شغر

1 شَغڤرَ The inf. n. شَغْرٌ, accord. to Ibn-Nubáteh, primarily signifies The raising the leg or hind leg, without restriction; and then by a metaphorical usage, the doing so for the purpose of copulation, and for making water: but the explanations of J [and of Z in the A] and of Fei and of F are at variance with his assertion. (MF.) [Accord. to these authorities,] شَغَرَ, (S, A, Msb, K,) aor. ـَ (S, Msb, K,) inf. n. as above, (Msb, TA,) signifies He (a dog) raised one of his hind legs (S, A, Msb, K) to make water, (S, Msb,) or and made water, or whether he made water or did not: (A, K:) and شَغَرَ بِرِجْلِهِ he (a dog) raised his hind leg, and made water. (TA.) And شَغَرَتْ She (a camel) raised her hind leg, and struck [with it, or kicked,] the young one. (A.) And, said of a woman, (Msb, K,) She raised her leg, (Msb, and so in some copies of the K,) or her legs, (so in other copies of the K,) for the purpose of copulation. (Msb, K.) And the verb is also trans.: you say, شَغَرَ المَرْأَةَ, (Msb, K,) inf. n. شُغُورٌ, (K, [but this is a strange form in the case of a trans. verb,]) He raised the woman's leg, (Msb, and so in some copies of the K) or legs, (IDrd, O, and so in some copies of the K,) for the purpose of copulation; and so ↓ اشغرها. (IDrd, O, Msb, K.) And شَغْرٌ as the act of a stallion [camel] signifies His striking with his head beneath the she-camel, at the part next the udder, and so raising her, and throwing her down [app. for the purpose of copulation]. (K.) b2: شَغَرْتُ بِرِجْلِى فِى الغَرِيبِ means (assumed tropical:) I overcame the people in guarding, or protecting, the stranger. (AA, O, K.) b3: and شَغْرٌ signifies also (assumed tropical:) The being distant, or remote. (Fr, K.) One says, شَغَرَ البَلَدُ, (S, Msb, K,) aor. ـُ inf. n. شُغُورٌ, (Msb, [accord. to the K, app., شَغْرٌ,]) (assumed tropical:) The country, or town, was, or became, remote from him who should aid it against the enemy, and him who should exercise sovereign sway, (K, TA,) and from him who should manage its affairs with prudence, precaution, or sound judgment: (TA:) or destitute of a guardian, or protector, to defend it: (Msb:) or destitute of people: [and so, app., شَغَرَ البَلَدُ بِرِجْلِهِ; for it is immediately added,] one says بَلْدَةٌ شَاغِرَةٌ بِرِجْلِهَا meaning as expl. below: (S:) and شَغَرَتِ الأَرْضُ the land had not remaining in it any one to defend it, and to manage its affairs with prudence, precaution, or sound judgment. (K.) A2: Also, i. e. شَغْرٌ, The making [another, or others,] to go forth [from a place]. (K.) One says, شَغَرْتُهُ عَنِ الأَرْضِ I made him to go forth from the land: (AA, TA:) and شَغَرْتُ بَنِى فُلَانٍ

مِنْ مَوْضِعِ كَذَا I made the sons of such a one to go forth from such a place: (S:) or شَغَرُوا فُلَانًا عَنْ بَلَدِهِ They drove away, expelled, or banished. such a one from his country, or town; and the inf. n. is شَغْرٌ and شِغَارٌ. (TA.) b2: And i. q. تَفْرِقَةٌ [The act of scattering, or dispersing]. (K.) 3 شاغرهُ, (Mgh, Msb, K,) inf. n. شِغَارٌ, (S, A, Mgh, Msb, K,) He gave him in marriage a woman on the condition of his giving him in marriage another, without dowry [from either]; concubitus with each of the said women being [in lieu of] the dowry for the other: or it applies peculiarly to female relations [of the men so contracting]; (K;) so that the meaning is only he gave him in marriage his female relation on the condition of his doing the like to him: (TA:) or he gave him in marriage a female under his guardianship, the other man doing to him the like, on the condition that concubitus with each one of the said females should be [in lieu of] the dowry for the other: (Mgh, * Msb:) or he gave him in marriage his sister on the condition of receiving in marriage the other's sister, without any dowry beside this: (A:) or he said to him, Give me in marriage thy daughter, or thy sister, on the condition of my giving thee in marriage my daughter, or my sister, concubitus with each one of the said females being [in lieu of] the dowry of the other. (S.) The practice of شِغَار was common in the Time of Ignorance, (Msb,) but is forbidden to the Muslims. (S, A.) b2: شِغَارٌ also signifies Two men's going forth into the field from two armies, and, when one of them has almost overcome his fellow, two men's coming to aid one of them, whereupon the other cries out, لَا شِغَارَ لَا شِغَارَ: (TA:) or two men's acting wrongfully, or injuriously, towards another man: (K, TA:) thus expl. by ISd. (TA.) And The acting with enmity, or hostility. (TA.) 4 اشغر المَرْأَةَ: see 1.

A2: اشغرت الرُّفْقَةُ [and app. ↓ اشتغرت also (see the last sentence of this art.)] (assumed tropical:) The party journeying together withdrew by themselves from the beaten road. (K, TA.) b2: See also 8, first sentence. b3: اشغرت said of a she-camel, She went with wide steps, and quickly. (TA.) b4: See, again, 8.5 تشغّر He (a camel) exerted his utmost power, (K,) or spared no exertion, (A'Obeyd, S,) in his pace: (A'Obeyd, S, K:) or ran vehemently: (K:) or went a pace above that termed اللَّبَطَةُ. (TA.) b2: تشغّر فِى أَمْرٍ قَبِيحٍ He (a man, O) persevered in an evil, or a foul, affair, and went deep into it. (O, K. *) 8 اشتغر, (JK, T,) or ↓ اشغر, (S, K,) It (a watering-place) was on one side of the beaten track: (JK, T, S, K:) [both verbs may be correct: that the former is so appears from the fact that] a poet, cited in the T, [describing a water-ing-place,] uses the phrase ↓ بَعِيدُ الُشْتَغَرِ [app. meaning far off on one side of the road]. (TA.) See also 4. b2: اشتغر العَدَدُ The number was, or became, large. (S, K.) b3: اشتغر الإِبِلُ The camels were, or became, many and various. (K.) b4: اشتغرت عَلَيْهِ ضَيْعَتُهُ i. q. فَشَتْ, (A,) i. e. His affairs became disordered so that he knew not with which of them to begin. (TA in art. فشو.) b5: اشتغر الأَمْرُ The affair became confused: (K:) or became large, or wide, and great, بِفُلَانِ [with such a one]. (Az, TA.) b6: اشتغرت الحَرْبُ The war, or battle, became wide and great. (TA.) b7: اشتغر عَلَيْهِ حِسَابُهُ, (T, S, A,) in the K ↓ أَشْغَرَ, but the former is the right, (TA,) (tropical:) What he had to reckon was, or became, too diffuse and numerous to him; (T, K;) such that he could not find the way to sum it up. (S, A.) b8: ذَهَبَ فُلَانٌ يَعُدُّ بَنِى

فُلَانٍ فَاشْتَغَرُوا عَلَيْهِ Such a one went to number the sons of such a one, and they were too numerous for him. (TA.) b9: اشتغر فِى الفَلَاةِ He went far into the desert. (S, K.) b10: اشتغر عَلَيْنَا He exalted himself above us, and boasted against us. (K.) تَفَرَّقُوا شَغَرَ بَغَرَ and شِغَرَ بِغَرَ They dispersed themselves, or became dispersed, in every direction: (S, K:) and in like manner one says of sheep or goats, بَِغَرَ تَفَرَّقَتِ الغَنَمُ شَغَرَ: (TA:) شغر بغر is a compound of two nouns made into one, and indecl., with fet-h for the termination. (S.) The like is not said in the case of [persons &c.] coming, or advancing. (TA.) شَغْرَى A stone at which dogs raise the kind leg and make water, or to make water: (K:) so in the Tekmileh. (TA.) شَغَارٌ Empty. (Sgh, Msb, K.) b2: Also, used as sing. and pl., A well, and wells, having much water: (K:) or, as is said in the Nawádir, thus used, having much water; wide, or spacious, in the adjacent part where the camels lie down. (TA.) A2: Also, accord. to the K, Two veins, or ducts, (عِرْقَانِ,) in the side of the camel: but correctly, as in the Tekmileh, the شَغَارَانِ are the حَالِبَانِ, i. e. two veins or ducts, (عِرْقَان,) in the two sides of the camel. (TA.) شَغُورٌ A tall she-camel, that raises her legs (تَشْغَرُ بِقَوَائِمِهَا) when she is taken to be ridden (K, TA) or to be milked. (TA.) شَغَّارَةٌ A she-camel that raises her legs to strike [with them, or kick]. (TA.) شَاغِرٌ A dog raising one of his kind legs, and making water, or whether making water or not. (A.) b2: بَلْدَةٌ شَاغِرَةٌ بِرِجْلِهَا (tropical:) A country, or town, that does not defend itself from a hostile attack (S, A, K) made by any one, (S, K,) by reason of its being destitute (K, TA) of any to protect it. (TA.) And أَرْضٌ شَاغِرَةٌ (assumed tropical:) A land having no one remaining in it, to defend it, and to manage its affairs with prudence, precaution, or sound judgment. (K.) One says also, الأَرْضُ لَكُمْ شَاغِرَةٌ, meaning (assumed tropical:) The land, or the earth, is wide, or ample, for you. (TA.) مُشْتَغَرٌ: see 8 [of which it is app. an inf. n.].

رُفْقَةٌ مُشْتَغِرَةٌ, A party journeying together far from the beaten road. (TA.)

ثنى: ثنى لفلان وسادةً: من مظاهر الأدب والاحترام للزائر. وتثنى له الوسادة ليرتاح في جلسته (ابن خلكان 10: 108، وانظر كوسج مختارات 133).
وثنى الثوب: عطفه ورد بعضه على بعض لتقصيره وخبنه - وثنى كعب الصرمة: طوى طرف الحذاء عند الكعب - وثنى حافية برنيطة: رفع حافتها وجدّدها (بوشر).
وثنى إليه: انعطف واتجه إليه (عباد 1: 57) وثنى بالشيء: فعله مرة ثانية، وأتبعه أمرا قبله (عباد 2: 103 وانظر 3: 206) غير أن لين لم يذكر إلا ثنىّ بتشديد النون في هذا المعنى. لكن ما جاء في بيت الشعر الذي ذكره ابن عباد هو ثنى الثلاثي كما يدل عليه الوزن.
ثَنَّى: حرث الأرض مرة ثانية (الكالا، انظره في ثلّث، ابن العوام 1: 66، 2: 128).
ثنّى به: سماه بعد الأول (المقري 2: 204) وهي ضد بدا التي وردت في السطر الذي قبله.
وثنّى بفلان: عامله كما عامل الأول قبله، ففي فريتاج مختارات (ص122): وكان الــسلطان قد قتل بالسيف أحد الأسيرين ولم يشك (الآخر) في إنه يثنّى به.
وثنّى له الوزارة: لقبه بذي الوزارتين ففي حيان - بسام (1: 192ق): كان له بسليمان اتصال فثنى له الوزارة مَثنْى.
وثنّى: قذف، قدح فيه، شنع عليه (الكالا)، وقد ذكرت في معجم فوك في مادة lascivire أي عبث، لها، نزق.
أثنى، يقال أثنى بفلان (؟) ففي ابن حيان (ص49 ق): فكان أول من أظهر الخلعان بها وأثنى بأهل المعصية وسعى في تفريق الكلمة كريب بن عثمان بن خلدون.
وأثنى: كان ذا سمعة حسنة.
تَثَنّى: ذكرت في معجم فوكفي مادة duale بمعنى انثنى.
انثنى: تغضن، وانعطف وارتد بعضه على بعض (بوشر) وذكرت في معجم فوك في مادة lascivire أي عبث، ولها ونزق.
ثنية: طية، - وثنية الركبة أو الذراع: الموضع الذي تثنى (تطوى) منه الركبة أو الذراع. - وطية مضاعفة. وكفة الثوب ونحوه وهو ما ثنى وكف من أطرافه لتقصيره أو خبنه. وهدب الثوب يضاف إليه (بوشر).
ثَنَاء: صيت، شهرة حسنة (فوك) ثَنِيّ: مُهر بلغ السنة الثانية من العمر (ونزشتاين في زيشر 22: 74) - ومن له ثنيّان أي سنّان (فوك).
ثَنِيَّة: ترجمنا هذه الكلمة بلفظة- col ولو إنها تعني عادة محل مرور الطريق في شعاف الجبل (دوماس قبيل 316).
وثنية= عقبة، يقول بلجراف (1: 341): إنها عقبة أو منعرج، فحين يرتفع الجبل لا بد أن يكون الطريق في منعرج للمرور فيه.
وثنية: البرُت أو البرُتات في جبال الييرنية، وهي المواضع المنخفضة التي تتخذ طريقا بين أسبانيا وفرنسا، ويبلغ متوسط ارتفاعها 2766 مترا فوق مستوى سطح البحر، وهي ثنايا هذه السلسلة من الجبال (المقدمة 1: 119)، وأبن خلدون طبعة تورمبرج وفيه (ص9: (غربا والمفضية) وفي ص6 (الثنايا البقايا).
والثنية: الطريق، الدرب (همبرت 41 الجزائر).
والثنايا: أسنان مقدم الفم وأسنان اللبن وأول ما في الفم (بوشر).
ثُنَائِيّ. حديث ثنائي الإسناد: حديث نقل عن الرسول بواسطة سلسلتين من رواة الحديث، ففي العبدري (ص28 ق): قرأت عليه بعض الأحاديث الثنائية الإسناد من حديث مالك.
ثانٍ: من قِبَله (معجم هابشت ألف ليلة 3: 32، وأقرأ فيه 386 بدل 336؟ وثانٍ: مقابل، مواجه، ففي ألف ليلة (3: 56) في الكلام عن شاطئ نهر وغيره: الساقية الثانية أي الساقية المقابلة للجدول. وفيها (1: 771، 795): البر الثاني وفي (4: 674) منها: حتى وصل إلى البر من الجهة الثانية.
ثاني حشيش: خلف، رجيع (كلأ من الحشة الثانية).
ثاني عمارة: عمارة أعيد بناؤها.
ثاني مرة: ثانية، مجددا.
ثاني نبيذ: نطل، نبيذ العنب يصب عليه الماء، نبيذ دون.
كل يوم وثانيه: يوميا (بوشر)؟ قرأ ثانيا: قرأ حتى النهاية (الكالا).
ثانية: جمعها ثوان وثواني: جزء من ستين من الدقيقة (بوشر، محيط المحيط).
وفي كتاب عن الإسطرلاب يعود تاريخه إلى ما قبل القرن السابع للهجرة (مخطوطة 591، فهرست 3: 98): وتنقسم دوائرها إلى دقائق وثواني (المقري 1: 765، راجع إضافات وتصحيحات).
إثْنَيْنِيَّة ثنوية (المقدمة 3: 75) تَثْنِيَة (من مصطلح الجراحة) ويراد به إنه حين يوقف سحب الدم من فتحة الوريد، يعاد بعد ذلك إلى سحبه ثانية دون أن يبضع الوريد. ففي معجم المنصوري: تثنية: (كذا) هو المعاودة، والمراد بها في العضد وهو أن يقطع استخراج الدم قبل استيفاء الغرض ثم يترك ساعة أو يوما ثم يحل الموضع من غير تكرار بضع ثم يرسل الدم.
مثنى، يوم مثنى (تاريخ البربر 2: 395؟ ولا بد أن المراد به اليوم الثلاثين من شهر ذي الحجة، الذي تزيد أيامه في السنة الكبيسة يوما عنه في السنين الأخرى (تعليق الترجمة 4: 245 رقم 1).
المثاني: عند الكلام عن المثاني في القرآن قارن ما ذكره لين مع ما جاء في المقدمة (3: 323).
مَثْنِىّ: في حيان - بسام (1: 114ق) فتسمى بالوزارة في أيامه منفردة ومَثْنِيَّة ارذل الدائرة (الحرس) وأخابث النظار وهذا يعني تلقبوا بلقب الوزير وبلقب ذي الوزارتين. (أنظر ثنّى).
مثنية: نصف قطعة من البز (هوست 269).
استثناء: تقادم، حق اكتساب الملكية بمرور الزمن أو عدم النظر في الطلب وإقصاؤه في القضاء. وسقوط الدين لعدم المطالبة بدفعه في موعده المحدد (بوشر).

ثن

ى1 ثَنَاهُ, (T, S, M, Mgh, Msb, K,) said in the K to be like سَعَى, implying that the aor. is ثَنَىَ, but this is a mistake, (MF, TA,) [for it is well known that] the aor. is ثَنِىَ, (Msb,) inf. n. ثَنْىٌ, (S, M, Msb, &c.,) He doubled it, or folded it; (T;) he turned one part of it upon another; (M, K;) he bent it; (T, S, Mgh, Msb, TA;) he drew, or contracted, one of its two extremities to [or towards] the other; or joined, or adjoined, one of them to the other; thus bending it; (Mgh;) namely, a stick, or branch, or twig, (Mgh,) or a thing, (T, S, M, Msb, K,) of any kind. (T.) One says of a man with the mention of whom one begins, in relation to an honourable or a praiseworthy quality, or in relation to science or knowledge, بِهِ تُثْنَى الخَنَاصِرُ, (T,) meaning With [the mention of] him, (T, and Msb in art. خصر,) among others of his class, (Msb ib.,) the little fingers are bent. (T, and Msb ubi suprá. [For the Arabs, in counting with the fingers, first bend the tip of the little finger down to the palm of the hand; then, the tip of the next; and so on; bending the thumb down upon the other fingers for five; and then continue by extending the fingers, one after another, again commencing with the little finger.]) And a poet says, فَإِنْ عُدَّ مَجْدٌ أَوْ قَدِيمٌ لِمَعْشَرٍ

فَقَوْمِى بِهِمْ تُثْنَى هُنَاكَ لأَصَابِعُ [And if glory, or any old ground of pretension to honour, be reckoned as belonging to a body of men, it is my people, with the mention of them, in that case, the fingers are bent]; meaning that they are reckoned as the best; (IAar, M;) for the best are not many. (M.) One says also, ثَنَى وَرِكَهُ فَنَزَلَ [lit. He bent his hip, and alighted], meaning he alighted from his beast. (T.) and ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ, meaning He drew up his leg to his thigh, and alighted. (M.) But قَبْلَ أَنْ يَثْنِىَ رِجْلَهُ, occurring in a trad., means Before he turned his leg from the position in which it was in the pronouncing of the testimony of the faith. (IAth.) ثَنَى صَدْرَهُ, aor. and inf. n. as above, [lit. He folded his breast, or bosom,] means (assumed tropical:) he concealed enmity in his breast, or bosom: or he folded up what was in it, in concealment. (TA.) It is said in the Kur [xi. 5], أَلَا إِنَّهُمْ يَثْنَونَ صُدُورَهُمْ, meaning [Now surely] they infold and conceal [in their bosoms] enmity and hatred: (Fr, T:) or they bend their breasts, or bosoms, and fold up, and conceal, what is therein: (Zj, T:) I'Ab read, صُدُورُهُمْ ↓ تَثْنَوْنِى: you say, اِثْنَوْنَى صَدْرُهُ عَلَى البَغْضَآءِ, meaning his breast, or bosom, infolded, or concealed, vehement hatred: (T:) or the phrase in the Kur, accord. to the former reading, means they bend, or turn, their breasts, or bosoms, from the truth; they turn themselves away therefrom: or they incline their breasts, or bosoms, to unbelief, and enmity to the Prophet: or they turn their backs: (Bd:) [for] b2: ثَنَاهُ, (T, S, Msb, TA,) aor. as above, (Msb,) and so the inf. n., (T, Msb, TA,) also signifies He turned him, or it, away or back. (T, S, Msb, TA.) Also He turned him, or turned him away or back, (Lth, T, S,) from the course that he desired to pursue, (Lth, T,) or from the object of his want: (S:) or you say, ثَنَاهُ عَنْ وَجْهِهِ, (Mgh,) and عَنْ حَاجَتِهِ, (TA,) and عَنْ مُرَادِهِ, (Msb,) he turned him, or turned him away or back, (Mgh, Msb, TA,) from his course, (Mgh,) and from the object of his want, (TA,) and from the object of his desire. (Msb.) One says also, فُلَانٌ لَا يُثْنَى عَنْ قِرْنِهِ وَلَا عَنْ وَجْهِهِ [Such a one will not be turned, or turned away or back, from his antagonist, nor from his course]. (T.) b3: Also He tied it; or tied it in a knot or knots; or tied it firmly, fast, or strongly. (TA.) You say, ثَنَيْتُ البَعِيرَ بِثِنَايَيْنِ, meaning, accord. to As, as related by A'Obeyd, I bound both the fore legs of the camel with two bonds: but correctly, I bound the two fore legs of the camel with the two ends of a rope; the last word meaning a single rope: (T:) عَقَلْتُهُ بِثَنْيَيْنِ means I bound one of his fore shanks to the arm with two ties, or tyings. (T, M.) b4: ثَنْىٌ [as inf. n. of ثَنَى] also signifies The act of drawing, or joining, or adjoining, one [thing] to another; (Lth, T, Mgh;) and so ↓ تَثْنِيَةٌ [inf. n. of ثنّى]. (Mgh.) b5: [As ثَلَثَهُمْ signifies “ he took the third of their property,” and “ he made them, with himself, three,” and other verbs of number are used in similar senses, so] ثَنَاهُ signifies He took the half of their property: or he drew, or adjoined, to him what became with him two: (TA:) or ثَنَيْتُهُ, (S, Msb,) aor. and inf. n. as above, (Msb,) signifies I became (S, Msb) to him, (S,) or with him, (Msb,) a second; (S, Msb;) or I was a second to him, or it: (Er-Rághib:) or one should not say thus, but that Az says, (M,) هُوَ وَاحِدٌ فَاثْنِهِ (M, K [but in the latter, هٰذَا in the place of هُوَ, and in the CK, ↓ فأَثْنِه,]) he is one, and be thou a second to him. (M, K.) b6: ثَنَى, aor. as above, also signifies He made eleven to be twelve. (T in art. ثلث.) b7: ثَنَى الأَرْضَ, inf. n. as above, He turned over the land, or ground, twice for sowing, or cultivating: (Mgh, and A * and TA * in art. ثلث:) and ↓ تَثْنِيَةٌ [inf. n. of ثنّى] and ثُنُيَانٌ [app. another inf. n. of ثَنَى, and app. correctly written ثُنْيَانٌ] are often used by [the Imám] Mohammad in the sense of ثَنْىٌ: he who explains تَثْنِيَةٌ as signifying the turning over [the land, or ground,] for sowing, or cultivating, after the harvest, or as signifying the restoring land to its owner turned over for sowing, or cultivating, commits an inadvertence. (Mgh.) b8: فَاثْنِنِى, occurring in a poem of Kutheiyir 'Azzeh, is explained as meaning Then give thou to me a second time: (M, TA:) but this is strange: (TA:) [ISd says,] I have not seen it in any other instance. (M.) b9: لَا يَثْنِى وَلَا يَثْلِثُ, (a phrase mentioned by IAar, M,) or وَلَا يُثَلِّثُ ↓ لَا يُثَنِّى, or وَلَا يُثْلِثُ ↓ لَا يُثْنِى: see 1 in art. ثلث.2 ثنّاهُ, (S, M, Msb, K,) inf. n. تَثْنِيَةٌ, (S, K,) He made it two; or called it two. (S, M, MS b, K.) [Hence,] ثَنَّى means also He counted two; whence the saying, فُلَانٌ يُثَنِّى وَلَا يُثَلِّثُ; see art. ثلث: (A and TA in art. ثلث:) [and so, app., ↓ اِثَّنَى; for] a poet says, بَدَا بِأَبِى ثُمَّ اثَّنَى بِأَبِى أَبِى

[which seems plainly to mean He began with my father; then counted two with the father of my father]. (M.) b2: [He dualized it, namely, a word; made it to have a dual. b3: He marked it with two points, namely, a ت or a ى.] b4: He repeated it; iterated it. (Mgh.) See 1, in three places. b5: ثنّى لِامْرَأَتِهِ, or عِنْدَهَا, He remained two nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: ثنّى بِالأَمْرِ He did the thing immediately after another thing. (T.) b7: تَثْنِيَةٌ also signifies A man's requesting others [who are playing with him at the game called المَيْسِر] to return, for [a chance of] the stakes, his arrow, when it has been successful, and he has been secure, and has won. (Lh, M.) A2: See also 4.4 أَثْنَتْ, or ↓ اِثْتَنَتْ, She brought forth her second offspring. (TA in art. بكر.) b2: See also 1, in two places. b3: اثنى, (inf. n. إِثْنَآءٌ, TA,) He shed his tooth called the ثَنِيَّة; (S, Mgh, Msb;) he became what is termed ثُنِىّ; said of a camel [&c.]: (M, K:) he shed his رَوَاضِع [pl. of رَاضِعَة which is the same, in this case, as ثَنِيَّة]; said of a horse [&c.]. (IAar, T.) A2: اثنى عَلَيْهِ, (T, S, M, Msb, K, &c.,) inf. n. إِثْنَآءٌ; (T;) and ↓ ثنّى, inf. n. تَثْنِيَةٌ, accord. to the K, but this is a mistake for ↓ ثبّى, inf. n. تَثْبِيَةٌ; (TA;) He praised, eulogized, commended, or spoke well of, him: and he dispraised, censured, discommended, or spoke ill of, him: (T, * M, Msb, K:) the object is either God or a man: (T:) or it has the former meaning only: (M, K;) or the former meaning is the more common: (Msb:) accord. to IAar, اثنى signifies he spoke, or said, well, or good; and ill, or evil; and انثى, “he defamed,” or “did so in the absence of the object;” and “he disdained, scorned, shunned, disliked, or hated,” a thing: (T:) and you say, اثنى عَلَيْهِ خَيْرًا [He spoke, or said, well, or good, of him]; (S, and TA from a trad.;) and شَرًّا [ill, or evil], also. (TA from the same trad.) One says also, أَثْنَيْتُ فِعْلَهُ [I praised his deed]; meaning عَلَى فِعْلِهِ; or because أَثْنَى means مَدَحَ. (Ham p. 696.) 5 تثنّى: see 7. b2: Also He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side; syn. تَمَايَلَ: (Har pp. 269 and 271:) and he walked with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side; or with a twisting of the back, and with extended steps; syn. تَبَخْتَرَ. (Idem p. 271.) Yousay, تثنّى فِى مِشْيَتِهِ (S, and Har p. 269) He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side, in his gait. (Har ib.) [And in like manner, and more commonly, one says of a woman.]7 انثنى, (T, S, M, K,) and ↓ تثنّى, and ↓ اِثَّنَى, of the measure اِفْتَعَلَ, (M, K,) originally اِثْتَنَى, (M,) and ↓ اِثْنَوْنَى, (T, S, K,) of the measure اِفْعَوْعَلَ, (T, S,) It was, or became, doubled, or folded; (T;) it had one part turned upon another; (M, K;) it was, or became, bent. (T, S.) b2: [Hence,] انثنى signifies also He turned, or turned away or back, (Har pp. 44 and 120,) عَنْ أَمْرٍ from an affair, after having determined to do it. (Lth in TA art. زمع.) 8 إِثْتَنَىَ see 7, and 4: b2: and see also 2.10 استثناهُ He set it aside as excluded; or he excluded it, or excepted it; مِنْ شَىْءٍ from a thing; syn. حَاشَاهُ: (M:) or he set it aside, or apart, for himself: and in the conventional language of the grammarians, [he excepted it; i. e.] he excluded it from the predicament in which another thing was included, or in which other things were included: (Mgh:) الاِسْتِثْنَآءُ [in grammar] is the turning away the agent from reaching the object of the اِسْتِثْنَآء: (Msb:) in the case of an oath [and the like], it means the saying إِنْ شَآءَ اللّٰهُ [If God will]. (Mgh.) [See ثُنْيَا.]12 اثنونى: see 7; and see also 1.

ثِنْىٌ A duplication, or doubling, of a thing: (T, * S, Msb:) pl. أَثْنَآءٌ; (S, Msb;) or the sing. may be ↓ ثَنًى. (Msb.) b2: A folding: so in the saying, أَنْفَذْتُ كَذَا ثِنْىَ كِتَابِى, (S, TA,) or فِى ثِنْىِ كِتَابِىِ (so in a copy of the S,) i. e., فِى طَيِّهِ [lit. I sent, or transmitted, such a thing within the folding of my writing, or letter; meaning infolded, or enclosed, in it; and included in it]. (S, TA.) b3: A duplicature, or fold, of a garment, or piece of cloth: (TA:) or what is turned back of the extremities thereof: (T:) pl. as above: whence, in a trad. of Aboo-Hureyreh, كَانَ يَثْنِيهِ عَلَيْهِ أَثْنَآءً مِنْ سَعَتِهِ [He used to fold it upon him in folds by reason of its width]; meaning the garment. (TA.) [Hence the saying,] وَكَانَ ذٰلِكَ فِى أَثْنَآءِ كَذَا, i. e., فى غُضُونِهِ [lit and that was in the folds, meaning, in the midst, of such a thing, or such an affair, or event]. (TA.) And جَاؤُوا فِى أَثْنَآءِ الأَمْرِ They came in the midst of the affair, or event. (Msb.) [And hence, app.,] مَضَى ثِنْىٌ مِنَ اللَّيْل An hour, or a period, or a short portion, of the night passed; (M, K; *) syn. سَاعَةٌ, (Th, M, K,) or وَقْتٌ. (Lh, M, K.) [See also what is said below respecting its pl. in relation to a night.] b4: Also sing. of أَثْنَآءٌ meaning The parts of a thing that are laid together like the strands of a rope, or that are laid one upon another as layers or strata, or side by side as the things that compose a bundle; (قُوَاهُ, and طَاقَاتُهُ; [rendered by Freytag “ virtutes, facultates rei; ”]) and ↓ مَثَانٍ, of which the sing. is ↓ مَثْنَاةٌ and ↓ مِثْنَاةٌ, signifies the same. (M, K.) b5: Also A bending of the neck of a sheep, or goat, not in consequence of disease: (K: but in the M, ثَنْىٌ [inf. n. of 1]:) and a serpent's bending, or folding, of itself: (M, K:) and also (thus in the M, but in the K “or”) a curved part of a serpent that has folded itself; (M, K;) pl. أَثْنَآءٌ, (M,) i. e. the folds of a coiled serpent. (T.) The pl. is used metaphorically [as though meaning (tropical:) The turns] of a night. (M. [But see explanations of the sing. as used in relation to a night in what precedes.] b6: A part that is bent, or folded, or doubled, of a وِشَاح [q. v.]; (TA;) pl. as above: (T, TA:) and so of a rope: (S:) or a portion of the extremity of a rope folded, or doubled, [so as to form a loop,] for binding therewith the pastern of the fore leg of a beast, to serve as a tether. (T.) Tarafeh says, لَعَمْرُكَ إِنَّ المَوْتَ مَا أَخْطَأَ الفَتَى

لَكَالطِّوَلِ المُرْخَى وَثِنْيَاهُ بِالْيَدِ [By thy life, death, while missing the strong young man, is like the tether that is slackened while the two folded extremities thereof are upon the fore leg, or in the hand: see طِوَلٌ]: (T, S:) he means that the young man must inevitably die, though his term of life be protracted; like as the beast, though his tether be lengthened and slackened, cannot escape, being withheld by its two extremities: (so in a copy of the T:) or by ثنياه he means its extremity; using the dual form because it is folded, or doubled, upon the pastern, and tied with a double tie: (so in another copy of the T:) or he means, while its two extremities are in the hand of its owner: (EM p. 91:) by ما اخطأ, he means فِى إِخْطَائِهِ, (S in art. طول,) or مُدَّةَ إِخْطَائِهِ: and the ل [prefixed to the ك of comparison] is for corroboration. (EM ubi suprá.) You say also, رَبَّقَ أَثْنَآءَ الحَبْلِ, meaning He made loops in the middle of the rope to put upon the necks of the young lambs or kids. (T.) b7: Also A bend, or place of bending, of a valley, (S, M, * K,) and of a mountain: (S:) pl. as above: (M, K:) and ↓ مَثَانٍ [likewise] signifies the bends of a valley. (T, K.) A2: A she-camel that has brought forth twice, (S,) or two, (M,) or a second time: (K:) or, as some say, that has brought forth once: but the former is more analogical: (M:) one does not say ثِلْثٌ [as meaning “ that has brought forth thrice ”], nor use any similar epithet above this: (S, TA:) pl. ثُنَآءٌ, like ظُؤَارٌ pl. of ظِئْرٌ, accord. to Sb, (M, TA,) and أَثْنَآءٌ accord. to others: (TA:) in like manner it is applied to a woman, (S, M,) metaphorically: (M:) and to the she-camel's second young one: (S, M:) accord. to As, as related by A'Obeyd, a she-camel that has brought forth once: also that has brought forth twice: [so says Az, but he adds,] but what I have heard from the Arabs is this; that they term a she-camel that has brought forth her first young one بِكْر; and her first young one, her بِكْر; and when she brought forth a second, she is termed ثِنْىٌ; and her young one, her ثِنْى: and this is what is correct. (T.) [Hence the saying,] مَا هٰذَا الأَمْرُ مِنْكَ بِكْرًا وَلَا ثِنْيًا (tropical:) This thing, or affair, is not thy first nor thy second. (A and TA in art. بكر.) b2: See also ثُنْيَانٌ.

ثَنًى: see ثِنْىٌ, first sentence.

ثُنًى: see ثِنًى: b2: and see also ثُنْيَانٌ: b3: and اِثْنَانِ.

ثِنًى The repetition of a thing; doing it one time after another: (Aboo-Sa'eed, TA:) or a thing, or an affair, done twice: (S, Msb, TA:) this is the primary signification: (TA:) and ↓ ثُنًى signifies the same. (IB, TA.) It is said in a trad., لَا ثِنَى فِى الصَّدَقَةِ There shall be no repetition in the taking of the poor-rate; (IAth, TA;) [i. e.] the poor-rate shall not be taken twice in one year: (As, Ks, T, S, M, Mgh, K:) or two she-camels shall not be taken in the place of one for the poor-rate: (M, IAth, K: *) or there shall be no retracting of an alms; or no revoking it: (Mgh, K, * TA:) this last is the meaning accord. to Aboo-Sa'eed, (Mgh, TA,) i. e. Ed-Dareeree, (Mgh,) who, in explaining this trad., as relating to the giving an alms to a man and then desiring to take it back, says he does not deny that ثِنًى

has the meaning first assigned to it above in this paragraph. (TA.) b2: See also ثُنْيانٌ: b3: and اِثْنَانِ.

ثَنْوَى and ثُنْوَى: see ثُنْيَا, in four places.

ثُنْيَةٌ: see ثُنْيَا, in three places.

ثِنْيَةٌ The lowest, most ignoble, or meanest, of the people of his house; applied to a man. (S, TA.) b2: Also pl. of ثُنْيَانٌ, q. v. (S, K.) ثُنْيَا a subst. from اِسْتِثْنَآءٌ; (S, Mgh, Msb;) as also ↓ ثَنْوَى; the former with damm, and the latter with fet-h: (S, Msb:) both are syn. with اِسْتِثْنَآءٌ [used as a subst., meaning An exception]; (T;) as also ↓ ثَنِيَّةٌ, (T, K,) or ↓ ثُنْيَةٌ, (accord. to one copy of the T,) and ↓ مَثْنَوِيَّةٌ: (T:) so in the saying, حَلَفَ يَمِينًا لَيْسَ فِيهَا ثُنْيَا and ↓ ثُنْوَى and ↓ ثَنِيَّةٌ or ↓ ثُنْيَةٌ and ↓ مَثْنَوِيَّةٌ [he swore an oath in which there was not an exception]; for when the swearer says, “By God I will not do such and such things unless God will otherwise,” he reverses what he [first] says by God's willing otherwise: (T: [see 10:]) [and so in the saying,] ↓ حَلْفَةٌ غَيْرُ ذَاتِ مَثْنَوِيَّةٍ a swearing not made lawful [by an exception]: (M:) [so too in the saying,] ↓ بَيْعٌ مَا فِيهِ مَثْنَوِيَّةٌ [and ثُنْيَا &c.] (K in art. لحج) a sale in which there is not an exception: (TA in that art.:) or ثُنْيَا signifies a thing excepted, (M, Mgh, K,) whatever it be; (K) as also ↓ ثَنْوَى, (M, K,) with و substituted for ى, (M,) or ↓ ثُنْوَى, (so in the TA, [but probably through inadvertence,]) and ↓ ثَنِيَّةٌ, (M, K,) or ↓ ثُنْيَةٌ. (TA.) In a sale, it is unlawful when it is the exception of a thing unknown; and when one sells a slaughtered camel for a certain price and excepts the head and extremities: (T, TA:) or when an exception is made from things sold without measuring or weighting or numbering: and in a contract with another for labour upon land on the condition of sharing the produce, it is when one excepts a certain measure after the half or the third. (IAth, TA.) The saying of Mo-hammad, مَنِ اسْتَثْنَى فَلَهُ ثُنْيَاهُ means Whoso maketh an exception, his shall be what he excepteth: (M, TA: *) as, for instance, when one says, “I divorce her thrice, save once: ” or “ I emancipate them, except such a one. ” (TA.) b2: It also means particularly The head and legs of a slaughtered camel; (T, M, * K;) because the seller of the camel used, in the Time of Ignorance, to except them; (T;) and IF adds, but incorrectly, the back-bone: (Sgh, TA:) whence, applied to a she-camel, مُذَكَّرَةُ الثُّنْيَا, (T, M,) meaning Resembling the make of the male in [the largeness of] her head and legs; (Th, M;) or جُمَالِيَّةُ الثُّنْيَا, having thick legs, like those of the male camel in thickness. (T.) [Also, app., The exception, or omission, of a day, in irrigation: see 3 in art. ثلث, and ثِلْثٌ in the same art.] and ↓ ثَنِيَّةٌ signifies also A palm-tree that is excepted from a bargain. (M, K.) And The martyrs whom God has excepted from those who shall fall down dead or swooning: (M, K:) these, accord. to Kaab, are اللّٰهِ فِى الأَرْضِ ↓ ثَنِيّةُ [those whom God has excepted on the earth]; (T, M;) alluded to in the Kur [xxxix. 68], where it is said, “and the horn shall be blown, and those who are in the heavens and those on the earth shall fall down dead, or swooning, except those whom God shall please [to except]. ” (T.) ثُنْيَانٌ The second chief; the person who comes second as a chief; (A'Obeyd, T;) the person who is [next] below the سَيِّد, (S, M, K, [in some copies of the K, erroneously, سيل,]) in rank; (S;) as also ↓ ثِنًى (A'Obeyd, T, S, M, K) and ↓ ثُنًى (A'Obeyd, T, S, K) and ↓ ثِنْىٌ: (K:) pl. (of the first, S) ثِنْيَةٌ [which is also a sing., mentioned above]. (S, K.) [See an ex. in a verse cited voce بَدْءٌ.] b2: A man having no judgment nor intelligence, or understanding. (M, K.) b3: Applied to judgment, or an opinion, (M, K,) (tropical:) Wrong, or having a wrong tendency; (M;) bad, corrupt, unsound, or wrong. (K, TA.) A2: Also a pl. of ثَنِىٌّ [q. v.]. (S, M, &c.) ثَنَوِىٌّ rel. n. of اِثْنَانِ, and of اِثْنَا عَشَرَ, when either or these is used as the proper name of a man; as also ↓ اِثْنِىٌّ [with ا when connected with a preceding word]; like بِنَوِىٌّ and اِبْنِىٌّ as rel. ns. of اِبْنٌ. (S.) b2: And الثَّنَوِيَّةُ [The Dualists;] the sect who assert the doctrine of Dualism [الاِثْنَيْنِيَّة]. (TA.) ثَنَآءٌ, [and accord. to the CK, ثَنِيَّةٌ, but this is a mistranscription for تَثْنِيَة, inf. n. of ثَنَّى, and تَثْنِيَة is a mistake for تَثْبِيَة, inf. n. of ثَبَّى, (see 4,)] Praise, eulogy, or commendation, (T, S, M, Msb, K,) of a man, (T, M,) and of God: (T:) and dispraise, censure, or discommendation, (T, M, Msb, K,) of a man: (T, M:) or the former only: (M, K:) or more frequently the former: (Msb:) so termed because it is repeated: (Ham p. 696:) that it relates to good speech and evil is asserted by many. (TA.) ثُنَآءُ and ثُنَآءَ: see مَثْنَى.

ثِنَآءٌ The cord, or rope, with which a camel's fore shank and his arm are bound together; (S, K;) and the like; consisting of a folded, or doubled, cord, or rope: each of the folds, or duplicatures, thereof would be thus termed if the word were used in the sing. form: (S:) Ibn-EsSeed [in the CK, erroneously, Ibn-Es-Seedeh] allows it; and therefore it is given as on his authority in the K: (TA:) and Lth allows it; but in this instance he allows what the Arabs do not allow: (T:) you say, عَقَلْتُ البَعِيرَ بِثِنَايَيْنِ, meaning I bound together the fore shanks and the arms of the camel with a rope, (S,) or with two ropes, (M, [but this is probably a mistake of a copyist,]) or with the two ends of a rope; (Az, T, S, M;) without ء because the word has no sing.: (Kh, Sb, T, S:) Lth allows one's saying بِثِنَآءَيْنِ also; but the Basrees and Koofees [in general] agree that it is without ء: (T:) IB says that it has no sing. because it is a single rope, with one end of which one fore leg is bound, and with the other end the other leg; and IAth says the like: (TA:) this rope is also called ↓ ثِنَايَةٌ; but a single rope for binding one fore shank and arm is not thus called. (T.) See also ثِنَايَةٌ. b2: And see ثَانٍ.

A2: The فِنَآء [or court, or open or wide space, in front, or extending from the sides,] (M, K,) of a house: (M:) [in the CK, الغِناءُ is erroneously put for الفِناءُ:] accord. to IJ, from ثَنَى, aor. ـْ because there one is turned back, by its limits, from expatiating; but A'Obeyd holds the ث to be a substitute for ف. (M.) ثَنِىٌّ Shedding his tooth called the ثَنِيَّة [q. v.]: (S, M, Msb:) or that has shed the tooth so called: (T, Mgh:) applied to a camel &c., as follows: (T, S, M, &c.:) or, as some say, to any animal that has shed that tooth, except man: (M:) fem. with ة: (T, S, M, Msb, K:) a camel in the sixth year; (T, S, M, IAth, Mgh, Msb, K;) the least age at which he may be sacrificed: (T:) and a horse in the fourth year; (IAar, T, Mgh, K;) or in the third year: (S, Msb:) and a cloven-hoofed animal, (S, Mgh, Msb,) or a sheep or goat and an animal of the bovine kind, [respecting which last see عَضْبٌ,] (T, IAth, K,) in the third year: (T, S, IAth, Mgh, Msb, K:) or a sheep and a goat, (M,) the latter accord. to the persuasion of Ahmad [Ibn-Hambal], (TA,) in the second year: (M:) and a gazelle after the age at which he is termed جَذَعٌ: (M: [see شَصَرٌ:]) in all cases, after what is termed جَذَعٌ and before what is termed رَبَاعٍ: (Mgh:) pl. (masc., S, TA) ثُنْيَانٌ and ثِنَآءٌ (S, M, Mgh, Msb) and ثُنَآءٌ, and, accord. to Sb, ثُنٍ; (M;) and pl. fem. ثَنِيَّاتٌ. (S.) الثُّنَىُّ, or الثُّنِىُّ: see اِثْنَانِ.

ثَنِيَّةٌ I. q. عَقَبَةٌ: (AA, M, Mgh, K:) or the latter means a long mountain that lies across the road, and which the road traverses; and the former, any such mountain that is traversed: (T:) so called because it lies before the road, and crosses it; or because it turns away him who traverses it: (Mgh:) or the road of what is termed عَقَبَة: (S; and so in copies of the K:) or a high road of what is thus termed: (K accord. to the TA:) or a road in, or upon, a mountain, (M, K,) like that which is termed نَقْبٌ [q. v.]: (M:) or a road to a mountain: (M, K:) or a mountain (M, K) itself: (M:) or a part of a mountain that requires one, in traversing it, to ascend and descend; as though it turned the course of journeying: (Er-Rághib, TA:) pl. ثَنَايَا: (T, S:) which signifies also [such roads as are termed] مَدَارِج. (T.) Hence the phrase, فُلَانٌ طَلَّاعُ الثَّنَايَا Such a one rises to eminences, or to lofty things or circumstances, or to the means of attaining such things; like the phrase طَلَّاعُ أَنْجُدٍ

[q. v.]: (S:) or, like the latter phrase, is accustomed to embark in, or undertake, or to surmount, or master, lofty and difficult things: (Mgh:) or is hardy, strong, or sturdy; one who embarks in, or undertakes, great affairs. (TA. [See an ex. under the heading of اِبْنُ جَلَا, in art. جلو: and see also art. طلع.]) b2: Also, (T, S, M, &c.,) pl. ثَنَايَا (T, S, Mgh, Msb) and ثَنِيَّاتٌ, (Msb,) One of certain teeth, (T, S, M, Mgh, Msb, K,) the foremost in the mouth, (M,) [namely, the central incisors,] four in number, (T, M, Mgh, Msb,) to man, and to the camel, (T, M, &c.,) and to the wild beast, (M,) in the fore part of the mouth, (T, Mgh, K,) two above and two below: (T, M, Mgh, K:) so called as being likened to the ثَنِيَّة of a mountain, in form and hardness; (TA;) or because each of them is placed next to its fellow. (Mgh.) A2: Also fem. of ثَنِىٌّ [q. v.]. (T, S, M, &c.) A3: See also ثُنْيَا, in five places.

ثِنَايَةٌ A cord, or rope, of goats' hair (شَعَر), or of wool, (S, K,) or of other material; (K;) as also ↓ ثِنَآءٌ (K) and ↓ مِثْنَاةٌ and ↓ مَثْنَاةٌ; (M, K;) which last is explained by IAar as signifying [simply] a cord, or rope: (M:) [or] the first has the meaning assigned to it above, voce ثِنَآءٌ; syn. with ثِنَايَانِ: and signifies also a long rope; whence the saying of Zuheyr, describing the [she-camel termed] سَانِيَة, تَمْطُو الرِّشَآءَ وَتُجْرِى فِى ثِنَايَتِهَا مِنَ المَحَالَةِ قَبًّا رَائِدًا قَلِقَا (T,) meaning [She draws the well-rope, and causes to run,] with her ثناية upon her, (ISk, T,) [a wabbling, unsteady, sheave (?) of the large pulley;] the ثناية here being a rope of which the two ends are tied to the saddle (قَتَب) of the سانية; the [upper] end of the well-rope being tied to its ↓ مِثْنَاة [which here means the folded middle part]: (T:) but Aboo-Sa'eed says that it [here] means a piece of wood by which are connected the two extremities of the cheeks, or side-pieces, (طرفا الميلين, [the latter of which words I here render conjecturally, supposing it to be similar in meaning to القَعْوِ or القَعْوَيْنِ,]) above the محالة, and a similar piece below; the محالة and [qu. or] the sheave turning between the tow pieces thus called. (T, in a later portion of the art.) ثُنَائِىٌّ [a rel. n. from اِثْنَانِ, anomalously formed, but analogous with other rel. ns. from ns. of number, as رُبَاعِىٌّ ثُلَاثِىٌّ, &c., Of, or relating to, two things]. b2: كَلِمَةٌ ثُنَائِيَّةٌ A word comprising, or composed of, two letters; as يَدٌ, and دُمْ [or دَمٌ?]. (TA.) ثِنْتَانِ a fem of اِثْنَانِ, q. v.

ثَانٍ [act. part. n. of 1; Doubling, or folding; &c.]. Hence, هُوَ ثَانٍ رِجْلَهُ While he was bending his leg before rising, or standing up. (TA from a trad.) [And جَآءَ ثَانِىَ عِطْفِهِ: see art. عطف.] One says of a horseman who has bent the neck of his beast on the occasion of his vehement running, جَآءَ ثَانِىَ العِنَانِ [He came bending the rein by pulling it with both hands a little apart]: (T:) or جَآءَ ثَانِيًا مِنْ عِنَانِهِ [he came bending a part of his rein]. (S.) And of the horse himself, one says, جَآءَ سَابِقًا ثَانِيًا, i. e. He came outstripping, with bent neck, by reason of briskness; because when he is fatigued, he stretches out his neck; and when he is not fatigued nor jaded by running, but comes in his first run, he bends his neck: and hence the saying of the poet, وَمَنْ يَفْخَرْ بِمِثْلِ أَبِى وَجَدِّى

يَجِئْ قَبْلَ السَّوَابِقِ وَهُوَ ثَانِى

i. e. [And he who glories in the like of my father and my grandfather, let him come before the mares that outstrip,] he being like the horse that outstrips [all others], with bent neck; or it may mean, he bending the neck of his horse which has outstripped the others. (T.) [Hence also,] شَاةٌ ثَانِيَةٌ A sheep, or goat, bending the neck, not in consequence of disease. (M, K.) b2: [Also Second; the ordinal of two: fem. with ة.] You say, هٰذَا ثَانِى هٰذَا [This is the second of this]; i. e. this is what has made this a pair, or couple: (M:) and فُلَانٌ (T) or هٰذَا (S) ثَانِى اثْنَيْنِ, (T, S,) i. e. Such a one, or this, is [the second of two, or] one of the two; (T, S;) like as you say ثَالِتُ ثَلَاثَةٍ; and so on to عَشَرَة: but not with tenween: (S:) [i. e.,] you may not say ثانٍ اثْنَيْنِ: (T: [see ثَالِثٌ:]) but if the two [terms] disagree, you may use either mode; (S;) you may say, هٰذَا (S) or هُوَ (Mgh) ثَانِى وَاحِدٍ and ثَانٍ وَاحِدًا, (S, Mgh,) i. e. This has become a second to one, (S,) [or rather, becomes &c. (i. e. يَثْنِى rather than ثَنَى),] or he, or it, makes one, with himself, or itself, to be two. (Mgh.) ↓ ثِنَآء also signifies the same in a trad. respecting the office of commander, or governor, or prince; where it is said, أَوَّلُهَا مَلَامَةٌ وَثِنَاؤُهَا نَدَامَةٌ وَثِلَاثُهَا عَذابُ يَوْمِ القِيَامَةِ إِلَّا مَنْ عَدَلَ, i. e. [The first result thereof is blame, and] the second [is regret, and] the third [is the punishment of the day of resurrection, except in the case of him who acts equitably]: so says Sh. (T.) b3: And الثَّوَانِى [pl. of الثَّانِيَةُ] signifies [The second horns;] the horns that are [next] after the أَوَائِل. (M.) b4: [ثَانِىَ عَشَرَ and ثَانِيَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Twelfth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث.]

أَثْنَآءٌ pl. of ثِنْىٌ and of اِثْنَانِ: and also syn. with this latter, q. v.

اِثْنِىٌّ: see ثَنَوِىٌّ.

اِثْنَانِ a noun of number; (S, Msb;) applied to the dual number; (Msb;) meaning [Two;] the double of وَاحِدٌ; (M, K;) with a conjunctive ا [when not immediately preceded by a quiescence, written اثْنَانِ]; (T, S, Msb;) but this is sometimes made disjunctive when connected with a preceding word by poetic license: (T, S:) of the masc. gender: (S:) fem. اِثْنَتَانِ, (T, S, Msb,) in which, also, the ا is conjunctive; (T, Msb;) and ↓ ثِنْتَانِ; (T S, M, Msb, K;) the latter sometimes used, (T,) [much less frequently than the former, though the only fem. form mentioned in the M and K,] and of the dial. of Temeem; (Msb;) like as one says, هِىَ ابْنَةُ فُلَانٍ and هِىَ بِنْتُهُ: (T:) the ت in the dual is a substitute for the final radical, ى, (M, TA,) as it is in أَسْنَتُوا, the only other instance of this substitution except in words of the measure اِفْتَعَلَ: (Sb, M, TA:) in اِثْنَانِ, the final radical, ى is suppressed: (Msb:) it has no sing.: (Lth, T:) if it were allowable to assign to it a sing., it would be اِثْنٌ [for the masc.] and اِثْنَةٌ [for the fem.], like اِبْنٌ and اِبْنَةٌ: (S:) accord. to some, (Msb,) it is originally ثِنْىٌ; (T, Msb, CK;) and hence the dual ثِنْتَانِ: (Msb:) or it is originally ثَنَىٌ, (M, Msb, and so in a copy of the K,) the conjunctive ا being then substituted for the ى whence the dual اثْنَانِ, like ابْنَانِ: (Msb:) this is shown by the form of its pl., which is أَثْنَآءٌ, (M, K,) like أَبْنَآءٌ [pl. of ابْنٌ, which is originally بَنَىٌ or بَنَوٌ,] and آخَآءٌ [pl. of أَخٌ, which is originally أَخَوٌ]. (M.) In the saying in the Kur [xvi. 53], لَا تَتَّخِذُوا إِٰلهَيْنِ اثْنَيْنِ [Take not to yourselves two gods], the last word is added as a corroborative. (M.) The phrase ثِنْتَا حَنْظَلٍ occurs, by poetic license, for اِثْنَتَانِ مِنْ حَنْظَلٍ, meaning حَنْظَلَتَانِ [Two colo-cynths]. (S.) You say also, القَدَحِ ↓ شَرِبْتُ أَثْنَآءَ, and شَرِبْتُ اثْنَىْ هٰذَا القَدَحِ, meaning [I drank] twice as much as the bowl, and as this bowl: and in like manner, شَرِبْتُ اثْنَىْ مُدِّ البَصْرَةِ and اثْنَيْنِ بِمُدِّ البَصْرَةِ [I drank twice the quantity of the مُدّ of El-Basrah]. (M.) And a poet says, ↓ فَمَا حُلِبَتْ إِلَّا الثَّلَاثَةَ وَالثُّنَى

وَلَا قُيِّلَتْ إِلَّا قَرِيبًا مَقَالُهَا meaning [And she was not milked save] three vessels and two, [nor was she given her middaydrink save when her midday-resting was near.] (IAar, M.) b2: Hence, (Msb,) يَوْمُ الاِثْنَيْنِ, (S, Msb,) or الاِثْنَانِ alone, (M, K,) One of the days of the week; [the second; namely, Monday;] because the first, with the Arabs, is الأَحَدُ; (M;) as also ↓ الثِّنَى, like إِلَى; (K;) so in the copies of the K; [or,] accord. to some, ↓ الثُّنِىُّ, [originally الثُّنُوىُ,] of the measure فُعُول, like ثُدِىٌّ [pl. of ثَدْىٌ], is used in this sense; (TA;) or ↓ اليَوْمُ الثُّنَىُّ, [so in the M, accord. to the TT,] mentioned by Sb, on the authority of certain of the Arabs: (M:) the pl. is أَثْنَآءٌ and أَثَانِينُ, (M, K,) the latter mentioned on the authority of Th: but it has no dual: and those who say أَثْنَآءٌ form this pl. from الاِثْنُ, although this has not been in use: (M:) or it has neither dual nor pl., (S, Msb,) being itself a dual; (S;) but if you would form a pl. from it, you would regard it as itself a sing., and make its pl. أَثَانِينُ: (S, Msb:) IB says that أَثَانِينُ has not been heard [from the Arabs], and is only mentioned by Fr, on the ground of analogy; that it is far-fetched in respect of analogy; and that the pl. heard is أَثْنَآءٌ: Seer and others mention, as heard from the Arabs, إِنَّهُ لَيَصُومُ الأَثْنَآءَ [Verily he fasts on the Mondays]. (TA.) الثنين in يوم الثنين has no dim. (Sb, S in art. امس.) IJ says that the article ال in الثنين is not redundant, though the word is not an epithet: Abu-l-'Abbás says that the prefixing of the article in this case is allowable because the virtual meaning is اليَوْمُ الثَّانِى [the second day]. (M.) The saying اليَوْمُ الاِثْنَانِ means The name of to-day [is الاثنان]; and is like the saying اليَوْمُ يَوْمَانِ [to-day is two days] and اليَوْمُ خَمْسَةَ عَشَرَ مِنَ الشَّهْرِ [to-day is fifteen of the month]. (Sb, M.) Sometimes, يَوْمُ اثْنَيْنِ, without the article ال, occurs in poetry. (M, K.) When a pronoun refers to الاثنان [as meaning Monday], this word may be treated in two ways, [as a sing. and as a dual,] but the more chaste way is to treat it as a sing., as meaning the day: (Msb:) [thus,] Aboo-Ziyád used to say, مَضَى الاِثْنَانِ بِمَا فِيهِ [Monday passed with what occurred in it]; making it sing. and masc.; and thus he did in the case of every day of the week, except that he made الجُمْعَة fem.: Abu-I-Jarráh used to say, مَضَى الاِثْنَانِ بِمَا فِيهِمَا, treating the word as a numeral; and thus he treated the third and fourth and fifth days, saying in each of these cases بِمَا فِيهِنَّ. (M.) b3: [اِثْنَا عَشَرَ, fem. اِثْنَتَا عَشْرَةَ; respectively, in a case of nasb and khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ; and with ا when not immediately preceded by a quiescence; mean Twelve: see عَشَرَةٌ.]

اِثْنَوِىٌّ, [with ا when not immediately preceded by a quiescence, in the CK erroneously written اَثْنَوِىّ,] One who fasts alone on the second day of the week. (IAar, Th, M, K.) الاِثْنَيْنِيَّةُ [The doctrine of dualism: see ثَنَوِىٌّ]. (TA.) مَثْنَى (S, Mgh) and ↓ ثُنَآءُ (T, S) [Two and two; two and two together; or two at a time and two at a time]: they are imperfectly decl., in like manner as [مَثْلَثُ and] ثُلَاثُ, as explained in art. ثلث; (S, TA;) [because] changed from the original form of اِثْنَانِ اثْنَانِ; (T, Mgh, TA;) or because of their having the quality of epithets and deviating from the original form of اِثْنَانِ; (Sb, S in art. ثلث, q. v.;) or because they deviate from their original as to the letter and the meaning; the original word being changed as above stated, and the meaning being changed to اِثْنَانِ اثْنَانِ. (S ibid.) You say, جَاؤُوا مَثْنَى and ↓ ثُنَآءَ (M, K) or مَثْنَى مَثْنَى, (S,) but this is a repetition of the word only, not of the meaning, (Mgh,) and in like manner one says of women, (M, K, *) i. e. They came two [and] two. (S, M, K.) And it is said in a trad., صَلَاةُ اللَّيْلِ مَثْنَى مَثْنَى, i. e. The prayer of night is two rek'ahs [and] two rek'ahs (رَكْعَتَانِ رَكْعَتَانِ). (TA.) [See also other exs. voce ثُلَاثُ.] b2: مَثْنَى الأَيَادِى The repeating a benefit, or benefaction; or reiterating it; conferring it twice, or thrice; (As, T, K;) or twice, or more than twice: (K:) or the shares remaining of the slaughtered camel (A'Obeyd, T, S, M, K) in the game called المَيْسِر, (A'Obeyd, T, S, K,) which shares a bountiful man used to purchase, and give for food to the أَبْرَام, (A'Obeyd, T, S, M, K,) i. e., those who took no part in the game, not contributing: (M:) or the taking a portion time after time. (AA, T, S, M.) b3: مَثَانٍ [is pl. of مَثْنًى as signifying A place of doubling, or folding &c.: and hence means b4: ] The knees and elbows of a horse or similar beast. (T, K.) b5: And The bends of a valley. (T, K. See ثِنْىٌ.) b6: And, as pl. of مَثْنًى, The chords of the lute that are after the first: (M, K:) or مثنى signifies a chord [of a lute] composed of two twists: or, as some say, the second chord. (Har p. 244. See مَثْلَثٌ.) b7: مَثْنًى also signifies The زِمَام [or noserein] of a she-camel: and Er-Rághib says that the مثناة [i. e. ↓ مَثْنَاة or ↓ مِثْنَاة] is the doubled, or folded, part of the extremity of the زِمَام. (TA.) b8: المَثَانِى as relating to the Kur-án is pl. of مَثْنًى, (Mgh,) or of ↓ مَثْنَاةٌ: (AHeyth, T, Mgh:) it has three applications, accord. to A'Obeyd: (T, Mgh:) it signifies The Kur-án altogether; (A'Obeyd, T, S, M, Mgh, K;) so in the Kur xxxix 24; (A'Obeyd, T, Mgh;) meaning that the mention of reward and punishment is repeated, or reiterated, in it; (Fr, T;) or so called because the verse of mercy is conjoined with that of punishment; (S;) or because narratives and promises and threats are repeated in it; or because one peruses it repeatedly without being wearied: (Mgh:) or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) [the first chapter, called] the فَاتِحَة, (A'Obeyd, T, S, M, Mgh,) or الحَمْدُ, (K,) which means the same; (TA;) so in the Kur xv. 87; (A'Obeyd, T, Mgh;) because it is repeated, or recited twice, in every [act of prayer termed a] رَكْعَة, (Fr, Zj, AHeyth, T, S,) or with every chapter, (Th, M,) or in every prayer; (Mgh;) or because containing praise of God: (Zj, T, Mgh:) [but see السَّبْعُ المَثَانِى voce سَبْعَةٌ:] or it signifies, (M, K,) or signifies also, (A'Obeyd, T, S, Mgh,) the chapters that are less than those containing a hundred verses, (S, M, Mgh,) or that are less than the long ones (الطُّوَل, q. v.), and less than those containing a hundred verses, (A'Obeyd, T, K, but in [most of] the copies of the K دُونَ المِأَتَيْنِ is put in the place of دُونَ المِئِينَ, which is the right reading, TA,) and more than [those of the portion called] the مُفَصَّل, (A'Obeyd, T, Mgh, K,) as is related on the authority of the Prophet by Ibn-Mes'ood and 'Othmán and Ibn-'Abbás; (AHeyth, T;) because, (Mgh,) or as though, (T,) occupying the second place after those containing a hundred verses: (T, Mgh:) or the chapters, (T, K,) six and twenty in number, (T,) entitled الحَجّ and القَصَص and النَّمْل and النُّور and الأَنْفَال and مَرْيَم and العَنْكَبُوت and الرُّوم and يَاسِين and الفُرْقَان and الحِجْر and الرَّعْد and سَبَا and المَلَائِكَة and إِبْرَاهِيم and صَاد and مُحَمَّد and لُقْمٰن and الغُرَف and المُؤْمِن and الزُّخْرُف and السَّجْدَة and الأَحْقَاف and الجَاثِيَة and الدُّخَان (T, K) and الأَحْزَاب, (K,) which last has been omitted by the copyists of the T: (TA:) or the chapters of which the first is the بَقَرَة, and the last is بَرَآءَة: or what is repeated, of the Kur-án, time after time. (M, K.) مَثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ: and مَثْنًى; the last in two places. b2: It is said in a trad. that one of the signs of the resurrection will be the public reading, or reciting, of the مَثْنَاة, (T, S,) which means That which has been desired to be transcribed from a source other than the Book of God: (T:) or a certain book, (T, K,) [the Mishna,] which the learned men, and the recluses, of the Children of Israel, after Moses, composed after their own desire, from a source other than the Book of God, as A'Obeyd says on the authority of a man learned in the books of the earlier times, (T,) containing the histories of the Children of Israel after Moses, in which they allowed and disallowed what they pleased: (K:) or what is sung: (K:) or what is called in Persian دُو بَيْتِى, (S, K,) which means two verses, each composed of a pair of hemistichs; (TA;) i. e. what is sung; but A'Obeyd explains it otherwise than thus: (S:) it is what is known among the 'Ajam by the term ↓ مَثْنَوِىٌّ, as though this were a rel. n. from مَثْنَاةٌ: the vulgar say [erroneously] ذُو بَيْت, with the pointed ذ. (TA.) مِثْنَاةٌ; pl. مَثَانٍ: see ثِنْىٌ: and ثِنَايَةٌ; the latter in two places: and see also مَثْنًى.

مُثَنًّى [pass. part. n. of 2. b2: Dualized: a dual. b3: مُثَنَّاةٌ فَوْقِيَّةٌ Marked with two points above: an epithet added to تآء to prevent its being mistaken for بآء or ثآء or يآء. And مُثَنَّاةٌ تَحْتِيَّةٌ Marked with two points below: an epithet added to يآء to prevent its being mistaken for بآء or تآء or ثآء.]

b4: الطَّويلُ المُثَنَّى (assumed tropical:) That which passes away [out of sight, or disappears,] by length; mostly used of a thing that is long without breadth. (TA.) مَثْنِىٌّ [pass. part. n. of 1; Doubled or folded &c.] b2: أَرْضٌ مَثْنِيَّةٌ Land, or ground, turned over twice for sowing, or cultivating. (Mgh, and A and TA in art. ثلث.) مَثْنَوِىٌّ: see مَثْنَاةٌ.

مَثْنَوِيَّةٌ: see ثُنْيَا, in four places.

زعج

1 زَعَجَ: see 4. b2: Also i. q. طَرَدَ [He drove away, &c.]. (K.) A2: And [i. q. زَعَقَ, meaning] He called, called out, cried out, or shouted. (K.) 4 ازعجهُ He disquieted, disturbed, agitated, or flurried, him; (IDrd, S, K;) and removed him from his place: (S, A, Msb, K:) and ↓ زَعَجَهُ signifies the same. (IDrd, K.) You say, أَزْعَجْتُهُ عَنْ مَوْضِعِهِ, (Msb,) or مِنْ مَحَلِّهِ, (A,) and مِنْ بِلَادِهِ, (L,) I removed him, or unsettled him, from his place, and from his country. (A, L, Msb.) And it is said in a trad., رَأَيْتُ عُمُرَ يُزْعِجُ أَبَا بَكْرٍ, meaning I saw 'Omar rousing Aboo-Bekr, and not suffering him to remain still. (TA.) And in another, الحَلِفُ يُزْعِجُ السِّلْعَةَ وَيَحْمَقُ البَرَكَةَ, meaning, accord. to Az, [Swearing] lowers in estimation [the commodity that one desires to recommend thereby and does away with the blessing thereof]: or, accord. to IAth, causes it to be easy of sale and to go forth from the hand of its owner [but does away with the blessing thereof]. (TA.) إِزْعَاجٌ [is the inf. n.; and as inf. n. of the pass. verb,] signifies [The being disquieted, &c.; and hence,] the quitting of home. (Har p. 392.) 7 انزعج He was, or became, disquieted, disturbed, agitated, or flurried; (S, K;) and was, or became, removed, or unsettled, from his place: (S, A, L, Msb, K:) it may be thus used as quasipass. of ازعج: (Kh, Msb:) or it should not be so used: (Msb:) it is, however, agreeable with analogy, as is also ↓ ازدعج: (L:) but the word commonly used in its stead is شَخَصَ: (L, Msb:) زَعَجَ in this sense is not allowable. (L.) 8 ازدعج: see what next precedes.

زَعَجٌ Disquietude, disturbance, or agitation: (K, TA:) a subst. [not an inf. n.] in this sense. (TA.) مِزْعَاجٌ An unquiet woman, who remains not still, or settled, in one place. (S, A, K.)

شوه

1 شَاهَ وَجْهُهُ, aor. ـُ (K;) and شَاهَتِ الوُجُوهُ, aor. ـُ (S, Msb;) inf. n. شَوْهٌ (S, K) and شَوْهَةٌ, (K,) or the latter is a simple subst.; (TA;) and شَوِهَ وَجْهُهُ, (K,) inf. n. شَوَهٌ; (TA;) His face was, (K,) and the faces were, (S, Msb,) foul, unseemly, or ugly. (S, Msb, K.) And شَوِهَ, (Msb,) and شَوِهَتْ, (Mgh,) inf. n. شَوَهٌ, (Mgh, Msb,) He, (a man, Msb,) and she, (a woman, Mgh,) was, or became, foul, unseemly, or ugly, (Mgh, Msb,) in face, (Mgh,) or in make. (Msb.) b2: شَوَهٌ is also syn. with حُسْنٌ [app. as an inf. n., of which the verb is شَوِهَ signifying He was, or became, beautiful: thus having two contr. meanings]. (TA.) b3: Also, (K,) as an inf. n., (TK,) The neck's being long, (K, TA,) and high, and the head's overtopping; whence ↓ أَشْوَهُ applied to a horse: (TA:) and the neck's being short: thus [again] having two contr. meanings: (K:) one says, [app. of a horse,] شَوِهَتْ عُنُقُهُ His neck was long [&c.]: and his neck was short: (TK:) or شَوَهٌ said of the neck [of a horse] signifies the being extended: and said of the شِدْق [or side of the mouth], the being wide, (JK. [It probably signifies any of the attributes denoted by the epithet أَشْوَهُ, q. v.]) b4: Also, [and app. in this sense likewise an inf. n. of which the verb is شَوِهَ,] The being quick to smite with the [evil] eye. (S.) b5: And one says, شَاهَ فُلَانًا, (K,) inf. n. شَوْهٌ, (TA,) He smote such a one with the [evil] eye; (K, TA;) as also ↓ اشاههُ: (TA in art. شهو:) and in like manner, مَالَهُ [his cattle, or property]: (Lh, TA:) or شَوْهٌ signifies the smiting vehemently therewith. (TA.) And عَلَىَّ ↓ لَا تُشَوِّهْ Smite not thou me with an [evil] eye: (K:) or, accord. to Abu-l-Mekárim this means say not, How eloquent art thou! (Az, TA,) or say not, How beautiful art thou! (ISk, S,) and so doing smite me with the [evil] eye, or with an [evil] eye. (ISk, Az, S, TA.) ↓ تشوّه signifies He practised artifice to smite people with the evil eye. (JK.) And one says, هُوَ يَتَشَوَّهُ ↓ أَمْوَالَ النَّاسِ لِيُصِيبَهَا بِالعَيْنِ i. e. He raises his look towards the cattle, or possessions, of the people to smite them with the [evil] eye. (TA.) [See also 1 in art. شيه.] b6: Also, He frightened, or terrified, such a one. (Lh, K.) b7: And He envied such a one. (K.) b8: And شَاهَتْ نَفْسُهُ إِلَى كَذَا His desire became raised towards such a thing. (AA, K.) 2 شوّههُ, (S, K,) inf. n. تَشْوِيهٌ, (TA,) He (God) rendered foul, unseemly, or ugly, his face: (S, K, TA:) and it, i. e. the conformation of the face. (TA, from a verse of El-Hotei-ah.) And شَوَّهْتُ الوُجُوهَ I rendered foul, unseemly, or ugly, the faces. (Msb.) b2: And شَوَّهَ اللّٰهُ حُلُوقَكُمْ God rendered, or may God render, wide your throats, or fauces. (TA.) b3: لَا تُشَوِّهْ عَلَىَّ: see 1, latter half. b4: شوّه بِيَدِهِ He (a man) made a sign with his arm, or hand. (JK.) 4 اشاههُ: see 1.5 تشوّه لَهُ He became altered in countenance to him, so as to be not known by him, (syn. تَنَكَّرَ, S, K,) and assumed various appearances. (S.) b2: See also 1, in two places, near the end.

A2: تشوّه شَاةً He hunted a شاة [app. here meaning a wild bull, as seems to be indicated by the context in the S]. (S, K.) شَآءٌ: see the next paragraph.

شَاةٌ, (S, Msb, K, &c.,) originally شَاهَةٌ, (S, Msb, TA,) A sheep, or goat; [each and either, but more commonly the former; see an instance voce صُوفٌ;] i. e. one of what are termed غَنَم; (S, * Msb, * K;) applied to the male and to the female; (S, Msb, K;) so that one says of the male, هٰذَا شَاةٌ, (Msb,) which is said by Kh to be like the phrase هٰذَا رَحْمَةٌ مِنْ رَبِّى; (Sb, TA;) and of the female, هٰذِهِ شَاةٌ; and شَاةٌ ذَكَرٌ and شَاةٌ أُنْثَى: (Msb:) or it may be [one] of sheep, and of goats, and of gazelles or antelopes, and of the bovine kind [app. of the wild bovine kind i. e. of bovine antelopes], and of ostriches, and of wild asses; (K;) it is applied to a wild bull by Tarafeh, in his saying, كَسَامِعَتَىْ شَاةٍ بِحَوْمَلَ مُفْرَدِ (S) i. e. Like the two ears of a wild bull, in Howmal, solitary; the poet likening thereto the ears of a she-camel in respect of sharpness and erectness; (EM p. 76;) and likewise by Lebeed, and by El-Farezdak: (IB, TA:) and it is also applied to [a wild cow; (though said in the K in art. شوى to signify the wild bull, specially the male;) and hence, as being likened thereto,] (tropical:) a woman; (K, TA;) thus by El-Aashà; and thus also by Antarah, in his saying, يَا شَاةَ مَا قَنَصٍ لِمَنْ حَلَّتْ لَهُ حَرُمَتْ عَلَىَّ وَلَيْتَهَا لَمْ تَحْرُمِ (TA) O شاة [i. e. wild cow] of the chase (ما being redundant) for him to whom she is lawful: she has become forbidden to me, and would that she were not forbidden: (EM p. 246:) pl. ↓ شَآءٌ, (S, Msb, K,) originally شَاهٌ, (K,) used when they are many in number, (S,) [but this is properly termed a coll. gen. n.,] and شِيَاهٌ, (S, Mgh, Msb, K,) with ه, which is used of a number from three to ten [inclusive], for more than which it is with ت [meaning ة, i. e. شَاةٌ, agreeably with a general rule], (S,) and شِوَاهٌ, [the original of شِيَاهٌ,] (K,) and ↓ شَوِىٌّ, (S, K, TA, [in the CK, erroneously, شَوًى,]) which is pl. of شَآءٌ, (S, TA,) or rather a quasi-pl. n., originally شَوِيهٌ, the ه being changed into ى like as it is in ذِى for ذِهْ, (TA,) and أَشَاوِهُ, (K,) and ↓ شَيْهٌ, (so in copies of the K, [in the TA said to be like عِنَبٌ, which is a mistake, (perhaps for عَيْنٌ,) for it is there said to be a quasi-pl. n., which could not be said if it were شِيَهٌ,]) and ↓ شِيهٌ, (CK, [but this, which is another quasi-pl. n., is not in my MS. copy of the K nor in the TA,]) and ↓ شَيِّهٌ, (K,) originally شَيْوِهٌ, but this, also, is a quasi-pl. n., (TA,) and ↓ شِيَةٌ also is syn. with شَآءٌ: (IAar, K in art. شوى:) it has not a pl. formed with ا and ت, [i. e. it has not for a pl. شَاآتٌ,] whether it be used as a gen. n. or as a proper name: (TA:) the dim. is ↓ شُوَيْهَةٌ. (S, Msb.) The sing. is also used in the sense of the pl., in the saying فُلَانٌ كَثِيرُ الشَّاةِ وَالبَعِيرِ [Such a one is possessor of a large number of sheep or goats, and of camels], because the article ال denotes the genus. (S.) And it is said in a trad.

فَأَمَرَ لَهَا بِشِيَاهِ غَنَمٍ [And he ordered that sheep or goats should be given to her]: شياه being prefixed to غنم, governing it in the gen. case, for the sake of distinction; because the Arabs [sometimes] call an animal of the wild bovine kind شاة. (IAth, TA.) b2: الشَّاةُ is also the name of (assumed tropical:) Certain small stars (K in art. شوى) between القرحه [or الفرجة, thus in the work of Kzw, in his descr. of Cepheus, and there said to be the star in the breast of Cepheus,] and الجَدْىُ [i. e. the pole-star]; (TA in that art.;) [the same that are described by Kzw as certain small stars, called by the Arabs الأَغْنَامُ, between the legs of Cepheus and the star الجَدْىُ.]

شَاهُ البَصَرِ, and شَاهِى البَصَرِ: see شَائِهٌ.

شَوَهٌ an inf. n., of شَوِهَ. (Mgh, Msb, TA. [See 1, in several places.]) A2: Also a subst. meaning Unluckiness, or inauspiciousness, of a woman. (TA.) شَيْهٌ and شِيهٌ and شِيَةٌ: see شَاةٌ.

شُوهَةٌ Remoteness: (K, TA:) and so بُوهَةٌ: one says, in dispraise, شُوهَةً لَهُ وَبُوهَةً [i. e. بُعْدًا لَهُ, lit. Remoteness to him! meaning may God alienate him or estrange him, from good, or prosperity! or, curse him!]. (TA.) شَوِىٌّ, originally شَوِيهٌ: see شَاةٌ.

شُوَيْهَةٌ dim. of شَاةٌ, q. v. (S, Msb.) شَائِهٌ Envying: pl. شُوَّهٌ: (As, Lh, TA:) or the latter signifies persons practising artifice to smite men with the [evil] eye. (JK.) b2: And شَائِهُ البَصَرِ, (JK, S, K,) and البَصَرِ ↓ شَاهُ, (JK, K,) and شَاهِى

البَصَرِ, (JK, TA, and S and K in art. شهو,) the last formed by transposition from the first, (S in art. شهو,) A man sharp of sight. (JK, S, K.) شَائِىٌّ: see the next paragraph.

شَاهِىٌّ: see the next paragraph.

شَاوِىٌّ and ↓ شَاهِىٌّ A man possessing شَآء [meaning sheep or goats or both]: (K:) the former is the rel. n. of شَآءٌ; and the latter, that of شَاةٌ: but used as a proper name of a man, it is ↓ شَائِىٌّ, and, if you will, شَاوِىٌّ. (S, TA. *) شَيِّهٌ: see the next paragraph: A2: and see شَاةٌ.

أَشْوَهُ, applied to a man, (Msb,) Foul, unseemly, or ugly, (JK, Msb, K,) in face, (JK, K,) or in aspect, (Msb,) and, as also ↓ شَيِّهٌ, of which the pl. is شَيِّهُونَ, in make: (JK:) fem. شَوْهَآءُ: (JK, Mgh, Msb:) and pl. شُوهٌ. (Msb.) Any created thing incongruous in its several parts; as also ↓ مُشَوَّهٌ. (TA.) And the fem., A woman frowning, or morose, in face; (K, * TA;) foul, unseemly, or ugly, in make: (TA:) and also beautiful, goodly, or comely; (K, * TA;) that excites admiration and approval by her beauty: (TA:) thus having two contr. meanings. (K, TA.) Also, the fem., Unlucky, or inauspicious. (K.) b2: and the masc. applied to a man, (Lth, S, TA,) and the fem. applied to a woman, (Lth, TA,) That smites quickly with the [evil] eye: (Lth, S, TA:) or that smites people effectually with his, and her, [evil] eye. (TA.) And أَشْوَهُ العَيْن Having an evil eye. (Fr, TA in art. شزر.) b3: The fem. is also applied to a mare, (JK, T, S, K,) as an epithet of commendation, but not the masc. to a horse, meaning, it is said, Wide in the شِدْقَانِ [or two sides of the mouth]: (S:) or long in the head, and wide in the nostrils: (JK:) or tall, and such as excites admiration and approval by her beauty or excellence: (K, * TA:) or exceedingly wide in the شِدْقَانِ [or two sides of the mouth] and the nostrils: (K, TA:) or, as some say, wide in the mouth: (TA:) and small in the mouth: thus having two contr. meanings: (K, TA:) or sharpsighted: (T, TA:) or sharp in spirit: (TA:) see also 1. b4: Also, the masc., Proud, and self-conceited. (K.) b5: And خُطْبَةٌ شَوْهَآءُ [An oration from the pulpit] in which a blessing is not invoked on the Prophet. (TA.) أَرْضٌ مَشَاهَةٌ A land in which are شَآء; (A'Obeyd, S, K;) like as one says أَرْضٌ مَأْبَلَةٌ: (A'Obeyd, S:) or in which are many thereof. (K.) مُشَوَّهٌ Rendered foul, unseemly, or ugly, in face, by God: (TA:) or foul, &c., in shape. (K.) See also أَشْوَهُ, second sentence. b2: and Bad in intellect. (TA.)

فرق
الفَرْقُ: مَوضِعُ المَفْرِقِ من الرَّأْس. وتَفْرِيْقُ ما بَيْنَ الشَّيْئيْنِ حتّى يَفْتَرِقا ويَنْفَرِقَا. والضَّرْبُ من الشَّيْءِ، يَقُول: تَمَشَّطَتِ الماشِطَةُ كذا فَرْقاً: أي ضَرْباً ولَوْناً. والقَدَحُ والإناءُ. وقيل: أرْبَعَةُ أرْطالٍ، وجَمْعُه فِرْقَان.
وتَفَارَقَ الصُّحْبَةُ. والفَرِيْقُ: الطائفَةُ من الناس.
والفُرْقَةُ: مَصْدَرُ الافْتِراق.
والفُرْقانُ: كلُّ كِتابٍ أنْزَلَه الله تعالى، وفَرَقَ به بَيْنَ الحَق والباطِل.
وسُمِّيَ عُمَرُ: الفارُوْقَ. والفُرْقانُ: الحُجَّةُ الظاهِرَةُ.
وفي القُرْآنِ المجيد: " وقُرْآناً فَرَقْناهُ لتَقْرَأه " أي أحْكَمْنَاه، كقَوْله عَزَّ وجلَّ: " فيها يُفْرَقُ كلُّ أمْرٍ حَكِيم " أي يُفْصَل.
ويُقال للفُرْقانِ: فُرْق، كَعُمْيَانٍ وعُمْيٍ.
والفِرْقُ: الطائفة من الناس؛ ومن الماءِ إذا تَفَرِّقَ بعضُه عن بعضٍ.
وبَدَتْ في قَذَالِه فُرُوْقٌ من الشَّيْب: أي أوْضاح وطَوائفُ.
والفَرِقُ: الدَقِيْقُ الشَّعرِ الرَّقِيْقُ.
وأرْضٌ فَرِقَةٌ، وفي نَبْتِها فَرَقٌ، ونَبْتٌ فَرِقٌ.
والأفْرَقُ: الدِّيْكُ الأبْيَضُ ذو العُرْفَيْنِ. وشِبْهُ الأفْلَج.
ومَفْرِقُ الطَّرِيقِ ومَفْرَقُه: مَعْروفٌ. وطَرِيْقٌ أفْرَقُ: بَيِّنٌ واضِحٌ.
وفَرَقَ ليَ الطَرِيقُ فُرُوْقاً وانْفَرَقَ: إذا اتَّجَهَ لكَ طَرِيقانِ منه.
والفَرْقاءُ من الشّاءِ: البَعِيْدَةُ ما بين الطُّبْيَيْنِ.
والأفْرَقُ من ذُكُورِ الشاء: البَعِيْدُ ما بين خُصيَيْه، ومن الخَيْل: الذي إحدى حَرْقَفَتَيْه شاخِصَة والأخرى مُطْمَئنَةٌ.
والبَعِيرُ ذو السنَامَيْنِ: أفْرَقُ. والماخِض من الناقَةِ: تَفْر
ُقُ فُرُوْقاً، وذلك نِفَارُها وذَهابُها في الأرضِ نادَّةً من الوَجَع، فهيَ فارِقٌ، والجميع فَوَارِقُ وفُرَّقٌ. وتُشَبَّه السَّحابةُ المُنْفَرِدَةُ لا تُخْلِفُ بها، ورُبما كانَ قبلها رَعْدٌ وبَرْق.
والمُفْرِقُ من الإِبل: التي تكونُ عُشَرَاءَ فَتُنْتَجُ ثمَّ يموتُ وَلَدُها قبل أنْ يَرْضَعَها ثمَّ يَضْرِبُها الفَحْلُ من سَنَتِها فَتَلْقَح. وأفْرَقَتِ الناقَةُ: أي ماتَ وَلدُها. وقيل الإفْرَاقُ: أنْ لا تَحْمِلَ الناقَةُ عامَيْنِ أو ثلاثةً. ونُوْق مَفَارِقُ ومَفَارِيْقُ.
والفَرَقُ: كالفَلَقِ، انْفَرَقَ الصبْحً، وفي المَثَل: " أبْيَنُ من فَرَقِ الصُّبْح ".
والفَرَقُ: مِكْيالٌ ضَخْمٌ بالعِراق. والخَوْفُ، رَجُل فَرُوْقٌ وامْرَأةٌ فَرُوْقَةٌ، وقد فَرِقَ يَفْرَقُ فَرَقاً، ورَجُلٌ فَرُوْقَةٌ وفارُوْقَة؛ أي فَرِقٌ.
والمَطْعُونُ إذا بَرأ قيل: أفْرَق يُفْرِقُ إفْرَاقاً.
والفَرِيْقَة: تَمْرٌ يُطْبَخُ بالحُلْبَةِ وبأشْيَاءَ؛ يُتَداوى بها. وأفْرَقْتُ للنُّفَسَاءِ فَرِيْقَةً، وفَرَقْت أيضاً.
وإنَّه لَمُفْرِقُ الجِسْم: أي قَليلُ اللَّحْم، وقيل: السَّمِيْنُ، وكأنَّه من الأضداد.
وطَعَنَه طَعْنَةً مُفْرِقَةً: وهي التي لا تَقْتُلُ.
وأفْرَقْتُه: بمعنى أذْرَقْتُه. وفَرَقَ وذَرَقَ: إذا سَلَحَ.
وأفْرَقَ فلانٌ غَنَمَه: أضَلَّها، وهي الفَرِيْقَة.
وأفْرَقَتْ إبِلُه: كَثُرَتْ حتّى صارَتْ فِرْقَتَيْنِ فاحْتَاجَتْ إلى راعِيَيْنِ.
والسَقَاء إِذا مُلِىءَ لَبَناً لا يُسْتَطاع أنْ يُمْخَضَ حتِّى يُفْرَقَ؛ فهو فَرِق.
والأفَارِقُ: جَمْعُ الفِرْقِ من الغَنَم.
ويقولون في المَثَل: " هو أسْرَعُ من فَرِيْقِ الخَيْل " وهو السابقُ لأنَّه يَنْفَرِدُ منها فَيُفارِقُها.
وفارِقِيْنُ: اسْمُ مَدِينةٍ، ويُقال: هذه فارِقُوْنَ ودَخَلتُ فارِقِيْنَ؛ على هِجَاءَيْنِ.

(ف ر ق) : (الْفَرَقُ) بِفَتْحَتَيْنِ إنَاءٌ يَأْخُذُ سِتَّةَ عَشَرَ رَطْلًا وَذَلِكَ ثَلَاثَةُ أَصْوُعٍ هَكَذَا فِي التَّهْذِيب عَنْ ثَعْلَبٍ وَخَالِدِ بْنِ يَزِيدَ قَالَ الْأَزْهَرِيُّ وَالْمُحَدِّثُونَ عَلَى السُّكُونِ وَكَلَامُ الْعَرَبِ عَلَى التَّحْرِيك (وَفِي الصِّحَاح) الْفَرْقُ مِكْيَالٌ مَعْرُوفٌ بِالْمَدِينَةِ وَهُوَ سِتَّةُ عَشَرَ رَطْلًا قَالَ وَقَدْ يُحَرَّكُ وَأَنْشَدَ لِخِدَاشِ بْنِ زُهَيْرٍ
يَأْخُذُونَ الْأَرْشَ فِي إخْوَتِهِمْ ... فَرَقَ السَّمْنِ وَشَاةً فِي الْغَنَمْ
(وَالْجَمْع) فُرْقَان وَهَذَا يَكُونُ لَهُمَا جَمِيعًا كَبَطْنٍ وَبُطْنَانٍ وَحَمْلٍ وَحُمْلَانٍ وَفِي التَّكْمِلَةِ وَفَرَّقَ بَيْنَهُمَا الْقُتَبِيُّ فَقَالَ (الْفَرْقُ بِسُكُونِ الرَّاء) مِنْ الْأَوَانِي وَالْمَقَادِير سِتَّةَ عَشْرَ رَطْلًا وَالصَّاعُ ثُلُثُ الْفَرْقِ (وَبِالْفَتْحِ) مِكْيَال ثَمَانُونَ رَطْلًا قَالَ وَقَالَ بَعْضُهُمْ الْفَرْقُ بِسُكُونِ الرَّاء أَرْبَعَةُ أَرْطَالٍ (قُلْت) وَفِي نَوَادِرِ هِشَامٍ عَنْ مُحَمَّدٍ - رَحِمَهُ اللَّهُ - الْفَرْقُ سِتَّةٌ وَثَلَاثُونَ رَطْلًا وَلَمْ أَجِد هَذَا فِيمَا عِنْدِي مِنْ أُصُول اللُّغَة وَكَذَا فِي الْمُحِيط أَنَّهُ سِتُّونَ رَطْلًا (وَيُقَالُ) فَرَقَ لِي هَذَا الْأَمْرُ فُرُوقًا مِنْ بَابِ طَلَبَ إذَا تَبَيَّنَ وَوَضَح (وَمِنْهُ) فَإِنْ لَمْ يَفْرُقْ لِلْإِمَامِ رَأْيٌ وَفَرَقَ بَيْنَ الشَّيْئَيْنِ وَفَرَّقَ بَيْنَ الْأَشْيَاءِ (وَذَكَر) الْأَزْهَرِيُّ فَرَقْتُ بَيْنَ الْكَلَام أَفْرُقُ بِالضَّمِّ وَفَرَّقْتُ بَيْنَ الْأَجْسَام تَفْرِيقًا قَالَ وَقَوْلُ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - «الْبَيِّعَانِ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا بِالْأَبْدَانِ» لِأَنَّهُ يُقَالُ فَرَّقْتُ بَيْنَهُمَا فَتَفَرَّقَا قُلْت وَمِنْ هَذَا ذَكَرَ الْخَطَّابِيُّ أَنَّ (الِافْتِرَاقَ) بِالْكَلَامِ (وَالتَّفَرُّقَ) بِالْأَجْسَامِ لِأَنَّهُ يُقَالُ فَرَقْتُهُ فَافْتَرَقَ وَفَرَّقْتُهُ فَتَفَرَّقَ (وَفِي حَدِيثِ) عُمَرَ - رَضِيَ اللَّهُ عَنْهُ - فَرِّقُوا عَنْ الْمَنِيَّةِ وَاجْعَلُوا الرَّأْسَ رَأْسَيْنِ وَلَا تُلِثُّوا بِدَارٍ مُعْجِزَةٍ وَأَصْلِحُوا مَثَاوِيَكُمْ وَأَخِيفُوا الْهَوَامَّ قَبْلَ أَنْ تُخِيفَكُمْ وَاخْشَوْشِنُوا وَاخْشَوْشِبُوا وَتَمَعْدَدُوا أَيْ فَرِّقُوا أَمْوَالَكُمْ عَنْ الْمَنِيَّةِ بِأَنْ تَشْتَرُوا بِثَمَنِ الْوَاحِدِ مِنْ الْحَيَوَانِ اثْنَيْنِ حَتَّى إذَا مَاتَ أَحَدُهُمَا بَقِيَ الثَّانِي وَقَوْلُهُ (وَاجْعَلُوا الرَّأْسَ رَأْسَيْنِ) بَيَانٌ لِهَذَا الْمُجْمَلِ (وَالْإِلْثَاثُ) الْإِقَامَةُ (وَالْمُعْجِزَةُ) بِفَتْحِ الْجِيم وَكَسْرِهَا الْعَجْزُ يَعْنِي سِيحُوا فِي الْأَرْضِ وَلَا تُقِيمُوا بِدَارٍ تَعْجِزُونَ فِيهَا عَنْ الْكَسْبِ أَوْ عَنْ إقَامَةِ أَسْبَابِ الدِّينِ (وَالْمَثَاوِي) جَمْعُ مَثْوًى وَهُوَ الْمَنْزِلُ (وَالْهَوَامُّ) الْعَقَارِبُ وَالْحَيَّاتُ أَيْ اُقْتُلُوهَا قَبْل أَنْ تَقْتُلَكُمْ (وَالِاخْشِيشَانُ) (وَالِاخْشِيشَابُ) اسْتِعْمَالُ الْخُشُونَةِ فِي الْمَطْعَمِ وَالْمَشْرَبِ وَالْمَلْبَسِ (وَالتَّمَعْدُدُ) التَّشَبُّهُ بِمَعْدٍ وَهِيَ مِنْ قَبَائِلِ الْعَرَبِ يَقُولُ تَشَبَّهُوا بِهِمْ فِي خُشُونَةِ عَيْشِهِمْ وَاطِّرَاحِ زِيِّ الْعَجَمِ وَتَنَعُّمِهِمْ (وَإِفْرِيقِيَّةُ) بِتَخْفِيفِ الْيَاء وَتَشْدِيدِهَا مِنْ بِلَادِ الْمَغْرِبِ وَفِي الْوَاقِعَات وَسَط الصُّفُوف فَجْوَةٌ أَيْ سَعَةٌ مِقْدَارُ حَوْضٍ أَوْ فَارَقَيْنٍ وَهُوَ تَعْرِيبُ بَارَكَيْنِ وَهُوَ شَيْءٌ يَضْرِبُ إلَى السَّعَةِ كَالْحَوْضِ الْوَاسِعِ الْكَبِيرِ يُجْمَعُ فِيهِ الْمَاءُ لِلشِّتَاءِ وَأَكْثَرُ مَا يَكُونُ هَذَا بِمَا وَرَاء النَّهْر الْمَفَارِقُ فِي وب.

فرق: فرق (بالتشديد): قطع، جزأ، بذر (بوشر).
فرق العساكر: سرح الجند (بوشر).
فارق. فارق الدنيا: تقال عن الصوفي إذا جذب وفقد الوعي. ابن جبير ص286).
فارق: معناها الأصلي: انفصل وباين وباعد. غير أن قولهم: فارق فلانا على كذا أصيح يدل على معنى هادنه أو صالحه على شروط معينة. (معجم البلاذري) وفي حيان - بسام (1: 46 ق): وذكر ما فارق والينا عليه من المحالفة معه. وغالبا ما يلتزم الذي طلب المهادنة وحصل عليها بدفع ضريبة. ففي كتاب ابن البيطار (ص121): والتزم حمل قطيع من المال فورق عليه عما في يده (ص187، 200) وفي حيان (ص97 ق): وفارقه التجيبي على ضريبة من المال يحملها إلى الأمير من جباية البلد كل سنة (مباحث 1: 160، الطبعة الأولى).
ومن هذا أصبح قولهم: مال المفارقة، ومال مفارقة، ومفارقة فلان يدل على معنى الضريبة.
ففي حيان (ص62 ق): منع مال المفارقة. وفيه (ص63 و): وإلى حمل مال المفارقة وفي ابن الابار (ص187): أرسل إليهما مفارقته عما في يده. (صحح بهذا المعنى المادة في معجم لين).
أفرق: أراق، صب، سكب للمرة الثانية. (الكالا).
أفرق: أخاف، أرعب. (المقري 2: 331). وانظر فرق في معجم لين وفرق في آخر المادة.
نفرق القوم: اقتسموا الشيء فيما بينهم، أخذ كل منهم نصيبه. (فوك، المقري 2: 331).
تفرق عن: ترك المكان وغادره (معجم البلاذري).
تفارقوا: افترقوا، انفصلوا. (بوشر) وكما تفارقنا: كما اتفقنا عليه عندما افترقنا. (بوشر).
افترق: انفصل، فارق. (رتجرز ص155 في نصوص عربية).
افتراق: طلاق. (الكالا).
استفرق: في ألف ليلة (1: 83) أتيت يوما على عادتي إلى البرية واستفرقت فيها. وكذلك (برسل 1: 213) وقد ترجمها تورنس إلى الإنجليزية بما معناه: وجلت وحيدا فيها.
فرق، والجمع فروق: فارق، اختلاف، تباين (فوك، بوشر).
فرق: فاصل بين صنفين من الشعر. ومن قيل: من فرقه إلى قدمه أي من رأسه إلى قدمه. (ألف ليلة 4: 214).
فرق: نقد. نقود. (دوماس حياة العرب ص356).
فرق: خشرم، جماعة النحل، طائفة من النحل (هلو).
فرق: جماعة الحجل، سرب الحجل (دلأبورت ص140).
فرق: طائفة من الناس. (ياقوت 3: 886). فرق: متمرد، عاص، مفارق للجماعة (أخبار ص124).
فرقة: ملة، نحلة، طائفة، (بوشر، معجم الإدريسي).
فرقة: بطن من بطون القبيلة. (دوماس قبيل ص47، دسكرياك ص336، 349، سندوفال ص266، كرتاس ص75).
فرقة: زمرة، جماعة من الكشافة أو الجند (بوشر).
فرقة: قطيع. ففي ابن بدرون (ص100): افاريق الغنم فرقة: شعبة من النهر، ساعد النهر. (معجم الإدريسي).
فراق: يقال: فراقه لفلان، وفراقه من فلان: مفارقته والافتراق عنه وهجره (معجم الإدريسي).
فراق القبر: آخر زيارة لمقبرة. (دوماس حياة العرب ص143).
فريق: تستعمل مفردا وأسم جمع. وتطلق على كل فرد اجتمع مع آخر ويمكن أن يفارقه ويتركه. أو بالأحرى: كل فرد اجتمع مع آخر ثم فرق بينهما. (فليشر بريشت ص108 في تعليقه على المقري 2: 582).
فريق: قسم من قافلة. (دسكرياك ص579).
فريق: فصيلة، طائفة، صنف. (زيشر 18: 552).
فريق: قائد جيش وهو فوق قائد الألف وله لقب باشا. 0محيط المحيط).
فريقة: حلبة (في الشام).
فريقة: نقاعة. نقوع، (شراب) يتخذ من الحلبة والتمر وغيره. ففي المستعيني حلبة: ذكر إن عرب الشام يسمونها الفريقة، قال أبو حنيفة اخبرني بعض الشيوخ إن عرب الشام يسمونها الفريقة وبذلك يسمى النقوع الذي يتخذ منها ومن التمر أخلاط آخر فيسمى المرض بالفريقة.
فريقة طعما لها. (جويون ص221).
فارق: نوع من أنواع التين، يقال تين فارق. (ابن العوام 1: 95).
فارقين. (باركين أو باركين (فارسية) حوض ماء في وسط المدينة أو القرية. أو خندق يحيط بسور المدينة. (معجم البلاذري).
ترياق فازوق: ترياق يدخل في الجسم بكميات متزايدة تدريجيا من المواد السامة، لكي يكسبه مناعة ضد السموم وهو نوع من الترياق (بوشر).
شراب الفاروق: يطلق الآن على كل ما يتناوله المريض للفرق بين برئه وعدمه (محيط المحيط).
فاريقون (باليونانية هيورفايقون واوفاريقون): هيوفاريقيون، داذي رومي، داذي. (بوشر).
تفريق. تفريق الصيام: فطور، طعام الصباح ترويقة، ما يؤكل على الريق. (الكالا).
تفريق، والجمع تفاريق: متفرق، متنوع. شتى. ففي لطائف الثعالبي (ص37): تفاريق الألقاب. وفيها (ص97): تفاريق البلدان. (ياقوت 1: 8).
تفريق: عند الحسابين نقص عدد من عدد ليس بأقل منه ويسمى بالطرح أيضا. (محيط المحيط).
مفرق: كرنب. ملفوف، منشور، وهو نوع من القنبيط رأسه متفرع إلى عدة فروع. (ابن العوام 2: 167).
متفرق: في مراكب الحمل الرجال المفرق. (أماري ص333) وقد صححها فليشر بالرجال المتفرقة. ولا أدري ما معناها.
المتفرقة: كانت تطلق على الفرسان ذوي الاقطاعات. (وايلد ص223، شويجر ص 168، فانسليب ص31) ونقرأ عند كوبان (ص206). (والمتفرقة والشياؤوكسي ضباط صغار يستخدمهم الباشا). وفي المعجم التركي تصنيف كيفر وبياشي: (هم فرسان يصحبون الــسلطان في رحلاته ويكلفهم بمهمات خاصة).
باش متفرقة: محاسب التجهيزات، رائد الجيش، وهو نائب ضابط يتولى البحث عن منازل للجنود ويوزع عليهم الأرزاق. (بوشر).