فصل

1 فَصَلَ, (S, M, O, Msb, K,) aor. ـِ inf. n. فَصْلٌ, (M, Msb, K,) He separated, or divided, (S, O, Msb, K,) and put apart, (Msb,) a thing, (S, O, Msb, *) عَنْ غَيْرِهِ [from another thing], (Msb,) and بَعْضَهُ مِنْ بَعْضٍ [or عَنْ بَعْضٍ i. e. part thereof from part]. (M and TA in art. ميز.) And (K,) He made a separation, or partition, (M, K, TA,) بَيْنَهُمَا (M, TA *) i. e. between them two, meaning, two things, making it known that the former had come to an end: so says Er-Rághib: (TA:) and فَصَلَ الحَدُّ بَيْنَ الأَرْضَيْنِ, [aor. and] inf. n. as above, The limit, or boundary, made, or formed, a separation between the two lands: (Msb:) and فَصَلْتُ بَيْنَ القَوْمِ I made a division, or separation, between, or among, the people, or party. (O.) b2: [Hence,] فَصَلَ الرّضِيعَ عَنْ أُمِّهِ, (S, Mgh, O,) or المَوْلُودَ (M, K) عَنِ الرَّضَاعِ, (M,) aor. as above, (M, K,) inf. n. فِصَالٌ, (S, O,) or فَصْلٌ, and the former is a simple subst., (M, K,) or both, (Mgh,) He weaned [the suckling from his mother, or the young infant from sucking the breast]; (S, M, Mgh, O, K;) as also ↓ افتصلهُ: (S, M, O:) or فَصَلَتِ المَرْأَةُ رَضِيعَهَا, inf. n. فَصْلٌ, and فِصَالٌ is the subst., the woman weaned her suckling. (Msb.) b3: Hence also, i. e. from فَصَلَ as first expl. above, فَصْلُ الخُصُومَاتِ The deciding of litigations, altercations, or disputes: like فَصْلُ الخِطَابِ: (Msb:) or this latter means distinct, or plain speech; which he to whom it is addressed distinctly, or plainly, understands; which is not confused, or dubious, to him: (Ksh in explanation of it in the Kur xxxviii. 19, and Mgh:) or such as decides, or distinguishes, between what is true and what is false, (Ksh ibid., Mgh, O, K,) and what is sound and what is corrupt, (Ksh, Mgh,) and what is correct and what is erroneous: (Ksh:) or such as decides the judgment, or judicial sentence: (Er-Rághib, TA:) or the evidence, or proof, that is obligatory [as a condition of his justification] upon the claimant, or plaintiff, and the oath that is obligatory [in like manner] upon him against whom the claim, or plaint, is urged; (Ksh, O, K; [an explanation of which a part is dropped in the CK;]) thus accord. to 'Alee: (Ksh:) or the [using of the] phrase أَمَّا بَعْدُ. (Ksh, O, K. [Respecting this phrase, and for other explanations, see 3 in art خطب.]) كَلِمَةُ الفَصْلِ in the Kur xlii. 20 means The sentence of God's deciding between mankind on the day of resurrection, (O,) which is called يَوْمُ الفَصْلِ. (TA.) And الفَصْلُ [alone] means The deciding judicially between what is true and what is false; (M, O, K;) and, (O, K,) sometimes, (O,) so ↓ الفَيْصَلُ; (S, O, K;) or this latter is [a simple subst, i. e.,] a name for such decision; (TA;) and is also an epithet [expl. below]. (M, O, K.) هٰذَا يَوْمُ الدِّينِ هٰذَا يَوْمُ الْفَصْلِ, in the Kur xxxvii. 20 and 21, means [This is the day of requital:] this is the day wherein a decision, or a distinction, shall be made (يُفْصَلُ فِيهِ) between the doer of good and the doer of evil, and every one shall be requited for his work and with that wherewith God will favour his servant the Muslim. (M.) And إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ, in the Kur xxxii. 25, means [Verily thy Lord] He shall decide [between them], and distinguish what is true from what is false, [on the day of resurrection,] by distinguishing the speaker of what is true from the speaker of what is false, in respect of that wherein they used to disagree, of what concerned religion. (Bd.) And one says also فَصَلَ الحُكْمَ [He decided the judgment, or judicial sentence]. (M.) فَصَلَ النَّظْمَ, in the K, is a mistake: see 2. (TA.) A2: فَصَلَ مِنَ النَّاحِيَةِ, (S, O,) or مِنْ البَلَدِ (K,) or عَنْ بَلَدِكَذَا, aor. ـُ (M,) inf. n. فُصُولٌ, (M, K,) He went forth [from the part of the country, or from the town or country, or from such a town or country]. (S, O, K.) And فَصَلَ العَسْكَرُ عَنِ البَلَدِ [The army went forth from the town or country]: whence the saying of the Prophet respecting Ibn-Rawáhah, كَانَ أَوَّلَنَا فُصُولًا وَآخِرُنَاقُفُولًا i. e. He was the first of us in going away (↓ اِنْفِصَالًا) from his house and his family and the last of us in returning to [it and] them. (Mgh.) And فَصَلَ فُلَانٌ مِنْ عِنْدِى, inf. n. فُصُولٌ, Such a one went forth [from my presence or vicinage, or from me]. (TA.) And فَصَلَ مِنِّى

كِتَابُ إِلَيْهِ [A letter] passed from me to him. (TA.) Thus the verb is intrans, as well as trans.; its inf. n. when it is trans, being فَصْلٌ; when intrans., فُصُولٌ. (TA.) b2: And فَصَلَ الكَرْمُ The vine put forth small grapes, resembling lentils or a grain similar thereto. (M, K.) 2 فصّل النَّظْمَ, (M, TA,) thus correctly, with teshdeed, bat in the K فَصَلَ, like نَصَرَ, (TA,) [inf. n. تَفْصِيلٌ,] He put between every two of the strung beads [or pearls] a bead such as is termed فَاصِلَةٌ [q. v., or what is described voce مُفَصّلٌ as an epithet applied to a necklace]. (M, K, TA.) b2: And فصّلتُ الشّىْءَ inf. n. تَفْصِيلٌ, I made the thing to consist of distinct portions or sections. (Msb.) b3: And فصّل الشّاةَ, (inf. n. as above, TA.) He (a butcher) divided the sheep, or goal, into limbs, or members. (S, O, TA.) b4: [Hence فصّل means also He cut a piece of cloth for a garment: and he cut out a garment: b5: whence تَفْصِيلٌ means The cut of a garment (See also De Sacy's Chrest. Ar., see. ed., i. 86-7.)] b6: and [hence, likewise,] تَفْصِيلٌ also signifies [The dissecting, or analyzing, of speech, or language: the explaining distinctly, or in detail: and] the making distinct, clear, plain, manifest, or perspicuous; i. q. تَبْيِينٌ. (S, O, K.) فَصَّلْنَاهُ in the Kur vii.50 [referring to the book of the Kur an] meansبيّنَّاهُ [Which we have made distinct, &c.]: or, as some say, whereof we have divided the verses by means of the فَوَاصِل [pl. of فَاصِلةٌ, q. v.]. (TA.) 3 فَاْصَلَ فاصل شَرِيكَهُ, (S, K, TA,) inf. n. مُفَاصَلَةٌ, (TA,) He separated himself from his partner, with the latter's concurrence; syn. بَايَنَهُ, (K, TA,) and فَارَزَهُ. (S and O and K in art. فرز.) 7 انفصل It became separated, or divided, (S, M, O, Msb, K,) and put apart (Msb.) b2: [and He went forth, or away; like the intrans. فَصَلَ.] See 1, near the end.8 إِفْتَصَلَ see 1, former half. b2: افتصل النَّخْلَةَ عَنْ مَوْضِعِهَا He transplanted the palm-tree. (AHn, M, K.) A man of Hejer [which is famous for its dates] said that the best of palm-trees is that of which the young one has been removed from its place of growth, which young one is called ↓ فَصْلَةٌ. (TA.) فَصْلٌ inf. n. of the trans. v. فَصَلَ [q. v. passim]. (M, Msb, K, TA.) [As a simple subst., it has various significations here following: and is] sing. of فُصُولٌ. (S, O.) b2: A separation, division, or partition, between two things. (M, K.) b3: The place of the مَفْصِل [i. e. joint, or articulation, and therefore of the division, of two bones] of the body: between every one such and another [that is the next to it] is a وِصْل [or limb, in the CK, erroneously, وَصْل]. (Lth, O, K.) See also مَفْصِلٌ. b4: As used by the Basrees, [in grammar,] it is [A disconnective] like عِمَادٌ as used by the Koofees: (O, K:) thus in the saying in the Kur [viii. 32], إنْ كَانَ هٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ [lit. If this, it, be the truth from Thee], هو is termed فصل and عماد, [more commonly the former,] and الحقّ is in the accus. case as being the predicate of كان. (O.) b5: Also sing. of فُصُول in the phrase فُصُولُ السَّنَةِ [The four divisions of the year: namely autumn, winter, spring, and summer], expl. in art. زمن. (Msb: see زَمَنٌ.) b6: And A division, or section, of a باب [or chapter]; as being divided from others, or as forming a division between itself and others, so that it has the meaning of the measure مَفْعُولٌ or that of the measure فَاعِلٌ. (MF, TA.) b7: And The contr. of أَصْلٌ [as denoting relationship]: there are أُصُول of relationship and فُصُول thereof; [the former meaning the stocks and] the latter meaning the branches. (Msb. [See also other explanations of فَصْلٌ as opposed to أصْلٌ under the latter of these words ;) A2: [It is also used as an epithet;] One say (??) فَصْلٌ A true say or saying: (M, K;) not false: thus in the Kur [lxxxvi. 15]: (M.) or (??) there means distinguishing between what is true and what is false: and relates to the Kur án [itself]. (Ksh, Bd, Jel.) And it is said of the speech of the Prophet that it was فَصَلٌ لَانَزْرٌ وَلَا هَذَرٌ, (O, TA, but in the latter هَذْرٌ [to assimilate it in form to نَزْرٌ],) meaning Distinct, (O, TA,) clear, or plain, distinguishing between what is true and what is false; (TA;) not little are much. (O.) A3: And A general طَاعُون [i. e. plague or pestilence] (TA.) فَصْلَةٌ A transplanted palm-tree; (AHn, M, K;) a young palm-tree removed from its place of growth [meaning from its mother-tree]: pl. فَصَلَاتٌ. (TA.) See 8.

فِصَالٌ an inf. n., (S, Mgh, O,) or a simple subst., (M, Msb, K,) The weaning of a sucking infant. (S, M, Mgh, O, Msb, K.) It is said in the Kur [xlvi. 14], وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا, (O, TA,) meaning And the period of the bearing of him in the womb and thenceforward to the end of the time of the weaning of him is thirty months. (TA.) And one says, هٰذَا زَمَنُ فِصَالِهِ This is the time of the weaning of him. (Msb.) فصِيلٌ A young camel when weaned from his mother: (S, M, Mgh, * O, K, TA:) and some times such a young one of the bovine kind: (TA:) [and by a proleptic application,] a young camel [in a general sense], because he is, or will be, weaned from his mother: (Msb:) [in the T, voce حُوَارٌ, and in other lexicons &c., it is applied to a young, newly-born, camel: and in the L, voce سُخْدٌ, to a fœtus in a she-camel's belly: see an ex. of its meaning a young sucking camel (one of many such exs.) in the first paragraph of art. رجل; and a strange similar usage of the first of the following pls. in a verse cited voce خَسْفٌ:] the pl. is فُصْلَانٌ, (Sb, S, M, Mgh, O, Msb, K,) agreeably with rule, (Sb, M,) and فِصْلَانٌ, (Sb, Fr, M, Msb, K,) formed by likening the sing. to غُرَابٌ, of which غِرْبَانٌ is a pl., (Sb, M,) and فِصَالٌ, (Sb, S, M, Msb, K,) as though it were an epithet, (Sb, M, Msb,) like كَرِيمٌ, of which كِرَامٌ, is a pl.: (Msb:) and the female is termed فَصِيلَةٌ. (M, K.) b2: Also A حَائِط [or wall of enclosure], (M, O, K,) having little height, (O, K,) before, or in front of, a fortress; (M, K;) or (K) before, or in front of, the [main] wall of a city or town. (O, K.) One says, وَثَّقُوا سُورَ المَدِينَةِ بِكِبَاشٍ

وَفَصِيلٍ [They strengthened the wall of the city by means of buttresses and a low wall in front of it]. (TA.) b3: And A piece of stone; of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ. (TA.) فَصِيلَةٌ A piece of the flesh of the فَخِذ [or thigh]: (Hr, IAth, O, K, TA:) or, accord. to Th, (O, in the K “ and ”) a piece of the limbs, or members, of the body. (O, K, TA.) b2: and A man's nearer, or nearest, رَهْط (S, M, O, K) and عَشِيرَة (M, K) [i. e. kinsfolk, or sub-tribe, &c.]: or [some] of the nearest of the عَشِيرَة of a man: from the first of the significations mentioned in this paragraph: (IAth, TA:) it signifies less than the فَخِذ: (Mgh, Msb:) or less than the قَبِيلَة: (TA:) [see شَعْبٌ in two places:] or the nearest to him of the آبَآء [meaning male ancestors and including paternal uncles] of a man: (Th, M, K, TA:) [or any one of such persons; for] El-'Abbás [one of Mohammad's paternal uncles] was called فَصِيلَةُ النَّبِيِّ: the term is like the مَفْصِل in relation to the human foot. (TA.) جَاؤُوا بِفَصِيلَتِهِمْ means They came, all of them, or all together. (S, O.) فَصَّالٌ and epithet applied to a man, (O,) Who praises men much in order that they may bestow upon him: an adventitious, not indigenous, word: (O, K:) [and] loquacious in every place. (MA.) فَاصِلٌ [as an act. part. n.] Separating; dividing; or making a separation, or partition. (Msb.) b2: It is said in a trad., مَنْ أَنْفَقَ نَفَقَةً فَاصِلَةً

فِى سَبِيل اللّٰهِ فَهِىَ بِسَبْعِمِائَة ضِعَفٍ, (S, * O, K, *) meaning [Whoso expends expense] such as distinguishes between his belief and his unbelief [i. e. such as distinguishes him as a believer, it shall be rewarded with seven hundred fold]: (S, O, K, TA:) or, as some say, such as he cuts off from his property. (TA.) And one says كَلَامٌ فَاصِلٌ (K and TA in art. فرز) and ↓ فَيْصَلٌ (A ibid.) i. q. فَارِزٌ (O and K, and TA ibid.) i. e. Discriminating language. (TA ibid.) And حُكْمٌ فَاصِلٌ and ↓ فَيْصَلٌ [A judgment, or judicial sentence, that is decisive, and therefore meaning,] that has effect; and in like manner, ↓ حُكُومَةٌ فَيْصَلٌ: and ↓ طَعْنَةٌ فَيْصَلٌ [An act of piercing or thrusting with a spear or the like] that decides between the two antagonists. (M, K, TA.) As an epithet applied to God, الفَاصِلُ means The Decider between the خَلْق [i. e. the human race, or these and other created beings,] on the day of resurrection. (Zj, TA.) فَيْصَلٌ: see 1, near the middle. It also signifies A cut, or severance, (O, TA,) such as is complete, (TA,) between two persons. (O, TA.) b2: and it is also an epithet: see فَاصِلٌ, in four places. b3: And [hence] it signifies (assumed tropical:) A judge, one who decides judicially, an arbiter, or arbitrator; (S, O, K;) and so ↓ فَيْصَلِىٌّ: (Ibn-'Abbád, O, K:) in the Expos. of the “ Miftáh ” [of Es-Sekkákee] by the seyyid [El-Jurjánee] it is implied that it is in this sense a tropical intensive appellation. (TA.) فَاصِلَةٌ A bead [or a bead of gold or a gem] that forms a separation, or division, between the pair of [other] beads [i. e. between every two other beads] in a string thereof. (M, K. [See also مُفَصَّلٌ.]) b2: And [hence] فَوَاصِلُ, of which it is the sing., (assumed tropical:) The final words of the verses of the Kur-án, (O, K,) and of the clauses of rhyming prose [in general], (Msb and K and TA in art. سجع,) that are like the rhymes of verses; (O and K in the present art., and Msb and TA in art. سجع;) and [the final words] of verses. (TA in art. سجع.) فَيْصَلِىٌّ: see فَيْصَلٌ.

مَفْصِلٌ Any place of meeting [or juncture, as being a place of separation,] of two bones of the body and limbs or members; as also ↓ فَصْلٌ: (M, K:) a single one of the مَفَاصِل of the limbs or members: (S, O, Msb, K:) [a joint such as the elbow and knee and knuckle: and sometimes a joint as meaning a bone having an articulation at each end, or at one end, together with the flesh that is upon it:] in a trad. in which it is said that the mulct for any مَفْصِل of a human being is the third of the mulct for the [whole] finger, it means the مَفْصِل of any of the fingers or toes; i. e. the portion between any أَنْمَلَتَانِ [here meaning two knuckles; but this is a loose and an imperfect explanation; for to it should be added, and also the ungual portion, or portion in which is the nail; for the word is here applied to denote any of the phalanges with the flesh that is upon it: in the T &c., in art. نمل, one of the explanations of الأَنْمَلَةُ is “ the مَفْصِل in which is the nail ”]. (TA.) b2: And [hence] one says, يَأْتِيكَ بِالأَمْرِ مِنْ مَفْصِلِهِ (assumed tropical:) [He will tell thee the thing, or affair, tracing it from the point on which it turns, or hinges; (like as one says, مِنْ فَصِّهِ, q. v.;) or], from its utmost point or particular, i. e., مُنْتَهَاهُ. (Msb.) [This saying may be originally a hemistich, thus: وَيَأْتِيكَ بِالأَمْرِ مِنْ مَفْصِلِهْ like the similar saying ending with فَصِّهِ.] b3: In the following saying of Aboo-Dhu-eyb, [the former half of which I give from art. طفل in the S, the latter half only being cited in the present art. in the S and M and O,] وَإِنَّ حَدِيثًا مِنْكِ لَوْ تَبْذُلِينَهُ جَنَى النَّحْلِ فِى أَلْبَانِ عُوذٍ مَطَافِلِ مَطَافِيلَ أَبْكَارٍ حَدِيثٍ نِتَاجُهَا تُشَابُ بِمَآءٍ مِثْلِ مَآءِ المَفَاصِلِ [And verily discourse from thee, if thou wouldst bestow it, would be (like) gathered honey of bees in the milk (lit. milks) of camels such as have recently brought forth, having young ones with them, such as have young ones with them [and] that have brought forth but once, whose bringing forth has been recent, such milk being mixed with water like the water of the مفاصل], المَفَاصِل (which is pl. of مَفْصِلٌ, S, O) signifies (accord. to As, S, O) the place of separation (↓ مُنْفَصَل) of the mountain from the tract of sand, these two having between them crushed and small pebbles, so that the water thereof is clear, (S, M, O,) and glistens, (وَيَبْرُقُ, S, O,) or and is shallow; (وَيَرِقُّ;) the poet meaning to describe the clearness of the water because of its descending from the mountain and not passing by dust nor earth: (M:) or it signifies hard stones (M, K) compactly disposed, or heaped up: (M, K: in the former, مُتَرَاصِفَة: in the latter, مُتَرَاكِمَة:) and (M, K) it is said to signify (M) what is between two mountains, (M, K,) consisting of sand and crushed pebbles, the water whereof is clear: (K:) or, accord. to AO, the water-courses of a valley: (O:) accord. to Abu-l-'Omeythil, the clefts in mountains, from which water flows; and only said of what are between two mountains: in the T, the مَفْصِل is said to be any place, in a mountain, upon which the sun does not rise: (TA:) and it is said that مَآءُ المَفَاصِلِ means what flows from between the two joints (مِنْ بَيْنِ المَفْصِلَيْنِ) when one of them is cut from the other; like clear water; and the sing. is مَفْصِلٌ: (M:) AA says that the مفاصل in the verse are the مفاصل of the bones; and that it likens that water to the مآء of the flesh: (O, TA:) and IAar says the like thereof. (TA.) المِفْصَلٌ (assumed tropical:) The tongue; (S, M, O, Msb, K;) as being likened to an instrument. (Msb.) عِقْدٌ مُفَصَّلٌ A necklace between every two pearls [or other beads] of which is put a bead [of another kind], (S, O, TA,) or a شَذْرَة [or bead of gold, &c.], or a gem, to form a division between every two of the same colour, or sort. (TA.) b2: آيَاتٍ مُفَصَّلَاتٍ, in the Kur [vii. 130] means [Signs, or miracles,] between every two whereof was made a separation by a period of delay: or which were made distinct, plain, or manifest. (TA.) b3: And المُفَصَّلُ is an appellation of The portion of the Kur-án from [the chapter entitled] الحُجُرَات [i. e. ch. xlix.] to the end; accord. to the most correct opinion: or from الجَاثِيَة [ch. xlv.]: or from القِتَال [ch. xlvii.]: or from قَاف [ch. l.]: or from الصَّافَّات [ch. xxxvii.]: or from الصَّفّ [ch. lxi.]: or from تَبَارَكَ [ch. lxvii.]: or from إِنَّا فَتَحْنَا [ch. xlviii.]: or from سَبِّحِ اسْمَ رَبِّكَ [ch. lxxxvii.]: or from الضُّحَى [ch. xciii.]: (K:) this portion is thus called because of its many divisions between its chapters: (Msb, K:) or because of the few abrogations therein: (K:) accord. to the A, it is the portion next after that called المَثَانِى. (TA.) مُنْفَصَلٌ: see مَفْصِلٌ, latter half.

حبس

1 حَبَسَهُ, (S, A, Msb, K,) aor. ـِ (Msb, K,) inf. n. حَبْسٌ (S, A, Mgh, Msb, K) and مَحْبَسٌ, (Lth, Sb, K,) He confined, restricted, limited, kept in, prevented from escape, kept close, kept within certain bounds or limits, shut up, imprisoned, held in custody, detained, retained, arrested, restrained, withheld, debarred, hindered, impeded, or prevented, him or it; contr. of خَلَّاهُ; (S, TA;) syn. مَنَعَهُ, (A, Mgh, Msb, K, TA,) and أَمْسَكَهُ; (TA;) as also ↓ احتبسهُ: (S, K: *) and i. q. ضَبَطَهُ (Sb, TA in this art) or ضَبَطَ عَلَيْهِ (TA in art. ضبط) [he took, held, or retained, him or it, strongly, vehemently, or firmly; &c.]. You say, لَا يُحْبَسُ دَرُّكُمْ meaning, لَا تُحْبَسُ ذَوَاتُ الدَّرِ [Your milch animals shall not be confined, or restrained from pasturing]. (TA.) And حَبَسَ المِلْكَ عَلَيْهِ (assumed tropical:) [He confined, or restricted, the property to him, by will or otherwise]. (Mgh in art. وقف.) And حَبَسَ نَفْسَهُ عَلَى

كَذَا [He confined, or restricted, himself to such a thing]. (S and K voce تحبّس.) And حَبَسَهُ عَنْ وَجْهِهِ [He restrained, or withheld, him from his course, purpose, or object]. (S in art. الت; &c.) And حَبَسَهُ عَنْ حَاجَتِهِ [He withheld, or debarred, him from the thing that he wanted]. (K in art. بيت; &c.) b2: [Hence,] حَبَسَهُ, (IDrst, Mgh, Msb, K,) inf. n. حَبْسٌ; (TA;) and ↓ احبسهُ, (S, IDrst, Mgh, Msb, K, [in one copy of the S, and in one of the A, ↓ احتبسهُ, which is perhaps allowable,]) inf. n. إِحْبَاسٌ; (TA;) and ↓ حبّسهُ, (IDrd, Mgh,) inf. n. تَحْبِيسٌ; (IDrd, TA;) فِى

سَبِيلِ اللّٰهِ; (S, IDrst, A, Mgh;) (tropical:) He bequeathed it, or gave it, (namely, a horse, S, IDrst, A, Mgh, K,) unalienably, (S, IDrst, Mgh, Msb, K,) to be used in the cause of God, or religion; (S, IDrst, A, Mgh, K;) i. e., to the warriors, to ride it in war against unbelievers and the like: (TA:) it is said that the chaste forms are ↓ احبسهُ and ↓ حبّسهُ: (TA:) or the latter of these two is sometimes used; (Mgh;) but has an intensive signification [or is applied to several objects]: (Msb:) حَبَسهُ is said to be a bad form; (TA;) it is used by the vulgar, but is allowable: ↓ احبسهُ is used in preference, to signify the bequeathing or giving of horses and other articles of property that are forbidden to be [afterwards] sold or given, to distinguish between that which is so forbidden and that which is not: (IDrst, TA:) the reverse is the case with respect to وَقَفَهُ and أَوْقَفَهُ and وَقَّفَهُ; for the first of these three is the most chaste, and the last of them is disapproved and rare: (TA:) شَيْئًا ↓ حبّس, inf. n. تَحْبِيسٌ, signifies (assumed tropical:) He made a thing to remain in itself unalienable, (K, * TA,) not to be inherited nor sold nor given away, (TA,) assigning the profit arising from it to be employed in the cause of God, or religion. (K, TA.) Mohammad is related to have said to 'Omar, respecting some palm-trees belonging to the latter, (Mgh, TA,) which he (the latter) desired to give in charity, (TA,) الأَصْلَ ↓ حَبِّسِ وَسَبِّلِ الثَّمَرَةَ (tropical:) Make thou the property itself to remain unalienable, (Mgh, TA,) in perpetuity, (Mgh,) not to be inherited nor sold nor given away, (TA,) and assign thou the profit arising therefrom to be employed in the cause of God, or religion. (Mgh, TA.) [See حَبِيسٌ.]2 حَبَّسَ see 1, in four places.3 حابس صَاحِبَهُ, (K,) inf. n. مُحَابَسَةٌ, (TK,) i. q. حَبَسَ [He confined his companion, or restricted him, &c.]: or [more probably, and agreeably with analogy,] he confined his companion, &c., the latter doing the same to him. (TK.) 4 أَحْبَسَ see 1, in three places.5 تحبّس عَلَى كَذَا He confined, restricted, limited, restrained, or withheld, himself (حَبَسَ نَفْسَهُ) to such a thing. (S, K.) تحبّس عَنِ الرُّكْبَانِ He held back from the riders. (TA.) تحبّس فِى

الأَمْرِ [He withheld himself, or held back, in, or respecting, the affair]. (TA in art. حوز.) 7 إِنْحَبَسَ see 8.8 احتبس quasi-pass. of حَبَسَهُ; He, or it, was or became, confined, restricted, limited, &c.; and he confined, restricted, limited, &c., himself; (S, A, K;) [as also ↓ انحبس; but this latter is probably post-classical.] b2: Said of urine [as meaning It became suppressed]. (S and Msb in art. حقب; &c.) A2: احتبسهُ syn. with حَبسَهُ, which see, in two places. (S, K.) b2: Also He appropriated it to himself; restricted it to his own special possession: (A, TA:) or he made, or constituted, it (اِتَّخَذَهُ) what is termed حَبِيس. (TA.) حَبْسٌ A place of confinement, restriction, imprisonment, or the like; a prison; a jail; (A, Msb;) as also ↓ مَحْبَسٌ, (Lth, A, TA,) which is also an inf. n.; (Lth, TA;) or, accord. to analogy, ↓ مَحْبِسٌ: (Sb, TA:) pl. of the first, حُبُوسٌ; (Msb;) and of the second [and third], مَحَابِسُ. (A.) A2: See also حِبْسٌ.

حُبْسٌ a contraction of حُبُسٌ, which is pl. of حَبِيسٌ [q. v.]. (IAth, TA.) حِبْسٌ A dam constructed of wood or stones, in a channel of water, to confine the water, (S, K,) that people may drink from it and water their beasts; (S, TA;) as also ↓ حَبْسٌ: (El-'Ámiree, K:) pl. أَحْبَاسٌ (S, TA) and حِبَاسٌ: (Meyd, in Golius:) or a dam by which the water-course of a valley is obstructed, in any place where it is confined: (TA:) or stones put in the mouth of a river or rivulet or the like, preventing the overflowing of the water: (IAar, TA:) or a مَصْنَعَة for water; [i. e. a thing like a حَوْض, or water-ing-trough for beasts &c., in which the rain-water is collected;] (S;) as also ↓ حَابِسٌ: (TA:) or a thing like a مَصْنَعَة for water: (AA, K:) pl. أَحْبَاسٌ: (AA, TA:) and ↓ حُبَاسَةٌ and ↓ حِبَاسَةٌ signify the same as حِبْسٌ: or, accord. to Lth, the حباسات in a piece of land are what surround a [portion of ground such as is called] دَبْرَةٌ, which is the same as a مَشَارَة, in which the water is confined until they are full, when it is made to flow to other parts: (TA:) or a حِبْس is what is surrounded by dams [or by ridges of earth] which confine, or retain, the water [for irrigation]; as also مَشَارَةٌ and دَبْرَةٌ. (R, TA in art. شور.) b2: Also Water collected, and having no supply to increase it: (Ibn-'Abbád, K:) thus called by the name of that by which it is confined. (TA.) حُبْسَةٌ a subst. from اِحْتِبَاسٌ [signifying A state of confinement, restriction, limitation, &c.]: you say, الصَّمْتُ حُبْسَةٌ [Speechlessness is a state of restriction]. (S, TA.) b2: [Hence,] A difficulty of utterance which prevents one's speaking distinctly; (A;) a difficulty of speech, (Mbr, K,) and hesitation, (Mbr, TA,) when one desires to speak; (Mbr, K;) a hesitation in speech. (Msb.) حَبِيسٌ i. q. ↓ مَحْبُوسٌ, [pass. part. n. of 1,] Confined; restricted; limited; &c. (TA.) b2: (tropical:) Anything bequeathed, or given, unalienably, (Lth, Mgh, Msb,) for the sake of God; whether an animal or land or a house; (Mgh;) as also ↓ مَحْبُوسٌ and ↓ مُحَبَّسٌ and ↓ مُحْبَسٌ: (Msb:) pl. of the first حُبُسٌ, (Mgh, Msb,) and, by contraction, حُبْسٌ: (Msb:) حَبِيسٌ is used as a sing. and as a pl.: (Msb:) it is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; and is sometimes used in the place of the pass. part. n. of حَبَّسَ: (TA:) it is also particularly applied to a horse bequeathed, or given, unalienably, to be used in the cause of God, or religion; (S, A, * Mgh, K;) i. e., to the warriors, to ride it in war against unbelievers and the like; (TA;) as also ↓ مُحْبَسٌ (S, Mgh, K) and ↓ مَحْبُوسٌ: (K:) and حُبْسٌ, (S,) or حُبُسٌ, (K,) to what is, or are, bequeathed, or given, unalienably, (S, K,) not to be sold nor inherited, (TA,) of palm-trees, or vines, &c., (K,) as land, and anything that is a source of profit, (TA,) itself to remain unalienable, and the profit arising therefrom to be employed in the cause of God, or religion: (K, TA:) but the حُبُس which Mohammad is related to have made common property were what the pagan Arabs bequeathed, or gave, unalienably, for (عَلَى [so in the TA, and this I regard as the true reading, rather than مِن, which is the reading in the Mgh and L,]) the [camels called]

سَوَائِب and بَحَائِر, and such as was called حَامٍ: (Mgh, L, TA:) Hr, in the Ghareebeyn, gives the reading حُبْس, which, says IAth, if correct, is a contraction of حُبُس. (TA.) [From حُبْس, used as a subst., has been formed, app. in postclassical times, the pl. أَحْبَاسٌ: see De Sacy's

“ Chrest. Ar.,” sec. ed., vol. i. p. 189.] ↓ حَبِيسَةٌ, also, [used as a subst.,] signifies (assumed tropical:) A thing that is bequeathed, or given, unalienably, in the way of beneficence: and its pl. is حَبَائِسُ. (TA.) حُبَاسَةٌ and حِبَاسَةٌ: pl. حُبَاسَاتٌ: see حِبْسٌ.

حَبِيسَةٌ: see حَبِيسٌ, last sentence.

حَبَّاسٌ A jailer.]

حَابِسٌ [act. part. n. of حَبَسَ; Confining; restricting; limiting; &c.]: pl. حُبَّسٌ. (IAth, TA.) [Hence,] حَابِسُ الفِيلِ The Restrainer of the Elephant: an epithet applied to God; alluding to the case of Abrahah. [See Kur ch. cv.] (TA.) And زِقٌّ حَابِسٌ A skin that retains the water [&c.]. (TA.) And كَلَأْ حَابِسٌ Herbage that is abundant, and retaining the water. (TA.) b2: See also حِبْسٌ.

A2: Also i. q. مَحْبُوسٌ, or ذُو حَبْسٍ. (Ham p. 188.) مَحْبَسٌ and مَحْبِسٌ: see حَبْسٌ. b2: Also, the latter, [or both,] The manger, or stable, of a beast. (TA.) مُحْبَسٌ: see حَبِيسٌ, in two places.

مُحَبَّسٌ: see حَبِيسٌ.

مَحْبُوسٌ: see حَبِيسٌ, in three places.

إِبْلٌ مُحْتَبِسَةٌ Camels that remain at the house; syn. دَاجِنَةٌ: as though they were restrained from pasturing. (TA.)

انس

1 أَنِسَ بِهِ, (Az, S, M, A, Msb, K,) and إِلَيْهِ, (A,) aor. ـَ (Msb, TA;) and أَنَسَ, (S, M, A, Msb, K,) aor. ـِ (M, Msb, TA) and اَنُسَ; (M;) and أَنُسَ, aor. ـُ (M, Sgh, K;) inf. n. أَنَسٌ and أَنَسَةٌ, (S, K,) both of أَنِسَ, (S,) or إِنَسٌ, (Az, AHát, T, M, Msb,) also of أَنِسَ, (Az, AHát, Msb, TA,) but this is rare, (T, TA,) and أُنْسٌ, (T, S, M, A, K,) which is the more common, (T, TA,) and is of أَنَسَ, (S,) or أُنْسٌ has a different signification from إِنْسٌ the inf. n. of أَنِسَ, [see أُنْسٌ below,] (Az, AHát,) or it is a subst. from أَنِسَ بِهِ, (Msb,) and أُنْسَةٌ; (M;) [but this also is probably a subst.;] one says أُنْسٌ and أُنْسَةٌ, like as one says بُعْدٌ and بُعْدَة; (Ham p. 768;) He was, or became, sociable, companionable, conversable, inclined to company or converse, friendly, amicable, or familiar, with him, or by means of him, and to him: and [انس به] he was, or became, cheered, or gladdened, by his company or converse, or by his, or its, presence; or cheerful, gay, or gladsome: the inf. n. signifying the contr. of وَحْشَةٌ: (T, S, A, K:) or he was, or became, at ease, or tranquil, with him: (M:) or his heart was, or became, at ease, or tranquil, with him; without shrinking, or aversion: (Msb:) and بِهِ ↓ استأنس, (S, M, A, Msb,) and إِلَيْهِ, (A,) and بِهِ ↓ تأنّس, signify the same, (S, M, Msb,) i. e., the same as أَنِسَ (M, A, Msb, TA) and أَنَسَ (M, Msb) and أُنُسَ: (M:) أَنِسَ بِفُلَانٍ is likewise explained as signifying he delighted, or rejoiced, in such a one; he was happy, or pleased, with him: (IAar, TA:) [and ↓ آنسهُ, a form of frequent occurrence, inf. n. مُؤَانَسَةٌ, which occurs in this art. in the TA, also signifies he was, or became, sociable, &c., with him; like أَنِسَ بِهِ &c.: it is also said in the TA that أَنِسَ بِهِ and بِهِ ↓ آنَسَ are syn., meaning, app., like استأنس and تأنّس به, and that آنس in this case is therefore of the measure فَاعَلَ; but this admits of some doubt, as it is said immediately after آنسهُ as meaning the contr. of أَوْحَشَهُ:] and ↓ استأنس, (K, TA,) said of a wild animal, (TA,) signifies [he became familiar, or tame, or domesticated; or] his wildness (تَوَحُّشُهُ) departed: (K, TA:) you say إِذَا جَآءَ اللَّيْلُ اسْتَأْنَسَ كُلُّ وَحْشِىٍّ وَاسْتَوْحَشَ كُلُّ إِنْسِىٌ [When the night comes, every wild animal becomes familiar with his kind, and every human being becomes shy of his kind, i. e., of such thereof as he does not know, when meeting them in the dark]. (A, TA, Msb in art. وحش.) 2 اَنَّسَ أنّسهُ, inf. n. تَأْنِيسٌ, He rendered him familiar; or tame. (KL.) A2: See also 4, in three places.3 اَاْنَسَ see 1, in two places.4 آنسهُ, (M, K,) inf. n. إِينَاسٌ, (S,) He behaved in a sociable, friendly, or familiar, manner with him; [see 1, in two places;] he, or it, cheered him, or gladdened him, by his company or converse, or by his, or its, presence; he, or it, solaced, or consoled, him; contr. of أَوْحَشَهُ; (S, * K;) as also ↓ أنّسهُ, (K,) inf. n. تَأْنِيسٌ: (S, K:) or he, or it, rendered him easy, at ease, or tranquil; as also ↓ the latter verb, occurring in the following ex.: سَمَّاهَا بِالْمُؤْنِسَاتِ لِأَنَّهُنَّ يُؤَنِّسْنَهُ بِأَقْرَانِهِ فَيُؤَمِّنَّهُ أَوْيُحَسِّنَّ ظَنِّهُ [He has called them (referring to weapons) المؤنسات because they render him at ease with his adversaries, and secure, or cause him to have a good opinion of his safety, and thus, cheer him, or solace him, by their presence]. (M: [and the like is said in the A.]) A2: He perceived it; syn. of the inf. n. إِدْرَاكٌ. (TA.) b2: He saw him, or it, (S, M, A, * Msb, K,) and looked at him, or it; (M, TA;) as also ↓ أنّسهُ, inf. n. تَأْنِيسٌ; (K;) and ↓ استأنسهُ: (M:) or he saw it so that there was no doubt or uncertainty in it: or he saw it, meaning a thing by the sight or presence of which he was cheered, gladdened, solaced, or consoled; إِينَاسٌ signifying إِبْصَارُ مَا يُؤْنَسُ بِهِ: (Bd in xx. 9:) or he saw it, not having before known it, or been acquainted with it. (TA.) b2: He heard it; namely, a sound or voice. (S, K.) b3: He felt it; was sensible of it; (M, K, TA;) experienced it in himself; (TA;) namely, [for instance,] fright, or fear. (A, TA.) b4: He knew it: (S, M, Msb, K:) he was acquainted with it: (TA:) he had certain knowledge of it; was certain of it. (M, TA.) You say, آنَسْتُ مِنْهُ رُشْدًا (S, A, TA) I knew him to be characterized by رُشْد, (S, TA,) i. e., maturity of intel-lect, and rectitude of actions, and good management of affairs. (TA.) [See Kur iv. 5.] and it is said in a prov., بَعْدَ اطِّلَاعٍ إِينَاسٌ, i. e. After appearance [is knowledge, or certain knowledge]. (Fr, TA.) 5 تأنّس بِهِ: see 1.

A2: تأنّس البَازي The falcon looked, raising his head (M, A, K) and his eyes. (A.) b2: تأنّس لَهُ: see 10.10 استأنس, and استأنس بِهِ and إِلَيْهِ: see 1.

A2: استأنس signifies also He (a wild animal) became sensible of the presence or nearness of a human being. (S, K.) A3: He looked; as in the phrase اِذْهَبْ فَاسْتَأْنِسْ هَلْ تَرَى أَحَدًا [Go thou and look if thou see any one]: (Fr, TA:) he considered, or examined, endeavouring to obtain a clear knowledge of a thing; (K, TA;) and looked aside, or about, to ascertain if he could see any one: (TA:) he sought, or asked for, knowledge, or information; he inquired: (M, TA:) and hence, (Bd in xxiv. 27,) he asked permission. (Fr, Zj, K, TA, and Bd ubi suprà.) It is said in the Kur [xxiv. 27], لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّي تَسْتَأْنِسُوا وَتُــسَلِّمُــوا [Enter ye not houses other than your own houses] until ye inquire whether its inhabitants desire that ye should enter or not; [and salute:] (M:) or (which is essentially the same, M) until ye ask permission: (Fr, Zj, M, TA:) but Fr says that the sentence presents an inversion, and that the meaning is, until ye salute, and ask if ye shall enter or not: (TA:) I'Ab says that تَستأنسوا is a mistranscription; and he and Ubeí and Ibn-Mes'ood read تَسْتَأْذِنُوا, which signifies the same: (Az, TA:) [it is said that] استأنس also signifies he made a reiterated hemming, like a slight coughing; [as a man does to notify his nearness;] syn. تَنَحْنَحَ: and so some explain it in the text of the Kur quoted above. (TA.) b2: استأنس لَهُ He listened to, or endeavoured or sought to hear, him, or it; as also ↓ تأنّس. (A.) [See the Kur xxxiii. 53.]

A4: استأنسهُ: see 4.

أُنْسٌ Sociableness; companionableness; conversableness; inclination to company or converse; friendliness; amicableness; socialness; familiarity: cheerfulness; gayness; gladsomeness: contr. of وَحْشَةٌ: (T, S, A, K:) joy; gladness; happiness: (Har p. 652:) or ease, or tranquillity: (M:) or ease, or tranquillity, of heart, and freedom from shrinking, or from aversion: (Msb:) an inf. n. of 1, (S, M,) as are also ↓ أَنَسٌ and ↓ أَنَسَةٌ (S, K) and ↓ إِنْسٌ, (M,) but this is rare as signifying the contr. of وَحْشَةٌ: (T, TA:) or ↓ إِنْسٌ is the inf. n. of أَنِسَ بِهِ; but أُنُسٌ is not: (Az, AHát, Msb, TA:) this latter is a subst. from that verb [signifying as explained above]: (Msb:) or only signifying converse, and companionship, or familiarity, with women; (Az, AHát, TA;) or amatory conversation and conduct; or the talk of young men and young women: (Fr, TA:) [but of all the forms above, أُنْسٌ is that which is most commonly used, at least in post-classical works, as signifying the contr. of وَحْشَةٌ.] b2: [Also (assumed tropical:) Delight, as meaning a cause of delight, or thing that gives delight.] A poet says, يَا سَاكِنِى مَكَّةَ لَا زِلْتُمُ

أُنْسًا لَنَا إِنِّىَ لَمْ أَنْسَكُمْ مَا فِيكُمُ عَيْبٌ سِوَى قَوْلِكُمْ عِنْدَ اللِّقَا أَوْحَشَنَا أُنْسُكُمْ [O inhabitants of Mekkeh, may ye not cease to be a delight to us: verily I have not forgotten you: there is in you no fault beside your saying, at meeting, Your sociableness, or companiableness, &c., has made us feel lonely and sad; meaning, in your absence]. (TA in art. وحش.) [See أَوْحَشَ. But this signification, though allowable as tropical, is perhaps post-classical.] b3: اِبْنُ أُنْس: and فُلَانٌ ابْنُ أُنْسِ فُلَانٍ: and كَيْفَ ابْنُ أُنْسِكَ: and كَيْفَ تَرَى ابْنَ أُنْسِكَ: see إِنْسٌ.

إِنْسٌ: see أُنْسٌ, in two places.

A2: (tropical:) A chosen, select, particular, or special, friend or companion; (S, K;) as also اِبْنُ إِنْسٍ (S, K,) or ↓ اِبْنُ أُنْسٍ. (So in a copy of the A.) You say, هٰذَا إِنْسِى; (S;) and إِنْسُكَ, and ابْنُ إِنْسِكَ; (K;) (tropical:) This is my chosen, or particular, friend; (S;) and thy chosen, or particular, friend. (K.) And فُلَانٌ ابْنُ إِنْسِ فُلَانٍ (S,) or فلان ↓ ابن أُنْسِ (A,) (tropical:) Such a one is the chosen, or particular, friend of such a one. (S, A.) One also says, كَيْفَ ابْنُ إِنْسِكَ and ↓ أُنْسِكَ, (S, M,) or كَيْفَ تَرَي ابْنَ

إِنْسِكَ (Az, Fr, A) and ↓ أُنْسِكَ, (A,) meaning himself, (Az, Fr, S, S TA,) i. e., (assumed tropical:) How dost thou regard me in my companionship with thee? (S:) or the meaning is, (tropical:) how dost thou find thyself? (A:) or how is thyself? (M, TA.) A3: Mankind; (S, M, A, K;) the opposite of جِنٌّ; (Msb;) as also ↓ أَنَسٌ, (Akh, S, TA,) and ↓ إِنْسَانٌ; (A, K;) the last being a gen. n., (Msb,) but applied to the male (S, * Msb) and female, (S, Msb, K,) and sing. and pl.: (Msb:) one is [also] termed ↓ إِنْسِىٌّ and ↓ أَنَسِىٌّ; (S, K;) the former of which is a rel. n. from إِنْسٌ; (M;) [and the latter, from أَنَسٌ: the fem. of each is with ة:] the vulgar apply to a woman, instead of ↓ إِنْسَانٌ, [which is the more approved,] ↓ إِنْسَانَةٌ: (S, K:) this latter [accord. to some] should not be used: (S:) but it is correct, though rare: it is said in the K to occur in poetry, but supposed to be post-classical: it occurs, however, in classical poetry, and has been transmitted by several authors: (MF:) the pl. (of إِنْسٌ, M, TA) is آنَاسٌ; (M, K, TA;) and (of the same, K in art. نوس, or of ↓ إِنْسَانٌ, M) أُنَاسٌ, (M, K ubi suprà,) with which نَاسٌ is syn., (S, M, Msb, K,) being a contraction thereof; (Sb, S, M, Msb;) and (of ↓ إِنْسِىٌّ, S, M, or ↓ أَنَسِىٌّ, S, or of ↓ إِنْسَانٌ, Lh, S, M, Msb) أَنَاسِىٌّ, (Lh, S, M, Msb, K,) like as كَرَاسِىُّ is pl. of كُرْسِىٌّ, or like as سَرَاحينُ is pl. of سِرحَانٌ, but ى being substituted for ن, (M, TA,) after the same manner as they say أَرَانٍ for أَرَانِبُ; (Fr, TA;) and أَنَاسٍ, (Lh, M,) in the accus. case أَنَاسِىَ, as the word is read in the Kur xxv. 51, by Ks, (TA,) and by Yahyà Ibn-El-Hárith, (K, TA,) dropping the ى between the second and last radical letters, [for, with some others, it seems, they held the word to be derived from the root نسى,] (TA,) and أَنَاسِيَةٌ, (S, M, K,) in which the ة is a substitute for one of the two yás in أَنَاسِىُّ, a pl. of إِنْسَانٌ; or, accord. to Mbr, أَنَاسِيَةٌ is pl. of إِنْسِىٌّ, [in the TA, of إِنْسِيَّةٌ, which I regard as a mistranscription,] and is like زَنَادَقَةٌ for زَنَادِيقُ, and فَرَازِتَةٌ for فَرَازِينُ; (M, TA;) and you say also إِنْسَيُّونَ. (TA.) نَاسٌ is masc., as in the Kur ii. 19, &c.; and sometimes fem., as meaning A tribe, or a body of men, قَبِيلَةٌ, or طَائِفَةٌ; as in the phrase, mentioned by Th, جَآءَتَْكَ النَّاسُ, meaning, The tribe, or portion of people (قِطْعَة), came to thee. (M, TA.) ↓ بَنُوالإِنْسَانِ means The sons of Adam. (M.) And النَّاسُ النَّاسُ, an expression mentioned by Sb, means, Men in every place and in every state are men: a poet says, بِلَادٌ بَهَا كُنَّا وَكُنَّا نُحِبُّهَا

إِذِ النَّاسُ نَاسٌ وَالبِلَادُ بِلَادُ meaning [A country in which we were, and which we used to love,] since the men were ingenuous men, and the country was a fruitful country. (M.) The following trad., لَوْ أَطَاعَ اللّٰهُ النَّاسَ فِى النَّاسِ لَمْ يَكُنْ نَاسٌ If God complied with the prayer of men with respect to men there would be no men, is said to mean, that men love to have male children born to them, and not females, and if there were no females, or if the females were not, men would cease to be. (TA.) It is related that a party of the jinn, or genii, came to a company of men, and asked permission to go in to them, whereupon the latter said to them, Who are ye? and they answered, نَاسٌ مِنَ الجنِّ [A people of the jinn], making their answer to accord. with common usage; for it is customary for men, when it is said to them, Who are ye? to answer, نَاسٌ مِنْ بَنِى فُلَانٍ [Men of the sons of such a one]. (IJ, M, L: but in the L, for ناس, in both instances, we find أُنَاسٌ.) [See also نَاسٌ in art. نوس.] Respecting the derivation of ↓ إِنْسَانٌ, authors differ, though they agree that the final ن is augmentative: the Basrees say that it is from الإِنْسُ; (Msb;) and its measure is فِعْلَانٌ; (S, Msb;) but an addition, of ى, is made in its dim., [which is أُنَيْسِيَانٌ,] like as an addition is made in رُوَيْجِلٌ, the dim. of رَجُلٌ: (S:) [but it should be observed that رُوَيْجِلٌ is more probably the dim. of رَاجِلٌ:] some say that it is from إِينَاسٌ, signifying “perception,” or “sight,” and “knowledge,” and “sensation;” because man uses these faculties: (TA:) and Mohammad Ibn-'Arafeh El-Wásitee says that men are called إِنسِيُّونِ because they are seen (يُؤْنَسُونَ, i. e. يُرَوْنَ), and that the jinn are called جِنّ because they are [ordinarily] concealed (مُجْتَنُّونَ, i. e. مُتَوَارُونَ,) from the sight of men: (TA:) [it is said in the B, as cited in the TA, that the form أَنِسَان is also used for إِنْسَانٌ; as though it were a dual, meaning “a double associate,” i. e., an associate with the jinn and with his own kind; for it is added, أَنِسَ بِالآْجِنِّ وَأَنِسَ بِالآْخَلْقِ:] some derive the word from النَّوْسُ, signifying “motion:” (TA:) some (namely, the Koofees, Msb) say that it is originally إِنسِيَانٌ, (S, Msb, TA,) of the measure إِفْعِلَانٌ, (S, Msb,) from النِّسْيَانُ [“forgetfulness”], (Msb,) and contracted to make it more easy of pronunciation, because of its being so often used; (S;) but it is restored to its original in forming the dim., (S, Msb,) which is أُنَيْسِيَانٌ: (Msb, TA:) this form of the dim., they say, shows the original form of the word which is its source; (TA;) and they adduce as an indication of its derivation the saying of I'Ab, إِنَّمَا سُمِّيَ

إِنْسَانًا لِأَنَّهُ عُهِدَ إِلَيْهِ فَنَسِىَ [He (meaning the first man) was only named انسان because he was commanded and he forgot]: (S, TA:) [in like manner,] it is said that النَّاسُ is originally النَّاسِى; the former of these, accord. to one reading, and the latter accord. to another, occurs in the Kur ii. 195; the latter referring to Adam, and to the words of the Kur in xx. 114: (TA:) but Az holds that إِنْسِيَانٌ is of the measure فِعْلِيَانٌ, from الإِنْسُ, and similar to خِرْصِيَانٌ. (L, TA. *) أَنَسٌ i. q. أُنْسٌ, q. v. (S, K.) A2: Also i. q. إِنْسٌ, q. v. (Akh, S, TA.) b2: Also A numerous company of men; (K, * TA;) many men. (TA.) b3: A tribe (حَىُّ) staying, residing, dwelling, or abiding: (S, K:) the people of a place of alighting or abode: (M, TA: [but in the latter, in one place, said to be إِنْسٌ, with kesr; though a verse cited in both, as an ex., shows it to be أَنَسٌ:]) the inhabitants of a house: (AA, TA:) pl. (of the word in the first sense, of these three, TA, and in the second, M, TA) آنَاسٌ. (M, TA.) b4: One with whom a person is sociable. (Ham p. 136.) You say also, هُمْ أَنَسُ فُلَانٍ They are they with whom such a one is sociable (اَلَّذِينَ يَسْتَأْنِسُ إِلَيْهِمْ). (Lh, M.) And هُوَ أَنَسُ فُلَانٍ He is much accustomed to the serving of him. (Har p. 472.) أَنَسَةٌ i. q. أُنْسٌ, q. v. (S, K.) إِنْسِىُّ Of, or belonging to, mankind; human; [as also ↓ أَنَسِىٌّ, and ↓ إِنْسَانِىُّ;] a rel. n. from

إِنْسٌ. (M.) b2: A human being; a man; as also ↓ أَنَسِىٌّ, (S, K,) and ↓ إِنْسَانٌ. (S, A, Msb, K.) See إِنْسٌ, in two places. b3: [Domestic, as opposed to wild. Ex.] حُمُرٌ إِنْسِيَّةٌ Domestic asses; asses that are accustomed to the houses: commonly known as written with kesr to the أُنْسِيَّةٌ: but in the book of Aboo-Moosà is an indication of its being with damm to the ء [أَنَسِيَّةٌ]: and as some relate a trad. in which it occurs, أَنَسِيَّةٌ, which is said to be of no account. (TA.) b4: The left side (Az, S, M, Msb, K) of an animal, (Msb,) or of a beast and of a man, (M,) or of anything: (Az, S, K:) or the right side: (As, S:) [but the latter seems to be a mistake:] Az says that Lth has well explained this term and its contrary وَحْشِىٌّ, saying that the latter is the right side of every beast; and the former, the left side; agreeably with those of the first authority in sound learning; and [that] it is related of El-Mufaddal and As and AO, that all of them asserted the latter to be, of every animal except man, [the “far” side, or “off” side,] the side on which it is not milked nor mounted; and the former, [the near side,] the side on which the rider mounts and the milker milks: (TA in art. وحش:) [and the like is said, as a citation from Az, in the Msb in art. وحش: but after this, in my copy of the Msb, there seems to be an omission; for it is immediately added, “But Az says, This is not correct in my opinion:”] it is said that everything that is frightened declines to its right side; for the beast is approached to be mounted and milked on the left side, and, fearing thereat, runs away from the place of fear, which is the left side, to the place of safety, which is the right side: (S, * IAmb in Msb; both in art. وحش:) [accordingly,] Er-Rá'ee describes a beast as declining to the side termed الوحشى because frightened on the left side: (S and Msb in art. وحش:) and 'Antarah alludes to one's shrinking with the side so termed from the whip, [which he likens to a cat,] because the whip of the rider is in his right hand: (S in art. وحش:) but Abu-l-'Abbás says that people differ respecting these two terms when relating to a man: that, accord. to some, they mean the same in this case as in the cases of horses and other beasts of carriage, and of camels: but some say, that in the case of a man, the latter term means the part next the shoulder-blade; and the former, the part next the arm-pit. (TA in art. وحش.) Of every double member of a man, as the upper half of each arm, and the two fore arms, and the two feet, it means That [side] which is towards the man; and وحشىّ, that which turns away from him: (As, S:) or, of the foot, the former means that [side] which is towards the other foot; [i. e., the inner side;] and the latter, the contrary of the former. (TA in art. وحش.) Of a bow, (S, M, K,) or of a Persian bow, (TA in art. وحش,) That [side] which is towards thee; (S, K;) and وحشىّ, the back: (S and K in art. وحش:) or the former, that [side] which is next to the archer; and the latter, that which is next to the animal shot at: (M, TA:) or of a bow, whether Persian or not is not said, [the former means the side against which the arrow lies; and] the latter, the side against which the arrow does not lie. (TA in art. وحش.) أَنَسِىٌّ: see إِنْسٌ and إِنْسِىٌّ, each in two places.

إِنْسَانٌ and إنْسَانَةٌ: see إِنْسٌ, passim; and إِنْسِىٌّ. b2: إِنْسَانُ العَيْنِ (tropical:) The image that is seen [reflected] in the black of the eye; (S, K;) what is seen in the eye, like as is seen in a mirror, when a thing faces it: (Zj in his “Khalk el-Insán:”) or the pupil, or apple, (نَاظِر,) of the eye: (M:) or the black (حَدَقَة) of the eye: (Msb:) pl. أَنَاسِىُّ, (S, Msb, K,) but not أُنَاسٌ. (S.) إِنْسَانِىٌّ: see إِنْسِىٌّ, first signification.

إِنْسَانِيَّةٌ Human nature; humanity; as also نَاسُوتٌ, which is probably post-classical, opposed to لَاهُوتٌ, q. v., in art. ليه.]

أَنُوسٌ A tame, or gentle, dog; contr. of عَقُورٌ: pl. أُنُسٌ. (M, A, K.) b2: See also آنِسَةٌ.

أَنِيسٌ i. q. ↓ مُؤَانِسٌ [generally used as an epithet in which the quality of a subst. is predominant, meaning, A sociable, companionable, conversable, friendly, or familiar, person; a cheerful companion]: (S, K:) one with whom one is sociable, companionable, conversable, friendly, familiar, or cheerful: (K:) a person, (A,) or anything, (S,) by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled. (S, A.) You say, مَا بِالدَّارِ أنِيسْ (or, as in some copies of the K, مِنْ أَنِيسٍ,) There is not in the house any one by whose company, or converse, or presence, one is cheered, gladdened, solaced, or consoled: (A:) or there is not in the house any one. (S, M, K.) [See also آنِسَةٌ.] b2: الأَنِيسُ (assumed tropical:) The domestic cock; (AA, K;) also called الشُّقَرُ. (TA.) b3: الأَنِيسَةُ (tropical:) The fire; (IAar, A, K;) as also ↓ مَأْنُوسَةُ, [imperfectly decl., being a proper name and of the fem. gender,] (M,) and ↓ المَأْنُوسَةُ, (M, K,) of which [says ISd] I know no verb: (M:) because, when a man sees it in the night, he becomes cheerful and tranquil thereat, even if it be in a desert land. (TA.) You say, بَاتَتِ الأَنِيسَةُ

أَنِيسَتَهُ (tropical:) [The fire was during night his cheerful companion, or his cheerer by its presence]. (A, TA.) آنَسُ [More, and most, sociable, &c.]. Hence, آنَسُ مِنَ الحُمَّى (assumed tropical:) [A closer companion than fever]: a saying of the Arabs, meaning, that fever scarcely ever quits the patient; as though it were sociable with him. (M, TA.) جَارِيَةٌ آنِسَةٌ A girl of cheerful mind, (Lth, A, K, TA,) whose nearness, and conversation, or discourse, thou lovest, (Lth, TA,) or whose conversation, or discourse, and nearness, are loved: (A:) or a girl of pleasant conversation or discourse; as also ↓ أَنُوسٌ: (M:) and آنِسَةُ الحَدِيثِ who becomes sociable, companionable, conversable, friendly, familiar, or cheerful, by means of thy conversation or discourse: it does not mean who cheers thee [by conversation or discourse]: (S:) pl. أَوَانِسُ (Lth, A, TA) and آنِسَاتٌ: (Lth, TA:) and the pl. of أَنُوسٌ is أُنُسٌ. (M, TA.) [See also أَنِيسٌ.]

مَأْنَسٌ [app. i. q. مَكَانٌ مَأْنُوسٌ, q. v.] (A.) مُؤْنِس (assumed tropical:) A name which the Arabs, (S, M,) and the ancients, (M,) used to give to Thursday; (S, M;) because on that day they used to incline to places of pleasure; and 'Alee is related to have said that God created Paradise on Thursday, and named it thus. (M, TA.) b2: المُؤْنِسَاتُ (tropical:) Weapons: (M, A:) or all weapons: (K:) or the spear and the مِغْفَر and the تِجْغَاف and the تَسْبِغَة and the تُرْس (Fr, K) and the sword and the helmet: (IKtt, TA:) so called because they render their possessor at ease with his adversaries, and secure, or cause him to have a good opinion [of his safety, and thus, cheer him, or solace him, by their presence: see 4]. (M, A. *) b3: See also بَابُونَجٌ.

مَكَانٌ مَأْنُوسٌ, (M,) and مَحَلٌّ مَأْنُوسٌ, (A,) [A place, and] a place of alighting or abode, in which is أُنْس [i. e. sociableness, &c.]: (A:) مأنوس is a kind of possessive noun, because they did not say أَنَسْتُ المَكَانَ, nor أَنِسْتُهُ. (M, L.) b2: مَأْنُوسَةُ and المَأْنُوسَةُ: see أَنِيسٌ.

مُؤَانِسٌ: see أَنِيسٌ.

المُتَأَنِّسُ (assumed tropical:) The lion; (TS, K;) as also ↓ المُسْتَأْنِسُ: (TS, TA:) or he that is sensible of the prey from afar, (K, TA,) and examines and looks about for it. (TA.) المُسْتَأْنِسُ: see what next precedes.

فزع

1 فَزِعَ, (S, O, Msb, K,) and فَزَعَ, (K,) aor. ـَ of the former verb, (Msb, K,) and of the latter also, (K,) inf. n. فَزَعٌ, (S, O, Msb, K,) which is of the former verb, (S, * O, Msb, TA,) and [of the latter verb] فَزْعٌ [فَزَعًا in the CK being a mistake for فَزْعًا] and ?? (K, TA,) He feared; or was, or became, in fear, afraid, frightened, or terrified; (S, O, Msb, K, TA;) and so ↓ تفزّع: (TA in art. روع:) you say, فَزِعَ مِنْهُ he feared him, or it; or was, or became, in fear, &c., of him, or it: (MA, Msb, TA:) accord. to Er-Rághib, فَزَعٌ signifies a shrinking, and an aversion, that comes upon a man, from a thing causing fear or fright; and is a kind of جَزَع [q. v.]; and one should not say فَزِعْتُ مِنَ اللّٰهِ like as one says خِفْتُ مِنْهُ: or, as Mbr says, in the “ Kámil,” its primary signification is the fearing, or being in fear or afraid or frightened or terrified: then, by a metonymical application, it signifies a people's going forth quickly to repel an enemy, or the like, that has come upon them suddenly; and this meaning has become [conventionally regarded as] proper. (TA.) b2: فَزَعٌ signifies also The seeking, or demanding, aid, or succour: (Az, K, TA:) and the aiding, or succouring; (Az, S, O, K, TA;) this latter being likewise a signification of ↓ إِفْزَاعٌ: (S, O:) an ex. of the former word (S, O, TA) in the latter sense (O, TA) occurs in the saying of the Prophet to the Ansár, إِنَّكُمْ لَتَكْثُرُونَ عِنْدَ الفَزَعِ وَ تَقِلُّونَ عِنْدَ الطَّمَعِ [Verily ye are many on the occasion of aiding, or succouring, and ye are few on the occasion of coveting, or greed]; (S, O, TA;) or in this saying the implied meaning may be, on the occasion of men's betaking themselves to you in fear (عِنْدَ فَزَعِ النَّاسِ إِلَيْكُمْ) in order that ye may aid or succour them [which is virtually the same as their seeking your aid or succour]: (TA:) thus [it is said] فَزَعٌ has two contr. significations: (K:) and both of these significations are expressed by the verb فَزِعَ: (O:) you say فَزِعَ إِلَيْهِ and فَزِعَ مِنْهُ; (K in continuation of what has been last cited therefrom above, and TA; [app. meant to indicate that both of these phrases signify he sought, or demanded, aid, or succour, of him; and he aided, or succoured, him; or that the former phrase has the former signification; and the latter phrase, the latter signification; though accord. to the TK, both phrases have the former signification, and the former phrase has also the latter signification;]) but you should not say فَزَعَهُ, (K, TA,) i. e. like مَنَعَهُ: (TA:) [or] from الفَزَعُ as signifying “ fear,” or “ fright,” you say فَزِعْتُ

إِلَيْكَ and فَزِعْتُ مِنْكَ; [app. meant to indicate that the former phrase signifies I betook myself to thee in fear, which is a meaning thereof well known, and nearly agreeing with an explanation of the verb followed by إِلَيْهِ which will be found below in this paragraph; and that the latter phrase signifies I feared thee, or I was, or became, in fear, &c., of thee, the only meaning, of this phrase, for which I find any explicit authority, and one for which I have given three authorities in the first sentence of this art.;] but you should not say فَزِعْتُكَ: (S: [thus in my copies, فَزِعْتُكَ, not فَزَعْتُكَ:]) or فَزِعَ إِلَيْهِمْ signifies he sought, or demanded, of them, aid, or succour; and فَزَعَهُمْ and فَزِعَهُمْ signify he aided, or succoured, them, syn. أَغَاثَهُمْ [in the CK اَعانَهُمْ] and نَصَرَهُمْ, like ↓ أَفْزَعَهُمْ: (K, TA:) accord. to IB, فَزِعْتُهُ meaning أَغَثْتُهُ is originally فَزِعْتُ له [primarily signifying I feared, or became in fear &c., for him]; then the ل was dropped; for one says فَزِعْتُهُ and فَزِعْتُ لَهُ: (TA:) or فَزِعَ, like فَرِحَ, signifies اِنْتَصَرَ: (K: [thus in the copies of the K, and hence in the TA, app. a mistranscription for اِسْتَنْصَرَ, he sought, or demanded, aid, or aid against an enemy:]) and فَزِعَ إِلَيْهِ he betook himself, or had recourse, to him, or it, for refuge, protection, or preservation, (S, O, Msb, K, TA,) by reason of fear, or fright, (S,) and sought, or demanded, aid, or succour, by him, or it; whence, in a trad. respecting the eclipse of the sun, فَافْزَعُواإِلَى الصَّلَاة i. e. Then betake yourselves, &c., to prayer, and seek, or demand, aid, or succour, by it. (TA.) b3: فَزِعَ مِنْ نَوْمِهِ means He became roused from his sleep; (O, K;) because he who is roused is not free from some fear, or fright: occurring in a trad. in this sense. (O.) And one says, فَزِعْتُ بِمَجِىْءِ فُلَانٍ, meaning I prepared [or roused] myself by reason of the coming of such a one, by a change of state, or condition, like as the sleeper passes from the state of sleeping to that of waking. (TA.) A2: فَزَعَهُ in the phrase فَفَزَعَهُ ↓ فَازَعَهُ means He exceeded him in fear, or fright. (TA.) A3: فُزِعَ عَنْ قُلُوبِهِمْ: see the next paragraph.2 فزّعهُ: see 4. b2: [It also app. signifies He made a fearful event, or fearful events, to befall him: see its pass. part. n. below.] b3: فَزَّعَ عَنْهُ He removed from him fear, or fright: (O, in two places:) it is implied by the context in the K that عنه ↓ افزع has this meaning; but in the O and other lexicons it is فَزَّعَ. (TA.) And فُزِّعَ عَنْهُ, (S, K,) inf. n. تَفْزِيعٌ, (K,) Fear, or fright, was removed from him. (S, K.) It is said in the Kur [xxxiv. 22], حَتَّى إِذَافُزِّعَ عَنْ قُلُوبِهِمْ, meaning Until, when fear, or fright, shall be removed from their hearts: (S, O:) this is the common reading: another reading is فَزَّعَ, i. e. فَزَّعَ اللّٰهُ: and El-Hasan reads ↓ فُزِعَ: and he says that in this reading and the first, the prep. with its noun are [regarded as supplying the place of the agent and therefore virtually] in the nom. case, as in the phrase سِيرَ عَنِ البَلَدِ: (TA:) some read فُرِّغَ [q. v.]: (O and TA in art. فرغ:) and 'Eesà Ibn-'Omar is related to have read إِذَا افْرَنْقَعَ. (TA in art. فرقع.) 3 فازعهُ فَفَزَعَهُ [He vied with him in fear, or fright,] and he exceeded him therein. (TA. See 1, last sentence but one.) 4 افزعهُ, (Msb, K,) inf. n. إِفْزَاعٌ, (S, O,) He made him to fear, or to be afraid; frightened him; or terrified him; (S, * O, * Msb, K;) as also ↓ فزّعهُ, (S, O, Msb, K,) inf. n. تَفْزِيعٌ. (S, O.) And you say, يُفْزَعُ مِنْهُ [One is made to fear, or be afraid of, or is frightened, or terrified, at, it, or him], (S, O, K,) and مِنْ أَجْلِهِ [on account of him, or for the sake of him], (O, K,) and بِهِ [by him, or by means of him]. (O.) b2: [Hence,] He housed him from his sleep. (K, TA. [See 1, last quarter.]) b3: Also He aided, or succoured, him. (S, K.) See 1, former half; and again, in the latter half. b4: See also 2.5 تَفَزَّعَ see 1, first sentence.

فَزَعٌ Fear, or fright: (S, O, K:) originally (S) an inf. n.; but notwithstanding this, (S, * O, K,) sometimes, (S, O,) having a pl., which is أَفْزَاعٌ. (S, O, K.) b2: [And, as seems to be indicated by an explanation of مُفَزَّعٌ (q. v.), A fearful event: pl. as above.]

فَزِعٌ Fearing; being afraid or frightened or terrified; (Er-Rághib, MA, Msb, TA;) thus in a verse cited voce ظُنْبُوبٌ; (Er-Rághib, TA;) and ↓ مُفَازِعٌ is syn. therewith: (O, K:) and one says also ↓ رَجُلٌ فَازِعٌ, pl. فَزَعَةٌ; and ↓ مَفْزُوعٌ; meaning a man put in fear; made afraid; frightened, or terrified. (TA.) And In a state of disquiet, disturbance, or agitation: whence an extraordinary reading, of four readers, in the Kur xxviii. 9, [i. e.

فَزِعًا] for فَارِغًا, relating to the heart of the mother of Moses, meaning in a state of disquiet, &c., almost quitting its pericardium. (TA.) It has no broken pl.; its only pl. being فَزِعُونَ. (TA.) b2: Also Seeking, or demanding, aid, or succour; and Sgh thus explains it [in the O] as used in the verse above mentioned; but Er-Rághib says that this is an explanation of the intended meaning, not of the literal signification: (TA:) and it has also the contr. meaning, aiding, or succouring; thus being trans., though of the measure فَعِلٌ; but it may be altered from ↓ فَازِعٌ, like as حَذِرٌ is [said to be] altered from حَاذِرٌ. (IB, TA,) فَزْعَةٌ: see فَزَعَةٌ.

فُزْعَةٌ A man whom one is made to fear, of whom one is made afraid, or at whom one is frightened: (O, K:) [like مَفْزَعَةٌ as expl. by Lth and others:] and by whom, or by means of whom, one is made afraid, or frightened. (O.) فَزَعَةٌ sing. of فَزَعَات in the phrase فَزَعَاتُ الرُّوعِ [app. meaning The fears, or frights, of the heart]. (TA. [The sing., as well as the pl., is there said to be thus, بِالتَّحْرِيك; but if the former be, as I think it is, an inf. n. un., it should by rule be ↓ فَزْعَةٌ.]) فُزَعَةٌ One who fears men, or is frightened at them: (K:) or one who fears, or is frightened, much, or often; (O;) [and] so ↓ فَزَّاعَةٌ. (TA. [But see what next follows.]) فَزَّاعَةٌ One who makes men to fear, or frightens them, much, or often. (O, K.) See also فُزَعَةٌ.

فَازِغٌ: see فَزِعٌ, in two places.

مَفْزَعٌ i. q. مَلْجَأْ [as meaning A refuge, i. e. a place to which, or a person to whom, one betakes himself, or has recourse, for refuge, protection, or preservation,] (S, O, Msb, K, TA,) on the occasion of the befalling of an affliction or a calamity; (TA;) applied to a sing. and a pl. (S, O, K) and a dual (S, O) and a masc. and a fem.; (S, O, K;) one says, فُلَانٌ مَفْزَعٌ لِلنَّاسِ Such a one is a refuge to men when an event comes upon them suddenly, and هُمَامَفْزَعٌ لِلنَّاسِ, and هُمْ مَفْزَعٌ, &c.; (S, O;) and ↓ مَفْزَعَةٌ is the same in signification and in its applications; (K;) expl. by IF as signifying a place to which one who is in fear, or frightened, betakes himself, or has recourse, for refuge, protection, or preservation: (TA:) or مَفْزَعٌ signifies one of whom aid, or succour, is sought, or demanded: (K:) and ↓ مَفْزَعَةٌ, [a cause of fear or fright; being a word of the class of مَبْخَلَةٌ and مَجْبَنَةٌ; i. e.] a thing that one is made to fear, or at which one is frightened; (S;) or a person whom one is made to fear, or at whom one is frightened; [like فُزْعَةٌ;] or on account of whom, or for the sake of whom, one is made to fear, or is frightened: (Lth, O, K:) you say, فُلَانٌ لَنَا مَفْزَعَةٌ [Such a one is to us a person whom we are made to fear, &c.], and in like manner you say of a female, and of a pl. number. (O.) مَفْزَعَةٌ: see the next preceding paragraph, in two places.

مُفَزَّعٌ Cowardly; (Fr, O, K;) as being made to fear, or to be frightened at, everything: (Fr, O:) and courageous; (Fr, O, K;) as being one the like of whom fearful events are made to befall (بِمِثْلِهِ تُنْزَلُ الأَفْزَاعُ). (Fr, O. [But what here follows suggests another reason, and I think a better, for the latter meaning.]) مُفَزَّعَةٌ applied by 'Amr Ibn-Maadee-Kerib as an epithet to his اِسْت, in replying to a threat of El-Ash-'ath, who had said to him, لَوْ دَنَوْتَ لَأُضَرِّطَنَّكَ, means Secure from being overcome by fear, or fright, and [therefore] not lax so as to break wind [in consequence of fear]; being from فَزَّعَ عَنْهُ meaning “ he removed fear, or fright, from him; ” or it may be for the same reason as that for which مُفَزَّعٌ is applied to a courageous man. (O.) مَفْزُوعٌ: see فَزِعٌ, first sentence.

مُفَازِعٌ: see فَزِعٌ, first sentence.

غلم

1 غَلِمَ, aor. ـَ inf. n. غَلَمٌ (Msb, K, TA) and غُلْمَةٌ; (K, TA;) and ↓ اغتلم, (Msb, K,) only the latter of which, accord. to As, is said of other than man, though sometimes said of a man; (Msb;) He was, or became, excited by lust, or appetence: (TA:) or overcome thereby: (M, K, TA:) said of a man; and in like manner one says of a girl, or young woman: (TA:) or he was, or became, vehemently affected with lust, or carnal desire. (Msb.) And ↓ اغتلم said of a camel; (S, Mgh, Msb, K;) and [accord. to some, contr. to an assertion mentioned above,] غَلِمَ, (S, K,) inf. n. غُلْمَةٌ; (S;) He was, or became, excited (S, Mgh, Msb, K) by lust, (S, K,) or by vehement lust, (Mgh, Msb,) to cover. (S, Msb, K.) 4 اغلمهُ It (a thing) excited his lust, or appetence. (K, * TA.) And اغلم said of a beverage, It strengthened in the venereal faculty. (TA in art. اول.) A2: See also 8, in two places.8 اغتلم: see 1, in two places. b2: Also He (a boy) attained to the limit of what is termed الغُلُومَة [app. meaning the seventeenth year]. (Er-Rághib, TA.) b3: Said of a beverage, or wine, (tropical:) It was, or became, strong in its influence upon the head. (Mgh, TA. *) b4: Said of the sea, ?? It became stirred up, in a state of commotion, or tumultuous; its waves dashing together: as also ↓ أَغْلَمَ. (TA.) b5: And الاِغْتِلَامُ and ↓ الإِغْلَامُ signify (assumed tropical:) The exceeding the prescribed limit, of good or of evil. (TA.) غَلِمٌ, (Msb, K, TA,) and ↓ غِلِّيمٌ, (S, K, TA,) but this has an intensive signification, (S, TA,) and ↓ مِغْلِيمٌ, (K, TA,) [but this also has an intensive signification,] Excited by lust, or appetence: (TA:) or overcome thereby: (K, TA:) or vehemently affected with lust, or carnal desire (Msb:) [or the first may generally be better rendered in a state of excitement, or of vehement excitement, by lust and the second and third, lustful, or vehemently lustful:] the epithets applied to a female are غَلِمَةٌ and ↓ مُغْتَلِمَةٌ and ↓ غِلِّيمَةٌ and ↓ غِلِّيمٌ, (K, TA,) this last being applied to a male and to a female, (Az, TA,) and [particularly] applied to a he-camel, (TA,) and ↓ مغْليمَةٌ and ↓ مِغْلِيمٌ, (K, TA,) the last [which is ??

in the CK] being, like غِلِّيمٌ, applied to a male and to a female: (Az, TA:) and ↓ غَيْلَمٌ likewise is applied to a girl, or young woman. in the sense of مُغْتَلِمَةٌ. (S, K.) It is said in a trad., خَيْرُالنِّسَآءِ الغَلِمَةُ عَلَى زَوْجِهَا [The best of women is the appetent to her husband]. (TA.) غُلُمٌ, with two dammehs, [a pl. of which the sing. is not mentioned,] is expl. by IAar as signifying مَحْبُوسُونَ [Persons confined, restricted, imprisoned, &c.]. (TA.) غُلْمَةٌ, (S, Msb, K, TA, &c.,) written by some غِلْمَةٌ, [like a pl. of غُلَامٌ,] is expl. by a number of authors as signifying Lust, appetence, or carnal desire: and the desire, or eager desire, of [i. e. experienced by] غِلْمَان [meaning young men]: (TA:) or it signifies vehement lust or appetence: (Msb:) it is also of women, (K and TA in art. ترج,) meaning their lust, or appetence: (TA ibid.:) [and] it is used [also] in relation to a camel, signifying his lust to cover. (S, K, TA.) [See also 1, where it is mentioned as an inf. n. In the K, voce قَعِرَةٌ, it is used as meaning The gratification of venereal lust.]

غُلَامٌ [A young man, youth, boy, or male child:] one whose mustache is growing forth or has grown forth: (Mgh, K:) or one from the time of his birth until he attains to the period termed شَبَاب [meaning young manhood (see غُلُومَةٌ)]: (K:) or i. q. اِبْنٌ صَغِيرٌ [meaning a son that has not attained to puberty]: (Msb:) and also applied to (tropical:) such as is termed كَهْل [i. e. one of middle age, or between that age and the period when his hair has become intermixed with hoariness]: (IAar, Msb, K:) Az states his having heard the Arabs call thus the new-born child and also the كَهْل: (Msb:) the female is [sometimes] termed غُلَامَةٌ; (S, K;) [i. e.] غُلَامَةٌ occurs in poetry, applied to a جَارِيَة: (Msb:) the pl. of غُلَامٌ is غِلْمَةٌ, (S, Mgh, Msb, K,) a pl. of pauc., (Msb,) and أَغْلِمَةٌ, (K,) [also a pl. of pauc.,] or of these two pls. they used only the former, (S, IAth, TA,) or some of them did so, (M, TA,) and غِلْمَانٌ, (S, Mgh, K,) [a pl. of mult.,] or this is pl. of غِلْمَةٌ: (Msb:) the dim. of غُلَامٌ is ↓ غُلَيِّمٌ; (TA;) and that of غِلْمَةٌ is ↓ أُغَيْلِمَةٌ, as if it were the dim. of أَغْلِمَةٌ though [it has been said that] they did not use this last word; but some of them said ↓ غُلَيْمَةٌ, agreeably with analogy. (S, TA.) b2: It is also used as meaning (tropical:) A male slave; like as جَارِيَةٌ is used as meaning “ a female slave: ” b3: and as meaning (tropical:) A hireling [or servant]. (Mgh.) غُلُومَةٌ and ↓ غُلُومِيَّةٌ (S, K) and ↓ غُلَامِيَّةٌ (K) The state, or condition, of such as is termed غُلَام: (S, K: *) the second is expl. by Mohammad Ibn-Habeeb as meaning the period from birth to the seventeenth year. (TA voce شَبَابٌ.) غُلَيْمَةٌ dim. of غِلْمَةٌ pl. of غُلَامٌ, q. v. (S, TA.) غُلَامِيَّةٌ: see غُلُومَةٌ.

غُلُومِيَّةٌ: see غُلُومَةٌ.

غُلَيِّمٌ dim. of غُلَامٌ, q. v. (TA.) غِلِّيمٌ, and its fem., see غَلِمٌ, in three places.

غَيْلَمٌ: see غَلِمٌ. b2: Also A beautiful woman. (TA.) b3: And A youth, or young man, broad, (K, TA,) in the M large, (TA,) in the place of the parting of the hair of the head, having much hair; (K, * TA;) as also ↓ غَيْلَمِىٌّ. (Lth, K, TA.) b4: مَا بِالدَّارِ غَيْلَمٌ means [There is not in the house] any one. (K.) A2: Also The tortoise: (TA:) or the male tortoise. (S, K, TA. [In the Msb said to be, in this sense, غَلِيم, like زَبِيب.]) b2: And The frog. (K.) [Or so عَيْلَمٌ.]

A3: and The place whence issues the water in wells. (K. [See also عَيْلَمٌ.]) A4: The word signifying “ a comb,” and “ a [thing with which the head is scratched, called] مِدْرًى,” is فَيْلَم, with ف, but has been mistranscribed [غَيْلَم], (K, TA,) by Lth, as has been notified by Az. (TA.) غَيْلَمِىٌّ: see the next preceding paragraph.

أَغْلَمُ [More, and most, exciting to lust]. It is said that أَغْلَمُ الأَلْبَانِ لَبَنُ الخَلِقَةِ [The most exciting to lust, of milks, is the milk of the pregnant camel, or such as has completed a year after bringing forth and has then been covered and has conceived]; i. e., to him who drinks it. (TA.) أُغَيْلِمَةٌ a dim. of غِلْمَةٌ pl. of غُلَامٌ, q. v. (S, TA.) مَغْلَمَةٌ A cause [of lusting, or] of vehemence of lusting: such is said to be the drinking of the milk of the أَيِّل [or إِيَّل i. e. mountain-goat]. (TA.) مِغْلِيمٌ, and with ة: see غَلِمٌ, in three places.

مُغْتَلِمٌ: see its fem. voce غَلِمٌ. b2: سِقَآءٌ مُغْتَلِمٌ, (Mgh, TA,) and خَابِيَةٌ مُغْتَلِمَةٌ, (TA,) (tropical:) [A skin, and a jar,] of which the beverage, or wine, is strong in its influence upon the head. (Mgh, TA. *) b3: The خَارِجِىّ is called مَارِقٌ مُغْتَلِمٌ (assumed tropical:) [A deviater from the true religion,] an exceeder of the prescribed limit. (TA.)

صير

1 صَارَ كَذَا, (T, S, Msb,) aor. ـِ (S,) inf. n. صَيْرُورَةٌ (S, Msb) and صَيْرٌ, (S,) He, or it, attained to the state, or condition, of such a thing; (T;) became such a thing; (T, Msb;) in which sense the verb is like كَانَ [in meaning, when the latter is non-attributive, and in having its subject in the nom. case and its predicate in the accus.]. (T.) You say, صَارَ زَيْدٌ رَجُلًا Zeyd became a man; or attained to the state, or condition, of a man. (TA.) And صَارَ زَيْدٌ غَنِيًّا Zeyd became rich, not having been so. (Msb.) And صَارَ العَصِيرُ خَمْرًا The expressed juice became wine. (Msb.) [and صَارَ لَا شَىْءَ عِنْدَهُ He became in a state, or condition, in which there was not anything in his possession. And صَارَ يَفْعَلُ كَذَا He became in the state, or condition, of doing such a thing; i. e. he became occupied, or engaged, in doing such a thing; or he set about, began, commenced, took to, or betook himself to, doing such a thing; like جَعَلَ. And صَارَ لَا يَفْعَلُ شَيْئًا He became in the state, or condition, of not doing anything; or he became unoccupied in doing anything. and صَارَ لَا يَتَكَلَّمُ He became in the state of not speaking; he became speechless. And صَارَ يَتَفَكَّرُ فِى كَذَا He became in a state of reflection upon such a thing; he began to reflect upon such a thing.] b2: One says also, صَارَ الأَمْرُ إِلَى كَذَا, (M, A, Msb, K,) aor. as above, (TA,) inf. n. مَصِيرٌ, (S, M, A, Msb, K,) which is anomalous, being regularly مَصَارٌ, like مَعَاشٌ, (S,) and صَيْرٌ and صَيْرُورَةٌ, (M, A, K,) i. e. رَجَعَ إِلَيْهِ: (Msb:) [but this is a loose explanation; the meaning being, The thing, or affair, or case, came eventually (see صِيرٌ) to such a state, or condition:] the difference between مَصِيرٌ and مَرْجِعٌ is, that the former word necessarily implies a difference [of the latter state or condition] from the former state or condition; but the latter word does not. (Bd in iii. 156.) [In this case, the ulterior state or condition is likened to a place: for] b3: صَارَ also signifies He, or it, attained in respect of place: so in the saying, صَارَ زَيْدٌ إِلَى عَمْرٍو [Zeyd came, or went, or pursued a course that brought him, to 'Amr]. (TA.) صِرْتُ إِلَى فُلَانٍ [I came, &c., to such a one] is similar to the phrase in the Kur [iii. 27]

وَإِلَى اللّٰهِ الْمَصِيرُ [And to God, as the ultimate object, is the transition, or course, of every human being]. (S.) [Hence, أًلَا إِلَى اللّٰهِ تَصِيرُ الْأُمُورُ, in the Kur xlii. last verse, which Bd explains by adding the words بِارْتِفَاعِ الوَسَائِطِ وَالتَّعَلُّقَاتِ; the meaning being, Verily to God are things, or events, referrible, mediately and dependently: in the Expos. of the Jel expl. as meaning تَرْجِعُ.] b4: [And in like manner one says, صَارَ لَهُ كَذَا Such a thing came to, betided, or befell, him, or it: and hence, he, or it, came to have, or became possessed of, such a thing.] b5: And صَارَ فِى أَرْضِ فَلَاةٍ [He became, or came to be, meaning he found himself, in a desert, or waterless, land]; i. q. وَقَعَ فِيهَا. (Msb in art. وقع.) And صَارَ فِى الرَّبِيعِ [He entered, lit. became in, the season called ربيع]; i. q. أَرْبَعَ [which is expl. in the S as signifying دَخَلَ فِى الرَّبِيعِ]. (K in art. ربع.) A2: صَيْرٌ signifies also The returning of seekers after herbage to the watering-places. (O, K.) And one says, صَارَ الرَّجُلُ, aor. ـِ [inf. n. صَيْرٌ,] The man stayed, or abode, at the water. (TA.) and صَارَ النَّاسُ المَآءَ The people stayed, or abode, at the water. (M, K, TA.) A3: صَارَهُ, (S,) first Pers\. صِرْتُهُ, (M,) aor. as above, (S,) inf. n. صَيْرٌ, (K,) a dial. var. of صَارَهُ having for its aor. ـُ [q. v.,] (S,) He cut it; (S, M, K;) and clave it, or split it. (M.) b2: And in like manner, [i. e. as a dial. var. of صَارَهُ having for its aor. ـُ He made it to incline, or lean. (S.) You say, صَارَ وَجْهَهُ, aor. ـِ (M,) as also يَصُورُ, (M and K in art. صور,) He turned his face towards a person or thing. (M.) And صِرْتُ عُنُقَهُ I twisted his neck. (M.) [Respecting the phrase فَصِرْهُنَّ إِلَيْكَ in the Kur ii.

262, accord. to one reading, see 1 in art. صور.] b3: صَارَهُ, aor. ـِ inf. n. صَيْرٌ, signifies also حَبَسَهُ [He confined, restricted, &c., him, or it]. (Msb.) 2 صيّرهُ كَذَا He made him, or it, to be in such a state, or condition; or he made him, or it, to be such a thing; [as also ↓ أَصَارَهُ;] syn. جَعَلَهُ. (S.) You say, صَيَّرَنِى لَهُ عَبْدًا and ↓ أًصَارَنِى [He made me to be to him a slave]. (A.) b2: [And صَيَّرَهُ إِلَى

كَذَا and ↓ أَصَارَهُ He, or it, made, or caused, him, or it, to come, or to pursue a course that led, to such a state, or condition; brought, or reduced, him, or it, thereto.] 'Omeyleh El-Fezáree said to his paternal uncle Ibn-'Ankà, ↓ مَا الَّذِى أَصَارَكَ

إِلَى مَا أَرَى يَا عَمِّ [What hath made thee to come, or brought thee, or reduced thee, to the state, or condition, that I see, O my paternal uncle?]. (M.) [In this case, the ulterior state or condition is likened to a place: for] you say, صَيَّرَهُ إِلَيْهِ and ↓ أَصَارَهُ [meaning He, or it, made him to come, or brought him, to him, or it; i. e., to a person, or place, or to a state, or condition:] (M, K:) and صَيَّرَتْنِى إِلَيْهِ الحَاجَةُ and ↓ أَصَارَتْنِى [Want, or need, or necessity, made me to come, or brought me, to him, or it]. (A.) And [hence,] صَيَّرَ إِلَيْهِ الأَمْرَ He committed to him the thing, or affair; syn. فَوَّضَهُ اليه. (M in art. فوض.) [And صَيَّرَ لَهُ كَذَا He made such a thing to come to, betide, or befall, him, or it: and consequently, he made him, or it, to have, or become possessed of, such a thing.] b3: تَصْيِيرٌ is also by word, or covenant, as well as by deed. (Bd in ii. 20.) [You say, صَيَّرَهُ كَذَا meaning He asserted, or pronounced, him, or it, to be in such a state, or condition; or to be such a thing: in which case, also, it is syn. with جَعَلَهُ, whereby it is expl. in the S. And صَيَّرَ لَهُ كَذَا He asserted, or pronounced, such a thing to belong to him, or it; asserted, or pronounced, him, or it, to have such a thing; attributed to him, or it, such a thing: and appointed or assigned, to him, or it, such a thing.]4 أَصْيَرَ see 2, in six places.5 تصيّر أَبَاهُ He became like his father. (S, M, K.) صَيْرٌ: see what next follows.

صِيرٌ The ulterior or ultimate, latter or last, state, or condition; the end, conclusion, event, issue, or result; of a thing, an affair, or a case; (S, M, O, Msb, K;) as also ↓ صَيْرٌ (O, K) and ↓ مَصِيرٌ (S, O, Msb, TA) and ↓ مَصِيرَةٌ (TA) and ↓ صَيُّورٌ, (S, M, K,) of the measure فَيْعُولٌ, (S,) and ↓ صَيُّورَةٌ. (K.) b2: The verge, brink, or point, of an affair, or event. (M, K.) You say, أَنَا عَلَى

صِيرٍ مِنْ أَمْرِ كَذَا I am on the verge of such an affair, or event. (M.) And أَنَا عَلَى صِيرٍ مِنْ حَاجَتِى

I am at the point of [attaining] the object of my want. (M.) And أَنَا عَلَى صِيرٍ مِنْ قَضَآءِ حَاجَتِى

I am at the point of accomplishing my want. (A.) And فُلَانٌ عَلَى صِيرِ أَمْرٍ Such a one is at the point of accomplishing an affair. (S.) A2: A water at which people stay, or abide; (M, O, K;) as also ↓ صِيرَةٌ. (TA.) A3: A crevice of a door. (S, M, A, Msb, K.) It is said in a trad., مَنْ نَظَرَ فِى

صِيرِ بَابٍ فَفُقِئَتْ عَيْنُهُ فَهِىَ هَدَرٌ [Whosoever looks into the crevice of a door and has his eye put out, it is a thing for which no mulct is to be exacted]: (S, M:) A'Obeyd says that this is the only instance in which the word [in this sense] has been heard. (S.) A4: [The condiment, made of small fish, called] صِحْنَاة: (S, M, K:) or [a condiment, or the like,] resembling صحناة: (M, K:) or what is called in Pers\. مَاهِى آوَهْ [jelly of salted fish]; as also صِحْنَاةٌ: (Mgh voce صحناة:) and the small salted fish of which صحناة is made: (Kr, M, K:) or the young ones of fish: [a coll. gen. n.:] n. un. with ة: (Msb:) thought by IDrd to be Syriac; (TA;) by IAth, to be Pers\., as also صحناة. (TA in art. صحن.) A5: Also The أُسْفُفّ [properly bishop] of the Jews. (O, K.) A6: See also the next paragraph.

صِيرَةٌ, (S, M, Msb, K,) accord. to A'Obeyd صِيْرَةٌ, with fet-h, but Az says that this is a mistake, (TA,) An enclosure (حَظِيرَة) for sheep or goats (S, M, Msb, K) and for cows or bulls, (M, K,) constructed of wood and stones (M, TA) and of branches of trees; (TA;) as also ↓ صِيَارَةٌ, (M, K,) which latter is said by IDrd to be of the dial. of the people of Baghdád: (TA:) pl. of the former صِيَرٌ (S, M, Msb, K) and [coll. gen. n.] ↓ صِيرٌ. (M, K.) A2: See also صِيرٌ.

صِيَارٌ The صَنْج; (O and TA in this art., and TS and K and TA in art. صبر;) i. e. the stringed instrument thus called: (TS and TA in that art., and O and TA in the present art.:) [this is the right meaning, as is shown by the latter of the two verses cited voce صُبَارَةٌ: but,] accord. to AHeyth, (O,) the sound of the صَنْج. (O and K in the present art.) A2: See also art. صور.

صِيَارَةٌ: see صِيرَةٌ.

A2: Also i. q. صُبَارَةٌ [q. v., signifying Stones, &c.]. (M in art. صبر.) صَيِّرٌ A grave. (AA, O, K. [Perhaps so called as being the ulterior abode.]) One says, هٰذَا صَيِّرُ فُلَانٍ This is the grave of such a one. (O.) A2: And A company (جَمَاعَة). (O, K.) A3: See also art. صور.

صَيِّرَةٌ A thing, upon the head of a قَارَة [or small isolated mountain or the like], resembling the [heap of stones, piled up as a sign of the way, called] أَمَرَة, except that it is cased, and the امرة is taller than it, and larger; or [in my originals “ and ”] they are both cased, but the امرة is peaked and tall, and the صيّره is round and wide, and has angles [app. at the base]; and sometimes it is excavated, and gold and silver are found in it: it is of the work of 'Ád and Irem. (O, TA.) صَائِرٌ Staying, or abiding, at a water. (TA.) And ↓ صَائِرَةٌ A party, or people, staying, or abiding, at a water. (O, TA.) A2: Also A twister of men's necks. (TA.) A3: [And The pivot at the top, and that at the heel, of a door; the former of which turns in a socket in the lintel, and the latter in a socket in the threshold:] see سَاكِفٌ.

صَائِرَةٌ: see the next preceding paragraph.

A2: Also Rain. (M, TA.) b2: And Herbage, or pasture. (M.) See the next paragraph. b3: Also The state of dryness to which herbage comes. (M.) صَيُّورٌ: see صِيرٌ. b2: Also Judgment, or opinion, (S,) and understanding, or intellect, or intelligence; (S, M, K;) as in the saying, مَا لَهُ صَيُّورٌ [He has not judgment nor understanding]: (S, M:) or a judgment, or an opinion, to which one eventually comes; as in the saying, مَا لَهُ بَدْءٌ وَلَا صَيُّورٌ [He has not a first, nor a final, idea, thought, judgment, or opinion]. (A.) A2: Also, (O, K;) as AHn says, on the authority of Aboo-Ziyád, (O;) and ↓ صَائِرَةٌ, (K,) Dry herbage or pasture, that is eaten long after its being green: (O, K:) and he adds that no herbs have صَيُّور except such as are of the kinds called الثَّغْر and الأَفَانِى. (O, TA.) A3: أُمُّ صَيُّورٍ signifies A confused and dubious affair, (M, K,) through which there is no way of passing; as in the phrase وَقَعَ فِى أُمِّ صَيُّورٍ, mentioned by Yaakoob [ISk] in the “ Alfádh ”

[accord. to some of the copies of that work]: originally meaning a [mountain, or hill, such as is termed] هَضْبَة without a pass: but it is more probably صَبُّور [q. v., in art. صبر]. (M.) صَيُّورَةٌ: see صِيرٌ, first sentence.

مَصِيرٌ an inf. n. of صَارَ [q. v.]. (S, M, &c.) A2: [Also A place, and hence a state or condition, to which a person, or thing, eventually comes: a place of destination.] See صِيرٌ. b2: A place where people alight and abide: a good place where people alight and abide. (TA.) b3: A place to which waters come, or take their course: (M, K:) [or a place of herbage, or pasture, and of water: pl. مَصَايِرُ: so in the saying,] خَرَجُوا إِلَى مَصَايِرِهِمْ They went forth to their places of herbage, or pasture, and of water. (A.) A3: See also art. مصر.

مَصِيرَةٌ: see صِيرٌ, first sentence.

خنث

1 خَنَثَ, (Lth, L,) aor. ـِ inf. n. خَنْثٌ, (L,) He folded, or doubled, a skin for water or milk, and a sack. (Lth, L.) And خَنَثَ السِّقَآءَ, (S, A, Mgh, K, TA,) and فَمَ السِّقَآءِ, (A, TA,) and السقآءِ ↓ اختنث, (S, A, * Mgh, K,) He doubled the skin, (S, K,) or the mouth of the skin, (A, Mgh, TA,) outwards, (S, A, Mgh, K,) or inside-out, (TA,) and drank from it; (S, Mgh, K;) the doing of which is forbidden (Mgh, TA) by Mo-hammad: (TA:) when you double it inwards, you say, قَبَعْتُهُ: (S, A, Mgh:) or خَنَثَ فَمَ السِّقَآءِ signifies he turned the mouth of the skin outsidein or inside-out: and خَنْثٌ signifies any kind of inverting, or turning upside-down or inside-out or the like. (TA.) b2: [Hence, app.,] خَنَثَ لَهُ بِأَنْفِهِ [He contracted his nose at him]; as though he mocked at, scoffed at, derided, or ridiculed, him: so in the A: but in the K, خَنَثَهُ, aor. ـِ he mocked at, scoffed at, derided, or ridiculed, him. (TA.) A2: خَنَثٌ, aor. ـَ (L, Msb, K,) inf. n. خَنَثٌ; (A, Msb, TA;) and ↓ انخث, (S, A, L, Msb, K,) and ↓ تخنّث; (A, L, K;) He (a man, L) affected a bending, or an inclining of his body, from side to side, and languor, or languidness; or he became bent and languid; syn. تَثَنَّى وَتَكَسَّرَ: (S, A, L, K:) [or he was, or became, flaccid, or flabby, and affected a bending, or an inclining of his body, from side to side: (see خَنِثٌ:) or he was, or became, effeminate: (see خُنْثٌ:)] or he was, or became, soft, delicate, tender, flabby, lax, or limber, and affected languor, or languidness; expl. by كَانَ فِيهِ لِينٌ وَتَكَسُّرٌ. (Msb.) 'Áïsheh, describing the death of Mohammad, says, ↓ اِنْخَنَثَ فِى حَجْرِى, meaning He became bent and languid (اِنْثَنَى وَتَكَسَّرَ), by reason of the flaccidness of his limbs, in my bosom. (TA.) 2 خنّثهُ, (S, K,) inf. n. تَخْنِيثٌ, (K,) He bent it; (S, K;) namely, a thing. (S.) Hence the epithet مُخَنَّثٌ. (S, K.) b2: He made him to be, or become, such as is termed خَنِثٌ. (Msb.) b3: خنّث كَلَامَهُ He made his speech like that of women, in softness and gentleness: so some say. (Msb.) A2: تَخْنِيثٌ also signifies The doing what is excessively foul, or obscene; [i. e. the acting the part of a catamite;] but this meaning was unknown to the Arabs [of the classical ages]. (MF.) 5 تخنّث It (a thing, S) bent, or became bent. (S, K.) b2: Also i. q. خَنِثَ, q. v. (A, * L, K.) And He (a man) acted in the manner of the مُخِنَّث [or effeminate, &c.]. (TA.) [He became a مُخَنَّث: used in this sense in the S and K in art. طوس.] And تخنّث فِى كَلَامِهِ [He was soft, or effeminate, in his speech]. (S, Mgh.) b3: He (a man &c.) fell down by reason of weakness. (TA.) 7 انخنثت القِرْبَةُ The water-skin became folded, or doubled. (L.) b2: انخنثت عُنُقُهُ His neck inclined, or bent. (TA.) b3: See also 1, in two places.8 إِخْتَنَثَ see 1, second sentence.

خُنْثٌ a subst. from اِنْخَنَثَ [An affectation of a bending, or of an inclining of the body, from side to side, and of languor, or languidness; or a bending and languidness: or flaccidity or flabbiness, and an affectation of a bending, or of an inclining of the body, from side to side: or effeminacy: or softness, delicacy, tenderness, flabbiness, laxness, or limberness, and an affectation of languor, or languidness]: (S, L:) as also ↓ خِنَاثَةٌ. (Msb.) Jereer says, أَتُوعِدُنِى وَ أَنْتَ مُجَاشِعِىٌّ

أَرَى فِى خُنْثِ لِحْيَتِكَ اضْطِرَابَا [Dost thou threaten me, thou being a Mujáshi'ee? I see, in the softness and weakness of thy beard, or in the bending and languidness, or the effeminacy, of thy person, (for the beard is sometimes, by a synecdoche, put for the whole person,) an evidence of unsoundness, uncompactness, or weakness]. (S.) خِنْثٌ, with kesr, sing. of أَخْنَاثٌ and خِنَاثٌ, (TA,) which signify The creases, or places of folding, of a garment, or piece of cloth. (K, TA.) You say, طَوَى الثَّوْبَ عَلَى أَخْنَاثِهِ and خِنَاثِهِ He folded the garment, or piece of cloth, at its creases. (TA.) And [hence,] أَلْقَى اللَّيْلُ أَخْنَاثَةُ عَلَى الأَرْضِ (assumed tropical:) The night cast the folds of its darkness upon the earth. (TA.) b2: Also the former pl., (TA,) and the latter also, (K,) The parts of the دَلْو [or bucket] whence the water pours forth, between the عَرَاقِى. (K, TA.) b3: The sing. also signifies The interior of the part of the cheek by the side of the mouth, next the molar teeth, (K, TA,) above and below. (TA.) b4: And A company in a state of dispersion. (K.) خَنِثٌ One in whom is an affectation of a bending, or of an inclining of the body, from side to side, and of languor, or languidness; or in whom is a bending and languidness; expl. by مَنْ فِيهِ تَثَنٍّ وَتَكَسُّرٌ: (A, L, K:) or flaccid, or flabby, and affecting a bending, or an inclining of the body, from side to side: (S:) [or effeminate; like مُخَنَّثٌ]: or one in whom is softness, delicacy, tenderness, flabbiness, laxness, or limberness, and an affectation of languor, or languidness: (Msb:) fem. with ة. (TA.) And ↓ خُنُثٌ (TA) and ↓ مِخْنَاثٌ, (K,) applied to a woman, (K, TA,) Soft, delicate, tender, flabby, lax, or limber, (TA,) and affecting languor, or languid-ness: (K, TA:) pl. of the latter مَخَانِيثُ. (TA.) One says to such a woman, ↓ يَاخَنَاثِ, (K,) [indecl.,] like قَطَامِ; (TA;) and to a man [of the same description], ↓ يَا خُنَثُ. (K.) يَا خُنَثُ: see the next preceding paragraph.

خُنُثٌ: see the next preceding paragraph.

خُنْثَى [A hermaphrodite;] one who has what is proper to the male and what is proper to the female: Kr makes it an epithet, and says رَجُلٌ خُنْثَى; (TA;) one who has what is proper to men and what is proper to women, (S, Mgh, K,) together; (S, K;) one who has, by creation, the anterior pudendum of a man and that of a woman: (Msb:) in the language of the lawyers, one who has what are proper to both sexes; or who has neither that of a man nor that of a woman: but some of them say that the former meaning is the proper one; and that he who has no external organ of generation is adjoined to the class of the خنثى as being subject to the same special laws: (MF, TA:) the pl. is خَنَاثَى (S, Mgh, Msb, K) and خِنَاثٌ. (Msb, K.) A2: Also The plant called بَرْوَاقٌ [i. e. the asphodel]. (K in art. برق.) يَا خَنَاثِ: see خَنِتٌ.

خَنِيثٌ A skin of the kind called قِرْبَة folded, or doubled. (L.) خُنَاثَةُ: see مُخَنَّثٌ.

خِنَاثَةٌ: see خُنْثٌ.

حُنَيْثَةُ: see مُخَنَّتُ.

أَخْنَثُ مِنْ دَلَالِ [More effeminate, or more incapable of venery, than Delál]: a prov. (S, TA.) Delál was a certain man of El-Medeeneh, (TA,) who was made a eunuch, together with several other مُخَنَّثُون. (TA in art. دل. [See Freytag's Arab. Prov. i. 451; where the name is erroneously written دَلَّال.]) مُخَنَّثٌ, from خَنَّثَ “he bent,” (S, K,) because of his softness, delicacy, tenderness, flabbiness, laxness, or limberness, and affectation of languor, or languidness; (TA;) or from خُنْثَى; (Kh, JK, MS;) An effeminate man; (T in art. انث, and TA;) one who resembles a woman in gentleness, and in softness of speech, and in an affectation of languor of the limbs: (TA voce مُؤَنَّثٌ, q. v.: [see also خَنِثٌ:]) it is written thus and ↓ مُخَنِّثٌ: (TA:) this latter is explained by some as meaning one who makes his speech like that of women, in softness and gentleness: (Msb, TA:) it is also said that both these epithets are used to signify one who affects languor, or languidness, of the limbs; one who makes himself like women in the bending of himself, and in affecting languor, or languidness, and in speech: but that one uses the latter epithet only when he means one who does what is excessively foul, or obscene; [i. e. a catamite; though this is a meaning often borne by the former also;] notwithstanding that تَخْنِيثٌ, as signifying the “committing such an action,” was unknown to the Arabs [of the classical ages], and is not found in their language: (MF, TA:) [often, also,] the former epithet signifies a man incapable of venery: (MA:) it is said in a trad. that they used to reckon the مخنّث as one of those having no need of نِكَاح. (TA in art. ارب.) The مُخَنَّث is also called ↓ خُنَاثَةُ and ↓ خُنَيْثَةُ [each imperfectly decl.]. (K, TA.) مُخَنِّثٌ: see what next precedes.

مِخْنَاثٌ: see خَنِثٌ.

بره

1 بَرِهَ, aor. ـَ inf. n. بَرَهٌ, or, as in some copies of the K, بَرَهَانٌ, (TA, [and so I find in an excellent copy of the K, but in the CK بُرْهَان,]) His body returned to a healthy state, or his health of body returned to him, or his bodily condition became good, after having been altered by disease. (IAar, K. *) [The ه is perhaps a substitute for ء: see بَرِئَ.] b2: And He was, or became, white in person, or body and members. (K.) b3: See also بَرَهٌ, below.4 ابره He adduced the evidence or proof: (Msb, K:) but as to ↓ بَرْهَنَ, meaning he manifested the evidence or proof, it is said, on the authority of IAar, to be post-classical; the former being the correct word: (AA, T, Z, Msb, TA:) or the former signifies he adduced, or uttered, or did, wonderful things, and overcame men. (K.) Q. Q., or, as some say, Q., 1. بَرْهَنَ: see 4; and see art. برهن.

بَرَهٌ [perhaps an inf. n., of which the verb is ↓ بَرِهَ,] Softness, thinness of skin, and plumpness, (K, TA,) of a woman; as also ↓ بَرَهْرَهَةٌ. (TA.) بَرْهَةٌ: see what next follows.

بُرْهَةٌ and ↓ بَرْهَةٌ A long space or period of time: (JK, S:) or a long time: (ISk, K:) or they have a more general sense; (K;) i. e. a space, or period, of time: pl. of the former بُرَهٌ and بُرْهَاتٌ and بُرَهَاتٌ and بُرَهَاتٌ. (Msb.) You say, أَتَتْ عَلَيْهِ بُرْهَةٌ مِنَ الدَّهْرِ and بَرْهَةٌ [A long space or period of time, or merely a space or period of time, passed over him]. (S.) بُرْهَانٌ: see art. برهن.

بَرَهْرَهَةٌ A white (IAar, JK, Msb) girl (IAar, Msb) or female: (JK:) or a woman (S, K,) white and youthful: or soft, or tender: (K:) or that quivers, (K,) or almost quivers, (S,) from sappiness, softness, or tenderness: (S,* K:) or that shines, or glistens, by reason of her clearness [of complexion]: or thin-skinned; appearing as though water were running upon her, by reason of her softness, or tenderness: (TA:) of the measure فَعَلْعَلَةٌ, (S, TA,) from بَرَهٌ: (TA:) dim.

↓ بُرَيْهَةٌ (JK, TA) and ↓ بُرَيْرِهَةٌ, (JK,) or ↓ بُرَيْرِيهَةٌ; but ↓ بُرَيْهِرَهَةٌ is bad, and seldom used. (TA.) Imra-el-Keys says, بَرَهْرَهَةٌ رُؤَدَةً رَخْصَةٌ كَخُرْعُويَةِ البَانَةِ المُنْفَطِرْ [White, or white and youthful, &c., soft, or beautiful, tender, like the shoot of the ben-tree breaking forth with leaves: the last word being made masc. by poetic license, for the sake of the metre.]. (S.) b2: [Hence, app.,] it is said to signify also A white knife, of clear, pure, or bright, iron. (TA.) A2: See also بَرَهٌ.

بُرَيْهَةٌ and بُرَيْهِرَهَةٌ: see بَرَهْرَهَةٌ.

بُرَيْرِهَةٌ, or بُرَيْرِيهَةٌ: see بَرَهْرَهَةٌ.

أَبْرَهُ [app.] Having the body in a healthy state, or in good condition, after disease: and white in person, or body and members: [but whether it have both these significations, or only the latter of them, is not clear:] fem. بَرْهَآءُ. (K.)

فوت

1 فَاتَ الأَمْرُ, aor. ـُ inf. n. فَوْتٌ and فَوَاتٌ, originally signifies فَاتَ وَقْتُ فِعْلِهِ [i. e. The time, or opportunity, of the doing, or performing, of the affair passed, passed away, elapsed, or escaped, neglected by him, without his doing it or performing it]; and hence the phrase فَاتَتِ الصَّلَاةُ, meaning The time of prayer passed, passed away, elapsed, or escaped, without his performing it therein (Msb:) and ↓ افتات is syn. with فَاتَ. (M, O.) [And both of these verbs are trans.:] one says فَاتَهُ الشَّىْءُ, (S, O, Msb,) or الأَمْرُ, (M, K,) aor. as above, (O,) and so the inf. ns.; (S, * M, O, * Msb, K;) and ↓ افتاتهُ: (K;) The thing, (??) affair, passed, or passed away, from him [neglected by him]; (M, K;) [or the time, or opportunity, of the doing, or performing, thereof passed, or passed away from him neglected by him;] or the thing escaped him, [or became beyond his reach,] so that he was unable to attain it, or to do it, or to accomplish it. (Msb.) But this explanation is not applicable except in the case of prayer, and the like: in other cases, فَاتَهُ signifies He, or it, preceded him; was, or became, or got, before him; outwent him; passed beyond him; or had, got, or look, precedence of him: and went, or passed, away from him: and the like. (MF, TA.) One says, فَاتَنِى كَذَا, meaning سَبَقَنِى [i. e. Such a thing preceded me, &c., app. so as to become beyond my reach]: and فُتُّهُ

أَنَا [I preceded it, &c.]: (T:) and جَارَيْتُهُ حَتَّى

فُتُّهُ I ran with him until I passed beyond him, or outwent him: (A, TA:) and فَاتَهُ فُلَانٌ بِذِرَاعٍ

Such a one preceded him, or outwent him, by a cubit. (Msb.) فَلَا فَوْتَ, in the Kur xxxiv. 50, means فَلَا فَوْتَ لَهُمْ مِنًّا [And there shall be for them no escaping from us], i. e. لَا يَفُوتُونَنَا [they shall not escape us]. (Jel. [And Bd says the like; adding, “by flight, or fortifying themselves. ”]) An Arab of the desert is related to have said, الحَمْدُ لِلّٰهِ الَّذِى لا يُفَاتُ وَلَا [expl. in art. ليت) (T. And they assert that a man went forth from his family, and when he returned, his wife said to him, “If thou hadst been present with us, we would have related to thee what hath happened; ” whereupon he said to her, لَمْ تُفَاتِى

فَهَاتِى (M, Meyd) i. e. It has not escaped thee [lit. thou hast not been escaped], so adduce what thou hast [to tell]: the saying is a proverb. (Meyd.) b2: See also 5: and see 8, in three places. b3: فَاتَ is also syn. with فَادَ [as signifying He died; in which sense the aor. is يَفُوتُ, and the inf. n. فَوْتٌ]. (A in art. فيد.) And ↓ أفْتِيتَ signifies He died suddenly. (TA in art. فأت, q. v.) 4 افاتهُ الشَّىْءَ, (S, MA,) or الأَمْرَ, (K,) He made the thing, or affair, to pass, or pass away, from him [neglected by him; or he made the time, or opportunity, of the doing, or performing, thereof to pass, or pass away, from him neglected by him; or he made the thing to escape him, or become beyond his reach, so that he was unable to attain it, or to do it, or to accomplish it: see 1, second sentence]. (M, A, K.) 5 تفوّت عَلَيْهِ فِى مَالِهِ means بِهِ ↓ فَاتَهُ, (A 'Obeyd, T, S, M, O, K,) i. e. He acted exclusively of him, (M,) [or passed him over], namely, his father, (A 'Obeyd, T, M, O, *) in respect of his property, (A 'Obeyd, T, &c.,) i. e. his own property, (A 'Obeyd, T,) by giving it away, (A 'Obeyd, T, M, O,) and squandering it, (A 'Obeyd, T, M.) without consulting him, or asking his permission: (O, TA:) occurring in a trad., relating to a case in which the Prophet ordered the father to cause the property to be restored to his son; and informed him that the son had no right to act thus to his father. (A 'Obeyd, T, O. *) b2: See also 8 latter half, in two places: b3: and see the paragraph here following, in two places.6 تفاوت has for its inf. n. تَفَاوُتٌ and تَفَاوَتٌ and تَفَاوِتٌ, (S, M, O, K,) the second and third of which are mentioned by Az; the second is said by ISk (who mentions this and the third, M) to be of the dial. of the Kilábees, and the third is mentioned by El-'Ambaree; both anomalous, for the inf. n. of a verb of the measure تَفَاعَلَ is تَفَاعُلٌ.

[in the copies of the S يتفاعل, and said to be so in J's handwriting,] with damm to the ع except in this instance (S. O:) but Sb said that there is not among inf. ns. an instance of تَفَاعَلٌ nor of تَفَاعِلٌ. (M.) مَا تَرَى فِى خَلْقِ الرَّحْمٰنِ مِنْ تَفَاوُتٍ, (T, M, O, K,) or ↓ تَفَوُّتٍ, (T, O, K.) [the former in the CK and the latter in other copies of the K,] the latter being the reading of Hamzeh and Ks, in the Kur [lxvii. 3], (O,) means Thou seest not in the creation of the Compassionate, (M, O,) i. e. in his creation of the heaven, (M,) any incongruity, or discordance; (T, M, O;) or any fault, defect, or imperfection, so that the beholder might say, “If it were thus, it were better; ” (T, O, K;) thus the latter reading is expl. by Es-Suddee; (T, O, TA;) and Fr says that both readings have one meaning: (T, TA:) you say of a thing ↓ تفوّت and تفاوت. (M.) b2: And one says, تفاوت الشَّيْآنِ The two things were far apart, one from the other; or widely distinct or separated; (S, O, K;) or differed, or were different. (Msb.) And تَفَاوَتَا فِى الفَضْلِ They two were distinct, or dissimilar, in respect of excellence, (Msb,) or فِى الشَّرَفِ [in eminence, or nobility]. (A.) 8 إِفْتَوَتَ see 1, first and second sentences. b2: As, relating the verse of Ibn-Mukbil, يَا حُرَّ أَمْسَيْتُ شَيْخًا قَدْ وَهَى بَصَرِى

وَافْتِيتَ مَا دُونَ يَوْمِ لبَعْثِ مِنْ عُمُرِى

[which may be rendered O ingenuous woman, (حُرَّ being an abbreviation of حُرَّةٌ,) I have become an old man, my sight has become weak, and what is anterior to the day of resurrection, of my life, has been passed, or has run out like water poured forth (فَرِغَ)], says, it is from الفَوْتُ, and الاِفْتِيَاتُ [app. as the inf. n. of the pass. v. افتيت used in this verse] signifies الفَرَاغُ. (T.) b3: See also 1, last sentence. b4: الاِفْتِيَاتُ signifies also The betaking oneself, or applying oneself, before another or others, or hastily, (S, O, Msb,) to a thing, (S, O,) or to the doing of a thing, (Msb,) without obeying him who should be obeyed, (S, O,) or following his own opinion only, without consulting him who had the best right to order in the case: (Mgh, * Msb:) you say, افتات عَلَيْهِ بِأَمْرِ كَذَا i. e. بِهِ ↓ فَاتَهُ [app. meaning He so betook himself, &c., in opposition to him: or فاته به may be here used in the sense in which it is expl. above voce تَفَوَّتَ]. (S, O.) And you say, فُلَانٌ لَا يُفْتَاتُ عَلَيْهِ Such a one, nothing is to be done without his order; (S, O, K; *) and so عليه ↓ لَا يُفَاتُ; (Har p. 63;) or لَا يُفْتَاتُ عَلَيْهِ شَىْءٌ دُونَ أَمْرِهِ [which means the same]. (Msb.) أَمِثْلِى يُفْتَاتُ عَلَيْهِ فِى بَنَاتِهِ, (T, M, O,) or فِى أَمْرِ بَنَاتِهِ, (S, TA,) occurs in a trad., (S, M, Mgh, O, TA,) meaning Shall such a one as I [am] have anything done in respect of his daughters without his order? (Mgh, * TA;) and was said by 'Abd-Er-Rahmán the son of Aboo-Bekr to his sister 'Áïsheh, on the occasion of her having given in marriage his daughter, the elder Hafsah, during his absence, to El-Mundhir the son of Ez-Zubeyr. (T, * O, TA. *) And you say, افتات عَلَيْهِ فِى شَىْءٍ, and بشَىْءٍ ↓ فَاتَهُ, meaning He brought to pass a thing exclusively of him [i. e., of another person, without the latter's having any part therein]. (TA.) And افتات عَلَيْهِ فى كَذَا, and عَلَيْهِ فِيهِ ↓ تفوّت, He followed his own opinion only, exclusively of him [i. e., of another], in the disposal, or management, of such a thing: the verbs being trans. by means of عَلَى because implying the meaning of الثَّغَلُّب. (TA.) and افتات عَلَيْهِ فِى الأَمْرِ, (M, K, * TA,) and ↓ تفوّت عَلَيْهِ فِيهِ, (MA,) He decided against him in the affair. (M, MA, K, * TA.) b5: And افتات بِأَمْرِهِ He effected, or executed, his affair without consulting any one: thus accord. to As, without hemz: (T, TA:) and, as is related on the authority of ISh and ISk, one says, افتأت بأمره, with hemz, meaning he was alone in his affair; and in like manner one says, بِرَأْيِهِ in his opinion. (TA. [See also art. فأت.]) b6: And افتات الكَلَامَ He originated, or excogitated, the speech: (O, K, TA:) and he extemporized the speech; spoke it without consideration, or thought, or preparation, or without pausing, or hesitating; as also اِفْتَلَتَهُ. (TA.) فَوْتٌ an inf. n. of 1. (S, * M, &c.) b2: فَوْتَ فَمِهِ and فَوْتَ رُمْحِهِ and فَوْتَ يَدِهِ [lit. Beyond the reach of his mouth and of his spear and of his hand, or arm (in several copies of the K erroneously written فَوْتُ)] mean where he sees it but will not [be able to] reach it, or attain it. (K, TA.) A man said to another, reviling him, [or rather said of him,] جَعَلَ اللّٰهُ رِزْقَهُ فَوْتَ فَمِهِ i. e. [May God make his sustenance to be beyond the reach of his mouth,] where he shall see it and shall not attain it. (S, O. [And the like is said in the M and A.]) And one says, هُوَ مِنِّى فَوْتَ الرُّمْحِ [He, or it, is] where my spear will not reach him, or it. (S, A, O.) And هُوَ مِنِّى فَوْتَ اليَدِ [He, or it, is] beyond the reach of my hand, or arm: mentioned by Sb among what are peculiarly adverbial expressions. (M.) And أَفْلَتَنَا فُلَانٌ فَوْتَ اليَدِ and فَوْتَ الظُّفْرِ [Such a one escaped from us beyond the reach of a hand, or an arm, and beyond the reach of a finger-nail]. (A. [Golius, as on the authority of the A, has ظُفْرٍ ↓ فُوَيْتَ, which he explains as syn. with فَوْتَ يَدٍ; but it signifies A little beyond the reach of a finger-nail.]) b3: أَسْمَعُ صَوْتًا وَأَرَى فَوْتًا means I hear a sound, or voice, but I see not a deed, or no deed. (TA in art. صوت.) b4: فَوْتٌ signifies also The space between two fingers [when they are extended apart (see بُصْمٌ)]: (S, M, O, K:) pl. أَفْوَاتٌ. (S, M, O.) b5: And you say, ↓ بَيْنَهُمَا فَوْتٌ فَائِتٌ like as you say بَوْنٌ بَائِنٌ [i. e. Between them two (meaning two men) is a wide distance; app. in respect of rank or estimation: the last word being in this case a corroborative, like the latter word in مَوْتٌ مَائِتٌ and لِيْلٌ لَائِلٌ]. (M.) فَوْاتٌ an inf. n. of 1. (S, * M, &c.) b2: [Hence,] مَوْتٌ الفَوَاتِ Sudden death: (S, M, A, O, K:) likewise termed المَوْتُ الفَوَاتُ and المَوْتُ الفُوَاتُ. (IAar, TA.) You say, مَاتَ مَوْتَ الفَوَاتِ He died a sudden death. (S, O.) The Prophet, passing by a leaning wall, quickened his pace; and being asked wherefore he did so, answered, أَخَافُ مَوْتَ الفَوَاتِ [I fear sudden death]. (O.) فُوَيْتٌ One who follows his, or her, own opinion only, (M, O, K,) not consulting any one: (O:) applied alike to a man and to a woman: (M, O, K:) on the authority of Er-Riyáshee: pronounced by Az with hemz. (O.) b2: See also فَوْتٌ [of which it is the dim.]

فَائِتٌ act. part. n. of 1 [q. v.]. (T.) b2: See also فَوْتٌ, last sentence.

خضر

1 خَضِرَ: see 9, in two places.

A2: خَضَرَ: see 8, in two places.2 خضّرهُ, [inf. n. تَخْضِيرٌ,] He rendered it أَخْضَر [i. e. green, &c.]. (S.) b2: [Hence,] it is said in a trad., إِذَا أَرَادَ اللّٰهُ بِعَبْدٍ شَرًّا خَضَّرَ لَهُ فِى اللَّبِنِ وَالطِّينِ حَتَّى يَبْنِىَ, (TA,) i. e. (assumed tropical:) [When God desires evil to befall a man,] He makes him to have pleasure in unburnt bricks and clay, so that he may build, and thus be diverted from the things of the world to come, if his building be beyond his need, or not such a structure as a mosque or the like. (Marginal note in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) [Hence also,] خُضِّرَ لَهُ فِيهِ, inf. n. as above, (tropical:) He was blessed in it. (L, K.) You say, مَنْ خُضِّرَ لَهُ فِى

شَىْءٍ فَلْيَلْزَمْهُ, (L,) or مَنْ خُضِّرَ مِنْ شَىْءٍ فليلزمه, (so in a copy of the Mgh,) i. e. (assumed tropical:) Whosoever is blessed in a thing, (Mgh, L,) meaning an art or a trade or traffic, or a means of subsistence, let him keep to it. (L.) 3 خاضرهُ, (TK,) inf. n. مُخَاضَرَةٌ, (S, A, Mgh, Msb, K,) He sold to him fruits before they were in a good, or sound, state: (A:) or before their goodness, or soundness, became apparent: (S, Mgh, Msb, K, TK:) the doing of which is forbidden: (S:) accord. to some, (TA,) the prohibition includes the sale of fresh ripe dates, [app. if not fully ripe,] and herbs, or leguminous plants, and the like; and therefore some disapprove of selling a greater quantity of fresh ripe dates than is cut at once. (S.) 4 اخضر It (plenty of moisture) rendered seedproduce soft, or tender. (TA.) 8 اختضر He cut herbage, (S, K,) or a tree, (A,) while it was green; (S, A, K;) as also ↓ خَضَرَ, (A, TA,) aor. ـُ inf. n. خَضْرٌ. (TA.) And اُخْتُضِرَ It (herbage, TA) was taken, (K,) and pastured upon, (TA,) while fresh and juicy, (K,) and green, before it had attained its full height. (TA.) See also 9, last sentence. b2: Hence, (S, TA,) the pass. form, (assumed tropical:) He died in his youth; (S, K;) in his fresh and flourishing state. (S.) Young men used to say to an old man, أَجْزَرْتُ يَا شَيْخُ (assumed tropical:) [Thou hast attained to the time for dying, (lit. for being cut,) O old man]: and he replied, أَىْ بَنِىَّ وَتُخْتَضَرُونَ (assumed tropical:) [O my sons, and ye shall be cut off, or die, in your youth]. (S. [See also أَجْزَرَ.]) b3: Also, the act. v., He cut off the green branches of a palm-tree with his مِخْلَب; (TA;) and so ↓ خَضَرَ, (K, * TA,) aor. ـُ inf. n. خَضْرٌ: (TA:) and he cut off a thing, as a man's nose, entirely: (TA:) or, simply, he cut off a man's nose. (IAar.) b4: And He ate fruit [while it was green, or] before it was ripe. (A.) b5: And hence, (TA,) (tropical:) He deflowered a girl: (K, TA:) or, before she had attained to puberty; (Msb in art. قض, and K;) as also اِبْتَسَرَ and اِبْتَكَرَ. (TA.) b6: Also (assumed tropical:) He took a camel in a refractory state, not trained, and attached the nose-rein to him, and drove him. (TA.) b7: And (assumed tropical:) He took up a load, or burden. (K.) 9 اخضرّ, (S, A, K,) inf. n. اِخْضِرَارٌ; (S, A;) and ↓ اخضوضر, (S, K,) [inf. n. اِخْضِيضَارٌ, in the TA written by mistake اِخْضِيرَارٌ;] and ↓ حَضِرَ, aor. ـَ (Msb, K,) inf. n. خَضَرٌ; (Msb;) It (a colour, Msb, or seed-produce, K) was, or became, of the colour termed خُضْرَة [i. e. green: and he, (a camel, and a horse, and an ass, and sometimes a bird,) and it, (a garment of the kind called كِسَآء, and the like, or any other thing,) was, or became, of a dark, or an ashy, dust-colour; or dingy ash-colour; or dark dust-colour: and he, (a man,) or it, (a thing,) was, or became, of a tawny, or brownish, colour; or blackish; or of a blackish hue inclining to green; or black; or intensely black: see خُضْرَةٌ and أَخْضَرُ]. (S, A, Msb, K.) [Hence,] اخضرّ إِزَارَى (The place of) my ازار became black: or, rather, became of a [blackish] hue inclining to green: because the hair when it first grows is of that hue. (Har p. 494.) And اخضرّ شَارِبُهُ [His mustache grew so as to appear dark]; said of a boy; a phrase similar to بَقَلَ وَجْهُهُ. (Mgh in art. بقل.) and اخضرّاللَّيْلُ (tropical:) The night became dark and black. (K, * TA.) And اخضرّت الظُّلْمَةُ (tropical:) The darkness became intensely black. (A.) b2: اخضرّ جِلْدَتُهُ [properly His skin became green from carrying the produce of his land; meaning] (tropical:) he became in a state of plenty. (TA. [See هُمْ خُضْرُ المَنَاكِبِ, voce أَخْضَرُ.]) b3: اخضرّ said of seed-produce, It was, or became, soft, or tender; as also ↓ اخضوضر; and ↓ خَضِرَ, aor. ـَ (TA,) inf. n. خَضَرٌ. (K, * TA.) A2: اخضرّ and ↓ اِخْتَضَرَ, (K,) or this may be of the pass. form, [اُخْتُضِرَ,] so as to agree with what occurs before, [see 8,] (TA,) It (herbage, TA) was, or became, cut. (K, * TA.) 12 إِخْضَوْضَرَ see 9, first sentence: b2: and last sentence but one.

خَضْرٌ Trees (شَجَرٌ) that are soft, or tender, when cut; as also ↓ مَخْضُورٌ. (TA.) خُضْرٌ: see خُضَارَةٌ.

خِضْرٌ [i. q. خَضِرٌ]. You say, أَخَذَهُ خِضْرًا مِضْرًا, and مَضِرًا ↓ خَضِرًا, He took it without price: or in its fresh, or juicy, state: (K:) مضرا being an imitative sequent. (TA.) Whence the saying, مَضِرَةٌ ↓ الدُّنْيَا خَضِرَةٌ [in the S حُلْوَةٌ خَضِرَةٌ] The goods of this world are delicate, fresh, and pleasant: or pleasing. (TA.) And ↓ الغَزْوُ حُلْوٌ خَضِرٌ [Predatory warfare is sweet and] fresh [or refreshing] and loved; because of the victory and spoil attending it. (TA, from a trad. of Ibn-'Omar [which see fully quoted voce ثُمَامٌ].) b2: You say also, هُوَلَكَ خِضْرًا مِضْرًا It is thine, or for thee: may it be attended with enjoyment and a wholesome result. (K.) b3: And ذَهَبَ دَمَهُ خِضْرًا مِضْرًا, (S, K,) and مَضِرًا ↓ خَضِرًا, (K,) His blood went unrevenged, or unretaliated, or unexpiated by a mulet: (S, K:) مضرا being an imitative sequent [here as in the former instance]. (TA.) خَضَرٌ inf. n. of خَضِرَ: [see 9, first sentence: b2: and last sentence but one; and] see also خُضْرَةٌ.

A2: Also Green palm-branches with the leaves upon them: and green palm-branches stripped of their leaves: (Fr, K:) pl. أَخْضَارٌ. (AHn.) خَضِرٌ: see أَخْضَرُ. b2: Also A place having much verdure; and so ↓ يَخْضُورٌ and ↓ مَخْضَرَةٌ. (K.) And أَرْضٌ خَضِرَةٌ and ↓ يَخْضُورٌ Land in which is much verdure: and ↓ ارض مَخْضَرَةٌ, as in the Kur xxii. 62, accord. to one reading, verdant land. (TA.) b3: See also خِضْرٌ, in four places. b4: Also, [as a subst.,] What is green: (Akh, S, and Bd in vi. 99:) seed-produce; (Lth, Bd, K;) and so ↓ خُضَّارَى: (S:) so the former in the Kur ubi suprà: (Lth, Bd:) or goodly green herbage: (A:) and a branch: (K:) any branch. (TA.) b5: And الخَضِرُ The plant called ↓ البَقْلَةُ الخَضْرَآءُ; as also ↓ الخَضِرَةُ and ↓ الخَضِيرُ (K) and ↓ الخُضْرَةُ: (TA:) it is a green and rough herb or leguminous plant, the leaves and fruit of which are like those of millet; it rises to the height of a cubit; and fills the mouth of the camel. (TA.) Also A species of plant of the kind called جَنْبَة; (K;) which latter term is applied to herbage whereof the root is deep in the earth, like the نَصِىّ and صِلِّيَان: (TA:) [a coll. gen. n.:] n. un. with ة: (K:) it is not of the slender and succulent herbs or leguminous plants, which dry up in summer. (TA.) Hence آكِلَةُ الخَضِرِ, occurring in a trad., [properly signifying A she-camel that eats the plant above mentioned,] applied to a man who acts justly and moderately with respect to worldly enjoyments: for the خضر is not of the slender and succulent herbs, as above observed, nor of those excellent plants which the spring produces by its consecutive rains, and which therefore become goodly and soft or tender; but of those upon which beasts pasture after others have dried up, because they find no others, and which the Arabs call جَنْبَة; and the beasts do not eat much of it, nor do they find it wholesome. (IAth, TA.) خَضْرَةٌ [if not a mistranscription for خُضْرَةٌ] Fresh cut herbage, to be eaten quickly. (TA.) خُضْرَةٌ [Greenness; a green colour; verdure;] a certain colour, (S, A, K,) well known; (K;) [and] a colour between black and white: it is in plants and in animals &c., and, accord. to IAar, in water also: (TA:) in camels, (S,) and horses, (S, K,) [and asses, and sometimes in birds, and in a garment of the kind called كِسَآء, and the like, and in other things, a dark, or an ashy, dust-colour; or dingy ash-colour; or dark dustcolour;] a dust-colour intermixed with دُهْمَة [i. e. blackness or deep ash-colour]: (S, K:) in men, [and in other things,] a tawny, or brownish, colour; syn. سُمْرَةٌ: (S:) [and a blackish hue: and a blackish hue inclining to green:] and blackness: (TA:) [and intense blackness: see 9; and see also أَخْضَرُ:] pl. خُضَرٌ and خُضْرٌ. (K.) b2: And A green plant: pl. خُضَرٌ: (TA:) or the latter signifies herbs, or leguminous plants; as though pl. of the former. (Msb.) [See خَضَارٌ: and خَضْرَةٌ.] b3: See also خَضِرٌ. b4: Also Softness, or tenderness, (IAar, K,) of seed-produce [and the like]; (TA;) and so ↓ خَضَرٌ, (K,) inf. n. of خَضِرَ. (TA.) b5: And What is soft, or tender; fresh, or juicy; and pleasant to the eater. (TA, from a خُطْبَة of 'Alee, delivered at El-Koofeh.) الخَضِرَةٌ: see خَضِرٌ.

خُضْرِيَّةٌ A palm-tree (نَخْلَةٌ) that bears good green dates. (Az, K.) b2: A kind of dates, green, resembling glass, of a colour that is admired. (AHn.) خَضَارٌ Herbs, or leguminous plants, in the first state of their growth. (S, * K, * TA.) [See also خُضْرَةٌ.] b2: Also Milk mixed with much water: (S, K:) Az says that it is like سَمَارٌ, meaning as above, diluted so as to be of a dark, or an ashy, dust-colour (حَتَّى اخْضَرَّ): like as the rájiz says, جَاؤُوا بِضَيْحٍ هَلْ رَأَيْتَ الذِّئْبَ قَطْ [They brought milk mixed with much water. Hast thou ever seen the wolf?]: meaning that the milk was of an ash-colour (أَوْرَق), like the colour of the wolf, by reason of the great quantity of the water: or, as some say, milk and water in the proportion of one third of the former to two thirds of the latter: it is of any milk, that has been kept in a skin or that is fresh, and from any beast: some say that the word is a pl., [or rather a coll. gen. n.,] and that the sing., or n. un., is with ة. (TA.) خَضُورٌ: see أَخْضَرُ.

خَضِيرٌ: see أَخْضَرُ: b2: and see also خَضِرٌ.

خُضَيْرٌ: see what next follows.

خُضَارَةٌ: see أَخْضَرُ, in the latter half of the paragraph. b2: خُضَارَةٌ, determinate, and imperfectly decl., (ISk, S, K,) because it has the quality of a proper name and the fem. gender with ة, like أُسَامَةٌ &c., (TA,) (tropical:) The sea; (ISk, S, A, K;) as also ↓ الأَخْضَرُ, and ↓ خُضَيْرٌ, (A, TA,) or ↓ خُضْرٌ. (So in a copy of the A.) [But it is used as a masc. proper name; for] you say, هٰذَا خُضَارَةُ طَامِيًا [This is the sea, in a state of rising, or becoming full, or becoming high and full]. (S, TA. [In one copy of the S, I find هٰذِهِ; but in others, هٰذَا; and in all, طَامِيًا.]) خَضِيرَةٌ A palm-tree (نَخْلَةٌ) of which the dates fall while unripe and green; (S, K;) as also ↓ مِخْضَارٌ. (TA.) خُضَيْرَةٌ dim. of خُضْرَةٌ.

A2: Also (tropical:) A woman who scarcely ever, or never, completes the fruit of her womb, so that she casts it. (TA.) خُضَارِىٌّ A certain bird; (S, K;) also called the أَخْيَل; (S;) regarded as of evil omen when it alighted upon the back of a camel: it is أَخْضَر [i. e. green, or of a dark or an ashy dust-colour], with redness in the حَنَك [or part beneath the beak], and is larger than the قَطَا: or certain green, or dark or ashy dust-coloured, birds, (طَيْرٌ خُضْرٌ,) also called قَارِيَة: A 'Obeyd asserts that the Arabs loved them, and likened to them a liberal, or bountiful, man: but ISd says, on the authority of the 'Eyn, that they regarded them as of evil omen: (TA:) [Golius states, on the authority of Meyd, that the خضارىّ is a bird of a blackish colour, called in Persian كَرايَهْ. See Bochart's Hieroz. p. ii. col. 61; referred to by Freytag.] b2: Also The [tree, or shrub, called]

رِمْث, when it has grown tall. (TA.) خُضَّارٌ A certain bird, (K,) green or of a dark or an ashy dust-colour (أَخْضَرُ). (TA.) خُضَّارَى: see خَضِرٌ. b2: Also A certain plant. (K.) أَخْضَرُ [Green; verdant;] of the colour termed خُضَّارَى; (S, A, Msb, K;) as also ↓ خَضِرٌ (Msb, K) and ↓ خَضِيرٌ and ↓ خَضُورٌ and ↓ يَخْضُورٌ and ↓ يَخْضِيرٌ: (K, TA: the last two written in the CK تَخْضُورٌ and تَخْضِيرٌ:) applied to a horse, [and to a camel, (see خُضْرَةٌ,) and to an ass, and sometimes to a bird, and to a garment of the kind called كِسَآء, and the like, and to various other things, of a dark, or an ashy, dust-colour; or dingy ash-colour; or dark dust-colour;] of a dust-colour intermixed with دُهْمَة [i. e. blackness or deep ash-colour]; which is the same as دَيْزَجٌ; (S;) in horses being distinguished as أَخْضَرُ أَدْغَمُ and أَخْضَرُ أَطْحَلُ and أَخْضَرُ أَوْرَقُ: (TA: [see the latter epithet in each of these cases:]) applied to a man, [and to other things,] tawny, or brownish: (S:) [and blackish: and of a blackish hue inclining to green:] and black; (S, K;) black-complexioned: (TA:) [and intensely black: it is said in the Msb, art. حتم, that الأَخْضَرُ is, with the Arabs, أَسْوَدُ; which may mean either that green is, with the Arabs, termed اسود, or that الاخضر is, with the Arabs, black: but the truth is, that each of the epithets أَخْضَرُ and أَسْوَدُ is sometimes used for the other: see what here follows, and see أَسْوَدُ: in Har p. 495, it is erroneously said, on the authority of Er-Rázee, that the اسود is not termed by the Arabs اخضر, although the اخضر is termed by them اسود because of its intense خُضْرَة and رِىّ:] the fem. is خَضْرَآءُ: and the pl. is خُضْرٌ. (Msb, TA.) You say شَجَرَةٌ خَضْرَآءُ A green, and fresh, or juicy, tree. (TA.) and مَآءٌ أَخْضَرُ Water inclining to a green colour, by reason of its clearness. (TA.) And أَخْضَرُ الجِلْدَةِ [lit. Tawny of skin:] meaning (assumed tropical:) of pure race; because the complexions of the Arabs are tawny; (S;) of genuine Arab race: (IB:) as in the saying of El-Lahabee, (S, TA,) El-Fadl Ibn-'Abbás, (TA,) وَأَنَا الأَخْضَرُ مَنْ يَعْرِفُنِى

أَخْضَرُ الجِلْدَةِ فِى بَيْتِ العَرَبْ [And I am the tawny: who knows me? the tawny of skin (or pure of race), of the family that comprises the nobility of the Arabs]. (S, IB.) And فُلَانٌ أَخْضَرُ القَفَا [lit. Such a one is blackish, or black, in the back of the neck:] meaning (tropical:) such a one is the son of a black woman: (Az, A:) or (tropical:) one who is slapped on the back of his neck: (A:) or (tropical:) a freedman, or an emancipated slave. (TA.) And أَخْضَرُ البَطْنِ (tropical:) A weaver: (A, TA:) because his belly, being stuck close to his loom, becomes blackened by it. (TA.) And أَخْضَرُ النَّوَاجِذِ (tropical:) An eater of onions and leeks: or a tiller, or cultivator, of the ground; because he eats herbs, or leguminous plants. (A.) and هُمْ خُضْرُ المَنَاكِبِ [lit. They are green in the shoulders, from carrying the produce of their land:] meaning (tropical:) they are in a state of great plenty. (K, TA.) And [hence, perhaps,] فُلَانٌ

أَخْضَرُ (tropical:) Such a one possesses abundant خَيْر [or wealth, or prosperity]: (A, TA:) [or it may mean goodness: for] الأَخْضَرُ, applied to a man, is an epithet of praise, whereby he may be likened to the sea, because it is described as green, or to the [rain or herbage called] رَبِيع; in both cases meaning (assumed tropical:) liberal, or bountiful; and it is so applied because خُضْرَةٌ is of the colours of the Arabs: and it is also an epithet of dispraise, as meaning (assumed tropical:) black by reason of baseness, ignobleness, or meanness. (Ham p. 282.) And شَابٌّ أَخْضَرُ (tropical:) A young man whose hair has begun to grow upon the sides of his face. (TA.) And كَتِيبَةٌ خَضْرَآءُ (tropical:) An army, or a troop of horse, overspread with the blackness of iron: (S, TA:) or a great army or troop of horse (K, TA) of which most of the men are clad in iron; like جَأْوَآءُ: (TA:) because of the خُضْرَة of the iron: (A:) [i. e.] because of the blackness thereof. (TA.) And اللَّيْلُ أَخْضَرُ (tropical:) Night is black. (TA.) And [hence,] جَنَّ عَلَيْهِ أَخْضَرُ الجَنَاحَيْنِ (tropical:) Night [lit. the black-winged] veiled him, concealed him, or covered him with its darkness. (A.) مُدْهَامَّتَانِ, in the Kur [lv. 64, relating to two gardens of Paradise], is explained by خَضْرَاوَانِ because it means Inclining to blackness, by reason of abundance of moisture, or irrigation. (S.) b2: الأَخْضَرُ used as a subst.: see خُضَارَةٌ. b3: The fem.

خَضْرَآءُ [is also used as a subst., and] signifies Gree herbs or leguminous plants; (Msb, K;) as also ↓ خُضَارَةٌ: (K:) pl. خَضْرَاوَاتٌ: by rule it should be خُضْرٌ; but as the quality of a subst. predominates in it, it has a pl. like the pl. of a subst., like صَحْرَاوَاتٌ pl. of صَحْرَآءٌ: (Msb:) this pl. occurs in the saying (in a trad., TA) لَيْسَ فِى

الخَضْرَاوَاتِ صَدَقَةٌ There is no poor-rate in the case of green herbs or leguminous plants; (Msb;) or fresh fruits and herbs or leguminous plants; (TA;) or fruits, such as the apple and the pear &c.; or herbs or leguminous plants, such as leeks and smallage and rue and the like; and خُضَرٌ, pl. of خُضْرَةٌ, is sometimes substituted for it. (Mgh.) [Hence,] إِيَّاكُمْ وَخَضْرَآءُ الدِّمَنِ, meaning (tropical:) Avoid ye the beautiful woman that is of bad origin: (S, A, Msb:) because what grows in a دِمْنَة [or place which men have blackened by their cooking, and where their camels or other beasts have staled and dunged], though it may be beautiful and bright, does not bear fruit [because it is neglected, and left unwatered], (S, Msb,) and soon becomes corrupt, or bad. (Msb. [See also دِمْنَةٌ: and see عُشْبَةٌ الدَّارِ, in art. عشب.]) b4: And الخَضْرَآءُ, as an epithet in which the quality of a subst. predominates, (TA,) (tropical:) The sky, or heaven; (S, A, K;) because of its greenness; like as the earth is called الغَبْرَآءُ. (TA.) You say, مَا تَحْتَ الخَضْرَآءِ أَكْرَهُ مِنْهُ (tropical:) [There is not under the sky one more hateful than he]. (A.) b5: and خَضْرَآءُ (tropical:) A bucket (A, K) with which water has been drawn long, so that it has become green or blackish &c. (حَتَّى اخْضَرَّتْ). (K.) b6: And (assumed tropical:) The congregated or collective body, and mass, or bulk, of a people. (S, K.) So in the saying, أَبَادَ اللّٰهُ خَضْرَآءَهُمْ (assumed tropical:) [May God destroy the congregated or collective body, mass, or bulk, of them]: (S:) or this means, (tropical:) their stock (شَجَرَة) from which they have branched off; (A;) [for] خَضْرَآءُ signifies the origin of anything: (TA:) or, their life in this present world: (Fr, TA:) or, as some say, their enjoyment and plenty; (TA;) [for] خَضْرَآءُ signifies prosperity, and plenty, and enjoyment: (TA in a later part of this art.:) or the right reading is غَضْرَآءَهُمْ, meaning “their prosperity, and their pleasantness of life, or plenty and prosperity.” (S. [See art. غضر.]) b7: البَقْلَةُ الخَضْرَآءُ: see خَضِرٌ. b8: الخُضْرُ, (T,) or الخَضْرَآءُ, (K,) The domestic pigeons; (T, K;) so called although of various colours, because their predominant colour is وُرْقَة [or ash-colour], or خُضْرَة [meaning a dark, or an ashy, dust-colour]: the خُضْر and the نُمْر [or spotted with white and black, &c.,] are especially characterized by the faculty of rightly directing their course. (T, TA.) b9: الأَخَاصِرُ [a pl. of الأَخْضَرُ used as a subst.] (tropical:) Gold and flesh-meat and wine; as also الأَحَامِرَةُ [as some explain this latter]. (TA.) b10: أَخْضَرُ also signifies (tropical:) Fresh, or recent: so in the saying, الأَمْرُ بَيْنَنَا أَخْضَرُ (tropical:) [The affair between us is fresh, or recent]: and in like manner you say, المَوَدَّةُ بَيْنَنَا خَضْرَآءُ (tropical:) Love, or affection, between us is fresh. (A.) And Soft, or tender; applied to herbage, or seed-produce. (TA.) b11: [Hence,] عِيشَةٌ خَضْرَآءُ (assumed tropical:) A mode of life soft, or delicate, and plentiful and pleasant. (Har p. 639.) b12: الأَخْضَرُ is also the name of [A certain star, or asterism; most probably either a of Piscis Australis or ε of Pegasus, or some star or asterism nearly in a line with those two;] one of the three أَنْوَآء of the rain called الخَرِيف; namely, the middle نَوْء of those three انوآء; the first being the نَسْرَانِ; and the last, the foremost of the فَرْغَانِ: see نَوْءٌ. (Az, T and TA in art. نوأ.) الأُخَيْضِرُ dim. [of الأَخْضَرُ], (TA,) [Cantharides;] a kind of fly, (K,) green, of a dark or an ashy dust-colour, (أَخْضَرُ,) of the size of the black fly, and called the Indian fly [as cantharides are (??) the Arabs in the present day]; having properties and uses mentioned in medical books. (TA.) A2: Also A certain disease in the eye. (K.) مَخْضَرَةٌ: see خَضِرٌ, in two places.

مِخْضَارٌ: see خَضِيرَةٌ.

مَخْضُورٌ: see خَضْرٌ.

يَخْضُورٌ: see خَضِرٌ, in two places: and see also أَخْضَرُ, first sentence.

يَخْضِيرٌ: see أَخْضَرُ, first sentence.

رو

ى1 رَوِىَ مِنَ المَآءِ, (T, S, M, Mgh, Msb, K,) and اللَّبَنِ, (M, K,) aor. ـْ (T, S, Msb, K,) inf. n. رِىٌّ (T, S, M, Mgh, * K) and رَىٌّ, (S, K,) or the former is a simple subst. and the latter is the inf. n., (Msb,) or the latter is an inf. n. and also a simple subst., (M, K,) and رِوًى, (S, M, K,) the last erroneously written, in [some of] the copies of the K, رَوَى, as though it were a pret. verb [like رَوِىَ]; (TA;) and ↓ ارتوى and ↓ تروّى; (S, M, Msb, K;) all signify the same; (T, S, M, * Msb, K;) [or the last probably has an intensive meaning;] He was satisfied, or he satisfied himself, with drinking of water [and of milk]; he drank thereof enough to quench, or satisfy, his thirst; contr. of عَطِشَ. (Mgh in explanation of the first.) b2: And رَوِىَ النَّبَاتُ, (M,) or الشَّجَرُ, (K,) مِنَ المَآءِ; (TA;) and ↓ تروّى; (M, K;) [The plant, or herbage, or the trees, had plentiful irrigation: or] i. q. تَنَعَّمَ [i. e., became flourishing and fresh, luxuriant, juicy, succulent, or sappy]; (M, K;) or became bright and fresh, by reason of plentiful irrigation. (TK.) b3: رَوِىَ and ↓ ارتوى and ↓ تروّى are also used metaphorically, as meaning (tropical:) He was, or became, in a good state or condition; and in the enjoyment of much ease, pleasantness, softness, or delicacy, of life. (Har p. 100.) b4: شَبِعْتُ مِنْ هٰذَا الأَمْرِ وَ رَوِيتُ is likewise metaphorical, meaning (tropical:) I have become, or I became, disgusted [or satiated to loathing] with this thing, or affair. (S * and TA in art. شبع.) b5: See also a verse cited voce إِلَى, (p.

85,) in which يَرْوَى is made trans. by means of that particle in the place of مِنْ.

A2: رَوَى عَلَى أَهْلِهِ, (T, S, M, K,) and لِأَهْلِهِ, (S, M, K,) aor. ـْ inf. n. رَيَّةٌ, or رِيَّةٌ, (accord. to different copies of the T, [the former app. indicated to be the right by what is said in the next sentence,]) or رَىٌّ, (M, [probably also correct,]) He brought water to his family: (S, M, K:) [but in the T it is implied that the meaning is like that of the phrase here following:] رَوَى القَوْمَ, (ISk, T, S, K,) aor. as above, (ISk, T, S,) inf. n. ريّة, (so in the TA,) He drew water for the people, or party. (ISk, T, S, K.) You say, مِنْ أَيْنَ رَيَّتُكُمْ, with fet-h to the ر, (S,) or رِيَّتُكُمْ, (so in the T,) meaning Whence is your providing of yourselves with water? (المَآءَ ↓ مِنْ أَيْنَ تَرْتَوُونَ: T, immediately after the latter of the foregoing phrases; and S, immediately after the former of them:) so says ISk. (T.) And رَوَى عَلَى اليَعِيرِ He drew water upon the camel. (M. [See سَانِيَةٌ.]) b2: And رَوَى

المَآءَ, aor. ـْ [inf. n., app., رِوَايَةٌ,] He (a camel) bore, carried, or conveyed, water. (Msb, TA.) b3: Hence, (Msb, TA,) رَوَى الحَدِيثَ, (T, S, M, Mgh, Msb, K,) and الشِّعْرَ, (T, S, M, Mgh,) عَنْهُ, (MA,) aor. ـْ (T,) inf. n. رِوَايَةٌ; (T, S, M, Mgh, K;) and ↓ تروّاهُ; (M, K;) both signify the same; (K;) He bore in his memory, knowing by heart, (حَمَلَ,) and transmitted [orally], related, recited, or rehearsed, the tradition, narrative, or story, (Msb, TA,) and the poetry, (TA,) [as learned, or heard, or received,] from him; (MA;) [he related, recited, or rehearsed, the tradition, &c., and the poetry, by heart from him:] you say to a man, أَنْشِدِ القَصِيدَةَ [ “ Recite thou the ode ”]; but you do not say, اِرْوِهَا unless you mean thereby Relate thou it by heart. (S, TA.) [One says also, رُوِىَ عَنْهُ, meaning It has been related as heard, or received, from him. And رُوِىَ كَذَا, and يُرْوَى كَذَا, meaning It has been related, and it is related, (otherwise, i. e.) thus; with the substitution of such a word &c.: and often meaning it has been read, and it is read, &c. And فِى رِوَايَةٍ كَذَا, meaning According to one relation, or way of relation or relating, thus: and often meaning according to one reading, thus.]

A3: رَوَى الحَبْلَ, (M, K,) [aor. ـْ inf. n. رَىٌّ, (M,) He twisted the rope: (M, K:) or he twisted the rope well, or thoroughly, or soundly. (M.) b2: رَوَى عَلَى الرَّجُلِ, (S, M, TA,) in the copies of the K, erroneously, الرَّحْلِ, (TA,) He bound the man (S, M, K, * TA) with the rope called رِوَآء (M, TA) upon the back of the camel, (S, K, *) lest he should fall (S, M, K, * TA) from the camel (M) in consequence of his being overcome by sleep. (S, M, * TA.) And رَوَيْتُ عَلَى

الرَّاوِيَةِ, aor. ـْ inf. n. رَىٌّ, I bound the رِوَآء

upon the leathern water-bag, or pair of leathern water-bags, called راوية. (T.) You say, رَوَى

عَلَيْهِ, inf. n. رَىٌّ; and ↓ اروى; He bound him, or it, with the rope [called رِوَآء, as is implied in the M]. (M, * TA.) And الرِّوَآءَ عَلَى البَعِيرِ ↓ اروى

[He bound the رواء upon the camel]; like رَوَاهُ. (TA.) And ↓ رواى He bound a load with the رِوَآء. (TA.) 2 روّى, inf. n. تَرْوِيَةٌ: see 4, in two places: b2: and 5. [Hence,] يَوْمُ التَّرْوِيَةِ [The day of providing oneself with water;] the eighth day of Dhu-l-Hijjeh; (T, Msb;) the day before that of 'Arafeh: (M:) so called because they (the pilgrims, T) used to provide themselves (يَتَزَوَّدُونَ, T, M, or ↓ يَتَرَوَّوْنَ, Msb, and so in a copy of the T, or ↓ يَرْتَوُونَ, S, K) on that day with water (T, S, M, * Msb, K) for the aftertime, (S, Msb, K,) and to rise and go, or when rising to go, to Minè, where is no water, [or, accord. to the Msb, where was little water,] therefore they provided themselves fully with water, or therefore they provided themselves with water from Mekkeh for the alighting and abiding at Minè: (T, accord. to two different copies:) or [it means the day of consideration, or thought; (from another signification of the verb, as will be seen from what follows;) and is so called] because Abraham was considering, or thinking upon, his dream (وَ يَتَفَكَّرُ فِى رُؤْيَاهُ ↓ كَانَ يَتَرَوَّى) [on that day], and on the ninth he knew [that his dream was from God], and on the tenth he desired to act [according to his dream] (اِسْتَعْمَلَ). (K. [and in a similar manner it is explained in the Ksh and by Bd in xxxvii. 101. See also 2 in art. روأ]) b3: روّى رَأْسَهُ بِالدُّهْنِ, and الثَّرِيدَ بِالدَّسَمِ, (T, TA,) He moistened [his head, app. much, or saturated it, i. e. its hair, with oil, or grease, and the broken, or crumbled, bread with grease, or gravy]. (TA.) A2: روّاهُ الشِّعْرَ, (T, S, M, Mgh, K,) and الحَدِيثَ, (M, Mgh, Msb,) inf. n. as above; (S;) and إِيَّاهُ ↓ ارواهُ; (S, K;) He made him to relate by heart the poetry, (S, M, * Mgh, * K, * TA,) and the tradition, narrative, or story; (M, Mgh, TA;) he made him to bear in his memory, knowing by heart, and to transmit, relate, recite, or rehearse, (Msb, TA,) the poetry, (TA,) and the tradition, narrative, or story; (Msb, TA;) [or he taught him to do so; i. e.] he related to him by heart (رَوَى لَهُ) the poetry, (T, TA,) and the tradition, narrative, or story, (TA,) until he retained it in his memory, for the purpose of relating it by heart [as learned, or heard, or received,] from him. (T, TA. *) and رُوِّينَا الحَدِيثَ [We had the tradition, narrative, or story, related to us by heart; and in like manner, الشِّعْرَ the poetry]. (Msb, TA.) A3: رَوَّيْتُ فِى

الأَمْرِ, (S, K, [though Freytag represents the verb as being in the K without teshdeed, and Golius explains the verb nearly in the same manner with and without teshdeed,]) inf. n. as above, (TA,) He looked into the thing, or affair, or case; inspected it; examined it; considered it; or thought upon it; (S, M, K, TA;) deliberately, or leisurely; without haste; a dial. var. of رَوَّأْتُ [q. v.]: (M, TA:) [and فِيهِ ↓ تَرَوَّيْتُ app. signifies the same:] see يَتَرَوَّى in the former half of this paragraph, in an explanation of يَوْمُ التَّرْوِيَةِ.4 ارواهُ (M, MA, Msb, K) مِنَ المَآءِ (MA) [and من اللَّبَنِ], inf. n. إِرْوَآءٌ; (KL, and Har p. 67;) and ↓ روّاهُ (MA, Msb) مِنْهُ, (MA,) inf. n. تَرْوِيَةٌ; (KL;) He satisfied him, or made him to be satisfied, with drinking of water [and of milk]; he satisfied, or quenched, his (another's) thirst, by a drink, or draught, of water [and of milk]; (M, * MA, Msb, * K, * KL; *) he did away with his thirst [thereby]. (Har ubi suprà.) One says of a she-camel abounding in milk, هِىَ تُرْوِى

الصَّبِىَّ [She satisfies the thirst of the young child]: because he sleeps in the beginning of the night, and they desire that her flow of milk may be early, before his sleeping. (M, TA.) [And in like manner, ارواهُ is said of water, and of milk, &c., meaning It satisfied his thirst.] b2: [Hence, اروى and ↓ روّى signify also He watered, or irrigated, plentifully a plant, or herbage, or a tree; or rendered it flourishing and fresh, luxuriant, succulent, or sappy, by plentiful irrigation: see 1, second sentence.]

A2: See also 2, in the middle of the paragraph.

A3: And see 1, last three sentences.5 تروّى: see 1, first three sentences. b2: Yousay also, تَرَوَّوْا and ↓ رَوَّوْا, meaning They provided themselves with water. (M.) And كَانُو يَتَرَوَّوْنَ مِنَ المَآءِ; (Msb, and so in a copy of the T; see 2, second sentence;) or من المآء ↓ يَرْتَوُونَ; (S and K; see again 2, second sentence;) [They used to provide themselves with water:] and المَآء ↓ مِنْ أَيْنَ تَرْتَوُونَ [Whence do ye provide for yourselves water?]. (T and S; see 1, in the middle of the paragraph.) b3: And تَرَوَّتِ اللُّقْمَةُ بِالسَّمْنِ [The morsel was imbued, or soaked, with clarified butter]. (En-Nadr, TA in art. ريغ.) A2: تروّى الحَدِيثَ, and الشِّعْرَ: see 1, in the latter half of the paragraph.

A3: تَرَوَّتْ مَفَاصِلُهُ: see 8.

A4: تروّى فِيهِ: see 2, in two places.8 ارتوى: see 1, first and third sentences: b2: and see also 5, in two places. b3: ارتوت النَّخْلَةُ The palm-tree, having been planted in a hollow dug for the purpose, was watered at its root. (Lth, T.) A2: It (a rope) was twisted: (M, K:) or was twisted well, or thoroughly, or soundly: (M:) or was thick in its strands: (S:) or was composed of many strands, and thick, and very compact. (Lth, T.) b2: And ارتوت مَفَاصِلُهُ His joints (those of a beast, T, or those of a man, S) were, or became, well-proportioned and thick; (T, S, K;) and so ↓ تروّت. (M, K.) رَوٌّ: see رَوَآءٌ.

رُىٌّ: see what next follows: A2: and see also art. رى.

رِىٌّ, said by Esh-Shámee, in his “Seereh [of the Prophet],” to be also with damm [i. e. ↓ رُىٌّ, which is anomalous, like رُيَّا, for رُؤْيَا], (MF, TA,) is an inf. n. of رَوِىَ: (T, S, M, Mgh, * K:) and also (M, K) a simple subst. from that verb [meaning The state of being satisfied with drinking of water and of milk; the state in which one is satisfied with drinking or drink; the state of having drunk enough to quench, or satisfy, the thirst]. (M, Msb, K.) One says, فُلَانٌ فِى رِىٍّ

وَ مَشْبَعٍ [Such a one is in a state in which he is satisfied with drink and food]. (T, A, TA, all in art. نظر.) b2: [Also, as is indicated in the K &c., in relation to plants or herbage, or to trees, The state of having plentiful irrigation; or of being flourishing and fresh, luxuriant, juicy, succulent, or sappy, by reason of plentiful irrigation.]

A2: عَيْنٌ رِبَّةٌ A source abounding with water. (S.) A3: See also art. رى.

رِوًى: see رَوَآءٌ. b2: رُطَبٌ رِوًى Dates when they ripen [after they have been cut off,] not upon their palm-trees; as also ↓ مُرْوٍ. (TA.) رُويَا: see رُؤْيَا, in art. رأى.

رَوَآءٌ and ↓ رِوًى (T, S, M, K [in this last improperly said to be like إِلَى, which is without tenween,]) and ↓ رَوِىٌّ (M, K) Sweet water: (S:) or water that causes him who comes to it to return with his thirst satisfied; (T, S; *) applied only to water that has a continual increase, and does not become exhausted, nor cease: (T:) or abundant water, that satisfies the thirst. (M, K.) b2: [Hence,] الرَّوَآءُ is a name of The well of Zemzem. (K, TA.) A2: And رواء, (so in the TA, as from the K, and as mentioned by Az on the authority of IAar, [but I have looked for it in vain in two copies of the T, app. رَوَآءٌ, or perhaps ↓ رِوَآءٌ, like the Pers\.

رِوَا, for one of these two may be from the other,] or ↓ رَوٌّ, (so accord. to my MS. copy of the K and accord. to the TK, [but this I think very dubious, and still more strange is the reading in the CK, which is رِو,]) Abundance of herbage, or of the goods, conveniences, or comforts, of life. (K.) رُوَآءٌ [for رُؤَآءٌ, (see رِئْىٌ, in art. رأى,) or of the measure فُعَالٌ from الرِّىُّ, (see Har p. 24,)] i. q. مَنْظَرٌ [as meaning A pleasing, or goodly, aspect; or beauty of aspect]: so in the phrase رَجُلٌ لَهُ رُوَآءٌ [A man having a pleasing, or goodly, aspect]. (S.) رِوَآءٌ A rope with which the two leathern water-bags are bound upon the camel: (T:) or a rope with which goods, or furniture, or utensils, &c., are bound upon the camel; (S, K;) and with which a man is bound upon a camel, lest he should fall in consequence of his being overcome by sleep: (M, and Ham p. 321:) or one of the ropes of the [tent called] خِبَآء: and sometimes the load is bound therewith upon the camel: accord. to AHn, it is thicker than well-ropes: (M:) and ↓ مِرْوًى signifies the same: (T, K:) pl. of the former أَرْوِيَةٌ; (T, S, K;) and of ↓ the latter مراوى, (T, K,) i. e. مَرَاوَى, and مَرَاوٍ. (TA.) A2: See also رَوَآءٌ.

رَوِىٌّ: see رَوَآءٌ. b2: Also A full, or complete, drink. (K, TA.) You say, شَرِبْتُ شُرْبًا رَوِيًّا (S, TA) I drank a full, or complete, drink. (TA.) b3: And A cloud of which the rain-drops are large, (S, K,) and vehement in their fall; like سَقِىٌّ: (S:) pl. أَرْوِيَةٌ. (TA.) b4: And, accord. to IAar, One who gives to drink; or a waterer; syn. سَاقٍ: [in one copy of the T, in the place of السَّاقِى as explanatory of الرَّوِىُّ, I find التَّأَنِّى, which I think an evident mistranscription:] b5: and Weak: b6: and Sound in body and intellect. (All three from the T.) A2: Also The [funda-mental] rhyme-letter; (S, M, K;) the letter upon which the ode is founded, and which is indispensable in every verse thereof, in one place; as, for instance, the [final] ع in the verse here following: إِذَا قَلَّ مَالُ المَرْءِ قَلَّ صَدِيقُهُ وَ أَوْمَتْ إِلَيْهِ بِالعُيُونِ الأَصَابِعُ [When the wealth of the man becomes little, his friends become few, and, together with the eyes, the fingers make signs to him]: (Akh, M:) [when two or more letters are indispensable to the rhyme, only one of them is thus termed, according to rules fully explained in the M and in the treatises on versification:] IJ mentions رَوِيَّاتٌ as its pl.; but [ISd says,] I think him to have stated this carelessly, and not to have heard it from the Arabs. (M.) One says قَصِيدَتَانِ عَلَى

رَوِىٍّ وَاحِدٍ [Two odes constructed upon one rhymeletter; or having one fundamental rhyme-letter]. (S.) رِوَايَةٌ [an inf. n. of رَوَى, q. v., when used as a subst., meaning A relation, or recital, &c.,] has for its pl. رَوَايَا. (JM.) See رَاوِيَةٌ, last sentence but one.

رَوِيَّةٌ A want, or thing wanted: (A 'Obeyd, T, S:) so in the saying, لَنَا عِنْدَ فُلَانٍ رَوِيَّةٌ [We have a want to be supplied to us on the part of such a one; meaning we want a thing of such a one]: (A 'Obeyd, T:) and لَنَا قِبَلَكَ رَوِيَّةٌ [We have a want to be supplied to us on thy part; we want a thing of thee]. (S.) b2: And The remainder of a debt and the like. (S.) A2: Also, (S,) or رَوِيَّةٌ فِى أَمْرٍ, (M, K, *) thus usually pronounced without ء, (S,) [originally رَوِيْئَةٌ,] Inspection, examination, consideration, or thought, of an affair; (S, M, K;) without haste: (M:) pl. رَوَايَا. (JM, TA.) You say, مَضَى عَلَى وَجْهِهِ بِغَيْرِ رَوِيَّةٍ [He went at random, heedlessly, or in a headlong manner, without consideration]. (A in art. ركب.) See رَاوِيَةٌ, near the end. [See also رَوِيْئَةٌ in art. روأ.) رَجُلٌ رَوَّآءٌ A man whose habitual work, or occupation, is the drawing of water by means of the رَاوِيَة [q. v.]: you say, جَآءَ رَوَّآءُ القَوْمِ [The people's habitual drawer of water by means of the راوية came]. (T.) رَيَّا [originally رَوْيَا] A sweet odour (T, M, K) of anything. (T.) One says of a woman, إِنَّهَا لَطَيِّبَةُ الرَّيَّا, meaning Verily she is sweet in the odour of her body: and hence the saying of Imrael-Keys, إِذَا قَامَتَا تَضَوَّعَ المِسْكُ مِنْهُمَا نَسِيمَ الصَّبَا جَآءَتْ بِرَيَّا القَرَنْفُلِ [When they stand, the fragrance of musk is diffused from them, like the breath of the east wind that has brought the sweet odour of the clove]. (T.) A2: It is also fem. of رَيَّانُ. (T, S, M, &c.) رَيَّانُ [originally رَوْيَانُ] an epithet from رَوِىَ; (T, M, Mgh, Msb, K;) Satisfied with drinking [of water and of milk &c.]; having drunk [thereof] enough to quench, or satisfy, his thirst; contr. of عَطْشَانُ: (S, Mgh: *) fem. رَيَّا, (T, S, M, Mgh, Msb, K,) in which the ى is not changed into و because the word is an epithet; for it is changed into و only in a subst., of the measure فَعْلَى, of which ى is the final radical, as in تَقْوَى; so that if it were a subst., it would be رَوَّى; (S, M;) originally رَوْيَا: (M:) as to رَيَّا that is thought to be used as the proper name of a woman, it is, thus used, an epithet, like الحَارِثُ and العَبَّاسُ, though without the article ال: (S, * M:) the pl. is روَآءٌ, (T, S, M, Mgh, Msb, K,) with kesr and medd., (S,) in measure like كِتَابٌ, (Msb,) masc. and fem. (Mgh, Msb.) You say قَوْمٌ رِوَآءٌ مِنَ المَآءِ [A people, or party, satisfied with drinking of water]. (S.) b2: And نَبْتٌ رَيَّانُ and شَجَرٌ رِوَآءٌ [A plant, or herbage, and trees, having plentiful irrigation: or flourishing and fresh, luxuriant, juicy, succulent, or sappy, by reason of plentiful irrigation: see the verb]. (M.) b3: [Hence,] رَيَّانُ signifies also (assumed tropical:) Full of fat and flesh. (JM.) And you say وَجْهٌ رَيَّانُ (tropical:) [A plump face]; an expression of dispraise [app. when relating to a man, but not otherwise; for رَيَّانُ, or رَيَّا, applied to a youth, or to a woman, or a limb of a woman, meaning plump and juicy, is used by way of praise]: opposed to وَجْهٌ ظَمْآنُ. (A and TA in art. ظمأ.) And اِمْرَأَةٌ رَيَّا المُخَلْخَلِ (assumed tropical:) [A woman full, or plump, in the place of the anklet]. (JM.) And فَرَسٌ رَيَّانُ الظَّهْرِ (assumed tropical:) A horse fat in the portion of flesh and sinew next the back-bone on each side. (T.) رَاوٍ [as the act. part. n. of رَوَى] is used in relation to water [as meaning Bringing, or one who brings, water to his family: and drawing, or one who draws, water for others: and a camel carrying, or that carries, water; whence the subst.

رَاوِيَةٌ, q. v.]. (S, TA.) b2: And [hence] it is used also in relation to poetry (T, S, M) and to traditions or narratives or stories (T, M, Mgh, K) [as meaning A relater, reciter, or rehearser, by heart, of poetry, and of traditions, or narratives or stories, learned, or heard, or received, from another]: and in like manner ↓ رَاوِيَةٌ, but in an intensive sense [as meaning a large, or copious, relater or reciter or rehearser, &c.]; (T, S, M, Mgh, K;) i. e. كَثِيرُ الرِّوَايَةِ; (T, * TA;) as in the phrase رَجُلٌ رَاوِيَةٌ لِلشِّعْرِ [a man who is a large, or copious, relater &c. of poetry]: (S:) the pl. of رَاوٍ is رُوَاةٌ. (S, TA.) A2: Also One who has the superintendence, management, or care, of horses (مَنْ يَقُومُ عَلَى الخَيْلِ [strangely rendered by Freytag, who seems to have read عَلَى الجَمَلِ, “constrictus fune et stans super cameli dorso ”]). (M, K.) رَاوِيَةٌ A camel, (A 'Obeyd, T, S, K,) or a mule, or an ass, (S, and so in the K with the exception of “ and ” for “ or,”) upon which water is drawn: (A 'Obeyd, T, S, K: [see سَانِيَةٌ:]) or a camel that carries water; (M, * Mgh, Msb;) and then applied to any beast upon which water is drawn: (Msb:) [but it is disputed whether this be the primary or proper signification, or whether it be secondary or tropical, as will be shown by what follows:] and also a man who draws water (A 'Obeyd, T, TA) for his family: (TA:) the ة is affixed [لِلنَّقْلِ, i. e. for the purpose of transferring the word from the category of epithets to that of substantives; or] to give intensiveness to the signification: (Msb:) pl. رَوَايَا [by rule رَوَآءٍ, being originally of the measure فَوَاعِلُ, not فَعَائِلُ]. (S, M, TA.) Also A مَزَادَة [or leathern water-bag] (A 'Obeyd, T, S, M, Mgh) composed of three skins, (Mgh,) containing water; (M, K;) so called as being the receptacle in which is the water borne by the camel [thus called]; (A 'Obeyd, T;) or the مزادة is thus termed by the vulgar, but this application of the word is allowable as metaphorical: (S:) or it signifies a pair of such water-bags (مَزَادَتَانِ [see مَزَادَةٌ in art. زيد]): (T:) [accord. to ISd,] it is applied to the مزادة, and then to the camel, because of the nearness of the latter to the former: (M:) or its primary application is to the camel: (S, Mgh:) accord. to some, its application to the camel is proper; and to the مزادة, tropical: accord. to others, the reverse is the case: (MF, TA:) the pl. is رَوَايَا, as above. (Mgh, TA.) b2: One says of a weak person who is in easy circumstances, مَا يَرُدُّ الرَّاوِيَةَ, meaning He is unable to turn back the راوية [or camel bearing a water-bag or pair of water-bags,] notwithstanding its being heavily burdened by the water that is upon it. (M.) b3: And the Prophet applied the appellation رَوَايَا البِلَادِ [The camels bearing water for the irrigation of the countries, or the water-bags borne by camels for the irrigation of the countries,] to (assumed tropical:) the clouds, by way of comparison. (TA.) b4: رَوَايَا is also applied as an appellation to (assumed tropical:) The chiefs of a people; (IAar, Th, T;) as pl. of رَاوِيَةٌ; the chief who bears the burden of the bloodwits owed by the tribe being likened to the camel thus termed. (T, M. *) A Temeemee, mentioning a party that had attacked his tribe, said, لَقِينَاهُمْ فَقَتَلْنَا الرَّوَايَا وَ أَبَحْنَا الزَّوَايَا meaning [We encountered them, and] we slew the chiefs, and gave permission to occupy, or to plunder, the houses, or tents. (T.) b5: رَوَايَا also occurs in a trad., in which it is said, شَرُّ الرَّوَايَا رَوَايَا الكَذِبِ, and accord. to some, it is, in this instance, pl. of رَاوِيَةٌ (JM, TA) in the first of the senses explained above; so that the meaning is, (assumed tropical:) The worst of those who carry tidings are those who carry false tidings; such persons being likened to the beasts so called, in respect of the fatigue that they undergo: (JM:) or it is pl. of ↓ رَوِيَّةٌ; (JM, TA;) and the meaning is, the worst of thoughts are those that are untrue, not right, nor tending to good: or it is pl. of ↓ رِوَايَةٌ; and the meaning is, the worst of relations, or recitals, are those that are untrue. (JM.) b6: See also رَاوٍ.

أَرْوَى: see the next paragraph, in two places.

أُرْوِيَّةٌ, (T, S, M, Msb, K,) originally [أُرْوُويَةٌ,] of the measure أُفْعُوِلَةٌ, (S, M, Msb,) and إِرْوِيَّةٌ, (Lh, M, K,) The female of the وُعُول, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) which means mountain-goats: (TA:) or the female and the male; the former of which is also called عَنْزٌ, and the latter وَعِلٌ; (Az, T, Msb;) and which are of the [kind called] شَآءٌ; not of the [kind called] بَقَرٌ: (Az, T:) pl. أَرَاوِىٌّ, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) of the measure أَفَاعِيلُ, (S,) a pl. of pauc., Msb,) applied to three (El-Ahmar, A 'Obeyd, T, S, M, K) and more, to ten [inclusive], (El-Ahmar, A 'Obeyd, T, M, K,) and ↓ أَرْوَى, applied to many, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) of the measure أَفْعَلُ, (S, M, Msb,) erroneously held by Abu-l-'Abbás to be of the measure فَعْلَى; (M;) an irregular pl.; (Msb, K;) or [rather] it is a quasi-pl. n.; (M, K;) and أَرَوِىُّ is a broken pl. (M.) It is also a proper name of a woman: and so is ↓ أَرْوَى. (S.) مُرْوٍ: see رِوًى

مِرْوًى: see رِوَآءٌ, in two places.

حصب

1 حَصَبَهُ, (S, A, Msb, K,) aor. ـِ (S, A, Msb) and حَصُبَ, (Msb,) inf. n. حَصْبٌ, (Msb, TA,) He threw at him, or pelted him with, pebbles, (S, A,* K,) or small pebbles. (Msb.) And hence, in a general sense, He pelted him. (Har p. 234.) And حَصَبَتِ الرِّيحُ بِالحَصْبَآءِ [The wind cast, or drove along, or tore up, the pebbles, or small pebbles]. (A.)b2: Also, (A,) or ↓ حصّبهُ, inf. n. تَحْصِيبٌ, (S,) or both, (Msb, K,) but the latter has an intensive signification, (Msb,) He spread pebbles in it, (A, K,) namely, a mosque, (A,) or a place; (K;) he strewed it, namely, a mosque, (S, Msb,) &c., (Msb,) with pebbles, (S,) or with small pebbles. (Msb.) b3: حَصَبَ بِهِ النَّارَ He threw it (anything) into the fire. (AO, S.) b4: حَصَبَ النَّارَ He threw حَصَب [or firewood, &c.,] into the fire. (A.) [Also,] inf. n. as above, He kindled the fire, or made it to blaze or flame, with حَصَب. (TA.) A2: حَصَبُوا عَنْهُ (tropical:) They hastened from him, or it, in flight. (A, TA.) b2: حَصَبَ عَنْ صَاحِبِهِ (assumed tropical:) He turned away from his companion; as also ↓ احصب. (K.) b3: حَصَبَ فِى

الأَرْضِ (assumed tropical:) i. q. ذَهَبَ فِيهَا [which has two meanings: he went away in, or into, the country, or land: and he discharged his excrement: the former seems to be here meant]. (S.) A3: حُصِبَ; (K; [in a copy of the A حَصُبَ, but this is probably a mistranscription, as appears to be indicated by its being there added that the part. n. is مَحْصُوبٌ;]) and حَصِبَ, aor. ـَ (K,) inf. n. حَصَبٌ, (KL,) or حَصَبٌ; (TK, and indicated in the K;) [and app. ↓ حُصِّبَ also; (see مَحْصُوبٌ;)] He broke forth with حَصْبَة [i. e. measles, or spotted fever]. (K, KL.) The second of these verbs signifies as above, said of a person's skin. (S.) 2 حصّبهُ: see 1.

A2: Also حصّب, (T, TA,) inf. n. تَحْصِيبٌ, (T, Mgh, K,) He (a pilgrim) slept [or stopped to sleep] in El-Mohassab (↓ المُحَصَّب), (T, Mgh, * K,) which is the name of the way between the mountains opening upon the part called الأَبْطَحُ, (T, K,) between Mekkeh and Minè, (T, Msb,) so called from the pebbles in it, (T, TA,) and also called ↓ الحَصْبَآءُ, (Msb,) for an hour, or a short time, (سَاعَة,) of the night, (T, Mgh, K,) in returning from Minè to Mekkeh: (T, Mgh, * TA:) this was formerly done in imitation of Mohammad; but it is said to be voluntary; not obligatory. (T, TA.) Also He slept at that place after going forth from Mekkeh. (TA.) ↓ المُحَصَّبُ is also the name of the place where the pebbles are cast in Minè; (As, S, A, Mgh, Msb, K;) also called ↓ حِصَابٌ. (TA.) A3: حُصِّبَ: see 1.4 احصب, (S, A, K,) inf. n. إِحْصَابٌ, (TA,) He (a horse, S, A, or other beast &c., TA) struck up the pebbles in his running. (S, A, K.) b2: See also 1.6 تحاصبوا They pelted one another with pebbles. (A, K.) حَصَبٌ Stones; as also ↓ حَصْبَةٌ, n. un. ↓ حَصَبَةٌ, which is extr. [as n. un. of حَصْبَةٌ, but not of حَصَبٌ]. (K.) b2: A stone that is thrown; like نَفَضٌ in the sense of مَنْفُوضٌ. (TA.) b3: Firewood, (K,) in a general sense; (TA;) in the dial. of El-Yemen: (Fr, TA:) or what is thrown into a fire, (A 'Obeyd, S, K,) of firewood and of other things; (TA;) in the dial. of Nejd: (Fr, TA:) or firewood prepared for fuel: (Msb:) or firewood with which a fire is lighted; firewood not being so called until it is thus used. (K.) حَصَبُ جَهَنَّمَ, in the Kur [xxi. 98], signifies, in the Abyssinian language, accord. to 'Ikrimeh, The firewood [or fuel] of Hell. (TA.) حَصِبٌ [Pebbly]. You say أَرْضٌ حَصِبَةٌ and ↓ مَحْصَبَةٌ (T, S, A, K) A land containing, (T, S,) or abounding with, (A, K,) pebbles. (T, S, A, K.) And ↓ مَكَانٌ حَاصِبٌ A place containing pebbles. (TA.) b2: See also حَاصِبٌ.

حَصْبَةٌ [A single throwing of pebbles]. b2: [Hence, app., because immediately following the day of the last throwing of pebbles in the Valley of Minè,] لَيْلَةُ الحَصْبَةِ The night [next] after the days called أَيَّامُ التَّشْرِيقِ [which are the 11th and 12th and 13th of Dhu-l-Hijjeh]. (K.) b3: See also حَصَبٌ.

A2: Also, (S, A, Msb, K,) and ↓ حَصِبَةٌ, (S, Msb, K,) and (sometimes, S) ↓ حَصَبَةٌ, (S, K,) [Measles, or spotted fever;] a certain cutaneous eruption: (S, A, Msb, K:) by some, [contr. to general authority,] said to be small-pox. (Msb.) حَصَبَةٌ: see حَصَبٌ, and حَصْبَآءُ: A2: and see also حَصْبَةٌ حَصِبَةٌ: see حَصْبَةٌ.

حَصْبَآءُ Pebbles: (S, A, K:) or small pebbles: (Msb:) accord. to Sb, a quasi-pl. n.: (TA:) sing. ↓ حَصَبَةٌ. (K.) b2: See also 2.

حِصَابٌ: see 2.

حَاصِبٌ [A thrower, or pelter, of stones]. Yousay, هُوَ حَاصِبٌ لَيْسَ بِصَاحِبٍ [He is a pelter of stones (app. meaning a calumniator): he is not a friend]. (A, TA.) [Hence also,] حَاصِبٌ, (S, K,) or رِيحٌ حَاصِبٌ, (A,) A violent wind that raises the pebbles; (S, A; *) as also ↓ حَصِبَةٌ: (S:) or a wind that bears along the dust (K, TA) and pebbles: (TA:) and a wind casting down pebbles from the sky: or a wind that tears up the pebbles. (TA. [See the Kur liv. 34, &c.]) b2: And hence, (assumed tropical:) A punishment from God. (TA.) b3: Dust containing pebbles. (IAar, TA.) See also حَصِبٌ. b4: Clouds (سَحَابٌ) casting down snow and hail: (K:) or clouds (سحاب), because of their casting down snow and hail. (TA.) b5: Pebbles [borne] in the wind. (ISh, TA.) Yousay, كَانَ يَوْمُنَا ذَا حَاصِبٍ [Our day was one in which pebbles were blown about by the wind]. (TA.) b6: Small particles of snow and hail scattered about. (K.) b7: A large number of men on foot. (Az, TA.) مَحْصَبَةٌ: see حَصِبٌ.

مُحَصَّبٌ: see مَحْصُوبٌ: A2: and see also 2, in two places.

مَحْصُوبٌ Affected with the cutaneous eruption termed حَصْبَة [i. e. measles, or spotted fever]; (A, K;) as also ↓ مُحَصَّبٌ (TA.)

نصب

1 نَصَبَ, aor. ـُ inf. n. نَصْبٌ; (S, K;) and ↓ نصّب; (K;) He set up, put up, set upright, erected, a thing: (S:) he elevated, raised, reared, a thing. (K.) b2: He set up, a stone as a sign, or mark. (Msb.) b3: نَصَبَ رَأْسَهُ He raised his head. (TA.) b4: نَصِبَ, aor. ـَ inf. n. نَصَبٌ, He (a goat) had erect ears. (S: the inf. n. only mentioned.) b5: نَصَبْتُ فُلاَنًا لِكَذَا I set, or set up, such a one as an obstacle to such a thing, or as a butt for such a thing, like the butt of archers. (TA, art. عرض.) b6: نُصِبَ فُلَانٌ لِعِمَارَةِ البَلَدِ (tropical:) [Such a one was set up, or appointed, for the putting, or keeping, of the town, or district, in a flourishing or prosperous state, with respect to building, culture, population, &c.]. (A.) b7: نَصَبَ, aor. ـُ inf. n. نَصْبٌ, (S, K,) or نَصَبَ نَصْبَ العَرَبِ, (S,) (assumed tropical:) He sang, or chanted, a kind of song, or chant, peculiar to the Arabs, (S, K, &c.,) of the description termed حُدَاء, (K,) [by which camels are urged, or excited,] or a kind of song (K) resembling what is thus termed, (S,) but finer, or more delicate. (S, K.) What is termed نَصْبٌ is The kind of singing, or chanting, above described: (S, K:) or a kind of حُدَاء resembling singing: (AA:) or a kind of modulation: (Sh:) or a kind of song, or chant, of the Arabs: (ISd:) or, of the Arabs of the desert: (TA:) or poetry such as is commonly recited, well regulated and set to an air: (Nh:) so called because, in [singing or chanting] it, the voice is raised, or elevated. (The Fáïk.) b8: نَصَبَ الحَرْفَ, [aor. ـِ (not نَصُبَ,) inf. n. نَصْبٌ,] He wrote, or pronounced, the [final] letter with نَصْب; (S;) which is, in the case of the final inflection of a word, like فَتْح in the non-inflection: (S, K:) [i. e., he wrote it, or pronounced it, with Bً or نَصَبَ:) so called because the sound of a word of which the final letter is so pronounced rises to the highest cavity of the mouth. (Lth.) A conv. term of grammar. (S, K.) نَصَبَ الكَلِمَةَ [He wrote, or pronounced, the word with نَصْب, i. e., making its vowel of inflection Bً or نَصَبَ &c., according to the rules of grammar:] he made the word to have fet-hah as its vowel of inflection. (Msb.) b9: نَصَبَ لَه الحَرْبَ, (inf. n. نَصْبٌ, TA,) He made war upon him: syn. وَضَعَ. (K.) b10: Of anything that is raised, and with which one goes to meet, or encounter, a thing, one says نُصِبَ, and of the agent, نَصَبَ. (M, K.) b11: نَصَبَ لَهُ, aor. ـُ inf. n. نَصْبٌ, (tropical:) He acted with hostility, or enmity, towards him. (S, K.) See also 3. b12: نَصَبْتُ لَهُ رَأْيًا (tropical:) I gave him counsel from which he should not deviate. (A.) b13: نَصَبَ, aor. ـُ (inf. n. نَصْبٌ, TA,) He put down a thing: syn. وَضَعَ. Thus the verb bears two contr. significations. (K.) b14: [He set, or put, absolutely: often used in this sense.] b15: نَصَبَهُ, aor. ـِ and ↓ انصبه, (inf. n. إِنْصَابٌ, TA,) It (disease) pained him; occasioned him pain. (K.) b16: نَصَبَ السَّيْرَ, aor. ـُ (inf. n. نَصْبٌ, TA,) (assumed tropical:) He strove, or exerted himself, unusually in his pace: (K:) or نَصَبَ signifies he pursued his journey with diligence, or energy: (TA:) or he travelled on all the day, at a gentle pace: (S, K:) or he journeyed on all the night. (TA.) En-Nadr says, النَّصْبُ is the first pace; then, الدَّبَبُ, [but see وَسَجَ;] then, العَنَقُ; then, التَّزَيُّدُ; then, العَسْجُ; then, الرَّتْكُ; then, الوَخْدُ; then, الهَمْلَجَةُ. (TA.) A2: نَصِبَ, aor. ـَ inf. n. نَصَبٌ, He was fatigued, tired, or wearied, (S, K.) b2: نَصِبَ, inf. n. نَصَبٌ, He suffered difficulty, trouble, distress, or affliction. (TA.) b3: نَصِبَ He strove; laboured; or toiled. (K.) b4: فَإِذَا فَرَغْتَ فَانْصَبْ [Kur, xciv. 7,] signifies and when thou shalt have finished thy prescribed prayers, fatigue thyself in supplication: (Katádeh, Jel:) or when thou shalt have finished the obligatory prayers, fatigue thyself in the performance of the voluntary. (TA.) See نَاصِبٌ.2 نصّبت الخَيْلُ آذَانَهَا The horses erected their ears often, or exceedingly. The teshdeed is to render the signification frequentative or intensive. (S.) b2: See 1, and 3.3 ناصبه الشَّرَّ, (inf. n. مُنَاصَبَةٌ, TA,) (tropical:) He made an open show of evil conduct, mischief, or malevolence, to him; (K;) and in like manner, of enmity, (TA,) and of war; (S, TA;) as also ↓ نَصَبَهُ, (K,) unaugmented. (TA: in the CK, ↓ نصّبه.) See also نَصَبَ لَهُ.4 انصبه He fatigued, tired, or wearied, him: (S, K:) it (an affair) fatigued him, &c.: (TA:) it (grief, or anxiety,) fatigued, tired, or wearied, him; (CK, TA;) as also ↓ نَصِبَ لَهُ; (TA;) and perhaps ↓ نَصَبَهُ is also used in this sense, with reference to grief, or anxiety. (K.) See 1.

A2: انصب الحَدِيثَ إِلَى رَسُولِ اللّٰهِ He ascribed, or attributed, the tradition to the Apostle of God; syn. أَسْنَدَهُ إِلَيْهِ and رَفَعَهُ. (TA.) A3: انصبه He assigned him, or gave him, a نَصِيب; i. e., a lot, or portion. (K.) A4: انصب السِّكِّينَ He made, or put, a handle (نِصَاب) to the knife. (S, K.) 5 تنصّبتِ الأُتُنُ حَوْلَ الحِمَارِ The she-asses stood round the he-ass. (S, K.) b2: See 8.6 تناصبوه They divided it into lots, or portions, among themselves. (TA.) 8 انتصب and ↓ تنصّب, quasi-pass. of نَصَبَ and نَصَّبَ, He, or it, became set up, put up, set upright, or erected; stood up, or upright, or erect; became elevated, raised, or reared: (K:) became even and erect. (TA, art. نص.) b2: He stood erect, raising his head. (TA.) b3: [It was, or became, erect, vertical, or perpendicular.] b4: [انتصب شَعَرُهُ His hair, being full-grown, stood out: see مُنْتَصِبٌ.] b5: انتصب (TA) and ↓ تنصّب (K) (tropical:) It (dust) rose high. (K, TA.) b6: إِنْتَصِبْ Set up thy cooking-pot [upon the مِنْصَب, or trivet,] to cook, said to a cook. (IAar.) b7: انتصبت أَشْنَانُهُ إِلَى قُدَّامٍ [Its teeth stood out forwards: see مُنْتَصِبٌ:] said of a mouth. (TA, art. دفق.) b8: [اِنْتِصَابٌ is often used absolutely as meaning An erection of the penis.] b9: انتصب الحَرْفُ The letter [meaning the final letter of a word] was written, or pronounced, with نَصْب: [see نَصَبَ الحَرْفَ]. (S.) نَصْبٌ: see نَصَبَ, (of which it is the inf. n.,) throughout. b2: نَصْبٌ and ↓ نَصَبَ and ↓ نُصُبٌ and ↓ نَصِيبَةٌ A sign, or mark, set up to show the way; or a standard set up: syn. عَلَمٌ مَنْصُوبٌ: (K:) i. e., set up [as a sign] to a people: (TA:) or نُصُبٌ is pl. of نَصِيبَةٌ, like as سُفُنٌ is of سَفِينَةٌ. (Lth, TA.) Also, ↓ نُصْبَةٌ, A pole, or mast; syn. سَارِيَةٌ; (K;) set up to show the way: (TA:) also, ↓ أَنَاصِيبُ and ↓ تَنَاصِيبُ (pls. which have no sings., TA,) Signs, or marks, or stones, set up to show the way; syn. أَعْلَامٌ and صُوًى: (K:) stones set up on the tops of isolated small mountains, whereby travellers are to be directed: (TA:) also, ↓ يَنْصُوبٌ [pl. يَنَاصِيبُ] signifies A sign, or mark, set up to show the way in a desert. (Fr.) In the Kur, lxx., last verse but one, some read نَصْبٍ, meaning as above: others نُصُبٍ, meaning “ idols. ” (Zj.) b3: نَصْبٌ also signifies A goal; or limit; syn. غَايَةٌ: (K:) or rather, some say that it has this signification [in the verse of the Kur. above referred to]; but the former meaning, of “ a sign, &c.,” is the more correct. (TA.) b4: See also نُصْبٌ and نُصُبٌ, below. b5: نَصْبٌ, with respect to rhyme in a verse, is The being free from anything that would mar it, (Akh, K,) when the verse itself is not curtailed; for when the verse is curtailed, the term نصب is not applicable, though the rhyme be perfect: accord. to an explanation received from the Arabs: not one of the terms of Kh. (Akh.) Derived from الاِنْتِصَابُ, as signifying “ the standing erect; being tall; making one's self tall, by stretching the neck; ” and therefore not applied to verse that is curtailed. (IJ, ISd.) b6: نَصْبٌ One who is set, or set up, as an obstacle to a thing, or as a butt for a thing, like the butt of archers. (TA, art. عرض.) See 1. b7: نَصْبٌ [A peculiar mode of singing, or chanting: or a peculiar kind of song, or chant]: (See 1.) هٰذَا نُصْبُ عَيْنِى, and عينى ↓ نَصْبُ, or the latter is a barbarism, (K,) disallowed by KT; but it is allowed by Mtr; and said to have been heard from the Arabs [of the classical ages]; This is a conspicuous object of my eye; a thing in full view of my eye: said of a thing that is manifest, or conspicuous, [standing before one,] and even when it is lying, or thrown down. (TA.) b2: جَعَلْتُهُ نصبَ عينى I made him, or it, a conspicuous object, or a thing in full view, of my eye. (TA.) b3: Mtr says, that نَصْب, in this case, is an inf. n. used in the sense of a pass. part. n., and means an object [as it were set, or set up,] conspicuously seen of the eye, so as not to be forgotten, nor to be unheeded, nor to be placed behind the back, or uncared for, or disregarded. (MF.) b4: نُصْبٌ (S, K) and ↓ نَصْبٌ and ↓ نُصُبٌ (K) Evil; (S;) trial; affliction; misfortune: (S, K:) so in the Kur, xxxviii., 40: (S:) disease: (K:) affliction occasioned by disease. (Lth.) See also نَصَب.

نِصْبٌ: see نَصِيبٌ.

نَصَبٌ [as a subst.] Fatigue; weariness; toil. b2: Difficulty; trouble; distress; affliction. (TA.) See the verb: and see نَصْبٌ.

نَصِبٌ Diseased; sick; and in pain. (K.) نُصُبٌ: see نَصْبٌ. b2: نُصُبٌ (K, Msb) and ↓ نُصْبٌ (K: accord. to the S, the latter is sometimes written نُصُبٌ: [but it seems that نُصُبٌ is the more common of the two words:]) and ↓ نَصْبٌ (S, Msb) What is set up and worshipped to the exclusion of, or in preference to, the true God: (S:) or anything that is so worshipped: (K:) or a stone that is set up and so worshipped: (Msb:) the pl. of نُصُبٌ is أَنْصَابٌ: (S, Msb:) or نُصُبٌ is a pl. of نَصْبٌ, like as سُقُفٌ is of سَقْفٌ: (Msb:) or it is a pl. of which the sing. is نِصَابٌ; and it may be a sing., the pl. of which is أَنْصَابٌ: (Zj:) which last word, accord. to some, is syn. with

أَصْنَامٌ: but others deny this; because اصنام are figured and sculptured or painted; whereas انصاب are of an opposite description. (Msb.) [See a verse cited in art. مور.] b3: Also, الأَنْصَابُ Certain stones which were set up around the Kaabeh, over which it was customary for the name of some deity to be pronounced in the killing of animals (يُهَلُّ عَلَيْهَا), and upon which victims were slain in sacrifice to another, or others, than the true God: (ISd, K:) pl. of نُصُبٌ, as أَعْنَاقٌ is of عُنُقٌ; or of نُصْبق, as أَقْفَالٌ is of قُفْلٌ. (TA.) b4: نُصُبٌ, as occurring in the Kur, v. 4, signifies An idol; or a stone which the pagan Arabs set up, to sacrifice, or slay animals, before it, or by it, and which became red with the blood: (KT:) or pl. of نِصَابٌ, and signifying idols. (Jel.) b5: أَنْصَابُ الحَرَمِ The limits of the sacred territory [of Mekkeh]; (K;) i. e., signs, or marks, set up there, whereby it might be known. (TA.) See also نَصْبٌ.

نَصْبَةٌ A laying of a snare; meaning a plot, a stratagem, or an artifice. (TA.) نُصْبَةٌ: see نَصْبٌ.

نِصَابٌ The place of sun-set; مَغِيبُ الشَّمْسِ; (K;) the place to which it returns. (TA.) b2: See مَنْصِبٌ: and نُصُبٌ b3: نِصَابٌ The handle of a knife; (S, K;) in which the سِيلَان is set: (TA:) pl. نُصُبٌ. (K.) b4: نِصَابٌ, of property, (tropical:) The amount which renders it incumbent on the possessor to pay the alms, or tax, called الزَّكَاة: (S, K:) as two hundred dirhems, or five camels, (S,) [or twenty deenárs, or forty sheep or goats. (IbrD.)] So called as being the “ source ” whence the tax comes. (Msb.) نَصِيبٌ (S, K) and ↓ نِصْبٌ (K) (tropical:) A share, or portion, or lot, syn. حَظٌّ; (S, K;) of a thing; (S;) or of anything; (TA;) a set portion: (A:) [hence it appears to be in the sense of مَنْصُوبٌ what is set:] pl. of the former أَنْصِبَآءُ and أَنْصِبَةٌ (K, Msb) [the latter a pl. of pauc.], and نُصُبٌ. (Msb.) b2: نَصِيبٌ A tank, or cistern. (S, K.) b3: A snare, or fowler's net, set, or set up: (S, K:) thus in the sense of مَنْصُوبٌ. (TA.) See also مَنْصُوبَةٌ.

نَصِيبَةٌ, (S,) or نَصَائِبُ, (K,) which latter is the pl. of the former, (TA,) Stones which are set up around a tank, or cistern, and the interstices of which are filled up with kneaded clay. (S, K.) Dhu-r-Rummeh says, هَرَقْنَاهُ فِى بَادِى النَّشِيْئَةِ داثِرٍ

قَدِيمٍ بِعَهْدِ المَآءِ بُقْعٍ نَصَائِبُهْ [We poured it out into an old cistern of which the water was dried up and the bottom apparent, which for a long time had contained no water, the stones set up around which, having their interstices filled up mith kneaded clay, were black and white]. (S.) The pron. in هرقناه refers to a large bucket mentioned before. (TA.) b2: نَصَائِبُ is also explained by A'Obeyd as signifying Stones that are set up around a tank, or cistern, to mark the quantity of water with which the camels will be satisfied. (TA.) See نَصْبٌ.

هَمٌّ نَاصِبٌ i. q. مُنْصِبٌ, Grief, or anxiety, that fatigues, tires, or wearies: (K:) after the manner of a rel. n.: (Sb, K:) meaning ذُو نَصَبٍ; like تَامِرٌ and لَابِنٌ: or ناصب is here an act. part. n. used in the sense of the pass. part. n. [مَنْصُوبٌ] followed by فِيهِ; i. e. يُنْصَبُ فِيهِ, in which one is fatigued, tired, or wearied; like لَيْلٌ نَائِمٌ, meaning يُنَامُ فِيهِ, &c.: (S:) or the phrase نَصَبَهُ الهَمُّ, in the sense of أَتْعَبَهُ, has been heard; (K;) and ناصب is its act. part. n. (TA.) b2: نَصَبٌ نَاصِبٌ is also said to be a phrase of the same kind as مَوْتٌ مَائِتٌ, and شِعْرٌ شَاعِرٌ; [therefore meaning Severe fatigue, or difficulty, or trouble, and the like]. (TA.) b3: Also عَيْشٌ نَاصِبٌ, and ↓ ذُو مَنْصَبَةٍ, A fatiguing, laborious, or troublesome, life. (K.) b4: النَّوَاصِبُ, and ↓ النَّاصِبِيَّةُ, and أَهْلُ النَّصْبِ, Appellations of a sect who made it a matter of religious obligation to bear a violent hatred to 'Alee (K) the son of Aboo-Tálib: (TA:) [so called]

لِأَنَّهُمْ نَصَبُوا لَهُ because they acted with hostility, or enmity, towards him, (K,) and openly opposed him: they were a sect of the Khawárij, الخَوَارِجُ. (TA.) نَاصِبَةُ الشُّجَاعِ The eye of the serpent called شجاع, which it raises to look. (TA in art. شجع.) b2: By the expression كَنَاصِبَةِ الشُّجَاعِ in the following words of the poet, بَصَرٌ كَنَاصِبَةِ الشُّجَاعِ المُرْصِدِ is meant Like the eye of the brave man, which he raises (يَنْصُبُهَا) to look at, or see, something. (TA.) النَّاصِبِيَّةُ: see نَاصِبٌ.

أَنْصَبُ A goat having erect horns: (S, K:) fem. نَصْبَآءُ. (S.) b2: نَصْبَآءُ A she-camel having an elevated breast. (S, K.) b3: أَذُنٌ نَصْبَآءُ An ear that is erect, and approaches the other ear. (TA.) مَنْصِبٌ [so accord. to the copies of the S and K in my hands, and the Msb, which states it to be of the same measure as مَسْجِدٌ, and the TA: written by Golius and Freytag مَنْصَبٌ:] and ↓ نِصَابٌ (tropical:) Origin; source; (S, K, Msb;) of anything; (TA;) that to which a person or thing is referred, as his or its source; syn. مَرْجِعٌ; (K;) place where, or whence, a thing grows; (Msb;) place where a person or thing is set, or set up. (TA.) Pl. [of the former, مَنَاصِبُ, and] of the latter, نُصُبٌ and أَنْصِبَةٌ. (Az, Msb.) b2: لَهُ مَنْصِبُ صِدْقٍ He has an excellent origin. (Msb.) b3: هُوَ يرْجِع إِلَى منصبِ صِدْقٍ and ↓ نِصابِ صدق, He traces back his lineage to an excellent origin. (TA.) b4: مَنْصِبٌ (assumed tropical:) Rank, or quality, nobility, or eminence, and the like, absolutely, or derived from ancestry: syn. حَسَبٌ and شَرَفٌ: from the same word as signifying “ origin, source, &c. ” (Esh-Shiháb.) b5: لِفُلَانٍ مَنْصِبٌ To such a one pertains eminence of rank or station. (Msb.) b6: إِمْرَأَةٌ ذَاتُ منصبٍ A woman of rank or quality &c., (حَسَب,) and of beauty: or of beauty alone; because alone it exalts her. (Msb.) b7: مَنْصِبٌ, in the language of those of post-classical times, [and commonly pronounced, in the present day, مَنْصَبٌ,] (assumed tropical:) A post, an office, a function, or a magistracy; as though meaning the place in which a man is set, set up, or elevated; (Shifà el-Ghaleel;) or in which he is set, or set up, to see, or observe, [or supervise]: (MF:) pl. مَنَاصِبُ. (TA.) b8: [أَرْبَابُ المَنَاصِبِ (assumed tropical:) Functionaries; magistrates.] b9: See مِنْصَبٌ.

مِنْصَبٌ An iron thing (an iron trivet, TA,) upon which a cooking-pot is set up: (IAar, K:) as also ↓ مَنْصِبٌ. (MF.) مَنْصَبَةٌ Fatigue, labour, or trouble: [or a cause of fatigue, &c.]. (K.) See نَاصِبٌ.

مَنْصُوبَةٌ, as an epithet, applied to a شَبَكَة or حِبَالَة (A net or snare) set, or set up. and hence, as a subst., like دَابَّةٌ and عَجُوزٌ, (assumed tropical:) An artifice, a stratagem, a trick, a plot, a resource, or an expedient: or a stratagem in the game of chess. You say سَوَّى فُلَانٌ منصوبةً [Such a one framed a stratagem, or plot]. (Z.) مُنَصَّبٌ A horse of which the prevailing characteristic of his whole make is the erect position of his bones, so that he stands erect without needing to bend [his joints]. (TA.) b2: صَفِيحٌ مُنَصَّبٌ [Broad and thin stones] set up, one upon another. (S.) b3: ثَغْرٌ مُنَصَّبٌ Teeth, or fore teeth, of even growth; (K;) as though set up and made even. (TA.) [See an ex. in a verse cited voce شَنَبٌ.]

b4: ثَرًى مُنَصَّبٌ, accord. to the K, i. q. مُجَعَّدٌ; but this is a mistake; and the correct word is جَعْدٌ, Soft moist earth; as in other books. (TA.) مُنْتَصِبٌ (tropical:) Dust rising high. (S.) b2: (assumed tropical:) Hair full grown, and standing out. (TA, art. سبكر.) b3: أَسْنَانٌ مُنْتَصِبَةٌ إِلَى خَارِجٍ (S in art. دفق) or الى قُدَّامٍ (JK in that art.) Teeth standing out or forwards].

يَنْصُوبٌ: see نَصْبٌ.

أَنَاصِيبُ: see نَصْبٌ.

تَنَاصِيبُ: see نَصْبٌ.
نصب1 نَصَتَ, aor. ـِ (L, K,) inf. n. نَصْتٌ; (L;) and ↓ انصت, inf. n. إِنْصَاتٌ, (S, L, K) which latter is the more approved; (L;) and ↓ انتصت; (L, K;) He was silent: (L, K:) or he was silent and listened: (S:) or he was silent to listen: (L:) or he was silent as one listening: (Er-Rághib:) or he listened: (Msb:) or انتصب signifies he stood, or paused, listening. (Msb.) b2: ↓ أَنْصَتَهُ, and انصت لَهُ, (S, K,) and إِلَيْهِ, (Z,) and نَصَتَ لَهُ, (L,) He was silent, and listened to his speech. (S, K, &c.) 4 انصتهُ He made him silent; silenced him. (Sh, K.) b2: انصتهُ عَنِّى He made him to be silent, [and to abstain] from [speaking of, or to,] me. (As.) b3: See 1.

A2: انصت لِلَّهْوِ He inclined to play, or sport. (IAar, K.) 8 إِنْتَصَبَ see 1.10 استنصتةُ He asked him, or desired him, to be silent: (K:) or, to be silent and to listen to him. (TA.) نُصْتَةٌ Silence: [or silence and listening, &c.] (K.)

خمص

1 خَمِصَتِ القَدَمُ, aor. ـَ inf. n. خَمَصٌ, The man's foot rose from the ground, [or was hollow in the middle of the sole,] so that it did not touch it. (Msb.) b2: خَمَصَ البَطْنُ, (A, K,) aor. ـُ (TK;) and خَمِصَ, aor. ـَ and خَمُصَ, aor. ـُ (A, K, TK;) inf. n. خمص [i. e. خَمْصٌ or خُمْصٌ or probably both] and خُمُوصٌ and مَخْمَصَةٌ; (TK;) The belly was, or became, empty; (A, K, TK;) i. e., hungry: (TK:) [and lank: see خَمِيصٌ.] And خَمُصَ الشَّىْءُ, aor. ـُ (Msb,) inf. n. خُمْصٌ (Msb, TA) and خَمْصٌ (A, TA) and مَخَمَصَةٌ, (S, A, Msb, * K,) the last an inf. n. like مَغْبَضَةٌ and مَعْتَبَةٌ, (S,) [but in art. عتب in the S, مَعْتَبَةٌ is said to be a subst.,] The thing was, or became, hungry. (S, * A, * Msb, K. *) A2: خَمَصَهُ الجُوعُ, (S, K,) aor. ـُ (TK,) inf. n. خَمْصٌ and مَخْمَصَةٌ (S, K) and خُمُوصٌ, (TK, [but this last I think doubtful,]) Hunger rendered him lank in the belly. (TK.) 6 تخامص عَنْهُ (tropical:) He shrank, or drew away, from it; (A, K; *) i. e., from anything of which he disliked the nearness. (A.) You say, مَسَسْتُهُ بِيَدِى وَهْىَ بَارِدَةٌ فَتَخَامَصَ مِنْ بَرْدِ يَدِى (tropical:) [I touched him with my hand, it being cold, and he shrank from the coldness of my hand]. (A, TA.) b2: تَخَامَصْ لِفُلَانٍ عَنْ حَقِّهِ (tropical:) [Relinquish thou, i. e.,] give thou, to such a one, his right, or due. (A, K. *) b3: تخامص اللَّيْلُ (tropical:) [The night retreated;] the darkness of the night became thin a little before daybreak. (A, K.) خَمْصَةٌ A hungering. (S, K.) You say, لَيْسَ لِلْبَطْنَةِ خَيْرٌ مِنْ خَمْصَةٍ تَتْبَعُهَا [There is not anything better for repletion of the belly than a hungering which follows it]. (S, A.) خَمْصَى: see خَمِيصٌ.

خُمْصَانٌ: see أَخْمَصُ: b2: and see also خَمِيصٌ, in two places.

خَمَصَانٌ: see خَمِيصٌ.

خَمِيصٌ Empty; applied to the belly: (TA:) hungry. (Msb.) b2: خَمِيصُ البَطْنِ, (A,) or خَمِيصُ الحَشَا, (S, K,) and ↓ خُمْصَانٌ, (S, A, K,) and ↓ خَمَصَانٌ, (A, K,) A man empty in the belly, (A,) or lank in the belly; (S, K;) as also ↓ خَامِصٌ البَطْنِ: (K * and TA in art. رهف:) and slender in make: (TA:) fem. of the first with ة, (S, A, K,) and so of the second, (Yaakoob, S, A, K,) and so of the third; (TA;) and IAar mentions ↓ خَمْصَى as a fem., occurring prefixed to الحَشَا in a verse of El-Asamm Ed-Dubeyree: (TA:) pl., (S, A, K,) masc., (A, K,) خِمَاصٌ; (S, A, K;) and fem., [i. e., of خميصة,] خَمَائِصُ: (A, K:) ↓ خُمْصَانٌ has no pl. formed by the addition of و and ن, though its fem. is formed by the addition of ة; being made to accord with the measure فَعْلَانٌ, of which the fem. is فَعْلَى. (TA.) خِمَاصٌ [also] signifies Hungry, in a pl. sense, (K,) and lank in the bellies: (TA:) ↓ مِخْمَاصٌ also signifies the same as خَمِيصٌ; and [its pl.] مَخَامِيصُ, lank in the bellies (خُمْصُ البُطُونِ [whence it appears that ↓ أَخْمَصُ, sing. of خُمْصٌ, is also syn. with خَمِيصٌ]). (TA.) You say also, هُوَ خَمِيصُ البَطْنِ مِنْ أَمْوَالِ النَّاسِ, meaning (tropical:) He is one who abstains from [devouring] the possessions of men. (A.) And خِمَاصُ البُطُونِ مِنْ أَمْوَالِ النَّاسِ خِفَافُ الظُّهُورِ مِنْ دَمَائِهِمْ, (A, TA,) meaning (tropical:) Persons who abstain from [devouring] the possessions of men, whose backs are light with respect to [the] burden [of their blood]. (TA, from a trad.) b3: زَمَنٌ خَمِيصٌ (tropical:) A time of hunger. (A, TA.) خَمِيصَةٌ A [garment of the kind called] كِسَآء, black, square, and having عَلَمَانِ [i. e. two ornamental or coloured or figured borders]: (S, A, Mgh, K:) or a black كساء, having a border such as is above described (مُعْلَم) at each end, and which is of خَزّ, [q. v.], or of wool: (Msb:) if not bordered, it is not so called: (S, Msb:) or, accord. to As, a مُلَآءَة of wool, or of خَزّ, bordered (مُعْلَمَة); not unless bordered: so called because of its softness and thinness, and smallness of bulk when it is folded: Ahmad Ibn-Fáris says that it is the black كِسَآء: and he says that it may be thus called because a man wraps himself with it, so that it is against his أَخْمَص, meaning by this his waist: (Har p. 21:) pl. خَمَائِصُ: or خمائص are garments of خَزّ, thick, black, and red, and having thick أَعْلَام [or borders such as above described]; worn by people of old. (TA.) El-Aashà

says, إِذَا جُرِّدَتْ يَوْمًا حَسِبْتَ خَمِيصَةً

عَلَيْهَا وَ جِرْيَالَ النَّضِيرِ الدُّلَامِصَا [When she is stripped of her clothing, any day, thou wouldst think there was upon her a khameesah, and the glistening redness of gold]: As says, he likens her [long and spreading] hair to a خميصة, which is black. (S.) [See also خَمِيسٌ, voce خِمْسٌ, near the end of the paragraph.]

خَامِصُ البَطْنِ: see خَمِيصٌ.

أَخْمَصُ القَدَمِ A man whose foot rises from the ground, [or is hollow in the middle of the sole,] so that it does not touch it: fem. خَمْصَآءُ: and pl. خُمْصٌ: (Msb:) and ↓ خُمْصَانٌ signifies having the middle of the sole of the foot moderately rising from the ground; which is a goodly quality; but when it is flat, or rises much, it is dispraised: so explained by IAar when he was asked by Th respecting 'Alee's saying of Mohammad, [cited, but not explained, in the K,] كَانَ خُمْصَانَ الأَخْمَصَيْنِ: or, accord. to Az, خُمْصَانٌ signifies having the part [of the sole] of the foot which does not cleave to the ground in treading very much retiring from the ground. (TA.) b2: الأَخْمَصُ [when without the article ال also written without tenween accord. to the best authorities, because the quality of an epithet is original to it, and that of a subst. is accidental,] also signifies The part [of the sole] of the human foot which does not cleave to the ground in treading; (Az, TA;) the part of the sole of the human foot which is hollow, so that it does not touch the ground; (S, K; *) the part of the bottom of the human foot which is thin, and retires from the ground; or, as some explain it, [meaning the same,] the خَصْر of the human foot: (TA:) pl. أَخَامِصُ. (Msb.) b3: See also خَمِيصٌ. b4: Also The waist of a man. (Har p. 21.) مِخْمَاصٌ: see خَمِيصٌ.

جرش

1 جَرَشَهُ, (S, A, K,) aor. ـُ (MS, K) and جَرِشَ, (K,) inf. n. جَرْشٌ, (A, TA,) He bruised, brayed, or pounded, it, (S, A, K,) and he ground it, namely, salt, and grain, (A,) coarsely, not finely. (S, A, K.) b2: He stripped off, scraped off, rubbed off, abraded, or otherwise removed, its superficial part; syn. قَشَرَهُ. (K.) b3: He scratched, scraped, rubbed, grated, chafed, or fretted, it; syn. حَكَّهُ; (K, TA;) like as the viper does its fangs; when its folds rub, or grate, together, causing a sound to be head. (TA.) b4: He scratched it (حَكَّهُ, namely, his head,) with a comb, (S, A, K,) so as to raise its scurf; (S, K;) as also ↓ جَرَّشَهُ. (TA.) b5: He rubbed and pressed it (namely, the skin,) with the hand, in order that it might become smooth (K, TA) and soft. (TA.) 2 جَرَّشَ see 1, last signification but one.

جَرْشٌ The sound of a viper's coming forth form the skin [or slough] when the former rubs, or grates, one part against another. (K.) b2: and The sound of a viper's fangs, when they rub, or grate [together]. (TA.) b3: And The sound arising from eating a rough thing: or this is with س. (TA.) جَرِيشٌ A thing, (S, K,) such as salt, (A,) bruised, brayed, or pounded, (S, A, K,) and ground, (A,) coarsely, not finely: (S, A, K:) or, applied to salt, it signifies مَالَمْ يُطَيَّبْ [app. meaning such as has not been purified], (S, K, TA,) that crumbles; as though one part thereof were rubbed against another. (TA.) b2: Also Coarse flour, such as is fit for [making the kind of food called] خَبِيص مُرَمَّل. (TA.) جُرَاشَةُ شَىْءٍ What falls, of, or from, a thing coarsely bruised or brayed or pounded, when what is bruised &c. thereof is taken. (S.) b2: جُرَاشَةٌ also signifies What falls from the head when it is combed: (A, TA:) and what falls and becomes scattered from wood: (A:) or cuttings, chips, parings, and the like. (TA.) جَوَارِشٌ [from the Persian گُوَارِشْ, A digestive stomachic;] a thing that causes food to digest; as also هَاضُومٌ. (S in art. هضم.) مَجْرُوشٌ A thing having its superficial part stripped off, scraped off, rubbed off, abraded, or otherwise removed. (TA.) b2: Skin rubbed and pressed with the hand in order that it may become smooth and soft. (TA.)

بسط

1 بَسَطَهُ, (M, Msb, K,) aor. ـُ (M, TA,) inf. n. بَسْطٌ, (S, M, Msb,) contr. of تَبْسيِطٌ; (M, TA;) as also ↓بسّطهُ, (M,* TA,) inf. n. تَبْسيِطٌ. (TA.) [As such,] He spread it; spread it out, or forth; expanded it; extended it; (S, Msb, K, B;) as also ↓بسّطهُ: (K:) and he made it wide, or ample: these are the primary significations; and sometimes both of them may be conceived; and sometimes, one of them: and the verb is also used, metaphorically, as relating to anything which cannot be conceived as composed or constructed: (B:) and بَصْطٌ is the same as بَسْطٌ, (S, and K in art. بصط,) in all its meanings. (K.) You say, بَسَطَ الثَّوْبَ [He spread, spread out, expanded, or unfolded, the garment, or piece of cloth]. (Msb.) And بَسَطَ رِجْلَهُ (tropical:) [He stretched forth, or extended, his leg]. (TA.) And بَسَطَ ذِرَاعَيْهِ, and ↓بَسَّطَهُمَا, (assumed tropical:) He spread his fore arms upon the ground; the doing of which [in prostrating oneself] in prayer is forbidden. (TA.) And بَسَطَ يَدَهُ (M, Msb, K) (tropical:) He stretched forth, or extended, his arm, or hand; (M, K;) as in the saying بَسَطَ إِلِىَّ يَدَهُ بِمَا أُحِبُّ وَأَكْرَهُ (tropical:) [He stretched forth, or extended, towards me his arm, or hand, with, i. e. to do to me, what I liked and disliked]: (M, TA: *) or he stretched forth his hand opened. (Msb.) It is said in the Kur [v. 31], لَئِنْ بَسَطْتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِي (assumed tropical:) [Assuredly if thou stretch forth towards me thy hand to slay me]. (M, TA.) بَسْطُ اليَدِ and الكَفِّ is sometimes used to denote assaulting and smiting: [as in the last of the exs. given above; and] as in the words of the Kur [lx. 2], وَيَبُسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوْءِ (tropical:) [And they will stretch forth towards you their hands and their tongues with evil]; (TA;) i. e., by slaying, (Bd, Jel,) and smiting, (Jel,) and reviling. (Bd, Jel.) And sometimes to denote giving liberally: (TA:) [as in] بَسَطَ يَدَهُ فِى الإَنْفَاقِ (tropical:) He [stretched forth his hand, opened, or] was liberal or bountiful or munificent [in expenditure]: (Msb:) see بَسِيطٌ, below. (TA.) And sometimes to denote taking, or taking possession, or seizing: as in the saying, (TA,) بُسِطَتْ يَدُهُ عَلَيْهِ (tropical:) [His hand was stretched forth against him]; i. e. he was made to have dominion over him by absolute force and power. (K, TA.) And sometimes to denote seeking, or demanding: [as in بَسَطَ كَفَّيْهِ فِى الدُّعَآءِ (tropical:) He expanded his two hands in supplication; a common action, in which the two hands are placed together like an open book upon a desk before the face, in supplicating God:] see بَاسِطٌ, below. (TA.) b2: [And hence,] بَسَطْتُ لَهُ أَمْرِى (tropical:) I displayed, or laid open, to him my state, or case, or affair; syn. فَرَشْتُهُ إِيَّاهُ: (A in art. فرش:) and أَمْرَهُ [his state, &c.]. (TA in that art.) b3: [Hence also,] اَللّٰهُ يَبْسُطُ الأَرْوَاحَ فِى الأَجْسَادِ عِنْدَ الحَيَاةِ (assumed tropical:) [God diffuses the souls in the bodies at the time of their being animated]. (TA.) b4: [Hence also,] بَسَطَ اللّٰهُ الرِّزْقَ (assumed tropical:) God multiplied, or made abundant, and amplified, enlarged, or made ample or plentiful, the means of subsistence. (Msb, K. *) It is said in the Kur [ii. 246], وَاللّٰهُ يَبِضُ وَيَبْسُطُ (Msb and TA in art. قبض, q. v.) and you say, بَسَطَ عَلَيْهِمُ العَدْلَ (tropical:) [He largely extended to them equity, or justice]; as also ↓بسّطهُ. (TA.) b5: [Hence also,] فُلَانٌ يَبْسُطُ عَبِيدَهُ ثُمَّ يَقْبِضُهُمْ (tropical:) [Such a one enlarges the liberty of his slaves; then abridges their liberty]. (A in art. قبض.) b6: [Hence also, بَسَطَ وَجْهَهُ (assumed tropical:) It unwrinkled, as though it dilated, his countenance: see 7. and بَسَطَ قَلْبَهُ (assumed tropical:) It dilated his heart: see remarks on قَبْضٌ and بَسْطٌ, as used by certain of the Soofees, near the end of 1 in art. قبض. And] بَسَطَهُ, alone, [signifies the same; or] (tropical:) it rejoiced him; rendered him joyous, or cheerful: (M, K, TA:) because, when a man is rejoiced, his countenance becomes unwrinkled (يَنْبَسِطُ), and he becomes changed [and cheerful] in [its] complexion: it is wrongly said, by MF, to be not tropical: that it is tropical is asserted by Z, in the A: MF also says that it is not post-classical; and in this he is right; for it occurs in a saying of Mohammad: thus in a trad. respecting Fátimeh, يَبْسُطُنِى مَا يَبْسُطُهَا What rejoices her rejoices me: (TA:) [see also قَبَضَهُ, where this saying is cited according to another relation:] ↓أَبْسَطَنِى [as signifying (tropical:) it rejoiced me] is a mistake of the vulgar [obtaining in the present day]. (TA.) b7: [Hence also,] الخَيْرُ يَقْبِضُهُ وَالشَّرُّ يَبْسُطُهُ (tropical:) [Wealth makes him closefisted, tenacious, or niggardly; and poverty makes him open-handed, liberal, or generous]. (A in art. قبض.) b8: [Hence also,] بُسَطَ مِنْ فُلَانٍ (tropical:) He rendered such a one free from shyness, or aversion: (S, O, K, TA:) he emboldened him; incited him to [that kind of presumptuous boldness which is termed] دَالَّة. (Har p. 155.) [In the CK, بَسَطَ فُلاناً من فُلانٍ is erroneously put for بَسَطَ فُلَانٌ مِنْ فُلَانص] b9: [Hence also,] بَسَطَ اللّٰهُ فُلَانًا عَلَىَّ (tropical:) God made, or judged, such a one to excel me. (Z, Sgh, K, TA.) b10: [Hence also,] بَسَطَ المَكَانُ القَوْمَ (tropical:) The place was sufficiently wide, or ample, for the people, or company of men. (K, TA.) And هٰذَا فِرَاشٌ يَبْسُطُكَ (tropical:) This is a bed ample, (S, K,) or sufficiently wide for thee. (A.) And فَرَشَ لِى فِرَاشاً لَا يَبْسُطُنِى He spread for me a bed [not wide enough for me, or] that was [too] narrow [for me], (ISk, S.) b11: [Hence also,] بَسَطَ العُدْرَ, (K,) aor. as above, (TA,) and so the inf. n., (S, TA,) (tropical:) He accepted, or admitted, the excuse. (S, K, TA.) b12: All these significations of the verb are ramifications of that first mentioned above. (TA.) A2: بَسَطَ, aor. ـُ (M, K,) inf. n. بَسَاطَةٌ, (M,) (assumed tropical:) He was, or became, free, or unconstrained, (مُنْبَسِطٌ,) with his tongue. (M, K.) 2 بَسَّطَ see 1, in four places.3 باسطهُ, inf. n. مُبَاسَطَةٌ and بِسَاطٌ (tropical:) [He conversed, or acted, with him without shyness, or aversion; boldly; in a free and easy manner; or cheerfully]: (TA:) he met him laughingly, or smilingly, so as to show his teeth. (So accord. to an expl. of the latter of the two inf. ns. in the TA.) [See كَاشَرَهُ.] You say also, بَيْنَهُمَا مُبَاسَطَةٌ (tropical:) [Between them two is conversation, or behaviour, free from shyness, or aversion; bold; free and easy; or cheerful]. (TA.) 4 أَبْسَطَ see 1, latter half.5 تَبَسَّطَ see 7. b2: تبسّط فِى البِلَادِ (assumed tropical:) He journeyed far and wide in the countries. (S, TA.) b3: خَرَجَ يَتَبَسَّطُ (assumed tropical:) He went forth betaking himself to the gardens and green fields: from بَسَاطٌ signifying

"land having sweet-smelling plants." (TA.) 7 انبسط quasi-pass. of بَسَطَهُ; as also ↓تبسّط is of بَسَّطَهُ; both signifying It became spread or spread out or forth, or it spread or spread out or forth; it became expanded, or it expanded, or it expanded itself; it became extended, or it extended, or it extended itself: [&c.]. (M, K, TA.) Yousay, انبسط الشَّيْءُ عَلَى الأَرْضِ [The thing became spread or spread out, &c., upon the ground]. (S.) And انبسط النَّهَارُ The day became advanced, the sun being high: it became long: (M, K, TA:) and in like manner one uses the verb in relation to other things. (M, TA.) b2: [And hence, (assumed tropical:) He expatiated. b3: And] انبسط وَجْهُهُ (assumed tropical:) [His countenance became unwrinkled, as though dilated; i. e. it became open, or cheerful; and so انبسط alone; or he became open, or cheerful, in countenance, as is said in the KL.]. (TA.) [And انبسط, alone, (tropical:) He became dilated in heart; or he rejoiced; or became joyous, or cheerful: see بَسَطَهُ.] b4: [Hence also,] انبسط (tropical:) He left shyness, or aversion; he became free therefrom: (S, TA:) he was, or became, bold, forward, presumptuous, or arrogant: (KL, PS:) he became emboldened, and incited to [that kind of presumptuous boldness which is termed] دَالَّة. (Har p. 155.) And انبسط إِلَيْهِ (tropical:) [He was open, or unreserved, to him in conversation: and he acted towards him, or behaved to him, without shyness or aversion; or with boldness, forwardness, presumptuousness, or arrogance: and he applied himself to it (namely, an affair,) with boldness, forwardness, presumptuousness, or arrogance.] (TA.) بَسْطٌ, as signifying A certain intoxicating thing, [a preparation of hemp,] is post-classical. (TA.) بُسْطٌ: see بَسِيطٌ, in seven places.

بِسْطٌ: see بَسِيطٌ, in seven places.

بُسُطٌ: see بَسِيطٌ, in seven places.

بَسْطَةٌ Width, or ampleness; syn. سَعَةٌ: (S, Sgh, Msb:) and length, or height: (Sgh:) pl. بِسَاطٌ: (Sgh:) and increase: or redundance, or excess: (TA:) and, (M, K,) as also ↓بُسْطَةٌ, (K,) excel-lence; (M, K;) in science and in body: (M:) or in science, expatiation, or dilatation: (K:) or profit to oneself and others: (TA:) and in body, height, or tallness; and perfection, or completeness. (K.) It is said in the Kur [ii. 24], وَزَادَهُ بَسَطَةً فِى العِلْمِ الجِسْمِ [And hath increased him in excellence, &c., in respect of science, or knowledge, and body]: (M,TA:) Zeyd Ibn-'Alee here read ↓بُسْطَةً. (TA.) b2: [An arm's length.] See بَاسِطٌ b3: اِمْرَأَةٌ بَسْطَةٌ. A woman beautiful and sleek in body: and in like manner, ظَبْيَةٌ a gazelle that is so. (M.) بُسْطَةٌ: see بَسْطَةٌ, in two places.

أُذُنٌ بَسْطَآءُ (tropical:) A wide and large ear. (M, K, TA.) بُسْطِىٌّ A seller of بُسْط [or carpets, &c.]: pl. بُسْطِيُّونَ. (TA, but only the pl. is there mentioned and explained.) بَسْطَانُ: see بَسِيطٌ بُسْطَانٌ: see بَسِيطٌ بَسَاطٌ Land (أَرْض) expanded and even; as also ↓ بَسِيطَةٌ: (M, K:) and wide, or spacious; (AO, S, K;) as also ↓ بِسَاطٌ, (Fr, K,) in his explanation of which Fr adds, in which nothing is obtained; (TA;) and ↓ بَسِيطٌ; (K;) and ↓ بَسِيطَةٌ: (AO, K:) and in like manner, a place; (S, TA;) as also ↓ بِسِاطٌ; (TA;) and ↓ بَسِيطٌ: (S, TA;) and land in which are sweet-smelling plants: (TA:) or ↓بَسِيطةٌ is a subst., (IDrd, M,) as some say, (M,) and signifies the earth. (IDrd, M, Msb, K.) You say, وَسَعَة ↓نَحْنُ فِى بِسَاطٍ (tropical:) [We are in an ample and a plentiful state]. (TA.) And بَيْنَنَا وَبَيْنَ المَآءِ مِيلٌ بساطٌ [the last word thus, without any vowel-sign to the ب] (assumed tropical:) Between us and the water is a long mile. (TA.) [See also بَاسِطٌ.] And مِثْلُ فُلَانٍ ↓مَا عَلَى البَسِيطَةِ There is not upon the earth the like of such a one. (TA.) And ↓ذَهَبَ فِى بُسَيْطَةَ, a dim., imperfectly decl., He (a man, TA) went away in the earth, or land. (A, O, L, K.) b2: Also A great cooking-pot. (Sgh, K.) بِسَاطٌ A thing that is spread or spread out or forth; (S, M, K, B;) whatever it be; a subst. applied thereto: (B:) [and particularly a carpet; which is meant by its being said to be] a certain thing well known; the word being of the measure فِعَالٌ in the sense of the measure مَفْعُولٌ, like كِتَابٌ in the sense of مَكْتُوبٌ, and فِرَاشٌ in the sense of مَفْرُوشٌ, &c.: (Msb:) pl. [of mult.] بُسُطٌ (M, Msb, K) and بُسْطٌ and [of pauc.] أَبْسطَةٌ. (TA.) b2: See also بَسِيطٌ; near the middle of the paragraph. b3: اِنْبَرَى لِطَىِّ بِسَاطِهِ. is a phrase meaning (assumed tropical:) He hastened to cut short his speech. (Har p. 280.) A2: Also The leaves of the tree called سَمُر that fall upon a garment, or piece of cloth, spread for them, the tree being beaten. (M, K.) A3: See also بَسَاطٌ, in three places.

بَسِيطَ, and بَسِيطَةٌ: see بَسَاطٌ, in six places. b2: وَقَعَ الغَيْثُ بَسِيطًا مُتَدَارِكًا The rain fell spreading widely upon the earth, continuously, or consecutively. (TA.) b3: فُلَانٌ بَسِيطُ الجِسْمِ (assumed tropical:) [Such a one is tall of body]. (S, TA.) b4: بَسِيطُ الوَجْهِ (tropical:) A man (M) having the countenance [unwrinkled, or] bright with joy: (M, K, TA:) pl. بُسُطٌ (M, K. *) b5: بَسِيطُ اليَدَيْنِ (tropical:) A man large, or extensive, in beneficence; (M, TA;) liberal, bountiful: (K, TA:) pl. بُسُطٌ: (M, K:) [and so] بَسِيطُ البَاعِ (S,) [and] البَاعِ ↓ مُنْبَسِطُ. (TA.) And ↓ يَدُهُ بِسْطٌ (S, K,) like طِحْنٌ in the sense of مَطْحُونٌ, and قِطْفٌ in the sense of مَقْطُوفٌ, (TA,) and ↓ بُسُطٌ (Z, K,) like أُنُفٌ and سُجُحٌ, (Z,) and (Z, K) by contraction, (Z,) ↓بُسْطٌ, (Z, K,) and ↓مَبْسُوطَةٌ, (TA,) (tropical:) His hand is liberal; syn. مُطْلَقَةٌ, (S, K, TA,) and طَلْقٌ; (TA;) or he is large in expenditure. (TA.) It is said in the Kur [v. 69], بَلْ

↓يَدَاهُ مَبْسُوطَتَانِ; (TA;) and accord. to one reading, ↓بِسْطَانِ; (S, K;) and accord. to another, with damm, [as though it were ↓ بُسْطَانِ,] (Z, K, TA,) [but it is said that] in this case it is used as an inf. n., [and therefore ↓بُسْطَانٌ, for an inf. n. is applied as an epithet to a dual and a pl. subst. without alteration,] like غُفْرانٌ and رُضْوَانٌ; or, accord. to some, it is most probably [↓بَسْطَانُ,] like رَحْمَانُ; and Talhah Ibn-Musarrif read

↓بِسَطَانِ: (TA:) the meaning is, (tropical:) Nay, his hands are liberal, or bountiful; the phrase being a simile; for in this case there is no hand, nor any stretching forth. (TA.) And it is said in a trad., لِمُسِىْءِ النَّهَارِ حَتَّى يَتُوبَ ↓يَدَا اللّٰهِ بُسْطَانِ بِاللَّيْلِ وَلِمُسِىْءِ اللَّيْلِ حَتَّى يَتُوبَ بِالنَّهَارِ, (K, * TA,) or, accord. to one relation, ↓ بِسْطَانِ, (TA,) meaning (tropical:) God is liberal in forgiveness to the evil-doer of the day-time until he repent [in the night, and to the evil-doer of the night-time until he repent in the day]: for a king is said to be اليَدِ↓مَبْسُوطُ when he is (tropical:) liberal in his gifts by command and by sign, although he gives nothing thereof with his hand, nor stretches it forth with them at all. (Sgh. TA.) b6: بَسِيطٌ also signifies اللّسَانِ↓مُنْبَسِطُ, (Lth,) or مُنْبَسِطٌ بِلِسَانِهِ, (M, K,) (assumed tropical:) [Free, or unconstrained, in tongue, or with his tongue,] applied to a man: (M:) fem. with ة. (K.) b7: البَسِيطُ is also the name of A certain kind of metre of verse; (S, M, * K;) namely, the third; the measure of which consists of مُسْتَفْعِلُنْ فَاعِلُنْ eight [a mistake for four] times: (K:) so called because of the extension of its أَسْبَاب, commencing with a سَبَب immediately followed by another سَبَب, as is said by Aboo-Is-hák. (M.) b8: [بَسِيطٌ is also used in philosophy as signifying (assumed tropical:) Simple; uncompounded.]

بَسِيطَةٌ, as an epithet; and as a subst.: see بَسَاطٌ, in four places. b2: [In philosophy, (assumed tropical:) A simple element: pl. بَسَائِطُ.]

ذَهَبَ فِى بُسَيْطَةَ: see بَسَاطٌ.

بَاسِطٌ act. part. n. of بَسَطَ. b2: It is said in the Kur [vi. 93], وَالمَلَائِكَةُ بَاسِطُوا أَيْدِيهِمْ, meaning (tropical:) The angels being made to have dominion over them by absolute force and power (K, * TA.) And again, in the Kur [xiii. 15], كَبَاسِطِ كَفَّيْهِ

إِلَى المَآءِ لِيَبْلُغَ (tropical:) Like the supplicator of water, making a sign to it [with his two hands], in order that it may [reach his mouth, and so] answer his prayer; (K, * TA;) or, but it will not answer his prayer. (O, TA.) b3: البَاسِطُ (assumed tropical:) God, who amplifies, or enlarges, or makes ample or plentiful, the means of subsistence, to whomsoever He will, (K, TA,) by his liberality and his mercy: (TA:) or who diffuses (يَبْسُطُ) the souls in the bodies at the time of [their] being animated. (TA.) b4: مَآءٌ بَاسِطٌ (tropical:) Water that is distant from the herbage, or pasturage, (M, K, TA,) but less so than what is termed مُطْلِبٌ. (M, TA.) and خَمْسٌ بَاسِطٌ (assumed tropical:) A difficult [journey of the kind termed] خِمْسَ [i. e. of five days, whereof the second and third and fourth are without water]; syn. بَائِصٌ. (Sgh, K.) And عُقْبَةٌ بَاسِطَةٌ (ISK, S, M, K [in the CK, erroneously, عَقَبَةٌ]) (assumed tropical:) [A stage of a journey, or march or journey from one halting-place to another,] that is far, or distant, (ISk, S,) or long: (TA:) or in which are two nights to the water. (M, K.) You say, سِرْنَا عُقْبَةً بَاسِطَةً (assumed tropical:) [We journeyed a stage, &c.,] that was far, or distant, or long. (ISk, S, * TA.) b5: رَكِيَّةٌ قَامَةٌ بَاسِطَةٌ, [in the CK,] and قامَةُ باسِطَةٌ, as a prefixed n. with its complement imperfectly decl., as though they made it determinate, i. q. ↓قَامَةٌ وَبَسْطَةٌ [A well measuring, or of the depth of, a man's stature and an arm's length]. (O, K.) Az says, حَفَرَ الرَّجُلُ قَامَةً بَاسِطَةً

The man dug to the depth of his stature and his arm's length (L, TA.) مَبْسَطٌ Width, or extent; syn. مُتَّسَعٌ: (K:) as in the phrase بَلَدٌ عَرِيضُ المَبْسَطِ [A region wide in extent]. (TA.) [See also بَسْطَةٌ.]

مَبْسُوطُ اليَدِ: and يَدَهُ مَبْسُوطَةٌ, and يَدَاهُ مَبْسُوطَتَانِ: see بَسِيطٌ.

مُنْبَسِطُ البَاعِ: and مُنْبَسِطُ اللِّسَانِ: see بَسِيطٌ.

سقط

1 سَقَطَ, (S, M, &c.,) aor. ـُ (M, MS,) inf. n. سُقُوطٌ (S, M, Mgh, Msb, K) and مَسْقَطٌ, (S, K,) It fell; fell down; dropped; dropped down; tumbled down; (M, Mgh, Msb, K;) upon the ground; (Mgh;) or from a higher to a lower place; (Msb;) namely, a thing from the hand; (S;) or from a high place, as a roof of a house; and from a low place, as when said of a person in an erect posture; (B;) also said of a building; (TA in art. هور;) and of a جُرْف [q. v.]: (Msb and TA in that art.:) [and often used by anatomists and physicians, as meaning it delapsed; it slipped, or fell, down:] and ↓ اِسَّاقَطَ [originally تَسَاقَطَ] signifies the same; (K;) as in the phrase in the Kur [xix. 25], تَسَّاقَطْ عَلَيْكِ رُطَبًا جَنِيًّا, or يَسَّاقَطْ, accord. to different readings, It, namely the palm-tree (نَخْلَة) accord. to the former reading, and the trunk (جِذْع) accord. to the latter reading, shall drop upon thee with fresh ripe dates, plucked; رطبا جنيّا being transferred from its proper place, and used as a specificative; the meaning being, يَسَّاقَطْ رُطَبُ الجِذْعِ: so says Fr. (Az, TA.) [This phrase of the Kur, with the above-mentioned explanation, but less fully given, occurs in a copy of the S which, throughout this art., differs much from other copies.] You say also, سَقَطَ فُلَانٌ مَغْضْلَرRِيًّا عَلَيْهِ [Such a one fell down in a swoon]. (TA.) And مَنْ نَازَعَ أَطْوَلَ مِنْهُ سَقَطَ الضْلَرRَّغْزَبِيَّةَ [He who contends with one taller than himself falls by the trick which consists in one's twisting his leg with the leg of the other]. (TA.) b2: سَقَطَ الوَلَدُ مِنْ بَطْنِ أُمِهِ, (Kh, S, Msb, K,) inf. n. سُقُوطٌ, (Msb,) The child, or fœtus, came forth [or fell] from the belly of its mother (Msb, K) abortively, or in an immature, or imperfect, state, (Msb,) or dead, (A,) but having the form developed, or manifest: (Msb:) you do not say وَقَعَ (Kh, S, Msb, K) unless the child is born alive. (A, TA.) b3: سُقِطَ فِىيَدِهِ, and فى ↓ أُسْقِطَ يده, (Fr, Zj, S, M, K,) but the former is more common, and better, (Fr,) the latter allowed by Akh, but disallowed by AA and by Ahmad Ibn-Yahyà [i. e. Th], (S,) [lit. There was a falling, and there was a making to fall, upon his hand; i. e., of his hand upon his hand, or of his teeth upon his hand, by reason of repentance, and grief, or regret; meaning] (tropical:) he repented, (Fr, Zj, S, M, K,) of what he had done; and grieved for, or regretted, an act of inadvertence; (Zj, M;) or, and became confounded, or perplexed, and unable to see his right course: (O, K:) or both signify, (TA,) or signify also, (K,) or the former signifies also, (M,) he slipped; fell into an error, or a fault; committed a mistake. (M, K.) Hence the saying in the Kur [vii. 148], وَلَمَّا سُقِطَ فِى أَيْدِيهِمْ (tropical:) And when they repented: (S:) or struck their hands upon their hands, by reason of repentance; accord. to AAF: (M:) or repented greatly; because he who repents, and grieves, or regrets, bites his hand in sorrow, so that his hand is fallen upon [by his teeth]: (Bd:) the phrase was not known to the Arabs before the time of the Kur-án: (O:) it has also been read سَقَطَ فى ايديهم, (Akh, S, M,) as though النَّدَمُ were understood; (Akh, S;) i. e. سَقَطَ النَّدَمُ; like as you say, قَدْ حَصَلَ فِى يَدِهِ مِنْ هٰذَا مَكْرُوهٌ, likening what comes into the heart, and into the mind, to what comes into the hand, and is seen with the eye: (M, TA:) and this, as well as the former, is tropical. (TA.) b4: سَقَطَ القَمَرُ (tropical:) The moon set: and in like manner النَّجْمُ [the star, or asterism; generally meaning the Pleiades; and when this is the case, the phrase in most instances means the Pleiades set at dawn: see مَسْقطٌ]. (Mgh, TA.) b5: سَقَطَ الرَّجُلُ (tropical:) The man died. (TA.) b6: [And (assumed tropical:) The man tottered by reason of age.] You say of an old man, سَقَطَ مِنَ الكِبَرِ (assumed tropical:) [He tottered by reason of age]. (S in art. درهم.) b7: سَقَطَ إِلَىَّ القَوْمُ, (M, K,) inf. n. سُقُوطٌ, (TA,) (tropical:) The people, or company of men, alighted at my abode: (M, K, TA:) they came to me. (TA.) سَقَطَ إِلَى جِيرَانٍ لَهُ, occurring in a trad., means (tropical:) He came to some neighbours of his, and they gave him refuge, and protected him. (M, TA.) And it is said in a postclassical prov., حَيْثُمَا سَقَطَ لَقَطَ [Wherever he alights he picks up something]: applied to him who practises evasions, shifts, artifices, or the like. (Meyd, and Har p. 660.) b8: سَقَطَ عَلَى ضَالَّتِهِ (tropical:) He stumbled upon, lighted on, or became acquainted with, the place of his stray, or lost, beast; he lighted on his stray, or lost, beast. (TA.) Mohammad said to El-Hárith Ibn-Hassán, on the latter's asking him respecting a thing, عَلَى الخَبِيرِ سَقَطْتَ (tropical:) On the possessor of knowledge thou hast lighted: and this is a prov. current among the Arabs. (TA.) And it is said in a prov., سَقَطَ العَضْلَرRَآءُ بِهِ عَلَى سِرْحَانِ (assumed tropical:) [The evening-meal, or supper, (i. e. the seeking for it,) made him to fall, or light, upon a wolf: or سرحان, as is said in a copy of the S, is here the name of a certain man: see also art. سرح]: applied to him who seeks an object of desire, and falls into a thing that destroys him. (TA.) b9: سَقَطَ also signifies He descended [from the place which he occupied], and his place became vacant. (TA.) And you say, سَقَطَ فُلَانٌ مِنْ مَنْزِلَتِهِ (tropical:) [Such a one fell from his honourable station]. (TA.) And سَقَطَ فُلَانٌ مِنْ عَيْنِى (tropical:) [Such a one fell from the place which he held in my regard]. (TA.) سَقَاطَةٌ, as an inf. n., meaning (assumed tropical:) The being ignoble in respect of the deeds or qualities of one's ancestors, and of oneself, [as though its verb were سَقُطَ,] is a mistake, although it has been used, for the purpose of assimilation, coupled with وَقَاحَةٌ. (Mgh.) b10: [Also, (assumed tropical:) He dropped off; fell behind: he, or it, remained behind, or in the rear. See سَاقِطٌ.] b11: سَقَطَ عَنِ الطَّرِيقِ (assumed tropical:) [He deviated from the road]. (IAar, TA in art. فجر.) b12: سَقَطَ فِى كَلَامِهِ, (M, K,) and بِكَلَامِهِ, (TA,) inf. n. سُقُوطٌ; (M, TA;) and فى كلامه ↓ أَسْقَطَ; (S, TA;) (tropical:) He committed a mistake in his speech. (M, K, TA.) And تَكَلَّمَ فَمَا سَقَطَ بِكَلِمَةٍ, (M, TA,) and كَلِمَةً ↓ مَا أَسْقَطَ, and فِى كَلِمَةٍ ↓ مَاأَسْقَطَ, (M, K,) (tropical:) He spoke, and did not commit a mistake in a word. (M, K, TA.) And تَكَلَّمَ بِكَلَامٍ

فَمَا سَقَطَ بِحَرْفٍ, and حَرْفًا ↓ مَا أَسْقَطَ, [held by him on whose authority it is mentioned to mean (assumed tropical:) He spoke speech, and did not drop a letter, or a word; for this is] said by Yaakoob to be like دَخَلْتُ بِهِ and أَدْخَلْتُهَ, &c. (S.) b13: سَقَطَ ذِكْرُهُ (assumed tropical:) [The mention of him, or it, was, or became, dropped, left out, or omitted]. (TA, passim.) And سَقَطَ الرَّجُلُ (tropical:) The man's name fell out, or became dropped, from the register of soldiers or pensioners. (TA.) b14: سَقَطَتْ قُوَّتُهُ دُونَ بُلُوغِ الأمْرِ [His power fell short of the attainment or accomplishment, of the affair.] (TA in art. ذرع.) b15: [سَقَطَ, inf. n. سُقُوطٌ, likewise signifies (assumed tropical:) It (a claim or demand, a due, an argument or a plea, a condition, a law, a command or prohibition, a gift, a reward, a punishment, a good action, a sin, &c.,) became null, annulled, void, of no force, or of no account; as though it fell to the ground, or became dropped; whence سَقَطَ حُكْمُهُ, by which phrase بَطَلَ, q. v., is expl. in the Msb.] Yousay, سَقَطَ الفَرْضُ (assumed tropical:) [The assigned, or appointed, gift, or soldier's stipend or pay, became annulled], meaning سَقَطَ طَلَبُهُ وَالأَمْرُ بِهِ (assumed tropical:) [the demand for it and the order for it became dropped]. (Msb.) And إِذَاصَحَّتِ المَوَدَّةُ سَقَطَتٌ ضْلَرRُرُوطُ الأَدَبِ وَ التَّكْلِيفِ (assumed tropical:) [When love, or affection, is free from imperfection, the conditions of politeness and constraint become annulled]. (TA.) And سَقَطَتْ خَطَايَاهُ (assumed tropical:) His sins fell [from him]; went away; or departed. (TA in art. خر.) b16: سَقَطَ الحَرُّ, (M, K,) aor. ـُ inf. n. سُقُوطٌ, (M,) (tropical:) The heat fell [like as one says of rain]; (M, K;) it befell; (TA;) it came. (K.) But سَقَطَ عَنَّا الحَرَّ (assumed tropical:) The heat left us or quitted us: (IAar, M, K:) as though the verb had two contr. significations. (M, K. *) b17: سَقَطَ الحَدِيثُ مِنْكَ إِلَيْهِ وَمِنْهُ إِلَيْكَ (tropical:) [Discourse fell from thee to him, and from him to thee]: (M:) or سَقَطَ مِنْ كُلٍ عَلَى الاّخَرِ (tropical:) [it fell from each to the other]. (K.) 3 ساقطهُ, (S, M, K,) inf. n. مُسَاقَطَةٌ and سِقَاطٌ, (M, K,) i. q. ↓ أَسْقَطَهُ [q. v.]: (K:) or he made it to fall, fall down, drop, drop down, or tumble down, in consecutive portions or quantities; syn. تَابَعَ إِسْقَاطَهُ [in the CK اَسْقاطَهُ]: (M, K:) or it has both of these significations. (So in the L, and in some copies of the S; but in one copy of the S, the former only is mentioned.) A poet says, (S, M,) namely Dábi Ibn-El-Hárith ElBurjumee, (TA,) describing a [wild] bull and the dogs, (S,) يُسَاقِطُ عَنْهُ رَوْقُهُ ضَارِ يَاتِهَا سِقَاطَ حَدِيدِ القَيْنِ أَخْوَلَ أَخْوَلَا [His horn makes to fall consecutively from him those of them that were trained for hunting, as the iron of the blacksmith makes sparks to fall consecutively, scattered about]. (S, M.) b2: ساقط الخَيْلَ (tropical:) He (a horse) outstripped the [other] horses: (TA:) [as though he made them to drop behind him, one after another.] b3: ساقطهُ الحَدِيثَ, (M, K,) inf. n. سِقَاطٌ (S, M, A) and مُسَاقَطَةٌ, (TA,) (tropical:) [He discoursed with him alternately;] discourse fell (سَقَطَ) from each of them to the other, (M, K,) so as that one discoursed, and the other listened to him, and when he became silent, he who had been silent discoursed: (S, K:) or he discoursed to him telling him thing after thing. (A, TA.) b4: كَانَ يُسَاقِطُ ذٰلِكَ عَنْ رَسُولِ اللّٰهِ (assumed tropical:) He used to relate that from the Apostle of God amid his discourse; as though he mixed his discourse therewith. (TA, from a trad.) A2: ساقط الفَرَسُ العَدْوَ, (M, K,) inf. n. سِقَاطٌ, (S, M, K,) (tropical:) The horse came [running] in a slack, or languid, manner: (S, * M, K, TA:) or سِقَاطٌ in a horse is the incessantly having the foot wounded and made to bleed by stones, or hurt thereby. (A, TA.) You say also فَرَسٌ رَيّثُ السِقَاطِ (assumed tropical:) A horse slow in running. (TA.) b2: ساقط الرَّجُلُ, inf. n. سِقَاطٌ, (tropical:) The man failed of attaining to the condition of the generous, or noble. (TA.) 4 اسقطهُ He made it to fall, fall down, drop, drop down, or tumble down; threw it down; dropped it; let it fall; (S, * M, Mgh, Msb;) upon the ground; (Mgh;) or from a higher to a lower place. (Msb.) See also 3, first sentence. b2: أَسْقَطَتٌ, (S, Mgh, O, Msb, K,) or اسقطت وَلَدَهَا, (M, K,) or the latter is wrong, (MF,) for the Arabs disused, as some say, the objective complement after this verb, scarcely, or never, saying أَسْقَطَتْ سِقْطًا, nor do they say, أُسْقِطَ الوَلَدُ, (Msb, MF,) or the lawyers use these last two phrases, but they are not Arabic, (Mgh,) or a phrase like the last, i. e. أُسْقِطَتِ الأَجِنَّةُ, occurs in an Arabic verse, (TA,) She (a pregnant female, Mgh, Msb, or a woman, M, B, and so in a copy of the S, or a camel or other animal, as in some copies of the S and in the O, or, accord. to El-Kálee, only said of a woman, like as اجهضت is only said of a she-camel, TA,) cast her young one, or fœtus or her young; brought forth her young one, or fœtus, or her young, abortively, or in an immature, or imperfect, state, (S, * M, Msb, K, B,) or dead, (Mgh,) but having the form developed, or manifest. (Mgh, Msb.) b3: أُسْقِطِ فِى

يَدِهِ: see 1. b4: اسقطهُ السُّلْطَانُ (tropical:) [The Sultán made him to fall, or degraded him, مِنْ مَنْزِلَتِهِ from his honourable station]. (TA.) b5: [اسقط also signifies (assumed tropical:) He dropped, left out, or omitted, a letter of a word, a word of a phrase, &c.] Yousay, اسقط حَرْفًا, and كَلِمَةٍ, and فِى كَلِمَةٍ, and فِىكَلَامِهِ: see 1. And اسقط الفَارِضُ اسْمَهُ (tropical:) The appointer, or registrar, of the stipends of soldiers or pensioners dropped, left out, or omitted, his name. (TA.) b6: [Also (assumed tropical:) He, or it, annulled; made, or rendered, null, void, of no force, or of no account; he rejected; said in relation to a claim or demand, a due, an argument or a plea, a condition, a law, a command or prohibition, a gift, a reward, a punishment, a good action, a sin, &c.; of any of these you say, اسقطهُ, and اسقط حُكْمَهُ: see an ex. voce هَدَرَ: and see 1, near the end of the paragraph. Hence,] اسقط مِنَ الثَّمَنِ كَذَا (assumed tropical:) He abated of the price so much; syn. حَطَّ. (Mgh and Msb in art. حط.) b7: اسقطهُ is erroneously put in the K, in one instance, for استسقطهُ. (TA.) See 5.

A2: أَسْقَطُوا لَهُ بِالكَلَامِ (tropical:) They reviled him with evil speech. (TA.) 5 تسقّطهُ (tropical:) He sought his mistake, or error: (S, K, TA:) (tropical:) he strove, or laboured, to make him commit a mistake, or an error; or to make him lie; or to make him reveal what he had to tell; (M, K, TA;) as also ↓ استسقطهُ; (M, TA;) in the copies of the K, ↓ أَسْقَطَهُ, which is a mistake. (TA.) b2: تسقّط الخَبَرَ (tropical:) He took, or received, the news, or information, by little and little; (K, TA;) thing after thing: mentioned by Aboo-Turáb, on the authority of Abu-l-Mikdám EsSulamee. (TA.) 6 تساقط: see its variation اِسَّاقَطَ in 1; first sentence. b2: It fell in consecutive portions or quantities [like the leaves of a tree, &c.; by degrees; gradually]. (M, K.) A poet says, كَنَجْمِ الثُّرَيَّا وَأَمْطَارِهَا وَيَوْمٍ تَسَاقَطُ لَذَّاتُهُ i. e. (assumed tropical:) [Many a day] of which the pleasures come one thing after another; [such a day being like the asterism of the Pleiades, and the pleasures thereof like its rains;] meaning the abounding of its pleasures. (TA.) And you say, تَسَاقَطَ إِلَىَّ خَيْرُ فُلَانٍ (tropical:) [The wealth of such a one fell, or came, to me, one thing after another]. (TA.) b3: تساقط عَلَى الشَّىٌءِ He threw himself upon the thing. (S.) You say, تساقط عَلَى الرَّجُلِ يَقِيه بِنَفْسِهِ [He threw himself upon the man, protecting him with his own person]. (TA.) 10 إِسْتَسْقَطَ see 5.

سَقْطٌ: see سِقْطٌ, in three places: A2: and سَقِيطٌ, in two places: b2: and سَاقِطٌ: b3: and سَقْطَةٌ.

سُقْطٌ: see سِقْطٌ, in three places.

سِقْطٌ and ↓ سُقْطٌ and ↓ سَقْطٌ A child, or young one, or fœtus, that falls from the belly of the mother abortively, or in an immature, or imperfect, state, (S, M, Msb, K,) or dead, (Mgh,) but having the form developed, or manifest; (Mgh, Msb;) for otherwise it is not so called; (Mgh;) whether male or female: (Msb, TA:) the first of these three forms is the most common: and the pl. is أَسْقَاطٌ. (TA.) The reward which a father will receive for such offspring is [held to be] more than that for adult offspring. (TA.) b2: Hence, (M, B, TA,) the same three words, (K,) or سِقْطُ النَّارِ and ↓ سُقْطُهَا and ↓ سَقْطُهَا, (S, M, Msb,) (tropical:) What falls, (S, M, Msb, K,) of fire, (S,) from the زَنْد, (Msb,) or between the زَنْدَانِ, (M, K,) when one produces fire, (S,) or before the emission of the fire is thoroughly effected: (M, K:) masc. and fem. (Fr, S, K.) b3: Also سِقْطُ رَمْلٍ and ↓ سُقْطُهُ and ↓ سَقْطُهُ (S, M, Msb, K,) and ↓ مَسْقَطُهُ (M, K) and ↓ مَسْقِطُهُ (M, TA) [The fall, or slope, of a tract, or quantity, of sand;] the place where sand [falls, or slopes, and] ends: (S:) or the place to which the extremity of sand extends: (Msb:) or the place where the main portion of sand ends, and where it [falls, or slopes, and] becomes thin; (M, K;) for it is [derived] from سُقُوطٌ [inf. n. of 1]. (M.) b4: Also سِقْطٌ (tropical:) The edge, or extremity, of a cloud: (M, K:) or the part of a cloud where the edge, or extremity, is seen as though it were falling upon the earth, in the horizon. (S.) b5: And hence, or from the same word as used in relation to sand, (TA,) (tropical:) The similar part of a [tent of the kind called]

خِبَآء: (S:) or the lowest strip of cloth, that is next the ground, on either side of a خبآء: (A, TA:) or the side of a خبآء: (K:) or [each of] the two sides thereof. (M.) b6: Also, (S, M, K,) and ↓ سِقَاطٌ and ↓ مَسْقَطٌ, (M, K,) (tropical:) The wing; (K;) each of the two wings; (S, M;) of a bird; (M, K;) or of a male ostrich. (S.) And سِقْطُ جَنَاحِ الطَّائِرِ (tropical:) The part of the wing of the bird which it drags upon the ground. (S, TA.) b7: [And hence,] سِقْطَا اللَّيْلِ (tropical:) The two sides of the darkness of night; (TA;) the beginning and end thereof; (S, TA;) as also ↓ سِقَاطَاهُ: (TA:) whence the saying of the poet, (S, TA,) namely Er-Rá'ee, (TA,) حَتَّى إِذَامَا أَضَآءَالصُّبْحُ وَ أَنْبَعَثَتْ عَنْهُ نَعَامَةُ ذِى سِقْطَيْنِ مُعْتَكِرِ (tropical:) [Until, when the dawn shone, and the blackness of confused night became dispelled from it]: he means by نعامة the “ blackness ” of night: he says that the night, having its beginning and end, passed, and the dawn shone clearly. (S, TA.) سَقَطٌ What is made to fall, thrown down, or dropped, of, or from, a thing, (M, K,) and held in mean estimation: (TA:) and [in like manner]

↓ سُقَاطَةٌ the refuse of anything; (IDrd;) or what falls, of, or from, a thing, (M, K,) and is held in mean estimation; (TA;) as also ↓ سُقَاطٌ; (K;) or, accord. to some, this last is a pl. [or rather a coll. gen. n.], and ↓ سُقَاطَهٌ is its sing. [or n. un.]; and سُقَاطَاتٌ is also a pl. of this last. (TA.) [Hence,] سَقَطُ الطَّعَامِ (tropical:) What is worthless, of food: (M, K: *) or what falls from, or of, food: (M:) and [in like manner] ↓ سُقَاطَةٌ and ↓ سُقَاطٌ refuse that falls, and is held in mean estimation, of, or from, food and beverage and the like: (TA:) the pl. of سَقَطٌ is أَسْقَاطٌ. (K.) And سَقَطُ المَتَاعِ (tropical:) What is worthless, paltry, mean, vile, or held in little account, of the furniture or utensils of a house or tent, or of household goods: (S, Msb, K:) or the refuse thereof; (Mgh;) and so المَتَاعِ ↓ سُقَاطَةُ: (TA:) and سَقَطُ البَيْتِ signifies the same; (M;) or such articles of the tent or house as the needle and the axe and the cookingpot and the like: (Lth:) pl. as above. (M.) And hence, آَسْقَاطُ النَّاسِ (q. v. infrà, as also سَقَطُ النَّاسِ, voce سَاقِطٌ). (Lh, M.) سَقَطٌ also signifies (assumed tropical:) Things of which the sale is held in mean estimation; such as the seeds that are used in cooking, for seasoning food; and the like; (M, TA;) or such as sugar and raisins. (A, TA.) Also (assumed tropical:) The parts of a slaughtered beast that are held in mean estimation; such as the legs and the stomach and the liver, and the like of these: pl. as above. (TA.) b2: (tropical:) A mistake, or an error, (S, M, Mgh, Msb, K,) in speech, (M, Msb, K,) in reckoning, (S, M, K,) in writing, (S, M, Mgh, K,) and in action; (Msb;) as also ↓ سِقَاطٌ. (M, K.) [See also ↓ سَقْطَةٌ.] b3: (tropical:) A disgraceful; or shameful, thing; a vice, or fault, or the like. (M, K, TA.) b4: سَقَطُ الكَلَامِ (tropical:) Evil speech. (TA.) سَقْطَةٌ [A fall: or] a violent fall. (M, TA.) b2: (tropical:) A slip, lapse, fault, or wrong action; as also ↓ سِقَاطٌ; (S, K;) and ↓ سَقْطٌ; which last is also used in a pl. sense: (TA:) or the second (سقاط) is pl. of سَقْطَةٌ: (Msb, K:) as sing., it is an inf. n. of سَاقَطَ: (TA:) and سَقْطَةٌ also signifies a bad word or saying, that swerves from rectitude: (TA in art. عور:) its pl., or one of its pls., is سَقَطَاتٌ. (TA.) You say, لَايَخْلُو أَحَدٌ مِنْ سَقْطَةٍ (tropical:) [No one will be free from a slip]. (TA.) And الكَامِلُ مَنْ عُدَّتْ سَقَطَاتُهُ (tropical:) [The perfect is he whose slips are so few that they may be counted]. (TA.) سَقَطِىُّ (Mgh, K) and ↓ سَقَّاطٌ, (S, Mgh, K,) the latter disallowed by some, (Mgh, TA,) but occurring in a trad., (S, Mgh, TA,) A seller of what is worthless, or mean, or vile, of the furniture or utensils of a house or tent, or of household goods; (S, K;) or of the refuse thereof; (Mgh;) of what are termed سَقَطُ المَتَاعِ: (S, Mgh, K:) those who disallow the latter epithet term such a person صَاحِبُ سَقَطِ: (TA:) or ↓ the latter epithet signifies a seller of things of which the sale is held in mean estimation; such as the seeds that are used in cooking, for seasoning food; and the like; which are termed سَقَطٌ. (M.) [See also أَسْقَاطِىٌّ.]

سَقَاطٌ: see سَقَّاطٌ.

سُقَاطٌ: see سَقَطٌ, in two places.

سِقَاطٌ What falls from palm-trees, of unripe dates: (K:) or such are termed سِقَاطُ النَّخْلِ: (M:) سقاط, thus used, may be a sing., or pl. of سَاقِطٌ [q. v.]. (TA.) b2: (tropical:) Dates that are brought from El-Yemámeh by those who journey thither to procure them. (M, K.) b3: See also سَقْطَةٌ: and سَقَطٌ, near the end of the paragraph: b4: and see سِقْطٌ, in two places, near the end of the paragraph.

سَقُوطٌ: see سَاقِطٌ.

سَقِيطٌ Hoar-frost, or rime; i. e. dew that falls and congeals upon the ground; (S, M, K;) also called جَلِيدٌ and ضَرِيبٌ; (S in art. جلد;) of the dial. of Teiyi. (M.) b2: Snow; (S, TA;) as also ↓ سَقْطٌ. (K, TA.) b3: Hail: (K:) or this is called سَقِيطُ السَّحَابِ. (M, TA.) b4: What falls, or has fallen, of dew, (M, K, TA,) upon the ground; (M, TA;) as also ↓ سَقْطٌ. (K, TA.) b5: دُرٌّسَقِيطٌ Scattered pearls. (TA.) And وَرَقٌ سِقَاطٌ [Scattered leaves]: the latter word is pl. of سَقِيطٌ, like as طِوَالٌ is pl. of طَوِيلٌ. (TA.) b6: See also سَاقِطٌ.

A2: A whelp; syn. جِرْوٌ. (TA.) A3: It is also said by some to signify Baked pottery; but the correct word in this sense is with ش. (TA.) سُقَاطَةٌ: see سَقَطٌ, in four places.

سَقِيطَةٌ: see سَاقِطٌ, in two places.

سَقَّاطٌ (S, Sgh, L, K) and ↓ سَقَاطٌ, (K,) or سَقَّاطٌ وَرَآءَ الضَّرِيبَةِ, (M,) A sword that falls behind the object struck therewith, cutting it so as to pass to the ground: (S, K:) or that cuts the object struck therewith, and then reaches to what is after it: (M, K:) or that cleaves so as to reach to the ground after cutting: (IAar, M:) or that passes through the object struck therewith, and then falls. (Expos. of the Deewán of the Hudhalees.) A2: See سَقَطِىٌّ, in two places.

سُقَّيْطٌ i. q. حَبُّ العَزِيزِ [The small tubercles that compose the root of the cyperus esculentus: or that plant itself]. (TA.) سُقَّاطَةٌ [A door-latch;] a thing that is put over the upper part of a door, and that falls upon it, so that it becomes fastened. (TA.) سَاقِطٌ Falling; falling down; dropping; dropping down; tumbling down; as also ↓ سَقُوطٌ; (M, K;) which latter is both masc. and fem. (M, TA.) b2: ↓ سَاقِطَةٌ [its fem., as an epithet in which the quality of a subst. predominates,] A fruit that falls before maturity: pl. سَوَاقِطُ: which also signifies what falls from palm-trees: or branches that fall; not fruits. (Mgh.) b3: هُوَ سَاقِطٌ فِى يَدِهِ: see مَسْقُوطٌ. b4: لَاقِطَةٌ ↓ لِكُلِّ سَاقِطَةٍ (tropical:) For every saying that falls from one, there is a person who will take it up: (Msb:) or for every word that falls from the mouth of the speaker, there is a person who will hear it and pick it up and publish it: a prov., relating to the guarding of the tongue: (TA:) the ة in لاقطة is either to give intensiveness to the meaning or for the purpose of assimilation. (Msb.) b5: مِنْ حَرٍ ↓ سَوَاقِطُ (tropical:) Fallings of heat. (M, TA.) [See 1, near the end of the paragraph.] b6: سَاقِطٌ also signifies Hanging down; pendent; pendulous: and the pl. is سُقَّاطٌ. (TA.) b7: [And Tottering by reason of age.] Yousay شَيْخٌ سَاقِطٌ كِبَرًا [An old man tottering by reason of age]. (K in art. درهم.) b8: Also (assumed tropical:) Low, ignoble, base, vile, or mean, in respect of the deeds or qualities of his ancestors, and of himself; (S, Mgh;) and so ↓ سَاقِطَةٌ: (S:) or, (assumed tropical:) in respect of the deeds or qualities of his ancestors, and of his race; and so ↓ سَاقِطَةٌ: (TA:) (assumed tropical:) one who is not reckoned among the better, or best, class of young men; as also ↓ سَقْطٌ: (K:) (tropical:) one who is, or remains, behind, or in the rear of, other men: (M, K:) [obscure, unnoted, reputeless, or of no reputation:] pl. سُقَّاطٌ (S, Mgh, TA) and سَقْطَى (S, TA) and سِقَاطٌ, which last is like نِيَامٌ as pl. of نَائِمٌ, and سُقَطَآءُ, [by rule a pl. of سَقِيطٌ, which see in what follows,] and ↓ سَوَاقِطُ [is pl. of سَاقِطَةٌ]. (TA.) The epithets سَاقِطٌ مَاقِطٌ لَاقِطٌ are used together, as signifying (assumed tropical:) Low, ignoble, base, vile, or mean; applied to a man; as is said in the L: or, accord. to the O, [and the S in art. مقط,] the Arabs say, in reviling, فُلَانٌ سَاقِطُ بْنُ مَاقِطِ بْنِ لَاقِطٍ, meaning Such a one is a slave of a slave of a slave of a freedman, son of a slave of a slave of a freedman, son of a slave of a freedman; the ساقط being the slave of the ماقط, and the ماقط being the slave of the لاقط, and the لاقط being the slave of the freedman. (TA.) سُقَّاطُ النَّاسِ signifies, accord. to IAar, (assumed tropical:) The refuse, rabble, or lowest or basest or meanest sort, of mankind, or of people; (TA in art. خشر;) as also النَّاسِ ↓ سَقَطُ, (TA,) and النَّاسِ ↓ أَسْقَاطُ, as being likened to those articles of a tent or house which are termed سَقَطٌ, q. v.: (Lh, M:) and سُقَّاطُ الجُنْدِ (assumed tropical:) Soldiers of whom no account is made. (TA.) ↓ سَاقِطَةٌ, (M, L, TA,) in the K ↓ سَقِيطَةٌ, but this is a mistake, (TA,) or, applied to a man, only used when immediately followed by لَقِيطَةٌ, (TA in art. لقط,) also signifies (assumed tropical:) Deficient in intellect, or intelligence, or understanding; (M, L, K;) as also ↓ سَقِيطٌ; (Ez-Zejjájee, M, L, K;) and ↓ سَقِيطَة is the fem. of the latter; (M, L, TA;) and signifies also, applied to a woman, (assumed tropical:) Low, ignoble, base, vile, or mean, (S, TA,) and stupid. (So in some copies of the S, and in the TA.) You say also, الفِعْلِ ↓ هُوَ سَاقِطَةُ (assumed tropical:) [He is mean in conduct: or one of whose actions no account is made]. (TA.) b9: Also, [as signifying (assumed tropical:) Vile, mean, or paltry,] applied to a thing: (TA in art. لقط:) [a thing] (assumed tropical:) falling short of the due, or just, mean. (M in art. وسط.) b10: سَاقِطُ الشَّدِ (assumed tropical:) A horse that runs interruptedly. (A, TA.) b11: ↓ سَوَاقِطُ (tropical:) Persons who come to El-Yemámeh to bring thence for themselves provisions of dates. (M, K, TA.) b12: And ↓ this last word, (assumed tropical:) Small, low mountains, [as though] cleaving to the ground. (TA.) سَاقِطَةٌ, and its pl. سَوَاقِطُ: see سَاقِطٌ, throughout.

أَسْقَاطِىُّ (assumed tropical:) One who sells the parts of a slaughtered beast that are called سَقَطٌ [q. v.]. (TA.) [See also سَقَطِىٌّّ.]

مِسْقِطٌ (S, M, K) and مَسْقَطٌ, (M, K,) the former extr. [with respect to rule, though the contr. with respect to usage], (M,) and the latter an inf. n. as well as a noun of place [and of time], (S, K,) A place [and a time] of falling, falling down, dropping, dropping down, or tumbling down, (S, M, K,) of a thing; (M, TA;) as, for instance, of a whip, and of rain: pl. مَسَاقِطُ. (TA.) b2: مَسْقِطُ الرَّأْسِ, (K,) and مَسْقَطُهُ, (As,) and المسقط alone, (A, TA,) (tropical:) The place of birth. (K, TA.) You say, هٰذَامَسْقِطُ رَأْسِى (tropical:) This is my birthplace. (S.) And البَصْرَةُ مَسْقَطُ رَأْسِى (tropical:) [El-Basrah is my birth-place]. (M.) And هُوَ يَحِنُّ إِلَىمَسْقِطِهِ (tropical:) He yearns towards his birth-place. (A, TA.) b3: اتَانَا فِى مَسْقِطِ النَّجْمِ (tropical:) He came to us at the time of the setting of the star, or asterism; (S, TA;) [meaning, at the time of the auroral setting of the Pleiades: see مَنَازِلُ القَمَرِ, in art. نزل.] b4: مَسْقِطٌ also signifies The place of the ending of anything. (TA.) See سِقْطٌ, in three places.

مُسْقِطٌ Casting her young one or fœtus; bringing it forth abortively, or in an immature, or imperfect, state, (M, K,) [or dead, but having the form developed, or manifest: see 4.]

هٰذَا الفِعْلُ مَسْقَطَةٌ لَلْإِنْسَانَ مِنْ أَعْيُنِ النَّاسِ (tropical:) [This deed is a cause of a man's falling from the place which he holds in the regard of people]: (S, K: *) said when one does a thing that is not proper for him to do. (TA.) مِسْقَاطٌ Accustomed to cast her young; to bring them forth abortively, or in an immature, or imperfect, state, (K,) [or dead, but having the form developed, or manifest: see 4.]

تَمْرَةٌ مَسْقُوطَةٌ [A fallen date]: some say that this means سَاقِطَةٌ: others, ذَاتُ سُقُوطٍ [having a falling]: it may be from أَسْقَطِهُ; like مَحْمُومٌ from أَحَمَّهُ اللّٰهُ. (TA.) b2: هُوَ مَسْقُوطٌ فِى يَدِهِ (tropical:) He is repenting, and abject; as also فِى ↓ سَاقِطٌ يَدِهِ (TA.) مَشَى مُتَسَاقِطًا (tropical:) [He walked, or went, in a slack, or languid, manner; as though repeatedly stumbling; or as though throwing himself down: see 3, near the end; and see also 6]. (A in art. طرح.)

ربد

1 رَبَدَ, (S, M, Msb, K,) aor. ـُ (S, L,) or ـِ (Msb,) inf. n. رُبُودٌ, (S, L, K,) or رَبْدٌ, (Msb,) He remained, stayed, dwelt, or abode, (S, M, L, Msb, K,) بِمَكَانٍ in a place. (S, M, L, Msb.) A2: رَبَدَ, (IAar, S, M, Msb, K,) aor. ـُ (M,) inf. n. رَبْدٌ, (T, M, Msb,) He confined; kept close, or within certain limits; or shut up; (IAar, T, S, M, Msb, K;) him, or it; (IAar, S, M, Msb;) or camels [&c.]. (M.) b2: He tied camels. (A, TA.) b3: Also, (TA,) or ↓ ربّد, (so accord. to the TT, as from the T,) [or ربد التَّمْرَ,] He stowed, or packed, dates, or the dates, in رَبَائِد, i. e. oblong pieces of matting [of woven palm-leaves]. (AA, T, TA.) [From what here follows, and from the usage of the part. n. رَابِدٌ (q. v.), it appears that the former verb is correct; but the latter may be so too, or may have an intensive signification.] You say also, رَبَدْتُ تَمْرَكَ رَبْدًا حَسَنًا I stowed thy dates in the مِرْبَد in a good manner. (A.) 2 رَبَّدَ see 1.

A2: رَبَّدَتْ, said of a ewe or she-goat, She secreted milk in her udder a little before her bringing forth (أَضْرَعَتْ), and her udder exhibited patches, or shining hues, of black (S, M, A) and white: (S:) or her udder exhibited patches, or shining hues, of faint blackness and whiteness: (T:) a dial. var. of رَمَّدَتْ [q. v.]. (S.) 4 اربد He (a man) marred, or wasted, or ruined, his property, and his goods. (M, TA. [See also ارمد.]) 5 تربّد It (the udder of a ewe or goat) exhibited patches, or shining hues, of black (M, A, L) and white, (L,) or of faint blackness and whiteness. (T.) He, or it, was, or became, marked, in oblong shapes, (كَانَ مُوَلَّعًا,) with black and white; (TA;) and so ↓ اربدّ and ↓ اربادّ: (K, TA:) or all three signify it became of a red hue in which was blackness; (M and L and TA in explanation of the first and second, and TA in explanation of the third also;) said of a man's face, on an occasion of anger: (M, L:) or, said of a man's face, (S, TA,) تربّد signifies it became altered, (S, K, TA,) by reason of anger; (S;) and so ↓ اربدّ and ارمدّ: (As, T:) or it became like the colour of ashes; as also ارمدّ: (TA:) or was as though parts of it became black, on an occasion of anger: (T, TA:) and ↓ اربدّ, said, in a trad., of the Prophet's face when revelations came down to him, it became altered to a dusty hue: (TA:) and تربّد said of a man's colour, it assumed various hues; appearing at one time red, and another time yellow, and another time أَخْضَر [here meaning a dark, or an ashy, dustcolour], by reason of anger. (ISh, TA.) b2: Also He (a man, S) looked sternly, austerely, or morosely. (S, K.) b3: And تربّدت السِّمَآءُ The sky became clouded. (S, M, A, K.) 9 اربدّ, (S, M, K,) or اربدّ لَوْنُهُ, (T,) He (an ostrich, S, M) was, or became, of the colour termed رُبْدَةٌ; (S, M, K;) as also ↓ اربادّ. (K.) b2: See also 5, in three places.11 إِرْبَاْدَّ see what next precedes: b2: and see also 5.

رَبْدٌ or رَبَدٌ: see رُبْدَةٌ.

رُبَدٌ [app. pl. of رُبْدَةٌ] The diversified wavy marks, streaks, or grain, (فِرِنْد,) of a sword: (S, M, A, K:) of the dial, of Hudheyl. (M.) You say سَيْفٌ ذُو رُبَدٍ A sword [having such marks;] خَشِيبَةٌ in which one sees what resembles dust, or the tracks of ants. (S, L.) [See an ex. in a verse of Sakhr, cited voce رُبْدَةٌ.]

وُرْقَةٌ A colour like رُمْدَةٌ, inclining to blackness; as also رُمْدَةٌ: (T:) or dust-colour: (M:) or a colour inclining to that of dust: (S, K:) or a colour between blackness and dust-colour: (AO, TA:) or ash-colour; like رُمْدَةٌ: (A:) or blackness mixed with dinginess, or duskiness: (Msb:) or, in the ostrich, (M, L,) as also ↓ رَبَدٌ, (M,) or ↓ رَبْدٌ, (L,) a mixed black colour: or, accord. to Lh, entire blackness. (M, L.) Also Dust-colour in the lip. (M, L.) [See also أَرْبَدُ.]

رَبِيدٌ Dates (تَمْرٌ) laid one upon another (S, M, K) in an earthen pot, (S,) or in jars, (M,) and then sprinkled with water. (S, M, K.) [See also رَبِيطٌ.]

رَبِيدَةٌ The [kind of repository termed] قِمَطْر [q. v.] of the [records termed] مَحَاضِر, (K, TA,) i.e. سِجِلَّات. (TA.) b2: See also رَبَائِدُ.

رُبَيْدَانٌ A certain plant. (M, L.) رَبَائِدُ [a pl. of which the sing. (probably ↓ رَبِيدَةٌ) is not indicated] Oblong pieces of matting [of woven palm-leaves], in which dates are stowed, or packed. (AA, T.) رَابِدٌ One who reposits, stows, lays up, keeps, preserves, or guards, property &c.; a treasurer: (IAar, T, K:) fem. with ة. (IAar, T.) أَرْبَدُ, and its fem. رَبْدَآءُ, applied to an ostrich, Of the colour termed رُبْدَةٌ; (S, M, A;) and so the former applied to dates (تَمْرٌ): (A:) accord. to Lh, (M,) the latter, applied to an ostrich, (T, M,) as also رَمْدَآءُ, (T,) signifies black; (T, M;) entirely: (M:) or, (T, M,) as he says in one place, (M,) having, in its blackness, specks of white or red: (T, M:) pl. رُبْدٌ. (S.) Hence أَرْبَدُ meaning A male ostrich. (T, L.) Also the fem., applied to a ewe (Msb, TA) or she-goat, (T, S, K,) to the latter specially, (S,) Speckled, and marked in the place of the girdle with red: (T, L:) or speckled with red and white or black: (L, TA:) or black, speckled with red (S, Msb, K) and white. (Msb.) b2: Also A man, and a woman, having a dusty hue in the lips. (M, L.) b3: الأَرْبَدُ also signifies A species of serpent, (T, M, K, * TA,) of a foul, malignant, or noxious, nature, (T, K,) that bites so that the face in consequence alters to an ashy hue or the like (يَتَرَبَّدُ), (M, [but this addition in the M seems to be founded upon a mistranscription in a passage in the T immediately following, but not relating to, what is said of this serpent,]) or that bites camels. (TA.) b4: And The lion; as also ↓ المُتَرَبِّدُ. (K.) b5: [Hence also,] دَاهِيَةٌ رَبْدَآءُ (tropical:) An abominable calamity. (S, A, K. *) And أُمُورٌ رُبْدٌ (assumed tropical:) Black calamities. (M.) b6: And عَامٌ أَرْبَدُ (tropical:) A year of drought. (A.) مِرْبَدٌ, a subst. like مِطْبَخٌ [q v.], (Sb, M,) from the trans. v. رَبَدَ, (Msb, TA,) [properly A thing with which one confines, &c.: and hence,] a place of confinement: (K:) [pl. مَرَابِدُ. And particularly] Anything with which camels are confined; (As, T;) and also sheep or goats: (TA:) a place in which camels (T, S, M, A, Mgh, Msb) and other animals (S, Mgh) are confined (T, S, M, A, * Mgh) or stationed. (Msb.) In the phrase عَصَا مِرْبَدٍ, used by a poet, the latter word is said to signify A piece of wood, or a staff, that is put across the breasts of camels to prevent them from going forth: (M:) or, accord. to As, by that word is meant a staff put across at the entrance [of an enclosure] to prevent the camels from going forth; wherefore it is thus called: but others disapprove of this; and say that the poet means [by the phrase] a staff put across at the entrance of the مِرْبَد; not that the staff is a مِرْبَد. (T.) b2: Also The place of dates, (T, S, A, Mgh, Msb,) in which they are put to dry (S, A) in the sun; (A;) in the dial. of El-Medeeneh; (S;) i. q. مِسْطَحٌ (S, Msb) in the dial. of El-Yemen, (TA in art. سطح,) and جَرِينٌ (T, S, Mgh, K) in the dial. of Nejd: (S:) or مِرْبَدُ التَّمْرِ signifies the جَرِين of dates, [i. e. the place] in which they are put, after the cutting, in order that they may dry: (M:) accord. to A 'Obeyd, مِرْبَدٌ and جَرِينٌ in this sense are both of the dial. of El-Hijáz, and أَنْدَرٌ of that of Syria, and بَيْدَرٌ of El-' Irák. (T.) b3: Also A court, or yard, or spacious place, behind houses, of which use is made. (M.) b4: And The like of a حُجْرَة [i. e. a chamber, or an upper chamber,] in a house. (M.) مُرْبَدٌّ Marked, in oblong shapes, (مُوَلَّعٌ,) with black and white. (Aboo-' Adnán, K.) [See also its verb, 9.]

المُتَرَبِّدُ: see أَرْبَدُ.