (K,) and بَادِىْ بَدًا, (M, K, [in the CK بَادِىْ بَدٍ,]) and بَادِىْ بَدًا, (M,) and بَدِىْءٍ ↓ بَادَئَ, (K,) and بَادِىْ بَدَا, (M, K,) and ↓ بَدِىْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, CK,) and بَدِىٍّ ↓ بَادِئَ, which is anomalous, (M,) or بَادِىَ بَدِّىِ, (K,) and بَادِىْ بَدِيٍّ, (Fr, A'Obeyd, T, S, M,) and ↓ بَدِئٍ ↓ بَادِئَ, (S, CK,) or ↓ بَادِىَ بَدِئٍ, (K, TA,) and بَادِىْ

↓ بَدْأَةَ, (M, K, TA,) the former word being the act. part. n. of بَدِىَ, which is of the dial. of the Ansár, as mentioned above, and the latter being indecl., with fet-h for its termination, (TA, [in the CK the latter word is written بَدْءَة,]) and بَدْءٍ ↓ بَدْأَةَ, (CK,) and ↓ بَدْأَةَ بَدْأَةَ, (M, K,) and ↓ بَدِىْءٍ ↓ بَدْأَةَ, (S,) and بَدْءٍ ↓ بَدِىْءَ, (S, CK,) and بَدْءَ ذِى بَدْءٍ, (Fr, T,) and ذِى بَدْءٍ ↓ بَدْأَةَ, (Fr, T, S, K,) and ↓ بَدْأَةَ ذِى بَدْأَةٍ, and ↓ ذِى بَدِىْءٍ ↓ بَدْأَةَ, (S, K,) and ↓ ذِي بَدَآءَةَ ↓ بَدَأَةَ, (K, TA,) not بداءة [as in the CK], (TA,) and ↓ بَدِىْءَ ذِى بَدِىْءٍ, (S, K, TA, [in the CK the last word is written بَدْءٍ,]) and ↓ ذِى بَدِىْءٍ ↓ بَدَآءَةِ, (K,) meaning Do thou it the first thing; (Fr, T, K;) so in a correct copy [of the K, and so I find in a MS. copy of the K and in the CK]: accord. to another copy, the first of everything: (TA:) or the first of first; (S;) thus in the L: (TA:) the words here put in the accus. case [literally or virtually] are so put [in some instances] as adverbial nouns; or, accord. to MF, they may be [in some instances] denotatives of state, with respect to the agent; the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا, i. e. مُبْتَدِئَا بِهِ [lit. do thou it in the state of thy being beginning it]. (TA.) [In like manner,] you also say, بَدْءَ الرَّأْىِ, and [more commonly] الرَّأْىِ ↓ بَادِئَ, At first thought; or on the first opinion: (Lh, M:) [بَدْءُ الرَّأْىِ and] الرَّأْىِ ↓ بَادِئُ signifying the first, and beginning, of the idea, thought, opinion, or judgment; or what is perceived before considering well or thoroughly: (M:) [and بَدْءٌ alone signifying a first idea, thought, opinion, or judgment; as is implied in the A, voce صَيُّورٌ, q. v.:] hence, الرَّأْيِ ↓ فَعَلَهُ فِى بَادِئِ [He did it at first thought, &c.]: (M:) and الرَّأْىِ تُرِيدُ ↓ أَنْتَ بَادِئَ ظُلْمَنَا, and الرأى ↓ مُبْتَدَأَ, i.e. Thou at first thought, &c., desirest to wrong us: and one says also, بَادِىَ الرأى, without; meaning on the occasion of what appeared of opinion; i. e. at the first of what appeared thereof; [or at the first opinion's presenting itself;;] in which case, the phrase does not belong to this art. [but to art. بدو]: it occurs in the Kur xi. 29: (M:) AA alone there read بَادِئَ, with; all the other readers pronounced it without ء (TA.) b3: Also A chief, or lord, (S, M, Msb, K,) who occupies the first place in chieftainship or lordship: (S:) or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted: (M:) or it signifies also an intelligent youth or young man: (K:) pl. بُدُوْءٌ. (M.) A poet (namely, Ows Ibn-Maghrà Es-Saadee, TA) says, ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُ وَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]. (S.) b4: Also, and ↓ بَدْأَةٌ, A share, or portion, of a slaughtered camel: (S, K:) or the best share or portion thereof: (T:) or the former word has the latter signification; and the latter word, the former signification: and the former signifies also a bone with the meat, or flesh, that is on it: (M:) and a joint; syn. مَفْصِلٌ; (AA, T, M;) and so بَدًا q.v.: (AA, T:) the pl. [of pauc.] of بَدْءٌ is أَبْدَآءٌ (S, M, K) and [of mult.] بُدُوْءٌ; (S, K;) the former of which is the more common: (TA:) or this is pl. of بَدًا. (AA, T.) The shares abovementioned [as commonly divided for the game called المَيْسِر q. v.] are ten; namely, the two haunches, the two thighs properly so called, the two thighs commonly so called (i. e. the tibiæ), the two shoulders, and the two arms; which last are the worst, because of the many veins [therein]. (TA.) b5: See also بَدِىْءٌ.

بُدءٌ: see بَدْءٌ; second sentence.

بَدِئٌ: see بَادِئَ بَدِئٍ, or بَادِىَ بَدِئٍ, voce بَدءٌ.

بَدْأَةٌ: see بَدْءٌ, in thirteen places. b2: Also The beginning, or outward course, of a military expedition; opposed to رَجْعَةٌ, meaning the returning, or homeward course, thereof: occurring in a trad., in which it is said that the Prophet gave, in the case of the former, a fourth [of the spoil], and in the case of the latter, a third; i.e., when a troop went forth from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil that they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did so in returning, they were to have a third of all the spoil that they took, because of the greater difficulty and danger attending this case. (T, Mgh.) b3: كَانَ ذٰلِكَ فِى بَدْأَتِنَا, and ↓ بُدْأَتِنَا, and ↓ بِدْأَتِنَا, (K,) and ↓ بَدَآءَتِنَا, (Lh, M, TA,) and ↓ بُدَآءَتِنَا, and ↓ بِدَآءَتِنَا, (TA,) and ↓ بَدَأَتِنَا, (Lh, M, K,) but [ISd says,] I know not how that is, (M,) and ↓ مُبْدَئِنَا, and ↓ مُبْدَئِنَا, (K,) and ↓ مَبْدَأَتِنَا, (Lh, M, and so in some copies of the K,) or مَبْدَاتِنَا, (so in other copies of the K,) thus in the بَاهِر of Ibn-'Odeys [in the CK Ibn-'Adebbes], (K,) which is said to indicate that we should hesitate respecting them [before admitting them to be of classical authority], are phrases meaning That was in the first of our state, and in our adolescence. (TA.) A2: Also, (so in a copy of the M, there written بَدْأَة,) or ↓ بُدْأَةٌ, with damm, (K,) A certain plant; (M;) a black thing, resembling a truffle (كَمْء), of which no use is made: so says AHn. (M.) بُدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ, in two places.

بِدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ بَدَأَةٌ: see بَدْأَةٌ.

بَدَآءٌ, with medd; [Excrement from the anus; as also بَدَّا;] a subst. from أَبْدَأَ, as meaning نَجَا. (M.) بَدِىْءٌ: see بَدْءٌ, as signifying First, or former; in eight places. b2: Also, applied to a thing, or an affair, i. q بَدِيعٌ, (S, and so in a copy of the K,) or مُبْدَعٌ: (so in other copies of the K:) [thus it signifies] Originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the similitude of any former thing: (TA:) and created: (M, K:) and wonderful: (M, Msb, TA:) and strange, or extraordinary, as not being after the similitude of any former thing. (TA.) b3: [Hence, as is implied in the Mgh,] بِئْرٌ بَدِىْءٌ A well newly dug; (T, Mgh, Msb;) i. q. بَدِيعٌ; (M;) or dug since the era of ElIslám (S, K;) not ancient; (S, Mgh, Msb;) as also ↓ بَدْءٌ: (S:) the former epithet [in this sense] is generally pronounced [بَدِىٌّ] without ء: (T:) the well thus called is one dug in a waste land that has no owner: (TA:) AO says, (TA,) this epithet, and بَدِيع, are applied to a well when thou hast dug it; but if thou findest it to have been dug before thee, it is termed خَفِيَّة; and thus the well of Zemzem is termed خفيّة, because it was Ismá'eel's, and was filled up or covered over [after his time]: (T, TA:) the term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known: (TA:) it is said in a trad., that the حَرِيم of a well such as is termed بدىء [i. e. the space surrounding it and belonging to it] is five-and-twenty cubits: (T, S: [but see حَرِيمٌ:]) the pl. is بُدُوْءٌ: (M:) and AO says that بُودَانٌ is pl. of بَدِىْءٌ applied to a well, and is syn. with قُلْبَانٌ [a pl. of قَلِيبٌ which I have not found elsewhere] and رَكَايَا, being formed by transposition of letters from بُدْيَانٌ [which is for بُدْآنٌ, as بَدِىٌّ is for بَدِىْءٌ; the د and ى being transposed, the word becomes بُيْدَانٌ, and this, by a rule of permutation, becomes بُودَانٌ]. (TA.) بَدَآءَةٌ: see بَدْءٌ, in three places: and see بَدْأَةٌ: and بَدِئَةٌ, in two places.

بُدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَْةٌ.

بِدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَةٌ.

بَدِيْئَةٌ: see بَدْءٌ; second sentence. b2: Also, (M, K,) and ↓ بَدَآءَةٌ, (K,) or ↓ بُدَآءَةٌ, (M,) i. q. بَدِيهَةٌ, (K,) and بَدَاهَةٌ, (TA,) or بُدَاهَةٌ, i. e. The first occurrence of a thing, that happens to one unexpectedly: (M:) [or the first of anything: and an occurrence thereof by which one is taken unawares: accord. to explanations in the K in art. بده:] pl. of the first, بَدَايَا. (TA.) b3: [And all app. signify The faculty of extemporizing; like بَدِيهَةٌ (q. v.) &c.] You say, جَيِّدَةٍ ↓ فُلَانٌ ذُو بَدَآءَةٍ, i. e. بَدِيهَةٍ حَسَنَةٍ, [meaning] Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA.) بُدَّآءَةٌ: see بَدْءٌ; second sentence.

بَادِئٌ [act. part. n. of 1]: see بَدْءٌ, in nine places.

بَادِئَةٌ: see 1, in two places.

مَبْدَأٌ [originally noun of place and of time from 1; A place, and a time, of beginning, &c. b2: ] See بَدْأَةٌ. b3: [Also A principle, or first rule, of a science &c.: pl. مَبَادِئُ. b4: And The primary import of a word; opposed in this sense to غَايَةٌ.]

مُبْدَأٌ: see بَدْأَةٌ.

المُبْدِئُ, applied to God, The Creator, or Originator, of the things [that exist], who hath produced them at the beginning, not after the similitude of anything pre-existing. (Nh.) and المُبْدِئُ المُعِيدُ, so applied, He who createth mankind, and who returneth them after life to death in the present world and after death to life on the day of resurrection. (TA in art. عود.) b2: مُبْدِئُ مُعِيدٌ A man who has gone on warring, or warring and plundering, expeditions, time after time, and is experienced in affairs: (A 'Obeyd, and K in art. عود:) and a horse upon which the owner has gone time after time on warring, or warring and plundering, expeditions; (TA in that art.;) or well trained and exercised, (K and TA in that art.) so as to be obedient to his rider. (TA in that art.) b3: [For other significations of مُبْدِئٌ, see its verb (4); and see أَحْفَرَ.]

مَبْدَأَةٌ: see بَدْأَةٌ مَبْدُوْءٌ [pass. part. n. of 1; Begun, &c.

A2: ] See بُدِئَ.

مُبْتَدَأٌ: see بَدْءٌ. b2: [In grammar, as correlative of خَبَرٌ, An inchoative.]