عين

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

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

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

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

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

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

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

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

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

عَيِّنa. Tearful.
b. Receptacle.

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

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

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

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

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

عِيَانًا
a. Visibly, manifestly, publicly, openly.

بَيْع عِيْنَة
a. A sale on credit.

لَقِيْتُهُ عِيَانًا
a. I met him face to face.

عُيُوْن البَقَر
a. A species of grape.

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

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

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

عَلَى عَمْدِ عَيْن
a. Purposely, intentionally; earnestly.

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

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

عَلَى الرَّأْسِ والعَيْن
a. Willingly ! With pleasure!

هُوَ عَيْنُهُ
a. It is himself.

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

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

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

عَيْنُ البَقَر
a. Buphthalmum, oxeye.

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

عين

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A3: And see the paragraph here following.

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

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

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

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

عَيَّنٌ: see the next paragraph, in two places.

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

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

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

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

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

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

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

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

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

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

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

عين: عَيَّن (بالتشديد): خصص أعد. (هلو ابن جبير ص38، 48، تاريخ البربر 1: 32).
عَيَّنَه لحُجَّة: أعَّده ليحكم في القضية. (ميرسنج) ص26، ص42 رقم 174).
عَيَّن: حدد التبلغ الذي يجب على دافع الضريبة دفعه وقدَّره تعسفاً. (معجم البيان).
عَيَّن: عني باختيار عبارة من كتاب. ففي المقري (3: 255): فقال الشيخ بعد أن أردت القراءة من أوله افتح أثناء الأوراق ولا تعين وما خرج لك من ترجمة من جهة اليمين فاقرأها.
عَيَّن فلاناً: أصابه بالعين، عانه. ففي ديوان الاخطل (ص16 ق): فقالت ما أجمل هذا فعينته فسقط من دابته فمات. (رايت) وكذلك عند بوسييه.
عَيَّن على فلان: وضع عليه عيناً أي جاسوساً. (مملوك 1،1: 182).
عَيَّن على: سدَّد، صوَّب إلى. (دلابورت ص140، بوشر بربرية، هلو) وسدد البندقية أو المدفع. (هلو).
عينّ: عينه له: قاومه، ثبت له، صمد له.
عَيَّن: شرّف، جعله من الأعيان. (فوك).
عَيَّن: أخرج عيناً، أخرج برعماً، كمم، برعم. (ابن العوام 1: 539).
عَينَّ: عينَّ الثمر: تلف، فسد، تعفن (بوشر).
عاين إلى فلان: نظر إليه. (معجم مسلم).
عاين: حدد، قدر يقال مثلاً: عاين المكيال أي حدد مقداره. (المقري 1: 810).
تعينّ: قاوم، ثبت، صمد. (فوك).
متعين: أكيد، ثابت، واضح، جلي، شائع، علني، متحقق، معروف. (هلو).
تعين: مرادف تبين. ففي كرتاس (ص192): ورأى أن ضلالهم قد تبين. وفي كتاب عبد الواحد (ص 34). بأي حق نحبس مسلماً ولم يتعين لنا عليه حق.
انظر: (معجم الماوردي والمقدمة 1: 18).
تعين: شرف. صار شريفاً وجيها عليّ المنزلة: (دي ساسي طرائف 2: 29) ولم يعرف الناشر هذا المعنى فاتهم المقريزي (ص125 رقم 33) بأنه قد أفصح عن أفكاره بصورة مبهمة، وهو مخطئ في ذلك. (عبد الواحد ص18، المقري 3: 414).
ومن هذا: متعين أي شريف، وجيه، خطير، معتبر. (ابن جبير ص306) ورجل كريم (فوك)., ويقال أيضاً: ذو التعين. (المقري 2: 764).
تعين: تحدد. تهدد. ففي المقدمة (2: 51): المباني المتعينة للسقوط. أي المباني المهددة بالسقوط (المقدمة 1: 406).
التعين مصدر تعين: الجرد، وضع قائمة جرد، إحصاء. (أماري ديب ص177) وعليك أن تقرأ فيه: فعلى البلد تعين تركته بالشهادة.
تعاين. تعاين لها: رآها رأي العين. (المقدمة 3: 430).
تعاين على فلان: راقبه. ففي ألف ليلة (برسل 2: 484): فقالوا له أنت تتعاير علينا، والصواب تتعاين. وفي طبعة بولاق: تراقبنا.
اعتان. اعتيانهم البحر: خوضهم أخطار البحر ومجابهتم لها. (دي سلان تاريخ البربر 1): عين: العين قائمة: العين التي لا ترى ولا تبصر مع أن حدقتها صحيحة سالمة. (أبو الوليد ص630). وانظر ما يأتي بعد ذلك من معاني أخرى لهذا القول.
على الراس والعين: أقسم برأسي وعيني. (ألف ليلة 1: 60).
نصب العين: رأى العين، على عيني بحضوري. (فوك).
بالعين: يظهر أن معناها شخصياً، بالذات. ففي الجريدة الآسيوية (851، 1: 58): وكان السلطان رحمه يسأل عن أهل قسنطينة بالعين والاسم ويسأل عن أحوالهم.
سقط من أعين الناس: فقد تقدير الناس واعتبارهم له واحترامهم. (معجم الطرائف).
نزل من عين الملك: زالت حظوته عند الملك ونزول من العين: زوال الحظوة. (بوشر).
اجتمع العين بالعين: بلغ الأمر حد القتال، بدأ القتال. ففي كرتاس (ص161): فلم تجتمع العين بالعين إلا والمسلمون قد خامر قلوبهم الرعب وولوا الأدبار واخذوا في الفرار.
وكذلك التقى الأعيان بالأعيان، وهذا صواب قراءة العبارة وفقاً لما جاء في مخطوطتنا (كرتاس ص217). وفي المطبوع منه: فلما تقارب الجمعان والتقى العيان بالعيان. وكذلك: وقعت العين على العين (كوسج طرائف ص110).
اخذتني عيني: غلبني النوم. ففي رياض النفوس (ص41 و): فأخذتني عيني فنمت ثم انتبهت. وفيه (ص79 ق): بعدما خرجت عني بساعة أخذتني عيني فنمت. ويقال كذلك: غلبتني عيني. (القزويني 2: 13،2، ابن بطوطة 4: 20). وكذلك: ثم مرت بي عيني فرقدت.
غلبتني عيني بالدموع: لم استطع الامتناع عن البكاء. (رياض النفوس ص85 و).
عين: عيون غائرة. (ألكالا) وقد اتبعت في هذا المعنى ما قاله فكتور. وعند نبريجا: عيون متقلصة.
عَيْن: جاسوس. ومنها: العيون وهو اللذين يطلعون على مواضع العدو أثناء الحرب. ففي ياقوت (3: 755): العين الطليعة للعسكر. وفي تاريخ البربر (2: 296): والتقت عيون القوم فكانت بينهم حرب.
عين: برج الإنذار، برج الرصد والمراقبة. ففي تاريخ البربر (2: 302): واقتحم برجاً كان هنالك عيناً على المسلمين. وفي ابن خلدون (4: 33و): حين استولى القسطلانيون على طريف صارت عينا على من يروم الجواز من الغزاة.
عين: شيء جوهري أصلي. ففي شكوري (ص177 ق): وقد ألفت له هذا الكتاب لكي يطلع منه على عيون ما ألفيته في مرضه من أقوال الحكماء وفيه بعد ذلك: القول في عيون من تشريح المعدة.
وقد تستعمل كلمة عين أحياناً مضافة إلى اسم لتدل على شيء مفضل، ففي حيان- بسام (1: 78و) مثلاً: وحمل معه عيون ذخائره وخاصَّة حرمه وفي ديوان مسلم بن الوليد. يمضي الأمور المشكلات عيونها. أي عيون الأمور المشكلات بمعنى أصعب الأمور. وما يقوله شارح الديوان ليس صحيحاً. وقد تبنى السيد دي غويه التفسير الذي ذكرته.
بعينه: بذاته. (بوشر).
عيناً عينا: إرباً إرباً، جزءاً جزءا. (رولاند).
عين النبات: لا يعني البرعم والكم فقط (لين، بوشر) بل: نامية، قضيب فتي ناشئ على جذر النبات، فسيلة. وزمعة أيضاً. (فوك، ألكالا، ابن بطوطة 4: 335، ابن العوام 1:13،2: 155، 187) واقرأ في ابن العوام عين وفقاً لما جاء في مخطوطتنا بدون أداة التعريف.
عَيْن: زردة. حلقة. (ألكالا) وفيه عين الشبكة. (بوشر، ألف ليلة 1: 632).
عين: ربقة، أنشوطة. (ابن العوام 1: 151).
عين: عروة الزر. (ألكالا، همبرت ص19).
عَيْن في المغرب: إجاص وشجرة الأجاص. (معجم الادريسي، باجني مخطوطات، باربييه، دلابورت ص146، بليسييه ص348) وهي اختصار عيون البقر الذي يعني الأجاص الأسود ويقال بدل هذه الأخيرة العيون بقر. وعين عند المستعيني ميعة يابسة وصمغ الأجاص.
والعامة في الأندلس تسمية عنبقر وعيبقر. (انظر الكلمتين).
ومن أصناف الأجاص، عين بر النصارى. أي شاهلوج، أجاص أخضر. (مارتن ص102).
وعين الثور: صنف من الأجاص المخمَّل. (عشر سنوات ص366) وهو أجاص كبير أزرق كما توحي به الكلمة العربية. وعين الغزال وهو أجاص كبير الحجم قاتم اللون. (عشر سنوات ص366).
وعين القطوس (عين القط) وهو أجاص أخضر (عشر سنوات ص366).
عين: أوراق الكراث الخضر. (ألكالا).
عين: حفرة صغيرة للعبة يقال لها سيجة. (لين عادات 2: 64).
عَيْن: نقطة براقة. لماعة (انظرها في مادة زئبق). وفي ابن البيطار (2: 411): حجر اللازورد الذي فيه عيون الذهب.
عين: عينة، مسطرة، نموذج. (فان دن برج ص48).
عين: إحدى جيبي الخُرج (لين دون شاهد، ألف ليلة 3: 200، 214).
ذهب عين: دينار من الذهب الخالص. (ألكالا) وفي رحلة ابن بطوطة (4: 350): بخمسين ألف دينار من الذهب العين. وفي عقود غرناطة: في ستة عين قشتالية ريقية.
العينان: نقود الذهب والفضة. ففي العبدري (ص37 و): فبدو برقة يتقايضون - لا يجري بينهم فيها درهم ولا دينار وهذا حالهم في العينين يجهلون بها أثمان الأشياء.
عين قائمة: عقار، مال ثابت. (معجم الماوردي). عين: صنبور، حنفية. (دلابورت ص165).
عين: احتفال قديم على شرف الينابيع والآبار. (الكالا).
عيون: بيض يوضع في ماء غالٍ من غير أن يمزج، بيض مغلي. ففي ابن البيطار (1: 197 مادة بيض) والرعاد منه والعيون معتدلة بين هذين في كثرة الغذاء وسرعة النزول، والهولنديون يسمونها بما معناه عيون العجل.
عيون: حلي من النحاس والفضة مربوطة بشريط من الحرير تعلقها النساء في أطراف البرقع. (لين عادات 1: 67).
عيون: نظارات، عوينات. (بوشر، هلو).
أعيان من مصطلح الكيمياء القديمة؟ ففي أماري (654): صححت لديه صنعة الكيمياء
ألا إنها الأدب وقلب الأعيان
لانه بدل الحديد بالذهب. والكلمات التي وضعتها بين النجمتين غير مفهومة ولا واضحة عندي.
ذات الأعين: انظرها في ذات.
عين البقرة، مثل عين البقر: بهار. العرار (بهار البر)، كارجشم ومعناه عين البقر، خطم العجل. (بوشر).
عين النبت: هو في القاهر: بثور في الوجه. ولعله يشبه الصدأ. (نيبور رحلة ص34).
عين الثمرة: سرة الثمرة، تجويف الثمرة المقابل لذنبها. (بوشر).
عين الحجل: هو في الشام نوع صغير الشكل من البهار. (ابن البيطار 1: 182).
عين الحجلة: نبات اسمه العلمي: Adonis autaumnalisL.. ( براكس مجلة الشرق والجزائر 8: 345).
عين الحوت: عرق اللؤاؤ. (ألكالا).
عين الحية: انجرة، حريق، قريص.
(المستعيني مادة انجرة). وغشاش الأدوية يخلطون بذوره مع الكمون البري الذي يشبهه في الشكل، غير أن بذوره أكبر منه قيلا وليس لها رائحة. (الجريد الآسيوية 1861، 1: 19).
العين الأخضر: نيلة (المستعيني في مادة طين اخضر).
عيون الديكة: هوحب شبيه بحب الخرنوب (ابن البيطار 2: 226) ويستعمل بدلاً من العيار للوزن كما يستعمل حب الخرنوب. يقول ليون (ص278) إنه حب لوبيا غرب الهند الصغير الأحمر والأسود المعروف بإنجلترا يسمى هنا عين الديك، وهو نصف خرنوبة.
عين زهرة: وسط الزهرة الشعاعية الشكل كزهرة الأقحوان. (بوشر).
عين السردوك (عين الديك): اسم النرجس في قرى المغرب. (باجني ص32).
(أعين السرطان = سنجسبويه، ابن البيطار 1: 57) نقلاً عن ابن جزلة.
عين السُمّاقة: ذكرت في مخطوطة الاسكوريال بين الأشياء التي يبيعها النقلي، أي بائع النقل وهو ما ينتقل به على الشراب. (سيمونه).
عين الطاحونة: قادوس، وهو ثقب كبير واسع الأعلى ضيق الأسفل يلقن الحب الذي يمر به شيئاً فشياً في الطاحونة. (بوشر).
عين العقل: شعور، إحساس، عاطفة، وجدان، رأي، مَيْل، هوى، قوة الإدراك. (بوشر).
عين أعلى: اسم البهار بالسريانية حسب ما يقول ابن البيطار (1: 18) أو عين البقر.
عين القحبة: صنف من حبوب الزجاج. (بركهارت نويبه ص269).
عينه في قرنه: نبات اسمه العلمي: Squalus Zygaena يكتبها (هيني في كُرْنه). عين القط= بابونج (سنج).
عين القط: نوع من الحجارة الكريمة. ففي قائمة أموال اليهودي: ومن عتيق غليظ ردى يسمى عين القط (كذا). فهل هو عين الهر؟ عين من كرنب: صنف من الملفوف (اللهانة) إذا قطع نما واستمر طول السنة، ملفوف مكور أو تفاحي أي مسدير كالتفاح. (ألكالا).
عين النعجة: صنف من العنب. (هويست ص30).
عين النور: هي الشمس عند الشعراء. (دوماس عادات ص290).
عين الهدهد: اسم بافريقية لنبات اسمه العلمي: Myosotis Palustris. ( ابن البيطار 1: 22،2: 226).
عين الهر: صنف من اللازورد وهو الياقوت الأزرق نجمي الشكل أو على شكل جديلة زرقاء فاتحة اللون تضرب إلى البياض، ويكون على شكل نجمة إذا قطع ولم يصقل. ويسمى بالألمانية Sternsaphir. ( انظر هيلجن في (زيشر مجلة لغة مصر مايس 1868 ص54، تموز 1868 ص83). وقدذكر في المقدمة (1: 325) مع أحجار كريمة أخرى، كما ذكر في مجموعة تاريخ أرمينية ليروسيه (1: 544).
عَيْني: بحصر المعنى. (المقدمة 3: 100).
عَيْنِيَّة: هي بالأندلس نبات اسمه العلمي: Lonicera Periclymenon ( ابن البيطار 1: 120). عَينْيَّة: عينية، مسطره نموذج. (محيط المحيط).
عينون: كحلة، سنبل الكلب، السنا البلدي، ألوين، غسلة، (ابن البيطار 2: 226، 237، 278).
عيان: رآه بعين البصيرة. (زيشر 20: 26 رقم 7).
عيان: حقيقة الشيء، واقع الشيء. (عبد الواحد ص72).
عوين: واحدته عوينة: أجاص. (همبرت ص52 تونسية).
عوينات (جمع): محار بحري، محارات. (بوشر).
عوينات: نظارات. (بوشر، محيط المحيط).
عياني: شاهد عياني: شاهد رأي الشيء بعينه. (بوشر).
عيّنة: عينه، مسطرة، نموذج. (بوشر).
عينة: جند، مفرزة من الجند، تجريدة. (روتجرز) (ص166، وانظر ص172).
عينة: فتى جميل، غلام جميل. (ألف ليلة برسل 7: 52).
أعين: ظبي. وعل. حسب ما يقول كاترمير في الجريدة الآسيوية (1838، 2: 488 - 489).
وانظر في مادة بقر الوحش.
تعيين: تعين، جراية، حصة الجندي اليومية من الطعام والشراب. (بوشر، مارسيل، هلو ويرن ص11).
تعيين: عمل مفروض، سخرة. (همبرت ص222).
تعيين: تعريفة، بيان الأسعار. (هلو).
تعيين: دخل، إيراد، ريع، وما يجب دفعه سنويا عن الأرض المستأجرة. ففي العقد الغرناطي: الرندة والتعيين. وقد كتبت الكلمة الأولى فيه رنطة أيضاً، وهي الكلمة الأسبانية renta.
معين (ضبط الكلمة غير معروف): وهو نبات اسمه العلمي Daphn oleoides ( المستعيني مادة مازريون، ابن البيطار 2: 522). معين: المعينون. (ابن جبير ص150) = الأعيان أي الرؤساء، وكذلك في (ص152).
معينون: حامية، حراس البيوت والعمارات المحجوزة. (بوشر).
مُعينّ: شكل ذو أربعة أضلاع متساوية له زاويتان حادتان متقابلتان وزاويتان منفرجتان.
معين: رومب (آلة موسيقية).
شبيه بالمعين: سطح لا تكون أضلاعه الأربعة المحيطة به متساوية ولا الزوايا قوائم بل يكون كل متقابلين من أضلاعه وزواياه متساويين. (بوشر، محيط المحيط).
معينة: صنف من السمك. (ياقوت 1: 886) غير إنه عند القزويني (1: 119) معية.
معيون: ذكرت في ديوان الهذليين (ص124 البيت الرابع). حرف الغين:

عز

1 عَزَّ, aor. ـِ inf. n. عِزٌّ (Az, S, A, O, Msb, K) and عِزَّةٌ, (Az, S, K,) or the latter is a simple subst., (Msb,) and عَزَازَةٌ, (S, K,) He was, or became, mighty, potent, powerful, or strong; (TA, in explanation of عِزٌّ;) and so ↓ تعزّز; or the latter signifies he made himself so; he strengthened himself; syn. تَقَوَّى: (Msb:) and the former, he became so after being low, or mean, in condition; (Az, S, A, K;) as also عَزَّ, sec. Pers\. عَزِرْتَ, aor. ـَ (Msb:) he was, or became, high, or elevated, in rank, or condition, or state; noble, honourable, glorious, or illustrious; (S, * A, * K, * TK; and TA in explanation of عِزٌّ;) as also ↓ تعزّز. (S, * K, * TK.) [عَزَّ وَجَلَّ, referring to the name of God expressed or understood, is a phrase of frequent occurrence, meaning, To Him, or to Whom, belong might and majesty, or glory and greatness.] b2: You also say, عَزَزْتُ عَلَيْهِ, (S, O, K,) aor. ـِ (O, K,) meaning, كَرُمْتُ عَلَيْهِ, (S, O, K, *) i. e., I exceeded him in nobleness, or generosity. (TK.) b3: And عَزَّ, [aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and app. عَزَازَةٌ also,] He magnified, or exalted, himself: (TA:) (assumed tropical:) he was disdainful, scornful, or indignant, in a blamable manner. (TA, in explanation of عِزَّةٌ; q. v. infrà.) [See also 5.] b4: He resisted, or withstood: (TA, in explanation of عِزٌّ:) he was indomitable, invincible; not to be overcome. (B and TA, in explanation of عِزَّةٌ, q. v. infrà.) And عَزَّ الشَّىْءُ, aor. ـِ The thing was, or became, [difficult, or hard; as also ↓ اِعْتَزَّ, (occurring in the TA, coupled with تَعَسَّرَ, in an explanation of مَنُعَ, in art. منع,) and ↓ تعزّز: and] impossible, insuperable, or unattainable: or so, as Es-Sarakustee says, ↓ تعزّز. (Msb.) b5: And عَزَّ, (S, O, K,) aor. ـِ inf. n. عِزٌّ and عِزَّةٌ and عَزَازَةٌ, (S, O,) It (a thing, S, O, K, meaning anything, TA) was, or became, rare, scarce, hardly to be found. (S, O, K.) b6: [and hence, He, or it, was, or became, dear, highly esteemed, or greatly valued..] b7: عَزَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا, (S, Mgh, O, Msb, K,) aor. ـِ (Mgh, O, Msb, K) and عَزَّ (Fr, Mgh, O, K,) [the second Pers\. of the pret. being عَزَزْتَ and عَزِزْتَ,] the latter aor. the more chaste, (O,) means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; syn. اِشْتَدَّ, (S, Mgh, O, Msb, K, TA,) and حَقَّ, (S, O, K, TA,) and شَقَّ: (TA:) a phrase [often, but not always,] alluding to a loathing of the action, or indignation thereat. (Msb.) In like manner also you say, عَزَّ عَلَىَّ كَذَا Such a thing distressed, or afflicted, me. (S.) And عَزَّ عَلَىَّ أَنْ

أَسُوْءَكَ It distressed, or afflicted, me to displease thee. (A.) And عَزَّ مَا أَنَّكَ ذَاهِبٌ, like حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا انّك ذاهب, meaning It is distressing that thou art going away]. (TA.) And one says to a man, Dost thou love me? and he replies, لَعَزَّ مَا, i. e., لَشَدَّ مَا, (A, O, K,) and لَحَقَّ مَا, (A, TA,) meaning It distresses me, what thou sayest; or it has distressed me. (TK.) You say also, بِمَا أَصَابَكَ ↓ أُعْزِزْتُ I was, or am, distressed by what befell, or hath befallen, thee. (S, O, K.) And عَلَىَّ بِمَا أُصِبْتَ بِهِ ↓ أَعْزِزْ That by which thou hast been afflicted distresses me: (S, O:) [or how doth it distress me!] so in a trad. of 'Alee; when he beheld Talhah slain, he said, عَلَىَّ ↓ أَعْزِزْ

أَبَا مُحَمَّدٍ أَنْ أَرَاكَ مُجَدَّلًا تَحْتَ نُجُومِ السَّمَآءِ [It distresses me, or how doth it distress me! O Aboo-Mohammad, that I see thee prostrated upon the ground beneath the stars of heaven]. (TA.) [A similar ex. is given in the A; without بِ prefixed to أَنْ.]

A2: عَزَّ also signifies He was, or became, weak: thus having two contr. meanings. (Msb.) A3: عَزَّهُ, aor. ـُ (S, A, O, K,) inf. n. عَزٌّ, (S, O, TA,) He overcame him, or conquered him: (S, A, O:) he overcame him in argumentative contest; (K, * TA;) as also ↓ عَزْعَزَهُ, (K,) inf. n. عَزْعَزَةٌ; (TA;) and so عَزَّهُ فِى الخِطَابِ: (Jel in xxxviii.

22, and TA:) or this last signifies he became stronger than he therein; (TA;) or he strove with him to overcome therein; as also فِيهِ ↓ عازّهُ, (S, K,) inf. n. مُعَازَّةٌ: (O, TA:) in the Kur xxxviii.

22, some read عَزَّنِى; and others, ↓ عَازَّنِى: and you say, فَعَزَزْتُهُ ↓ عَازَّنِى, meaning, he strove with me to overcome, and I overcame him: and مُعَازَّةٌ signifies the contending together in argument: (TA:) you say also of a horse, فَارِسَهُ ↓ اعتزّ [he overcame his rider, or gained the mastery over him]. (S and K in art. جمع.) It is said in a prov., (S,) مَنْ عَزَّ بَزَّ He who overcomes takes the spoil. (S, A, O, K.) And in another prov., (S,) إِذَا عَزَّ أَخُوكَ فَهُنْ (Th, S, O, K) When thy brother overcomes thee, and thou art not equal to him (لَمْ تُقَاومْهُ) be thou gentle to him: (Az, O, K, TA:) or when thy brother magnifies and exalts himself against thee, abase thyself: (Th, TA:) or, accord. to Aboo-Is-hák, what Th says is a mistake; the right reading being فَهِنْ, with kesr, and the meaning, when thy brother is hard, or severe, to thee, treat thou him with gentleness, or blandishment; not فَهُنْ, with damm, which is from الهَوَانُ: but ISd approves and justifies the reading given by Th. (TA.) [See also 10.]

A4: عَزَّهُ. aor. ـُ inf. n. عَزٌّ, also signifies the same as عَزَّزَهُ (Msb, TA *) and أَعَزَّهُ, (TA,) in a sense pointed out below: see 2, in two places. (Msb, TA.) b2: [And hence,] with the same aor. and inf. n., He aided, or helped, him. (IKtt, TA.) A5: عَزَّ المَآءُ, (O, K,) aor. ـِ (O,) The water flowed. (O, K.) b2: And عَزَّتِ القَرْحَةُ, (O, K,) aor. ـِ (O,) The قرحة, [i. e. wound, or pustule,] discharged what was in it. (O, K.) A6: عَزَّتْ, aor. ـُ inf. n. عُزُوزٌ and عِزَازٌ; (S, O, K;) and , (K,) accord. to IAar, (O,) عَزُزَتْ, (O, K,) inf. n. عُزُوزٌ; (O, TA;) She (a camel, IAar, S, O, K, and a ewe or goat, IAar, O) was narrow in the orifices of the teats; (S, O, * K;) as also ↓ اعزّت, (S, O, K,) and ↓ تعزّزت: (S, K:) or عَزُزَتْ, [which is of a very uncommon form, (see دَمَّ, last sentence,)] she (a ewe, or goat,) became scant in her milk. (IKh, TA in art. لب.) 2 عزّزهُ, (inf. n. تَعْزِيزٌ, TA,) He rendered him mighty, potent, powerful, or strong; he strengthened him; (S, Msb, TA;) بِآخَرَ by, or by means of, another; (Msb;) as also ↓ عَزَّهُ, (S, Msb, TA,) aor. ـُ inf. n. عَزٌّ; (Msb;) and ↓ اعزّهُ: (O, TA:) the agent is God, (S, TA,) and a man: (Msb, TA:) He (God, S, TA) rendered him mighty, potent, powerful, or strong, after he had been low, or mean, in condition; (K, TA;) as also ↓ اعزّهُ [which is the more common in this sense, and as signifying He rendered him high, or elevated, in rank or condition or state, or noble, honourable, glorious, or illustrious]. (S, K, TA.) In the Kur [xxxvi. 13], some read, فَعَزَّزْنَا بِثَالِثٍ; (S, TA;) and others, بثالث ↓ فَعَزَزْنَا; meaning And then we strengthened [them] by a third. (S, O, TA.) [See also an explanation of a verse cited voce عَزَآءٌ in art. عزى.]

b2: عزّز المُطَرُ الأَرْضَ, (S, O, K,) and عزّز مِنْهَا, (O, K,) inf. n. تَعْزِيزٌ, (K,) The rain made the earth compact, or coherent, (S, O, K, TA,) and hard, so that the feet did not sink into it. (TA.) b3: عزّز بِهِمْ, (inf. n. as above, TA,) He treated them with hardness, severity, or rigour; not with indulgence. (A, TA.) 3 عازّهُ, inf. n. مُعَازَّةٌ: see عَزَّهُ, in three places.4 اعزّهُ: see 2, in two places. b2: Also He loved him: (Az, O, K:) but Sh reckons this weak. (O.) A2: أُعْزِزْتُ: and the verb of wonder أَعْزِزْ: see عَزَّ, in three places.

A3: اعزّت said of camel and of a ewe: see 1, last sentence. b2: Also She (a cow) had difficult gestation, (S, O, K,) or, accord. to IKtt, bad gestation. (TA.) b3: and She (a goat, and a ewe,) manifested her pregnancy, and became large in her udder: (Az, O, K:) or, as some say, i. q. أَضْرَعَتْ [q. v.]. (O.) A4: and اعزّ He became, (S, O, K,) and journeyed, (TA,) in ground such as is termed عَزَاز [q. v.]. (S, O, K, TA.) 5 تعزّز: see 1, first quarter, in four places. [It is sometimes changed to تعزّى.] It is said in a trad., مَنْ لَمْ يَتَعَزَّ بِعِزِّ اللّٰهِ فَلَيْسَ مِنَّا [Such as does not strengthen himself by the strength of God, he is not of us]; expl. by Th as meaning he who does not refer his affair to God is not of us. (TA. [See another reading voce تَعَزَّى, in art. عزى.]) You say also, تَعَزَّيْتُ عَنْهُ, meaning I constrained myself to endure the loss, or want, of him, or it, with patience; originally تَعَزَّزْتُ, meaning, I exerted my strength or energy [to divert myself from him, or it]; like تَظَنَّيْتُ for تَظَنَّنْتُ. (TA.) [But see art. عزى.] b2: He magnified and hardened himself; he behaved in a proud and hard manner, towards others. (TA.) b3: تعزّز بِهِ He gloried, or prided himself, in, or by reason of, him [or it]; (TA;) as also بِهِ ↓ اعتزّ; (O, TA;) [and بِهِ ↓ استعزّ.] b4: تعزّز لَحْمُ النَّاقَةِ The flesh of the she-camel became hard, or tough. (S, * A, O, * L, K. *) b5: تعزّزت said of a camel and of a ewe: see 1, last sentence.8 اعتزّبِهِ He reckoned himself strong, or mighty, &c., (عَزِيز,) by means of him; (S, * K;) [as also به ↓ استعزّ.] b2: See also 5.

A2: And see 1, in two places.10 إِسْتَعْزَ3َ see 8, and 5. b2: استعزّ فُلَانٌ بِحَقِّى Such a one overcame me. (S, TA.) And استعزّ بِهِ المَرَضُ, (A, O,) or استعزّ عَلَيْهِ, (O, K,) The disease became violent, or severe, to him, and overcame him. (O, K.) And اُسْتُعِزَّ بِهِ He was overcome by disease or any other thing: (S, O:) or, accord. to AA, he (a sick man) became in a state of violent, or severe, pain, and his reason was overcome. (S.) You say also اِسْتَعَزَّ اللّٰهُ بِهِ God caused him to die. (O, K.) And اُسْتُعِزَّ بِهِ He died. (O, TA.) b3: استعزّ said of sand, (S, A, O, K,) and of other things, (S,) also signifies It held together, or cohered, (S, A, O, K,) and did not pour down. (S, O, K.) R. Q. 1 عَزْعَزَهُ: see 1, latter half.

عَزٌّ: see. عَزِيزٌ.

A2: جِىْءَ بِهِ عَزًّا بَزًّا He was brought without any means of avoiding it; (A, O, K;) willingly or against his will: (TA:) [as though originally signifying by being overcome and despoiled.]

عِزٌّ Might, potency, power, or strength; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and especially after lowness, or meanness, of condition; as also ↓ the latter word: (Az, S, A, * Msb, and K, in explanation of عَزَّ:) high, or elevated, rank or condition or state; nobility, honourableness, gloriousness, or illustriousness; syn. رِفْعَةٌ; (TA;) contr. of ذُلٌّ; (S, A, O;) [as also ↓ the latter word: see عَزَّ.]

بِعِزِّى لَقَدْ كَانَ كَذَا وَكَذَا, and بِعِزِّكَ, [By my might, &c., and by thy might, &c., such and such things have happened,] like لَعَمْرِى and لَعَمْرُكَ, are bad phrases of the people of Esh-Shihr. (TA.) b2: [Self-magnification; self-exaltation: see عَزَّ:] and ↓ عِزَّةٌ [or عِزَّةٌ النَّفْسِ signifies the same: and also,] (tropical:) disdainfulness; scornfulness; indignation; (O, TA;) of a blameable kind; as in the Kur ii. 202. (TA.) b3: The quality, or power, of resisting, or withstanding; resistibility: (TA:) and ↓ عِزَّةٌ [signifies the same: and] the quality, in a man, of being invincible, or not to be overcome: (B, TA:) and both signify [difficulty, or hardness: and] impossibility, insuperableness, or unattainableness, of a thing. (Msb.) b4: [Rareness; scarceness; as also ↓ عِزَّةٌ: see عَزَّ.] b5: The act of overcoming; conquest; superior power or farce; (TA;) as also ↓ عِزَّةٌ: (S, O, TA:) and the latter has this signification especially in relation to an argumentative contest. (K.) A2: مَطَرٌ عِزٌّ Vehement rain: (S, K:) or copious rain: (IAar, AHn, O, TA:) or mighty, great, rain, that causes the plain and the mountain to flow. (TA.) and سِيْلٌ عِزٌّ An overpowering torrent. (A, TA.) عَزَّةٌ The female young one of a gazelle. (S, O, K.) عِزَّةٌ: see عِزٌّ, throughout.

عَزَرٌ: see عَزَازٌ.

A2: Also The state of being narrow in the orifices of the teats; and so ↓ عَزَازٌ. (TA. [See 1, last sentence.]) عَزَازٌ Hard ground: (S, O, K:) or hard, rugged ground, but only in the borders of a tract of land: (TA:) or a hard place, that quickly flows [with rain]; (Kzz, TA;) as also ↓ عَزَزٌ: (TA:) or, accord. to ISh, rugged ground, upon which the rain quickly flows, in plains, and [particularly] such as are bare or barren, and the acclivities of mountains and [hills or eminences such as are termed] آكَام, and the elevated parts (ظُهُور) of [the high grounds termed] قِفَاف. (TA.) A2: See also عَزَزٌ.

عَزُوزٌ Narrow in the orifices of the teats; (S, A, O, K;) applied to a she-camel, (S, O, K,) and to a ewe, (O,) and to a she-goat. (TA.) One says of a niggardly man possessing much property, فُلَانٌ عَنْزٌ عَزُوزٌ لَهَا دَرٌّ جَمٌّ (assumed tropical:) [Such a one is like a she-goat narrow in the orifices of the teats, that has much milk]. (TA.) عَزِيزٌ Mighty, potent, powerful, or strong, [in an absolute sense; as also ↓ عَزٌّ, accord. to the Msb; and especially,] after lowness, or meanness, of condition: (S, A, Msb:) [high, or elevated, in rank or condition or state; noble, honourable, glorious, or illustrious: see عَزَّ:] rough in manners or behaviour: (TA: [see ذَلِيلٌ, which signifies, sometimes, the contr. of this:]) [proud: disdainful; scornful; indignant: see عِزٌّ:] resisting; withstanding; indomitable; invincible; not to be overcome; applied to a man: (TA:) [difficult, or hard: and impossible, insuperable, or unattainable: see عَزَّ:] rare; scarce; hardly to be found: (S, K:) [and hence, dear, highly esteemed, or greatly valued: hence, also, applied to a word or phrase, rare, or extraordinary, in respect of usage or analogy or both:] and ↓ أَعَزُّ also signifies the same as عَزِيزٌ [mostly in the first of the senses expl. above, or in a similar sense]: (S, O, K:) and ↓ عُزَّى the same as عَزِيزَةٌ [app. as meaning noble, or the like], (O, K, TA,) applied to a woman: (TA:) the pl. of عَزِيزٌ is عِزَازٌ (S, O, K) and أَعِزَّةٌ (S, Msb, K) and أَعِزَّآءُ; (S, K;) but one does not say عُزَزَآءُ, on account of the reduplication, which is disliked. (TA.) b2: ↓ مَلِكٌ أَعَزُّ signifies the same as عَزِيزٌ [A mighty, potent, powerful, or strong, King; or a glorious King]. (TA.) And El-Farezdak says, إِنَّ الَّذِى سَمَكَ السَّمَآءَ بَنَى لَنَا وَأَطْوَلُ ↓ بَيْتًا دَعَائِمُهُ أَعَرُّ [Verily He who raised the heaven built for us a tent of which the props are strong and tall]: meaning, عَزِيرَةٌ طَوِيلَةٌ: like the phrase in the Kur [xxx. 26], وَهُوَ أَهْوَنُ عَلَيْهِ [meaning هَيِّنٌ]: not implying excess, accord. to ISd, because اَلْ and مِنْ supply each other's places [and one or the other of these, or a noun in the gen. case expressed or understood after the epithet, is necessary to denote excess: see أَكْبَرُ]. (TA.) b3: العَزِيزُ, as a name of God, signifies The Mighty, (TA,) who overcomes (O, TA) everything: (TA:) or He who resists, or withstands, so that nothing overcomes Him: (Zj, TA:) or The Incomparable, or Unparalleled. (TA.) b4: It also signifies The King; because he has the mastery over the people of his dominions: (O, K:) and especially the ruler of Misr together with Alexandria; (K, TA:) a surname; like النَّجَاشِىُّ applied to the King of the Abyssinians, and قَيْصَرٌ to the King of the Romans. (TA.) b5: وَإِنَّهُ لَكِتَابٌ عَزِيزٌ, [said of the Kur, in that book, xli. 41, means And verily it is a mighty book: meaning, inimitable: or] defended, or protected, (Bd, Jel,) from being rendered void and from being corrupted: (Bd:) or of great utility; unequalled. (Bd.) [الكِتَابُ العَزِيزُ The mighty book, is an appellation often given to the Kur-án.] b6: عِزُّ عَزِيزٌ signifies Great might, or the like: or might, or the like, that is a cause of the same to a person. (TA.) b7: It is said in the Kur [v. 59], فَسَوْفَ يَأْتِى اللّٰهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى

المُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ, meaning, [God will bring a people whom He will love and who will love Him,] gentle to the believers, rough in manners, or behaviour, to the unbelievers: (TA:) or submissive to the believers, though they be [themselves] mighty, or noble, proud to the unbelievers, though they be [themselves] inferior to them in highness of rank and in grounds of pretension to respect. (Az, TA.) b8: [And one says, هُوَ العَزِيزُ

أَنْ يُضَامَ: expl. voce اَلْ (p. 75). And هُوَ عَزِيزُ النَّفْسِ: see صُلْبٌ. And اِمْرَأَةٌ عَزِيزَةٌ عَنْدَ نَفْسِهَا: see ظَلِفٌ. b9: عَزِيزٌ also signifies Severe, difficult, distressing, or grievous; (see an ex. voce عَنِتَ;) and so ↓ أَعَزُّ, fem. عَزَّآءُ:] you say, سَنَةٌ عَزَّآءُ A severe year: (S, O, K:) and مَنْ حَسُنَ مِنْهُ العَزَآءُ هَآنَتْ عَلَيْهِ العَزَّآءُ [He whose patient endurance of a loss is of a good description, what is difficult, or distressing, becomes easy to him]. (A.) A2: حَبُّ العَزِيزِ [The small tubercles that compose the root of the cyperus esculentus, which have a sweet and pleasant taste, and which women eat with the view of acquiring fatness thereby: and also that plant itself: both are thus called in the present day]. (TA voce سُقَّيْطٌ, &c.) عَزَازَةٌ A small water-course of a valley, shorter than a مِذْنَب [q. v.]. (AA, TA.) b2: See also مَعْزُوزَةٌ.

عَزِيزَةٌ [fem. of عَزِيزٌ, q. v. b2: Also] An eagle: so in a verse of Aboo-Kebeer El-Hudhalee: but as some relate that verse, it is عَزِيبَة, (K, TA,) i. e. “ that has gone far from the seeker: ” (TA:) or غَرِيبَة, (TA, and thus in the CK,) expl. by Skr as meaning “ black ” (سَوْدَآء) [as though for غِرْبِيبَة, fem. of غِربِيب: but the word سَوْدَآء immediately follows it in that verse]. (TA.) عُزَيْزَى and عُزَيْزَآءُ The extremity of the hip, or haunch, of a horse: (S, O, K, TA:) or the part between the root of the tail and the جَاعِرَة [q. v.]; (TA as from the K [in which I do not find it]): or the former, a sinew inserted in the rectum, extending to the hip, or haunch: (Aboo-Málik, TA:) dual of the former عُزَيْزَيَانِ, and of the latter عُزَيْزَاوَانِ. (S, O, TA.) عُزَّى: see أَعَزُّ, in four places: and عَزِيزٌ.

عَزَّآءُ [fem. of أَعَزُّ, q. v., last sentence: b2: and] i. q. مَعْزُوزَةٌ, q. v. (TA.) أَعَزُّ [More, and most, mighty, potent, powerful, or strong: &c.: see عَزِيزٌ, of which it is the comparative and superlative form: and see an ex. voce اَلْ (p. 75): and another in a verse cited in art. صب, conj. 6]. It is related in a trad. of Aboo-Bekr, that he said to 'Áïsheh, إِنَّ أَحَبَّ النَّاسِ إِلَىَّ غَنًى أَنْتِ وَأَعَزُّهُمْ فَقْرًا أَنْتِ, meaning. Verily the one of mankind whose richness is most pleasing to me art thou; and the one of them whose poverty is most distressing to me art thou. (Mgh.) The fem. of أَعَزُّ [as a noun of excess] is ↓ عُزَّى: (S, ISd, O, K;) like as فُضْلَى is of أَفْضَلُ. (ISd.) [But see what follows.] b2: ↓ العُزَّى

was the name of A certain idol, (S, O, K,) belonging to Kureysh and Benoo-Kináneh: (S, O, TA:) or a certain gum-acacia-tree, (سَمُرَةٌ,) which the tribe of Ghatafán (S, O, K) the son of Saad the son of Keys-'Eilán (TA) used to worship; (S, O, K;) the first who took it as an object of worship was Dhálim the son of As' ad; above Dhát-'Irk, nine miles towards El-Bustán, (O, K, TA,) at [the valley called] En-Nakhleh Esh-Shámeeyeh, (O, TA,) near Mekkeh; or, as some say, at Et-Táïf: (TA:) he, (K,) Dhálim, (O,) or they, (S,) built over it a house, (S, O, K) and named it بُسّ, (O, K,) accord. to Ibn-El-Kelbee; or, accord. to others, بُسَّآء; (TA;) and they appointed to it ministers, (S, TA,) like those of the Kaabeh; (TA;) and they used to hear in it a voice: (O, K, TA:) but Mohammad sent to it Khálid Ibn-El-Weleed, (S, O, K,) in the year of the conquest [of Mekkeh], (O, TA,) and he demolished the house, (S, K,) and slew the [chief] minister, (TA,) and burned the gum-acacia-tree: (S, O, K:) or, as is related on the authority of I'Ab, a certain she-devil, who used to come to three gumacacia-trees (سَمُرَات) in Batn-Nakhleh, against whom Mohammad, when he conquered Mekkeh, sent Khálid Ibn-El-Weleed; and he cut down the trees, and slew her and her minister. (TA.) A poet says, أَمَا وَدِمَآءٍ مَائِرَاتٍ تَخَالُهَا عَلَى قُنَّةِ العُزَّى وَبِالنَّسْرِ عَنْدَمَا [Verily, or now surely, by bloods flowing, and running hither and thither, which thou wouldst think to be dragon's-blood, upon the mountain-top of El-' Ozzà, and by En-Nesr]. (S.) ISd says, I hold ↓ العُزَّى to be fem. of الأَعَزُّ; and if so, the ال in the former is not redundant, but is like the ال in الحَارِثُ and العَبَّاسُ: but properly it should be redundant, because we have not heard العُزَّى as an epithet [of excess] like as we have heard الصُّغْرَى and الكُبْرَى. (L, TA.) b3: ↓ عُزَّى is [however] used in the sense of عَزِيزَةٌ: (K, TA:) and أَعَزُّ [fem. عَزَّآءُ] is also syn. with عَزِيزٌ, which see in four places. (S, K.) المُعِزُّ, as a name of God, He who giveth عِزّ [or might, &c.] to whomsoever He will, of his servants. (TA.) مَعَزَّةٌ [accord. to analogy signifies A cause, or means, of عِزّ i. e. might, &c.]: see ظَفَارِ.

إِنَّكُمْ مُعَزَّزٌ بِكُمْ Verily ye are treated with hardness, severity, or rigour; not with indulgence. (S, O, TA.) From a trad. of Ibn-'Omar. (O, TA.) فُلَانٌ مِعْزَازٌ المَرَضِ Such a one is in a severe state of disease. (S, O, K.) مَعْزُوزَةٌ, applied to land, or ground, (أَرْضٌ, S, O,) Hard, or firm; syn. شَدِيدَةٌ. (S, O, K.) b2: And, so applied, Rained upon (O, K, TA) by rain such as is termed عِزّ, and rendered compact, or coherent, and hard; as also ↓ عَزَازَةٌ and ↓ عَزَّآءُ. (TA.) مُعْتَزٌّ is syn. with مُسْتَعِزٌّ. (TA.) You say, أَنَا مُعْتَزٌّ بِبَنِى فُلَانٍ and بِهِمْ ↓ مُسْتَعِزٌّ [I reckon myself strong by means of the sons of such a one]. (A.) b2: فَرَسٌ مُعْتَزَّةٌ A mare having thick and strong flesh. (TA.) مُسْتَعِزٌّ :see the next preceding paragraph.

عط

1 عَطَّ الثَّوْبَ, (S, O, K,) aor. ـُ inf. n. عَطٌّ, (S, O,) He slit, or rent, the garment, or piece of cloth, lengthwise, (Lth, S, O, K,) or breadthwise, without separation, (Lth, O, K,) but not heard by Mtr as meaning breadthwise in chaste language; (Har p. 636;) like ↓ عطّطهُ; (K;) or this, of which the inf. n. is تَعْطِيطٌ (S, O, TA) and تَعْطَاطٌ also, (TA,) is with teshdeed to denote muchness [of the action], or multiplicity [of the objects]: (S, O, * TA:) and الثَّوْبَ ↓ اعتطّ signifies [the same, or simply] he slit, or rent, the garment, or piece of cloth. (TA.) El-Mufaddal is related to have said that he had read in a copy of the Kur-án, [in xii. 28,] فَلَمَّا رَأَى قَمِيصَهُ عُطَّ مِنْ دُبُرٍ

[And when he saw that his shirt was rent in the hinder part]. (O, K. *) 2 عَطَّّ see the preceding paragraph.5 تَعَطَّّ see what next follows.7 انعطّ It (a garment, or piece of cloth,) became slit, or rent, (S, O, K,) lengthwise, or [accord. to some] breadthwise, without separation; as also ↓ تعطّط: (K:) or the latter signifies تَشَقَّقَ [as meaning it became slit, or rent, &c., much, or in several, or many, places; or is like the former verb but said of several, or many, garments, &c.]. (O.) b2: Also, said of a stick, or branch, or the like, It bent without breaking so as to part asunder. (Az, O, K.) 8 إِعْتَطَ3َ see 1. b2: [Hence,] one says, اعتطّ أَوَائِلَ القَوْمِ (tropical:) He clave the foremost persons of the people, or party. (TA.) عُطُطٌ [Wrappers of the kind called] مَلَاحِف [pl. of مِلْحَفَةٌ] slit, or rent; or slit, or rent, much, or in many places. (IAar, O, K.) عَطِيطٌ A garment, or piece of cloth, slit, or rent, [lengthwise, or, accord. to some, breadthwise, without separation;] as also ↓ مَعْطُوطٌ. (TA.) مَعَطٌّ [A place of slitting or rending &c.]. One says فَتْقٌ وَاسِعُ المَعَطِّ [A rent of which the place of slitting is wide]. (TA.) مَعْطُوطٌ: see عَطِيطٌ.

عم

1 عَمَّ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. عُمُومٌ, (S, Msb, K,) i. q. شَمِلَ الجَمَاعَةَ [i. e. It was, or became, common, or general, or universal; or generally, or universally, comprehensive: it included the common, or general, or whole, aggregate, assemblage, bulk, mass, or extent, within its compass; or within the compass of its relation or relations, its effect or effects, its operation or operations, its influence, or the like]: said of a thing: (S, K:) of rain, &c.: (Msb:) عُمُومٌ signifies the including, or comprehending, [the generality, or] all: (PS:) and the happening, or occurring, to [the generality, or] all. (KL.) عَمَّ ثُؤَبَآءُ النَّاعِسِ [The yawning of the drowsy became common, or general, or universal,] is a prov., applied to the case of an event that happens in a town, or country, and then extends from it to the other towns, or countries. (TA.) b2: It is also trans. [signifying He, or it, included, comprehended, or embraced, persons, or things, in common, in general, or universally, within the compass of his action, or influence, &c., or within the compass of its relation or relations, its effect or effects, its operation or operations, its influence, or the like]: and when trans., its inf. n. is عَمٌّ. (TK.) One says, عَمَّ المَطَرُ الأَرْضَ [The rain included the general, or the whole, extent of the land within the compass of its fall]. (The Lexicons passim.) And عَمَّهُمْ بِالعَطِيَّةِ [He included them in common, in general, or universally, within the compass of the gift; or gave to them in common, in general, or universally]. (S, K.) And عَمَّ فِى

دُعَائِهِ وَخَصَّ [He included, or comprehended, persons or things in common, or in general, in his prayer or supplication &c., and particularized, or specified, some person or thing, or some persons or things]. (S voce خَلَّ.) And عَمَّهُمُ المَرَضُ [The disease was, or became, common, or general, or universal, among them]. (The Lexicons passim.) A2: عَمَّ also signifies He, or it, made long, or tall: b2: and He, or it, was, or became, long, or tall. (IAar, TA.) A3: [And He became a paternal uncle (صَارَ عَمًّا).] One says, مَا كُنْتُ عَمًّا وَلَقَدْ عَمِمْتُ [I was not a paternal uncle, and now I have become a paternal uncle]: (so in my copies of the S:) or مَا كُنْتَ عَمًّا وَلَقَدْ عَمِمْتَ or عَمَمْتَ [Thou wast not &c.]: (so accord. to different copies of the K: the former accord. to the TK [agreeably with my copies of the S; and this I believe to be the right reading, or at least preferable; like أَمِمْتُ]:) inf. n. عُمُومَةٌ; (S, Msb, K;) like خُؤُولَةٌ [and أُمُومَةٌ] and أُبُوَّةٌ. (TA.) And بَيْنِى وَبَيْنَ فُلَانٍ عُمُومَةٌ [Between me and such a one is a relationship of paternal uncle]. (S.) A4: عُمَّ: see the next paragraph.2 تَعْمِيمٌ The making a thing to be common, general, or universal; the generalizing it; contr. of تَخْصِيصٌ. (K in art. خص.) A2: عَمَّمْتُهُ I attired him with the عِمَامَة [or turban]. (S.) And عُمِّمَ رَأْسُهُ His head was wound round with the عِمَامَة [or turban]; as also ↓ عُمَّ. (K.) b2: And [hence,] عُمِّمَ (tropical:) He was made a chief or lord [over others]: (S, Msb, K, TA:) because the turbans (العَمَائِم) are the crowns of the Arabs: (S, TA:) and when they made a man a chief or lord, they attired him with a red turban. (TA.) [Hence likewise,] one says also, عَمَّمْنَاكَ أَمْرَنَا, meaning (assumed tropical:) We have made thee to take upon thyself the management of our affair, or state, or case. (TA.) b3: And عَمَّمْتُهُ سَيْفًا [I attired him with a sword; like كَسَوْتُهُ سَيْفًا]. (TA in art. غشو.) b4: And عَمَّمَهُ بِالسَّيْفِ (assumed tropical:) [He cut, or wounded, him, or it (i. e. his head), in the place of the turban, with the sword]: like عَصَّبَهُ بِهِ, (A and TA in art. عصب,) and ضَمَدَهُ. (A and L in art. ضمد.) b5: And عَمَّمَ اللَّبَنُ, (S, K,) inf. n. تَعْمِيمٌ, (K,) (tropical:) The milk frothed: as though its froth were likened to the عِمَامَة [or turban]; (S, TA;) as also ↓ اِعْتَمَّ. (K.) 4 أُعِمَّ and أَعَمَّ, in the pass. and act. forms, [He had many paternal uncles: (see مُعَمٌّ:) or] he had generous paternal uncles. (Msb.) 5 تَعَمَّمْتُهُ I called him a paternal uncle: (Az, S, Z:) or تَعَمَّمَتْهُ, said of women, they called him a paternal uncle. (K.) b2: تعمّم عَمًّا: see 10.

A2: See also the next paragraph, in five places.8 اعتمّ and ↓ تعمّم and ↓ استعمّ, (K,) or اعتمّ بِالعِمَامَةِ and بِهَا ↓ تعمّم, (S,) He attired himself with the turban: (S, K:) and ↓ تعمّم is also expl. as meaning he attired himself with the helmet: or, with the garments of war. (TA.) b2: And [hence] one says, اِعْتَمَّتِ الآكَامُ بِالنَّبَاتِ and ↓ تَعَمَّمَت (assumed tropical:) [The hills became crowned with plants, or herbage]. (TA.) And بِهَا رُؤُوسُ الجِبَالِ ↓ تَعَمَّمَتْ (assumed tropical:) [The heads of the mountains became crowned with its light]: referring to the sun, when its light has fallen upon the heads of the mountains and become to them like the turban. (Mgh.) b3: And اعتمّ اللَّبَنُ: see 2, last sentence. b4: and اعتمّ النَّبتُ (tropical:) The plant, or herbage, became of its full height, and blossomed, syn. اِكْتَهَلَ, (S, K, TA,) and طَالَ; and became luxuriant, or abundant and dense: (TA:) like اغتمّ. (TA in art. غم.) b5: And اعتمّ الشَّابُّ (assumed tropical:) The youth, or young man, became tall. (S.) b6: And اعتمّ is said of a beast of the bovine kind as meaning (assumed tropical:) He had all his teeth grown. (As, TA. [See عَمَمٌ and عَضْبٌ.]) 10 اِسْتَعْمَمْتُهُ, (K,) or اِسْتَعْمَمْتُهُ عَمًّا, (S,) I took him, or adopted him, as a paternal uncle: (S, K:) and عَمًّا ↓ تَعَمَّمَ He took, or adopted, a paternal uncle. (TA in art. خول.) A2: See also 8, first sentence. R. Q. 1 عَمْعَمَ (inf. n. عَمْعَمَةٌ, TK) He had a numerous army, or military force, after paucity [thereof]. (K.) عَمَ, for عَمَا, which is for أَمَا: see this last, in art. اما.

عِمْ صَبَاحًا, and عِمُوا صَبَاحًا: see art. صبح.

عَمٌّ A company of men: (S:) or, as some say, of a tribe: (TA:) or a numerous company; as also ↓ أَعَمٌّ; (K;) this latter mentioned by AAF, on the authority of Az, and said by him to be the only instance of a word of the measure أَفْعَل denoting a plurality, unless it be a [coll.] gen. n., like أَرُوَى; and he cites as an ex. the phrase بَيْنَ الأَعَمّ, occurring in a verse; but Fr is related to have read بين الأَعُمِّ, with damm to the ع, making it pl. of عَمٌّ, like as أَضْبٌّ is of ضَبٌّ. (TA.) A2: A paternal uncle; a father's brother: (S, K:) pl. أَعْمَامٌ (S, Msb, K) and عُمُومٌ (TA) and عُمُومَةٌ (Sb, S, K) and أَعِمَّةٌ (CK) and أَعُمٌّ, (K,) a pl. of pauc., mentioned by Fr and IAar, (TA,) and pl. pl. أَعْمُمُونَ, (K, TA,) without idghám, by rule أَعُمُّونَ: (TA:) the female is termed ↓ عَمَّةٌ [i. e. a paternal aunt; a father's sister]: (K:) and the pl. of this is عَمَّاتٌ. (Msb.) One says, يَا ابْنَ عَمِّى and يا ابن عَمِّ (S, L) and يا ابن عَمَّ (L) and يا ابن عَمِ, (S, L, [but in one copy of the S I find the first three and not the last,]) the last without teshdeed, (L,) dial. vars. [all meaning O son of my paternal uncle]: (S, L:) and Abu-n-Nejm uses the expression يَا ابْنَةَ عَمَّا [O daughter of my paternal uncle], meaning عَمَّاهْ, with the ه of lamentation. (S.) And one says, هُمَا ابْنَا عَمٍّ [meaning Each of them two is a son of a paternal uncle of the other]; (S, IB, Msb, K;) because each of them says to the other, يَا ابْنَ عَمِّى; (IB;) and in like manner, ابْنَا خَالَةٍ; (S, IB, Msb, K;) because each of them says to the other, يَا ابْنَ جَالَتِى: (IB:) but one may not say, ↓ هُمَا ابْنَا عَمَّةٍ, nor ابْنَا خَالٍ; (S, IB, Msb, K;) because one of them says to the other, يَا ابْنَ خَالِى, but the latter says to the former, يَا ابْنَ عَمَّتِى. (IB.) And [عَمٌّ signifies also A paternal great uncle, &c.: therefore] one says, هُمَا ابْنَا عَمٍّ

لَحًّا [They two are cousins on the father's side, closely related]; and in like manner, ابْنَا خَالَةٍ

لَحًّا: but not لَحًّا ↓ ابْنَا عَمَّةٍ, nor ابْنَا خَالٍ لَحًّا: (TA:) and هُوَ ابْنُ عَمِّهِ ظَهْرًا i. e. [He is his cousin on the father's side,] distantly related. (As, in A and O and TA, art. ظهر.) b2: It is said in a trad., النَّخْلَةَ ↓ أَكْرِمُوا عَمَّتَكُمُ [Honour ye your paternal aunt the palm-tree]: i. e. [do ye so] because it was created of the redundant portion of the earth, or clay, of Adam. (TA.) b3: And عَمٌّ signifies also Tall palm-trees, (K, TA,) of full tallness and abundance and density; (TA;) and ↓ عُمٌّ signifies the same: (K, TA:) [or so نَخْلُ عَمٌّ and عُمٌّ, which is perhaps meant in the K: for] عُمٌّ is an epithet applied to palm-trees, (S, K, TA,) and is pl. of عَمِيمَةٌ [fem. of عَمِيمٌ]. (S, K.) b4: And All [herbs such as are termed]

عُشْب. (Th, K.) عَمَّ in the phrase عَمَّ يَتَسَآءَلُونَ [Respecting what do they ask one another? in the Kur lxxviii. 1] is originally عَمَّا, [for عَنْ مَا,] the ا being elided in the interrogation [after the prep. عَنْ]. (S.) عُمٌّ: see عَمٌّ, last sentence but one: A2: and see also عُمُمٌ.

عَمَّةٌ fem. of عَمٌّ: see the latter, in four places.

عِمَّةٌ A mode of attiring oneself with the turban: so in the saying, هُوَ حَسَنُ العِمَّةِ [He is comely in respect of the mode of attiring himself with the turban]. (S, K.) b2: [And it is vulgarly used as meaning A turban itself, like عِمَامَةٌ; and is used in this sense in the TA in art. علم: see عَلَمْتُ عِمَّتِى near the end of the first paragraph of that art.]

عَمَمٌ The state, or quality, of being collected together, and numerous, or abundant. (K.) b2: And Largeness, or bigness, of make, in men and in others. (K.) b3: See also عُمُمٌ.

A2: Also Complete, or without deficiency; applied to a body, and to a shoulder: (S:) or, applied to the latter, long. (TA.) [See also عَمِيمٌ.] b2: Applied to a beast of the bovine kind, Having all his teeth grown. (As, TA.) [See 8, last sentence; and see عَضْبٌ.] b3: And Any affair, or event, or case, complete [or accomplished], and common or general or universal [app. meaning commonly or generally or universally known]. (K.) b4: And quasi. pl. n. of عَامَّةٌ, q. v. (K.) b5: See also مِعَمٌّ.

عُمُمٌ Completeness of body [or bodily growth], and of wealth, and of youthful vigour, or of the period of youthfulness: so in the phrase اِسْتَوَى

عَلَى عُمُمِهِ, (S, K,) occurring in a trad. of 'Orweh Ibn-Ez-Zubeyr, on his mentioning Uheyhah Ibn-El-Juláh and the saying of his maternal uncles respecting him, كُنَّا أَهْلَ ثُمِّهِ وَرُمِّهِ حَتَّى اسْتَوَى

عَلَى عُمُمِهِ [i. e. We were the masters of the meaner and the better articles of his property until he attained to man's estate, or to his completeness of bodily growth, &c.]; (S;) [or] the meaning is, his completeness of stature and of bones and of limbs: (TA:) also pronounced with teshdeed [or idghám, i. e. ↓ عُمِّهِ], for the sake of conformity [with ثُمِّهِ and رُمِّهِ]; (S, TA;) and by some, ↓ عَمَمِهِ. (TA.) b2: It is also pl. of عَمِيمٌ [q. v.]. (S, K.) عِمَامٌ: see عِمَامَةٌ, first sentence.

عَمِيمٌ A thing complete, or without deficiency: pl. عُمُمٌ. (S. [See also عَمَمٌ.]) b2: Anything collected together, and abundant, or numerous: pl. as above. (K.) b3: Reaching to everything: applied in this sense to perfume. (Har p. 200.) b4: Tall; applied to a man, and to a plant: (TA:) and so عَمِيمَةٌ applied to a palm-tree (نَخْلَةٌ); (S, K;) and to a girl, or young woman; as also ↓ عَمَّآءُ applied to both; of which last word the masc. is ↓ أَعَمُّ: (K:) or عَمِيمَةٌ applied to a woman, (S,) or to a girl, or young woman, (TA,) signifies complete, or perfect, in stature and make, (S, TA,) and tall: (TA:) pl. عُمٌّ, (K,) which is applied to palm-trees (نَخِيلٌ) as meaning tall; (S;) or, accord. to Lh, to a single palm-tree (نَخْلَةٌ), and may be [thus, originally,] of the measure فُعْلٌ, or of the measure فُعُلٌ, originally عُمُمٌ: (TA:) ↓ يَعْمُومٌ, also, signifies tall, applied to a plant, or herbage: (K:) and عَمِيمَةٌ applied to a بَقَرَة [or beast of the bovine kind] signifies complete, or perfect, in make. (TA.) b5: One says also, هُوَ مِنْ عَمِيمِهِمْ, meaning صَمِيمِهِمْ [i. e. He is of the choice, best, or most excellent, of them; or of the main stock of them]. (S, K. *) A2: Also Such as is dry of [the species of barleygrass called] بُهْمَى. (S, K.) عِمَامَةٌ [A turban;] the thing that one winds upon the head: (K:) pl. عمَائِمُ (S, Msb, K) and ↓ عِمَامٌ, (Lh, K,) the latter either a broken pl. of عِمَامَةٌ or [a coll. gen. n., i. e.,] these two words are of the class of طَلْحٌ and طَلْحَةٌ. (TA.) [On the old Arab mode of disposing the turban, see خِمَارٌ.] The عَمَائِم were the crowns of the Arabs. (S, Msb.) أَرْخَى عِمَامَتَهُ [lit. He slackened, or loosened, his turban,] means (assumed tropical:) he became, or felt, in a state of security, or safety, and at ease, or in easy circumstances; (K, TA;) because a man does not slacken, or loosen, his turban but in easy circumstances. (TA.) b2: Also (tropical:) The مِغْفَر [q. v.]: and (tropical:) the helmet: (K, TA:) by some erroneously written with fet-h [to the first letter]. (MF.) b3: And Pieces of wood bound together, upon which one embarks on the sea, and upon which one crosses a river; as also ↓ عَامَّةٌ; or this is correctly عَامَةٌ, without teshdeed; (K, TA;) and thus it is rightly mentioned by IAar. (TA.) عَمَوِىٌّ [Of, or relating to, a paternal uncle;] rel. n. of عَمٌّ; as though formed from عَمًى, or عَمًا. (S.) عَمَّا is for عَنْ مَا when not interrogative.]

عُمِّىٌّ, like قُمِّىٌّ, (K, TA,) with damm, but in the M عم, (TA, [in which this word is thus doubtfully written, and has been altered, perhaps from عَمِّىٌّ, for قُمِّىٌّ is a word which I do not find in any case other than this, and if any word of the measure فُعْلِىٌّ were meant, أُمِّىٌّ would be a much better instance of similarity of form,]) an epithet applied to a man, i. q. عَامٌّ [app. meaning Of the common sort; like عَامِّىٌّ]: (K, TA:) and قُصْرِىٌّ or قَصْرِىٌّ, (accord. to different copies of the K,) in the M قَصْرى, (TA, [there thus written, only with a fet-hah to the ق and the sign of quiescence to the ص,]) signifies [the contr., i. e.] خَاصٌّ. (K, TA.) عُمِّيَّةٌ, (S, K,) like عُبِّيَّةٌ, (S,) and عِمِّيَّةٌ, (K,) [like عِبِّيَّةٌ,] Pride, or haughtiness. (S, K.) عَمَاعِمُ [a pl. of which no sing. is mentioned] Companies of men in a scattered, or dispersed, state. (S, K.) عَامٌّ part. n. of عَمَّ; applied to rain &c. [as meaning Common, or general, or universal; or generally, or universally, comprehensive: &c.: see 1, first sentence: contr. of خَاصٌّ]. (Msb.) b2: See also العَامَّةُ. b3: Also [A general word; i. e.] a word applied by a single application to many things, not restricted, including everything to which it is applicable: the words “ by a single application ” exclude the homonym, because this is by several applications; and the saying “ to many things ” excludes what is not applied to many things, as زَيْدٌ, and عَمْرٌو: and the words “ not restricted ” exclude the nouns of number, for المِائِةُ, for instance, is applied by a single application to many things and includes everything to which it is applicable, but the many things are restricted: and the words “ including everything to which it is applicable ” exclude the indeterminate plural, as in the phrase رَأَيْتُ رِجَالًا, all men not being seen: and the word is either عامّ by its form and its meaning, as الرِّجَالُ, or عامّ by its meaning only, as الرَّهْطُ and القَوْمُ. (KT. [The word in this sense is often used in the lexicons, but is expl. in few of them, as being conventional and post-classical.]) العَامَّةُ is the contr. of الخَاصَّةُ [i. e. the former signifies The commonalty, or generality of people; the people in common or in general; the common people; the common sort; or the vulgar]: (S, Msb, K:) the ة is a corroborative: (Msb:) and ↓ المَعَمَّةُ signifies the same as العَامَّةُ: (IAar, TA voce سَامٌّ:) the pl. of عَامَّةٌ is عَوَامُّ, (Msb,) and ↓ عَمَمٌ is quasi-pl. n. of عَامَّةٌ as contr. of خَاصَّةٌ. (K.) [And one says also ↓ الخَاصُّ وَالعَامُّ as well as الخَاصَّةُ وَالعَامَّةُ, meaning The distinguished and the common people; the persons of distinction and the vulgar. b2: عَامَّةً means In common, or commonly, in general, or generally; and universally. And one says, جَاؤُوا عَامَّةً meaning They came generally, or universally.] عَامَّةُ الشَّهْرِ means The greater part of the month. (TA in art. جذب.) And عَامَّةُ النَّهَارِ means The whole of the day. (TA in art. ادم.) b3: And العَامَّةُ signifies also General, or universal, drought. (TA.) b4: And The resurrection: because [it is believed that all beings living on the earth immediately before it shall die, so that] it will occasion universal [previous] death to mankind. (TA.) A2: See also عِمَامَةٌ.

عَامِّىٌّ Of, or relating to, the عَامَّة [or common people; common; or vulgar; often applied to a word, or phrase]. (Msb.) أَعَمُّ [More, and most, common or general: applied to a word, more, and most, general in signification].

A2: As a simple epithet, with its fem.

عَمَّآءُ: see عَمِيمٌ. b2: Also, the former, Thick (K, TA) and complete [or of full size]; applied in this sense to the middle of a she-camel, in a verse of El-Museiyab Ibn-'Alas. (TA.) A3: See also عَمٌّ, first sentence.

مُعَمٌّ مُخْوَلٌ Having generous, (T, L,) or having many and generous, (S,) paternal and maternal uncles; (T, S, L;) and both are sometimes pronounced with kesr [to the ع of the former and to the و of the latter, i. e. مُخْوِلٌ ↓ مُعِمٌّ: see مُخْوَلٌ in its proper art.]: (S:) or مُعَمٌّ and ↓ مِعَمٌّ, with damm to the [initial] م and with kesr to the same, [but the latter is app. a mistake, occasioned by a misunderstanding of what is said in the S,] signify having many paternal uncles: or having generous paternal uncles. (K.) مُعِمٌّ: see the next preceding paragraph.

مِعَمٌّ, with kesr to the first letter, (K, TA, [in the CK, مِعَمُّ خَيْرِ بكَسْرِ اَوَّلِهِ is erroneously put for مِعَمٌّ بِكَسْرِ أَوَّلِهِ خَيّرٌ,]) One who is good, or very good, (K, TA,) who includes mankind in common, in general, or universally, within the compass of his goodness, (Kr, T, K, TA,) and his superabundant bounty; (T, TA;) and ↓ عَمَمٌ signifies the same: (K:) [see also an ex. and explanation voce مِثَمٌّ, in art. ثم:] مِعَمٌّ is almost the only instance of an epithet of the measure مِفْعَلٌ from a verb of the measure فَعَلَ, except مِلَمٌّ [and مِثَمٌّ, with both of which it is coupled]. (TA.) b2: See also مُعَمٌّ.

المَعَمَّةُ: see العَامَّةُ, first sentence.

مُعَمَّمٌ [Attired with a turban. b2: And hence, (assumed tropical:) Made a chief or lord over others; or] a chief, or lord, who is invested with the office of ordering the affairs of a people and to whom the commonalty have recourse. (TA.) b3: Applied to a horse, (S, K,) and other than a horse, (so in a copy of the S,) (assumed tropical:) White in the ears and the place of growth of the forelock and what is around this, exclusively of other parts: (S:) or white in the هَامَة [or upper part of the head], exclusively of the neck: or white in the forelock so that the whiteness extends to the place of its growth. (K.) And شَاةٌ مُعَمَّمَةٌ (assumed tropical:) A sheep, or goat, having a whiteness in the هَامَة. (S.) رَوْضَةٌ مُعْتَمَّةٌ (tropical:) [A meadow] having abundant and tall herbage. (TA.) يَعْمُومٌ: see عَمِيمٌ.

حك

1 حَكَّهُ, aor. ـُ (S, Msb,) inf. n. حَكٌّ, (S, Mgh, Msb, K,) [He scratched, scraped, rubbed, grated, chafed, or fretted, it: or] he scraped off, abraded, or otherwise removed, its superficial part: (Mgh, Msb:) حَكٌّ signifies the act of scratching: (KL:) or the making a body to pass upon another body with collision: (K:) [as meaning scratching and the like,] it is with the nail, and with the hand, &c. (TA.) مَا حَكَّ ظَهْرِى مِثْلُ يَدِى [Nothing has scratched my back like my hand] is a prov., meaning that one should abstain from relying upon others: and the same meaning is intended in the following verse: مَا حَكَّ جِلْدَكَ مِثْلُ ظُفْرِكْ فَتَوَّلَ أَنْتَ جَمِيعَ أَمْرِكْ [Nothing has scratched thy skin like thy nail: so manage thou thyself all thine affair]. (Har pp. 432 et seq.) The saying, in a trad., إِذَا حَكَكْتُ قَرْحَةً دَمَّيْتُهَا [lit. When I scratch a sore, I make it bleed,] means (tropical:) when I desire an object, I attain it. (TA.) b2: [Hence,] حَكَّ فِى صَدْرِى, and ↓ احكّ, and ↓ احتكّ, (K,) the first whereof, which is mentioned by IDrd preceded by the negative مَا, is the most approved, (TA,) (tropical:) It wrought, or operated, in, or upon, my mind: (K, TA:) said of a suggestion of the devil, that comes into one's mind. (TA.) Or حَكَّ فِى صَدْرِهِ كَذَا, aor. ـُ means (assumed tropical:) Such a thing occurred to his mind as a thing outweighed in probability, or a matter of suspicion. (Msb.) And you say مَا حَكَّ فِى صَدْرِى (assumed tropical:) It did not make an impression upon my mind. (Har p. 648.) It is said in a trad., الإِثْمُ مَا حَكَّ فِى صَدْرِكَ (assumed tropical:) Sin is that which makes an impression upon thy mind, and induces a suspicion that it is an act of disobedience, because the mind is not dilated thereby. (Mgh. [See also حَاكَ, in arts.

حوك and حيك; and see حَزَّ.]) You say also, مَا حَكَّ فِى صَدْرِى مِنْهُ شَىْءٌ (tropical:) Nothing thereof was unsettled, so as to be doubtful, in my mind. (S, TA.) And مَا حَكَّ فِى صَدْرِى كَذَا (tropical:) Such a thing did not cause dilatation [or pleasure] in my mind. (S, K, TA.) A2: See also 8.

A3: حَكِكَتِ الدَّابَّةُ, aor. ـَ (Kr, K,) a verb of an unusual form, with the reduplication distinct, like لَحِحَتْ in the phrase لَحِحَتْ عَيْنُهُ, &c., (TA,) The beast had its hoof worn away at the edges. (K, * TA.) 2 حكّك, inf. n. تَحْكِيكٌ, He scratched [&c.] well [or much.] (KL.) 3 حاكّهُ, (TA,) inf. n. مُحَاكَّةٌ (S, K, KL) and حِكَاكٌ, (TA,) (tropical:) He emulated, rivalled, or imitated, him; [originally, I suppose, in scratching, or the like;] (K, KL, TA;) the inf. n. being syn. with مُبَارَاةٌ; (K, TA;) or like مُبَارَاةٌ. (S.) b2: حاكّ الشَّرَّ (K) (tropical:) He produced, or effected, or brought to pass, evil, or mischief. (TK.) 4 أَحْكَ3َ see 8: b2: and see also 1.5 فُلَانٌ يَتَحَكَّكُ بِى Such a one rubs, or scratches, himself against me; syn. يَتَمَرَّسُ بى: (S: so in two copies:) or (tropical:) becomes exasperated by me; syn. يَتَحَرَّشُ بى: (TA:) and addresses, or applies, himself to do evil, or mischief, to me. (S, K, TA.) لَقَدْ تَحَكَّكَتِ العَقْرَبُ بِالأَفْعَى (assumed tropical:) The scorpion has addressed itself to do evil, or mischief, to the viper, is a prov., applied to him who contends with his superior in strength and power, and does evil to him. (Har p. 478.) 6 تَحَاكَّا [They scratched, scraped, rubbed, grated, chafed, or fretted, each other; or] their two bodies became in collision, and each of them scratched, &c., (حَكَّ,) the other. (K.) b2: هٰذَا أَمْرٌ تَحَاكَّتْ فِيهِ الرُّكَبِ, and ↓ احتكّت, (tropical:) This is a case in which the knees are in contact, and in collision, is a saying by which is meant equality of station or rank, or the sitting together upon the knees in contending for superiority in glory or excellence or nobility. (TA.) b3: [تحاكّ also signifies It became scraped off, or rubbed off, by degrees; the verb in this sense being similar to تساقط &c.: see حُكَاكَةٌ.]8 احتكّ بِهِ He scratched, scraped, or rubbed, himself (حَكَّ نَفْسَهُ) against it; (S, K;) as the mangy or scabby [camel] does against a piece of wood. (TA.) b2: احتكّ رَأْسِى My head induced me, or caused me, to scratch it; (دَعَانِى إِلَى حَكِّهِ;) [i. e. it itched;] as also ↓ أَحَكَّنِى and ↓ اِسْتَحَكَّنِى and ↓ حَكَّنِى; (K;) though this last is held by IB to be erroneous: (TA:) and in like manner one says of all the other members. (M, TA.) b3: See also 1: b4: and 6. b5: احتكّ حَافِرُهُ مِنْ كَثْرَةِ السَّيْرِ [His hoof became chafed, abraded, or worn, by much travel]. (Ham p. 476.) 10 إِسْتَحْكَ3َ see 8.

حِكٌّ (tropical:) Doubt (K, TA) in religion &c.; (TA;) as also ↓ حِكَّةٌ: (AA, TA:) because it makes an impression (يَحُكُّ) upon the mind. (TA.) A2: حِكُّ شَرٍّ, explained in the K, as also شَرٍّ ↓ حِكَاكُ, by the words يُحَاكُّهُ كَثِيرًا, means (tropical:) A producer of much evil, or mischief: (TK:) it is a tropical phrase: and in like manner one says حِكُّ ضِغْنٍ (tropical:) [a producer of much rancour, malevolence, malice, or spite]: and حِكُّ مَالٍ (tropical:) [a producer of much wealth]. (TA.) حِكَّةٌ [An itching;] a subst. from اِحْتَكَّ as used in the phrase احتكّ ارأسى [q. v.]; as also ↓ حُكَاكٌ. (K.) b2: And The جَرَب [i. e. mange, or scab]: (S, K:) or it differs from the latter; and is said to be the dry جَرَب: (MF:) or anything that one scratches; as the جَرَب and the like: (Mgh:) [in the present day particularly applied to the itch:] a certain cutaneous disease; said in the medical books to be a thin humour, causing swelling, originating beneath the skin, not accompanied with pus, but with what resembles bran, and quick in passing away. (Msb.) b3: And hence (assumed tropical:) Lice. (Mgh.) A2: See also حِكٌّ.

حَكَكٌ A wearing away at the edges in a beast's hoof. (K, * TA.) A2: A gait in which is commotion, like the gait of a short woman who moves about her shoulder-joints. (Ibn-'Abbád, L, K.) A3: Soft, or uncompact, white stones: (S:) or a kind of white stone, like marble, (K, TA,) more soft, or uncompact, than marble, but harder than gypsum: n. un. with ة: (TA:) or, with ة, ground in which are soft, or uncompact, stones, like marble: (ISh, TA:) or, accord. to ADk, ↓ حُكَكَاتٌ, with damm, and then fet-h, signifies ground in which are white stones, resembling أَقِط, that break into many pieces; and such is only in low land, (TA.) حُكُكٌ (tropical:) Evil, or mischievous, persons. (IAar, K, TA.) b2: And (tropical:) Such as are importunate in demanding things wanted. (IAar, K, TA.) حُكَكَاتٌ: see حَكَكٌ.

حُكَاكٌ A thing that is rubbed, or grated, (حُكَّ,) upon another thing, so as to produce حُكَاكَة. (IDrd, TA.) b2: I. q. بُورَقٌ [q. v.]. (Sgh, K.) A2: See also حِكَّةٌ.

حِكَاكٌ [A thing against which a beast rubs, or scratches, himself]. The Arabs say, فُلَانٌ جِذْلٌ حِكَاكٌ خَشَعَتْ عَنْهُ الأُبَنُ (assumed tropical:) [Such a one is a rubbingpost from which the knots have become worn down]; meaning that he is so pruned, or trimmed, [figuratively speaking,] that nothing is cast at him but it glances off from him, and recoils. (TA.) [See مُحَكَّكٌ.]

A2: حِكَاكُ شَرٍّ: see حِكٌّ.

حَكِيكٌ i. q. ↓ مَحْكُوكٌ [i. e. Scratched, scraped, rubbed, &c.; and particularly worn by rubbing or friction;] applied to a كَعْب [app. as meaning an ankle-bone, or rather the skin upon that bone]: and having the edges worn away; syn. نَحِيتٌ, (S,) or مَنْحُوتٌ; (K;) applied to a solid hoof; (S, K, TA;) as also ↓ أَحَكُّ: (K, TA:) and كُلُّ نَحِيتٍ خَفِىَ [so in copies of the K: in the CK the last word in this explanation is خَفِىٍّ: but I doubt not that the right reading is حَفِىَ, with the unpointed ح; and that the meaning of the whole is, whatever (i. e. whatever foot) is worn by rubbing or friction; that has become attenuated, or chafed, by much walking or treading; agreeably with the explanation that follows]: the subst. is حَكَكٌ: and you say, حَكِكَتِ الدَّابَّةُ. (K.) And A horse having the hoofs much worn (مُنَحَّتُ الحَوَفِرِ, IDrd, K, in the CK الحَافِرِ) by the erosion of the ground, so as to be attenuated. (IDrd, TA.) حُكَاكَةٌ What falls from a thing عِنْدَ الحَكِّ [i. e. on the occasion of scratching, scraping, rubbing, grating, &c.]. (S, K.) And What is scraped, or rubbed, or grated, (مَا حُكَّ,) between two stones, and then used as a collyrium for ophthalmia: (K:) or what is scraped off, or rubbed off, by degrees, (مَا تَحَاكَّ,) between two stones, when one of them is rubbed with the other, for medicine and the like. (TA.) حَكَّاكٌ A lapidary.]

حَكَّاكَةٌ (tropical:) A thing that makes an impression upon hearts: pl. حَكَّاكَاتٌ: (IAth, TA:) or the pl. signifies (tropical:) [suggestions of the devil or of the mind, whereby the mind is disturbed; such as are termed]

وَسَاوِسُ: (K, TA:) things that make an impression (تَحُكُّ) upon the heart, and are dubious to a man: such are sins said to be. (TA.) حَاكَّةٌ A tooth: (S, K:) thus called because it rubs, or grates, (تَحُكُّ,) either its fellow or what one eats: an epithet in which the quality of a subst. predominates. (TA.) So in the saying, مَا بَقِيتَ فِى فِيهِ حَاكَّةٌ [There remained not in his mouth a tooth]. (S.) The Arabs also say, مَا فِيهِ حَاكَّةٌ وَلَا تَا كَّةٌ, meaning There is not in him, or it, a grinder (ضِرْسٌ) nor a dog-tooth. (Aboo-'Amr Ibn-El-'Alà, TA.) أَحَكُّ: see حَكِيكٌ b2: Also A man (TA) having no حَاكَّة, i. e., no tooth, in his mouth. (K, * TA) مَا أَنْتَ مِنْ أَحْكَاكِهِ Thou art not of his, or its, men: (Ibn-'Abbád, K:) [app. meaning thou art not the man to cope with him, or to accomplish it.]

مِحَكٌّ [A touchstone; the stone upon which pieces of money &c. are rubbed to try their quality;] the stone of the نَقَّادُون. (Har p. 66.) [It is commonly called in the present day مِحَكَّةٌ: which also signifies a stone for rubbing the soles of the feet, &c.: and a rasp.]

الجِذْلُ المُحَكَّكُ [The rubbing-post; i. e.] the thing that is set up in the place where camels lie down, at their watering-place, for the mangy camels to rub against it. (S, K.) Hence the saying of El-Hobáb Ibn-El-Mundhir El-Ansáree, (S,) أَنَا جُذَيْلُهَا المُحَكَّكُ وَعُذَيْقُهَا المُرَجَّبُ, [see جِذْلٌ,] meaning I am he by means of whose counsel, or advice, and forecast, relief is sought: (S, K: *) or it has another meaning, preferred by Az, i. e., that the sayer was one who had been strengthened by experience, who had experienced and known affairs, and been tried, or proved, by them, and found to be one who bore up against difficulty, strong and firm, such as would not flee from his adversary: or the meaning is, I am, exclusively of [the rest of] the Ansár, a rubbing-post for him who would oppose me, and with me should the stubborn be coupled: the dim. form is here used for the purpose of aggrandizement. (TA.) [See also حِكَاكٌ.]

مَحْكُوكٌ: see حَكِيكٌ.

خس

1 خَسَّ, (Msb, TA,) sec. Pers\. خَسِسْتَ, (Fr, S, A, Msb, K,) aor. ـَ (A, Msb, TA;) and خَسَّ, sec. Pers\. خَسَسْتَ, aor. ـِ (Msb, TA;) inf. n. خِسَّةٌ (Fr, S, A, K) and خَسَاسَةٌ (Fr, S, A, Msb, K) and خُسُوسٌ, (TA,) He (a man) was, or became, low or ignoble, base, vile, mean or sordid, weak; (Fr, S, A, K;) [or, more commonly,] contemptible: (Fr, * S, * A, K:) and it (a thing) was, or became, base, vile, or mean; (TA;) or contemptible, paltry, or inconsiderable; (Msb, * TA;) and bad, corrupt, abominable, or disapproved. (TA.) b2: خَسَّ فِعْلُهُ, and قَوْلُهُ, and رَأْيُهُ, and حَظُّهُ, (tropical:) [His action, and his saying, and his opinion, and his fortune, was, or became, low or ignoble, &c.] (A.) b3: خَسَّ, aor. ـِ It was, or became, light of weight, not equal to what corresponded with it. (Msb.) b4: خَسَّ, aor. ـُ (Msb;) and ↓ اخسّ, (ISk, S, Msb, K,) inf. n. إِخْسَاسٌ; (ISk, S;) (tropical:) He did what was low or ignoble, base, vile, mean or sordid, weak; [or, more commonly,] contemptible: (ISk, * S, * Msb, * K:) or ↓ the latter signifies he did something low or ignoble, &c., in actions. (TA.) A2: خَسَّ نَصِيبَهُ, (S, A, Mgh, * K,) aor. ـُ (S, TA;) and ↓ اخسّهُ; (Mgh;) He made his lot, portion, or share, to be low or ignoble, base, vile, mean; [or, more commonly,] contemptible: (S, * A, Mgh, * K:) and خَسَّ الحَظَّ, and ↓ اخسّهُ, He made the lot, portion, or share, little, and incomplete. (TA.) b2: Also خَسَّ حَظَّهُ, [and ↓ اخسّهُ,] (tropical:) [He made his fortune to be low or ignoble, &c.; or contemptible; differing from the signification immediately preceding, being said to be tropical.] (A.) The Arabs say of a man without any good fortune in the present life, اللّٰهُ حَظَّهُ ↓ أَخَسَّ (assumed tropical:) [God made his fortune mean, or contemptible]; as also أَخَتَّهُ. (AM, TA.) 4 اخسّ: see خَسَّ, in two places.

A2: اخسّهُ: see خَسَّ نَصِيبَهُ and what follows it, in four places. b2: Also He found him to be low or ignoble, base, vile, mean or sordid, weak; [or, more commonly,] contemptible. (S, * K.) 6 تَخَاسُّوهُ They did it by turns: or they hastened together, or vied in hastening, to do it. (Sgh, K.) 10 استخسّهُ He reckoned, accounted, or esteemed, him low or ignoble, base, vile, mean or sordid, weak; [or, more commonly,] contemptible. (S, * K.) b2: استخسّ حَظَّهُ (tropical:) [He accounted his fortune low or ignoble, &c.]. (A.) خَسٌّ [Lettuce; lactuca;] a certain plant, (S, Msb, K,) of the kind called بَقْل, (S, K,) well known, (Msb, K,) of the description termed أَحْرَار, [i. e., that are eaten without being cooked, or that are slender and succulent, or slender and soft,] with broad leaves: it increases the blood: the wild kind has the property of the black poppy: the best is the garden-kind, [lactuca sativa,] which is succulent, yellow, and broad [in the leaf]: it is cold and moist in temperament: the most nutritious is that which is cooked; and it is useful for counteracting contrariety of the fluids; but the eating it constantly weakens the sight, and is injurious to the venereal faculty: (TA:) n. un. with ة. (Msb.) خُسَاسٌ: see خَسِيسٌ.

هٰذِهِ الأُمُورُ خِسَاسٌ بَيْنَهُمْ These things, or affairs, are done by them by turns. (JF, K.) خَسِيسٌ, applied to a man, and to a lot or portion or share, (S, A, K,) or a thing, (Msb, TA,) Low or ignoble, base, vile, mean or sordid, weak; (S, A, K;) [or, more commonly,] contemptible; (A, Msb, K;) as also ↓ مُسْتَخِسٌّ and ↓ مُسْتَخَسٌّ; (K;) and, applied to a thing, also, paltry, or inconsiderable; and so ↓ خُسَاسٌ and ↓ مَخْسُوسٌ; bad, corrupt, abominable, or disapproved: (TA:) fem. with ة: (Mgh, Msb:) pl. masc. أَخِسَّآءُ and خِسَاسٌ (Msb, TA) and أَخِسَّةٌ; (A;) pl. fem.

خَسَائِسُ. (Mgh, Msb.) b2: حَظٌّ خَسِيسٌ, and ↓ مَخْسُوسٌ, (tropical:) A low, or mean, fortune, that is not held in any estimation. (A.) b3: هُوَ لَا يَدْخُلُ فِى

خِسَاسِ الأُمُورِ (tropical:) [He will not enter into low, mean, or contemptible, affairs]. (A.) b4: خَسِيسٌ is also applied to A disbeliever, an unbeliever, or infidel. (TA.) خَسِيسَةٌ fem. of خَسِيسٌ. (Mgh, Msb.) b2: Yousay also, رَفَعَ اللّٰهُ خَسِيسَةَ فُلَانٍ God raised the condition of such a one after it had been low: (Az, TA:) or رَفَعْتُ مِنْ خَسِيسَتِهِ I did to him a deed whereby he became raised to a high condition. (S, K.) A2: The teeth of a she-camel within the period of the shedding of the central incisors: you say, جَاوَزَتِ النَّاقَةُ خَسِيسَتَهَا [The she-camel passed beyond the period of her خَسِيسَة]: this is in the sixth year, when she sheds her central incisor: she is then such as is allowable for sacrifice. (S, K.) خَسَّآءُ The state of him, or it, that is خَسِيس [i. e. low or ignoble, &c.]. (TA.) A2: A foul, or an ugly, woman. (TA.) [See also مُسْتَخِسٌّ.]

أَخَسُّ [More, and most, خَسِيس, i. e., low or ignoble, &c.]. You say, مَا رَأَيْتُ أَخَسَّ مِنْهُ [I have not seen any more low or ignoble, or, more commonly, contemptible, than he, or it]. (A.) مَخْسُوسٌ A man made, or rendered, low or ignoble, &c., and weak. (TA.) b2: See also خَسِيسٌ, in two places.

مُسْتَخِسٌّ and مُسْتَخَسٌّ: see خَسِيسٌ. b2: Also, both words, A foul, or an ugly, face: fem. with ة. (K, TA.) [See also خَسَّآءُ.]

سوس: ساس: تستعمل بمعنى راض الباز والصقر ودرّبه (كليلة ودمنة ص155) وبمعنى فرجن الحصان وحسه (بوشر). وفي معجم فوك: يسوس الدابة أي يروض الجياد.
ساس ومضارعه يسوس ويسيس: أطرى، أطنب في المدح، تملق دارى (ألكالا).
ساس ومضارعه يسوس ويقال: ساس في أي مهر في، حذق (فوك).
سوَّس (بالتشديد): وقع فيه السوس وهو العثّ (ألكالا) والمصدر: تسويس واسم المفعول مُسوَّس.
سوَّس (بالتشديد): وقع فيه السوس وهو العثّ (ألكالا) والمصدر: تسويس واسم المفعول مُسوَّس.
سوَّس القمح والخشب: ساس، نخر (بوشر).
ضرسة مسوَّسة: ضرس متآكل (دوماس حياة العرب ص425).
سايَسَ: راض، روّض (الكالا).
سايَس فلاناً: هدأه، وأطفأ غضبه، لاطفه (تاريخ البربر 2: 166).
سايَس: دلَّل، عامل برقة (بوشر).
سايس نَفْسَه: تدلّل، راعى صحته، ترفّه (بوشر).
سايَس الأمور: مارسها وزاولها بمهارة (بوشر).
سايَس أموره: تصرف بحكمة وحذر (بوشر).
تسوّس (القمح والخشب): ساس، نخر (بوشر).
ساس: (قبطية) وتعنى بمصر مُشاقة الكتان (دي ساسي عبد اللطيف ص151، 566، 567، ألف ليلة 2: 243).
ساس: اسم شجرة أصولها مرة (دوماس حياة العرب ص381).
سوس، واحدته سوسة: عث يقع في الخشب والحبوب فيأكلها (بوشر).
سُوس: مرض في الأسنان يجعلها سوداً (ألكالا).
سُوسَة: تسويس، نخاريب السوس، الثقوب التي يتركها السوس في الخشب (بوشر) سوسة النبات: يرقان، خرّم الحنطة وهو مرض جرثومي.
سوسة: هوس، يقال: له سوسة في الخيل: نزوة (بوشر).
سوسي: نسيج من الكتاب مشهور ينسج في سوس من بلاد تونس على شاطئ البحر. ويستعمل خاصة للعمائم (الملابس ص317 - رقم 48 ياقوت 3: 191). وفي الحلل (ص9 ق): مائة عمامة مقصورة وأربعمائة من السوس. وسوس مشهورة اليون بصنع البرانس (كاريت جغرافية ص217).
وفي صفة مصر (17: 217): سُوسيَّة قماش غليظ تصنع منه أغطية الحشايا والخيام.
سيسانيات (وهذا صواب كتابة الكلمة) وهي في مصر نوع من صغار الكُدَيش يركبها الأطفال (عوادة ص457).
سَئوس: ماهر، أريب (فوك).
سياسة: شرطة (فوك).
سياسة: إدارة المملكة ومعاملة الدول، وتدبير الأمور بحكمة ومهارة (بوشر، المعّري 2: 60) حيث عليك أن تقرأ والسياسة وفقاً للمخطوطات وطبعة بولاق.
بالسياسة: مهلاً، بهدوء (رولاند).
سياسة صحَّة الأبدان: علم الصحّة (بوشر).
السياسة المَدَنِيّة: النظام المدني عند الفلاسفة وهو نظام يطبق في المدينة الفاضلة والجمهورية المثالية حيث يسود الحب والوفاق بين الناس فلا يحتاجون إلى سلطان إذ أن كل فرد منهم قد بلغ الكمال الذي يمكن أن يبلغه إنسان (دي سلان على المقدمة 2: 127).
عارف بامور السياسة ومتبحر في علم الأمور السياسية أيضاً: عالم بالجنايات (بوشر) ولتفسير هذا المعنى لابد أن تعرف أن الكلمة العربية سياسة ومعناها تدبير وإدارة قد أصبحت عند الفرس تدل على العقوبة التي تفرضها الشريعة (انظر مونج ص48)، ولنذكر كلام كاترمير (مونج ص45) فهو يقول: ((كانت الشدة ولا نقول القسوة المبدأ الأساسي دائماً في تدبير الأمور عند المشارقة، فالكلمة التي تعنى الإدارة قد اتحدت مع الكلمة التي تعنى قوة وشدة تتخذها الحكومة وهي جوهر فن إدارة الناس.
السياسة المدنية: القانون المعمول به، مقابل الشريعة وهذه الكلمة لا تزال في (عوادي) حسب ما يقول بارت (3: 524) وهي التي يعينها المقريزي (دي ساسي طرائف 2: 58) وانظر بخاصة (ص63) حيث تذكر الشريعة. إذ يقول هذا المؤلف إن السياسة بهذا المعنى ليست إلا تحريف الكلمة المنغولية ياسا التي تعني مجموعة القوانين التي شرعها جنكيز خان للمغول، وهو يفسر بإسهاب كيف أن هذه الكلمة دخلت مصر. وأرى إنه مصيب في ذلك، وإذا ما وجد شيء من التناقض عند كاترمير (مونج ص44) فذلك لأن هذا العالم الكبير فيما أرى لم يفهم معنى كلمة سياسة التي عند المقريزي وهي تعنى القانون العام.
وبين العبارات التي نقلها كاترمير بعض العبارات التي تؤكد أن كلمة سياسة بمصر ترادف كلمة ياسا عند المغول كما هي عند ابن اياس الذي يقول كما يقول كاترمير إن أبناء السياسة تعنى أبناء الياسا أي الحكام الذين استقروا بالقاهرة في المحلة المسماة بالحسينية.
سِيَاسي: محترف السياسة (بوشر).
سِياسِي: جنائي (بوشر) وانظرها أيضاً في سياسة سَوَّاس: بائع شراب عرق السوس.
سائِس وجمعها سُيَّاسي (انظر فريتاج) وهي أيضاً في معجم بوشر. وفي محيط المحيط أنها الكلمة المشهورة.
سائِس: نقرأ في صفة مصر 18، قسم 1: 51) أن كلمة سائس تعنى حلقات عريضة من الفضة تزين بها النساء أصابعهن. وأرى أن هذا خطأ والصواب مسائس (انظر هذه الكلمة في حرف الميم).

سوس

1 سَاسَ الدَّوَابَّ, aor. ـُ (A, Mgh,) inf. n. سِيَاسَةٌ, (TA,) He managed, or tended, the beasts, (قَامَ عَلَيْهَا,) and trained them. (Mgh, TA.) [and سَاسَ المَالَ He managed, or tended, the camels or other property. See سَائِسٌ.] b2: Hence, (Mgh,) سَاسَ الرَّعِيَّةَ, aor. and inf. n. as above, (S, A, * Mgh, K, &c.,) (tropical:) He ruled, or governed, the subjects; presided over their affairs as a commander, or governor, or the like; (S, * Mgh;) he commanded and forbade them. (A, K.) and سَاسُوهُمْ, inf. n. سَوْسٌ, (tropical:) They were, or became, heads, chiefs, commanders, or the like, over them. (TA.) One says, فُلَانٌ مُجَرَّبٌ قَدْسَاسَ وَسِيسَ عَلَيْهِ (S, K) (tropical:) [Such a one is experienced: he has ruled and been ruled: or] he has commanded and been commanded: (S:) or he has taught and been taught; or has disciplined and been disciplined. (K.) b3: سَاسَ الأَمْرَ, aor. as above, inf. n. سِيَاسَةٌ, (tropical:) He managed, conducted, ordered, or regulated, the affair; syn. دبّرهُ, (Msb,) and قَامَ بِهِ: (M, Msb, TA:) سِيَاسَةٌ signifies the managing a thing (قِيَامٌ عَلَى شَىْءٍ) in such a manner as to put it in a right, or proper, state. (TA.) [Used as a simple subst., the inf. n. may be rendered Management, rule, government, or governance.]

A2: سَاسَ, (S, M, A, K,) aor. ـَ (S, M, K,) and يَسُوسُ, (Kr, M,) inf. n. سَوَسٌ, (M,) or سَوْسٌ; (Ibn-'Abbád, K;) and سَوِسَ, aor. ـْ (K, TA; but the aor. is omitted in the CK;) or ـس aor. ـُ inf. n. سَوْسٌ and سَاسٌ; and سَاسَ, aor. ـْ inf. n. سَوَسٌ; (Msb;) and سِيسَ; (Yoo, K;) and ↓ أَسَاسَ; and ↓ سَوَّسَ; (S, M, A, Msb, K; but the last is omitted in the TA;) and ↓ استاس; and ↓ تسوّس; (M, TA;) It (wheat, or other food, [&c.,]) had in it, or became attacked by, [the grub called] سُوس; [the grub called]

سُوس fell upon it, or into it. (S, M, * A, * Msb, K, * TA.) One says also, سَاسَتِ الشَّجَرَةُ, aor. ـَ inf. n. سِيَاسٌ; and ↓ اساست; [The tree had in it, or became attacked by, the grub called سُوس.] (AHn, M, TA. *) And سَاسَتِ الشَّاْةُ, aor. ـَ (S, M, K,) inf. n. سَوْسٌ, (S, K,) or سَوَسٌ; (M;) and ↓ اساست, (S, M, K,) inf. n. اسَاسَةٌ; (TA;) The sheep, or goat, abounded with قمل. (Az, S, M, K. [In a copy of the S and in one of the K, I find قُمل: in another of the S and another of the K, and in the CK, and in a copy of the M, قَمْل: the right reading apears to be قُمَّل; for this last word is said by some to be syn. with سُوس.]) You also say, when you are gradually perishing by reason of grief, (إِذَا تَهَالَكْتَ غَمًّا,) عَظْمِى وَدَوَّدَ لَحْمِى ↓ سَوَّسَ (tropical:) [My bone has bred grubs, and so my flesh]. (A.) b2: سَوِسَتِ الدَّابَّةُ, inf. n. سَوَسٌ, The beast was attacked by the disease termed سَوَسٌ [q. v. infrà]. (TK.) 2 سَوَّسُوهُ (tropical:) They made him, or appointed him, ruler, or governor, over them; (M, * TA;) as also ↓ اساسوهُ. (TA.) b2: سُوِّسَ الرَّجُلُ أُمُورَ النَّاسِ, (S, K,) or أَمْرَ النَّاسِ, (as in the TA,) or أَمْرَ قَوْمِهِ, (A,) (tropical:) The man was made ruler of the affairs of the people; (S;) [or of the affairs of his people, accord. as the phrase is given in the A:] or was made king. (K.) Accord. to a relation of a verse of El-Hotei-ah, he uses the expression سَوَّسْتَ

أمْرَ بَنِيكَ [as though meaning Thou hast ruled the affairs of thy sons]; but Fr says that سَوَّسْتَ is a mistake. (S. [Thus I find it in one copy of the S: but in another copy of the S, I find سَوَّسْتِ, which is clearly wrong; and in the TA, سُوِّسْتَ, which Fr can hardly be supposed to have disallowed.]) b3: سَوَّسَ لَهُ أَمْرًا (assumed tropical:) He made an affair easy to him; syn. رُوَّضَهُ and ذَلَّلَهُ. (TA.) You say, سَوَّسَ فُلَانٌ لَهُ أَمْرًا فَرَكِبَهُ (assumed tropical:) [Such a one made an affair easy to him, or, perhaps, commended it to him by making it seem easy, and so he embarked in it, or undertook it]: like as you say, سَوَّلَ لَهُ, and زَيَّنَ لَهُ. (Az, K. *) b4: سوّس المَرْأَةَ He slit the vulva of the woman. (TA.) A2: See also 1, in two places.4 أَسْوَسَ see 2: A2: and see 1, in three places.5 تَسَوَّسَ see 1.8 إِسْتَوَسَ see 1.

سَاسٌ: see سُوسٌ. b2: Also A canker, or corrosion, (قَادِحٌ,) in a tooth: (Az, K:) without and without teshdeed. (Az.) A2: And A tooth that has been eaten, or corroded: (L, K, * TA:) originally سَائِسٌ; like هَارٌ and هَائِرٌ. (K.) b2: See also مَسُوسٌ, in two places.

سُوسٌ [The grub, or larva of the phalæna tinea and of the curculio; i. e. the moth-worm and the weevil;] the kind of worm that attacks wool (S, A, K) and cloths (TA) and wheat or other food: (S, TA:) and with ة, [a n. un.,] i. q. عُثَّةٌ; (Mgh, Msb;) as also ↓ سَاسٌ; (TA;) i. e., a worm that attacks wool and cloths (Mgh, Msb) and wheat or other food: (Mgh:) and سُوسٌ, the kind of worm (M, Msb) called عُثٌّ, (M,) that eats grain (M, Msb) and wood: (Msb:) n. un. with ة: (M, Msb:) and any eater of a thing is termed سُوسُهُ, whether worm or other thing. (M.) One says, العِيَالُ سُوسُ المَالِ (assumed tropical:) [The persons who compose a household are the grubs of property]: i. e., they consume it by little and little like as سُوس consume grain, which can scarcely be cleared of them when they attack it. (Msb.) A2: [The licoriceplant; so called in the present day;] a kind of tree, (AHn, M, K,) or plant, (Mgh,) well known, (Mgh, K,) with which houses are covered above the roofs, (AHn, M, Mgh,) the expressed juice of which is an ingredient in medicine, (AHn, M,) the leaves of which are put into [the beverage called] نَبِيذ, and make it strong like [the strong drink called] دَاذِىّ, (Mgh,) in the roots of which is sweetness (AHn, M, K) intense in degree, (AHn, M,) and in its branches is bitterness, (AHn, M, K,) and it abounds in the countries of the Arabs: (AHn, M:) or a kind of tree that grows in leaves without twigs: (M:) or a certain herb resembling [the species of trefoil called]

قَتّ. (TA.) [The root is vulgarly called, in the present day, عِرْق سُوس: and so is a strong infusion prepared from it, which is a very pleasant drink: and its inspissated juice is called رُبّ السُّوس.]

A3: Nature; natural disposition: (S, M, A, K:) and origin. (S, A, K.) One says, الفَصَاحَةُ مِنْ سُوسِهِ (S, M) Chasteness of speech, or eloquence, is [a quality] of his nature. (S.) and الكَرَمُ مِنْ سُوسِهِ (Lh, M, A) Generosity is [a quality] of his nature. (A.) And فُلَانٌ مِنْ سُوسِ صِدْقٍ Such a one is of good origin. (S.) سَوَسٌ A certain disease in the rump of a horse or similar beast, (M, K, TA,) between the hip and the thigh, occasioning, as its result, weakness of the kind leg: (TA:) or a disease that attacks the beast in its legs. (M.) [See 1, last sentence.]

سَوَاسٌ A certain kind of tree: n. un. with ة: (M, K:) AHn says, (M, TA,) on the authority of Aboo-Ziyád, (TA,) it is of the kind called عِضَاه, resembling the مَرْخ, having a pericarp like that of the مرخ, (M, TA,) without thorns and without leaves, growing high; and persons shade themselves beneath it; one of the Arabs said that it is the same that is called ↓ سَوَاسٍ (written with the article السَّوَاسِى); and AHn says, I asked him respecting it, and he said that this and the مَرْخ and the مَنْح all three resemble one another; (M;) and it is one of the best of materials used for producing fire, (Lth, * M, K, *) not giving a sound without emitting fire, (M,) or because it seldom gives a sound without emitting fire. (Lth, TA.) سُوَاسٌ A certain disease in the necks of horses, rendering them rigid, (ISh, K, TA,) so that they die. (ISh, TA.) سَوَاسٍ (with the article السَّوَاسِى): see سَوَاسٌ.

A2: And for the same word, and سَوَاسِوَةٌ and سَوَاسِيَةٌ: see art. سوى.

سَائِسٌ [A groom, who has the care and management of a horse or horses or the like;] one who manages, or tends, beasts or horses or the like, and trains them: (TA:) pl. سَاسَةٌ and سُوَّاسٌ. (A.) And سَائِسُ مَالٍ [A manager, or tender, of camels or cattle or other property]. (K in art. ازى, &c.) b2: [And hence,] (tropical:) A manager, a conductor, an orderer, or a regulater, of affairs: pl. as above. (M, TA.) أَسْوَسُ A beast having the disease termed سَوَسٌ. (K.) [Freytag, misled by an ambiguity in the K, assigns to it a signification belonging to سَوَسٌ.]

A2: Also, [or أَسْوَسٌ, unless originally an epithet,] A kind of stone upon which is generated the salt called زَهْرَةُ أَسْوَس: the author of the “ Minháj ”

says that this may be caused by the moisture and dew of the sea falling upon it. (TA in art. سيس.) طَعَامٌ مَسُوسٌ and ↓ مُسَوَّسٌ, (TA,) or ↓ مُسَوِّسٌ, [which is app. the more correct,] (S,) and ↓ سَاسٌ, (M,) Wheat, or other food, attacked by [the grub called] سُوس: (M, TA:) and ↓ حِنْطَةٌ مُسَوِّسَةٌ wheat so attacked. (Mgh.) And أَرْضٌ مَسُوسَةٌ and ↓ سَاسَةٌ [Land attacked by such grubs], (M, TA,) in like manner. (TA.) And ↓ شَجَرَةٌ مُسِيسٌ [or مُسِيسَةٌ A tree containing, or attacked by, such grubs]. (TA.) And ↓ شَاةٌ مُسِيسٌ, (M,) or مُسِيسَةٌ, (TA,) A sheep, or goat, abounding with قمل [i. e. قُمَّل: see 1, near the end of the paragraph]. (M, TA.) مُسِيسٌ: see مَسُوسٌ, in two places.

مُسَوَّسٌ and مُسَوِّسٌ: see مَسُوسٌ, in three places.