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

ثن

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

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

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

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

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

ثَنًى: see ثِنْىٌ, first sentence.

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

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

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

ثَنْوَى and ثُنْوَى: see ثُنْيَا, in four places.

ثُنْيَةٌ: see ثُنْيَا, in three places.

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

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

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

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

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

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

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

يَجِئْ قَبْلَ السَّوَابِقِ وَهُوَ ثَانِى

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

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

اِثْنِىٌّ: see ثَنَوِىٌّ.

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

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

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

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

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

مَثْنَوِيَّةٌ: see ثُنْيَا, in four places.

فتح

1 فَتَحَ, (S, A, MA, Msb, K, &c.,) aor. ـَ (K,) inf. n. فَتْحٌ, (Msb,) He opened, (MA,) i. q. فَرَجَ, (Msb,) and [app. he unlocked,] contr. of أَغْلَقَ, (Msb, K,) a door; (S, A, MA, Msb;) and so ↓ فتّح, and ↓ افتتح; (K;) or you say ↓ فَتَّحْتُ الأَبْوَابَ [I opened the doors], this verb being with teshdeed to denote multiplicity [of the objects]; (S;) and ↓ استفتح signifies the same as ↓ افتتح; (S, * K;) i. e. each of these signifies he opened a door; (TK;) you say الشَّىْءَ ↓ اِسْتَفْتَحْتُ and ↓ اِفْتَتَحْتُهُ [I opened the thing; and the former signifies also I sought, or demanded, the opening of the thing]; (S, TA;) and البَابَ ↓ جَآءَ يَسْتَفْتِحُ [He came opening the door; or seeking, or demanding, the opening of the door; the latter being the more obvious meaning]. (A, TA.) b2: [Hence,] one says, فُلَانٌ لَا يُفْتَحُ العَيْنُ عَلَى مِثْلِهِ [Such a one, the eye will not be opened upon the like of him]. (A.) b3: And فَتَحْتُ القَنَاةَ, inf. n. as above, I opened the conduit, in order that the water might run, and irrigate the seed-produce. (Msb.) b4: And فَتَحَ بَيْنَ رِجْلَيْهِ [He made an opening between his legs; he parted his legs; like فَرَجَ بَيْنَهُمَا]. (S in art. رهو.) b5: And فَتَحَ أَصَابِعَ رِجْلَيْهِ [app. He parted his toes; if not a mistake for فَتَخَ, as it seems probably to be from the fact of its being expl. as meaning] he inclined the ends of his toes towards the back, i. e. the upper part, of his foot. (Mgh.) b6: فَتَحَتْ, said of a she-camel, [and of a sheep or goat (see فَتُوحٌ),] She had wide orifices to her teats; as also ↓ افتحت; (S, K;) and ↓ افتتحت. (TK: but this I do not find in the K.) b7: [The following meanings are tropical.] b8: فَتَحَ, (A, Msb, TA,) inf. n. فَتْحٌ; (K;) and ↓ افتتح; (K, TA;) (tropical:) [He laid open by invasion, to (عَلَى) such a person, or such a people, (see an ex. voce طَرَفٌ,) i. e.] he conquered, won, or took by force, (Msb,) a country (A, Msb, K, TA) of the unbelievers, (A, TA,) or of a people with whom there was war. (K, TA.) b9: [فَتَحَهُ لَهُ (assumed tropical:) He granted it, permitted it, allowed it, or made it to be unrestricted, to him. See Ksh and Bd in xxxv. 2.] b10: فَتَحَ المُشْكِلَ (assumed tropical:) He explained, or made clear, that which was dubious, or confused. (Bd in vii. 87.) And اِفْتَحْ سِرَّكَ عَلَىَّ لَا عَلَى فُلَانٍ (tropical:) [Open, or reveal, thy secret to me; not to such a one]. (A, TA.) b11: [Hence,] فَتَحَ عَلَيْهِ (tropical:) He taught him, informed him, or acquainted him. (TA.) [You say, فَتَحَ عَلَيْهِ بِكَذَا (assumed tropical:) He taught him such a thing, informed him of it, or acquainted him with it.] b12: And hence, (TA,) (tropical:) [He prompted him; i. e.] he recited to him (namely, an Imám, A, Msb, or a reciter, A, TA) what he was unable to utter [by reason of forgetfulness], in order that he might know it. (Msb, TA. *) And فَتَحَ عَلَى مَنِ اسْتَقْرَأَهُ (tropical:) [He recited something to him who desired him to do so, the latter being unable to do it]. (TA.) b13: And, said of God, (tropical:) He aided him against his enemy; or made him to be victorious, to conquer, or to overcome; syn. نَصَرَهُ. (A, Msb.) b14: فُتِحَ عَلَى فُلَانٍ (tropical:) Such a one became fortunate; possessed of good fortune; favoured by the world, or by worldly circumstances. (A, TA.) b15: فَتَحَ اللّٰهُ عَلَيْهِمْ فُتُوحًا كَثِيرَةً (tropical:) is said of persons who have been rained upon [as meaning God bestowed upon them many, or abundant, first rains]. (A.) b16: فَتَحَ بَيْنَهُمْ, (A,) or بَيْنَ النَّاسِ, (Msb,) or بَيْنَ الخَصْمَيْنِ, (K,) inf. n. فَتْحٌ, (T, Msb, K,) and فُتَاحَةٌ (S, * K) and فِتَاحَةٌ are syn. therewith [app. as inf. ns.], (K,) and فُتُوحَةٌ and فِتَاحٌ, (L,) in the dial. of Himyer, (TA,) He judged (T, Msb, K, TA) between them, (A,) or between the men, (Msb,) or between the two litigants. (K.) You say, اِفْتَحْ بَيْنَنَا Judge thou between us: (S:) thus in the Kur vii. 87. (TA.) And مَا أَحْسَنَ فِتَاحَتَهُ How good is his judging, or judgment ! (A.) b17: [فَتَحَ الحَرْفَ, a conventional phrase in grammar and lexicology, He pronounced the letter with the vowel-sound termed فَتْح: and he marked the letter with the sign of that vowel-sound.]2 فتّح: see 1, first sentence, in two places. b2: [Also, said of a medicine &c., It opened the bowels; acted as an aperient: and it removed obstructions: see the act. part. n.]3 فاتحهُ [He addressed him first]. One says, المُلُوكُ لَا تُفَاتَحُ بِالكَلَامِ (tropical:) [Kings shall not be addressed first with speech]. (A.) b2: And, (A, K, * TA,) inf. n. مُفَاتَحَةٌ and فِتَاحٌ, (assumed tropical:) He commenced a dispute, debate, discussion, or controversy, with him: (TA:) or (tropical:) he summoned him to the judge, and litigated with him. (A, K, * TA.) b3: And فاتحهُ signifies also (tropical:) He bargained with him and gave him nothing: in the case of his giving him, one says فاتكهُ. (IAar, TA; and O and K in art. فتك.) b4: And فاتح (assumed tropical:) He compressed (K, TA) his wife. (TA.) b5: [Also (assumed tropical:) He rendered a thing easy: b6: and (assumed tropical:) He was liberal. (Freytag, from the Deewán of the Hudhalees.)]4 أَفْتَحَ see 1, in the second quarter of the paragraph.5 تَفَتَّحَ see 7, in three places. [Hence,] تفتّح النَّوْرُ The blossom [or blossoms] opened. (MA.) and تفتّح الأَكِمَّةُ عَنِ النَّوْرِ The calyxes burst open [from over the blossoms, so as to disclose them]. (TA.) b2: [تفتّح فِى الكَلَامِ is like our phrase (assumed tropical:) He showed off, or made an ostentatious display, in speech, or talk.] And you say, تفتّح بِمَا عِنْدَهُ مِنْ مَالٍ أَوْ أَدَبٍ (L, in the K مِنْ مُلْكٍ وَأَدَبٍ,) (assumed tropical:) He boasted of, or boasted himself in, or made a vain display of, what he had, or possessed, of wealth, or of good education, or polite accomplishments: (L, K: *) and تفتّح بِهِ عَلَيْنَا (assumed tropical:) He boasted of it, or boasted himself in it, against us. (L.) 6 تَفَاتَحَا كَلَامًا بَيْنَهُمَا (assumed tropical:) They two talked together with a suppressed voice, exclusively of others [i. e. so as not to be heard by others]. (K.) 7 انفتح quasi-pass. of فَتَحَ, said of a door, (S, A, Msb, TA,) It opened, or became opened or open; (Msb;) as also ↓ تفتّح: (TA:) or the latter is quasi-pass. of فَتَّحَ, so that you say, الأَبْوَابُ ↓ تَفَتَّحَتِ [The doors opened, or became opened or open]. (S.) b2: And انفتح عَنْهُ It (anything) became removed from over it, or from before it, (i. e. another thing,) so as to disclose it, or expose it to view. (TA.) [And ↓ تفتّح has a similar meaning, but is properly said of a number of things.]8 إِفْتَتَحَ see 1, first sentence, in three places; and again, in the second quarter of the paragraph, in two places. b2: One says also, افتتح الصَّلَاةَ (tropical:) (A, MA) He opened, or commenced, prayer: (MA:) اِفْتِتَاحُ الصَّلَاةِ meaning (tropical:) The saying اَللّٰهُ أَكْبَرْ the first time [in prayer, i. e., before the first recitation of the Opening Chapter of the Kur-án]. (TA.) And اِفْتَتَحْتُهُ بِكَذَا (assumed tropical:) I commenced it with such a thing. (Msb.) And مَا أَحْسَنَ مَا افْتُتِحَ عَامُنَا بِهِ (tropical:) [How good is that with which our year has commenced !]; said when the sign, or token, [or prognostic,] of plenty, or abundance of herbage, has appeared. (A, TA.) 10 إِسْتَفْتَحَ see 1, first sentence, in three places. b2: آتِى بَابَ الجَنَّةِ فَأَسْتَفْتِحُ is a saying of Mohammad, meaning I shall come to the gate of Paradise and seek, or demand, or ask for, the opening thereof. (El-Jámi' es-Sagheer, the first of the trads. mentioned therein, and thus expl. in the margin of a copy of that work.) b3: استفتحهُ القُرْآنَ (tropical:) He desired, or asked, him to explain the Kur-án. (MA.) b4: استفتحهُ الإِمَامُ (tropical:) [The Imám desired, or asked, him to prompt him; i. e., to recite to him what he was unable to utter by reason of forgetfulness: see فَتَحَ عَلَيْهِ]. (A, TA.) b5: And استفتح signifies also (assumed tropical:) He sought, desired, demanded, or asked, aid against an enemy, or victory. (S, Msb, K.) One says, استفتح بِهِمْ (assumed tropical:) He sought, &c., aid, or victory, by means of them. (L, from a trad.) And استفتح اللّٰهَ (tropical:) (A, TA) He desired, or asked, God to grant aid, or victory, (TA,) لِلْمُسْلِمِينَ عَلَى الكُفَّارِ [to the Muslims against, or over, the unbelievers]. (A.) b6: Also (assumed tropical:) He sought, desired, demanded, or asked, judgment. (L.) فَتْحٌ inf. n. of فَتَحَ [q. v.]. (Msb, &c.) b2: [As a subst.,] (tropical:) Conquest of a country: (K, TA:) pl. فُتُوحٌ (TA) [and pl. pl. فُتُوحَاتٌ]. يَوْمٌ الفَتْحِ means particularly (assumed tropical:) The day of the conquest of Mekkeh: (L:) and also (assumed tropical:) The day of resurrection. (Mujáhid, L.) b3: (assumed tropical:) Aid against an enemy; or victory; syn. نَصْرٌ; as also ↓ فَتَاحَةٌ. (K.) b4: (assumed tropical:) Means of subsistence, with which God gives aid: pl. as above. (TA.) b5: (tropical:) The first of the rain called الوَسْمِىّ; (L, K;) as also ↓ فَتُوحٌ [which see again in what follows]: (K:) or the first of any rain; as also ↓ فُتْحَةٌ: (L:) pl. of the first فُتُوحٌ, (A,) or ↓ فَتُوحٌ, with fet-h to the ف, (L,) [see the mention of this voce فَيْحٌ,] but MF strongly reprobates this latter form, and observes that فَعُولٌ as a pl. measure is absolutely unknown. (TA.) One says, أَصَابَتِ الأَرْضُ فُتُوحٌ (tropical:) [First rains fell upon the land]. (A.) b6: (tropical:) Water running (S, K, TA) from a spring or other source: (S, TA:) or water running upon the surface of the earth: (AHn, TA:) or water for which a channel is opened to a tract of land for its irrigation thereby: (L:) or a river, or rivulet, or canal of running water. (T, TA.) مَا سُقِىَ بِالفَتْحِ فَفِيهِ العُشْرُ, and مَا سُقِىَ فَتْحًا, (L,) فَتْحًا being here in the accus. case as an inf. n., i. e. مَا فُتِحَ إِلَيْهِ مَآءُ الأَنْهَارِ فَتْحًا, (Mgh, L, *) occurring in a trad., means In the case of that (relating to the several sorts of seed-produce, and palm-trees,) which is irrigated by means of the channel opened to conduct to it the water of the river [or rivers], the tithe [of the produce shall be taken]. (L.) b7: The place of insertion of the tang of the iron head that enters into the shaft of an arrow: (K, * TA:) pl. as above. (TA.) b8: The fruit of the tree called نَبْع, resembling the حَبَّة خَضْرَآء [or fruit of the pistachia terebinthus], (K, TA,) except that it is red, sweet, and round; eaten by men. (TA.) b9: [As a conventional term in grammar and lexicology, A certain vowel-sound, well-known: and ↓ فَتْحَةٌ signifies The sign of that vowel-sound.]

فُتُحٌ a word of the measure فُعُلٌ in the sense of the measure مَفْعُولٌ. (S.) You say بَابٌ فُتُحٌ A wide, open, door: (S, K:) or a large, wide, door. (Msb.) And قَارُورَةٌ فُتُحٌ A wide-headed bottle or flash: (S, K:) or a bottle, or flash, having neither a stopper nor a case: (Ks, S, Msb, K:) because, if so, it is open. (TA.) فَتْحَةٌ: see فَتْحٌ, last sentence.

فُتْحَةٌ An opening, or intervening space; syn. فُرْجَةٌ: pl. فُتَحٌ. (Msb.) b2: See also فَتْحٌ. b3: Also (assumed tropical:) A boasting of, or boasting oneself in, or making a vain display of, what one has, or possesses, of wealth, or of good education, or polite accomplishments. (L, K, * TA.) One says, مَا هٰذِهِ الفُتْحَةُ الَّتِى أَظْهَرْتَهَا (assumed tropical:) What is this boasting, &c., which thou hast exhibited? (L.) IDrd thinks it to be not [genuine] Arabic. (L.) فَتْحَى Gain, profit, or increase obtained in traffic; syn. رِبْحٌ; [so accord. to the L; accord. to the copies of the K, erroneously, رِيحٌ i. e. “ wind; ”] mentioned by Az, on the authority of Ibn-Buzurj: a poet says, أَكُلُّهُمُ لَا بَارَكَ اللّٰهُ فِيهِمُ

إِذَا ذُكِرَتْ فَتْحَى مِنَ البَيْعِ عَاجِبُ [Are all of them, (may God not bless them,) when gain arising from selling is mentioned, in a state of wonder?]. (L.) فَتُوحٌ A she-camel having wide orifices to her teats; (S, K;) and so a ewe or a she-goat: pl. فُتْحٌ. (TA.) b2: See also فَتْحٌ, in two places.

فَتَاحَةٌ: see فَتْحٌ, fourth sentence.

فُتَاحَةٌ [see 1, near the end].

A2: الفُتَاحَةُ, thus in the L and other lexicons, without ى after the ح, but in the K ↓ الفُتَاحِيَةُ, there said to be with damm and without teshdeed, (TA,) A certain bird, different from that called الفَتَّاحُ, (K, TA,) tinged with redness. (TA.) فِتَاحَةٌ [see 1, near the end]. b2: [As a subst.,] (tropical:) The office of judge: one says, فُلَانٌ وُلِّىَ الفِتَاحَةَ (tropical:) Such a one was appointed to the office of judge. (A, TA.) b3: And [(tropical:) Litigation, or altercation:] one says, بَيْنَهُمَا فِتَاحَاتٌ (tropical:) Between them two are litigations, or altercations. (A, TA.) الفُتَاحِيَةُ: see الفُتَاحَةُ.

فَتَّاحٌ [An opener: and an unlocker. b2: and hence, (assumed tropical:) A conquerer. b3: And], in the dial. of Himyer, (TA,) (tropical:) A judge; one who decides between litigants: (S, Msb, K, TA:) it is like ↓ فَاتِحٌ, but [this signifies simply judging, and the former] has an intensive signification. (Msb.) الفَتَّاحُ, as an epithet applied to God, in the Kur xxxiv. 25, means (assumed tropical:) The Judge: or, accord. to IAth, (assumed tropical:) the Opener of the gates of sustenance and of mercy to his servants. (TA.) b4: بَيْتٌ فَتَّاحٌ means A wide, or an ample, house or tent. (El-Fáïk, TA.) b5: And الفَتَّاحُ signifies A certain bird, (K,) which is black, and which moves about its tail much, or often; white in the base of the tail, beneath it; and there is a sort thereof red; (TA;) also called أُمُّ عَجْلَانَ: (O in art. عجل:) pl. فَتَاتِيحُ, (K,) to which is added in the K, “without ا and ل; ”

but there is no reason why it should not have ال prefixed to it; and perhaps it should be correctly “ without ا and ت,” i. e. it is not pluralized with ا and ت [as an affix to the sing.], as in the L &c. (MF, TA.) فَاتِحٌ [Opening: &c.]: see فَتَّاحٌ.

فَاتِحَةٌ (tropical:) The commencement, or first part, of a thing: (S, A, * K:) pl. فَوَاتِحُ. (A.) فَاتِحَةُ الكِتَابِ, (Msb,) or فَاتِحَةُ القُرْآنِ, (TA,) [and simply الفَاتِحَةُ, (assumed tropical:) The opening chapter, or exordium, of the Kur-án,] is [said to be] so called because the recitation in prayer is commenced therewith. (Msb.) One says also, قَرَأَ فَاتِحَةَ السُّورَةِ وَخَاتِمَتَهَا (tropical:) He recited the first part, or portion, of the chapter of the Kur-án and its last part, or portion. (A.) And فَوَاتِحُ القُرْآنِ signifies (tropical:) The first parts, or portions, of the chapters of the Kur-án. (K, TA.) [See also مُفْتَتَحٌ.]

مَفْتَحٌ A place in which things are reposited, stowed, laid up, kept, preserved, or guarded; a repository; syn. خِزَانَةٌ and مَخْزَنٌ: [and a hoard; syn. خَزِينَةٌ:] and treasure; or buried property; syn. كَنْزٌ: (K, TA:) pl., in both senses, مَفَاتِحُ. (TA.) The pl. as occurring in the Kur xxviii. 76 is said to signify treasures or buried property (كُنُوز) and hoards (خَزَائِن [as pl. of خَزِينَةٌ, not of خِزَانَةٌ]): or hoards (خَزَاوئن) of wealth, which Az says is the most probable meaning: (L, TA:) or it there means keys, as pl. of ↓ مِفْتَحٌ; (Ksh, Bd;) and it is said that they were of skins, of the measure of the finger, and were borne upon sixty mules, (Ksh, L, TA,) or seventy; but this is not a valid explanation. (L, TA.) مِفْتَحٌ see the next preceding paragraph, and the next but one following; the latter in two places. b2: Also A conduit (قَنَاة) of water. (TA.) مُفَتِّحٌ, applied to a medicine &c., Aperient; having the property of opening the bowels: and مُفَتِّحٌ لِلسُّدَدِ deobstruent; having the property of removing obstructions.]

مِفْتَاحٌ (S, Msb, K, &c.) and ↓ مِفْتَحٌ (Msb, K) A key; an instrument with which a lock is opened; (Msb;) [a key] of a door; and of anything that is closed, or locked; (S;) an instrument for opening, (K, TA,) i. e. anything with which a thing is opened: (TA:) pl. of the former مَفَاتِيحُ and مفَاتِحُ, said by Akh to be similar to أَمَانِىُّ and أَمَانٍ; (S;) or مفاتيح is pl. مِفْتَاحٌ, and مفاتح is pl. of ↓ مِفْتَحٌ [as well as of مَفْتَحٌ]. (Msb.) b2: مِفْتَاحُهَا الطُّهُورُ, said by the Prophet, in relation to prayer, means (tropical:) That which is as though it were the key thereof is the thing [or water] with which one purifies himself; being the means of removing the legal impurity that prevents one's addressing himself boldly to the act of prayer. (Msb.) b3: And أُوِتِيتُ مَفَاتِيحَ الكَلِمِ, or مَفَاتِحَ الكَلِمِ, accord. to different relaters, occurring in a trad., i. e. I have been given the keys of words, means [I have been given] an easy faculty, granted by God, for the acquirement of eloquence and chasteness of speech, and the attaining to the understanding of obscure meanings, and novel and admirable kinds of knowledge, and the beauties of expressions and phrases, which are closed against others, and difficult to be learnt by them. (L.) b4: And المِفْتَاحُ signifies also (assumed tropical:) A certain brand upon the thigh and neck (K, TA) of a camel, in the form of what is [properly] thus called. (TA.) مَفْتُوحٌ An opened, or unclosed, [and an unlocked,] door. (Msb.) b2: [And (assumed tropical:) A light, or bright, colour; a meaning probably post-classical. b3: For other significations, see its verb.]

مَفَاتِيحُ, (unparalleled [in form] among sing. words, MF,) applied to a she-camel, Fat: pl. مَفَاتِيحَاتٌ: (K:) mentioned by Seer.(TA.) مُفْتَتَحٌ is an inf. n. [signifying The act of opening and commencing &c.]: and a n. of place and of time [signifying a place of opening and commencing &c. and a time thereof: and also the opening portion of the Kur-án; as shown voce خَاتَمٌ, q. v.]: and is a commonly-known and chaste word: though it has been said that مُخْتَتَمٌ [which has the contr. significations] is not a chaste word: (TA in the present art.:) this, however, is not correct; for it is a chaste word, and of frequent occurrence. (TA in art. ختم.) يَوْمٌ مُنْفَتِحٌ بَالمَآءِ (tropical:) A day [of clouds] bursting, or opening vehemently, with rain. (A.) b2: الحُرُوفُ المُنْفَتِحَةُ (assumed tropical:) The letters of which the utterance requires the opening of [that part of the mouth which is called] the حَنَك; (TA;) all the letters of the alphabet except ص, ض, ط, and ظ. (K, TA.)

فتح: فتح: ثقب كرة وجعل فيها منفذاً وباباً (بوشر) وفي تاريخ تونس (ص920) في الكلام عن الداي: وفتح باب البنات وبني خارجه سوقاً. ويقال أيضا: فتح بيوتاً في باطن السور أي شق السور السميك وبنى في داخله بيوتاً (ابن بطوطة 135:2).
فتح: كان أول من اشترى (بوشر).
فتح: أخلى الميناء ويقال: فتح مينا، (بوشر).
فتح: كشف ما تراكم من تراب وأزاله، وأزال الطين والوحل. (ألكالا).
فتح: أصلح، رقم، رأب، رقق، رفأ، (ألكالا).
فتح: فتح الله لفلان فتحاً: ألهمه. ففي المقري (943:1): أفتح لي فتحاً تنور به قلبي. ويقال أيضا: فتح على فلان. (المقدمة 256:3).
فتح الله في: سمح، أذن في، ففي البيان (97:1) فأن فتح في الدعاء فقد أذن في الإجابة.
فتح: استجاب، قبل، أجاب إلى: ففي رياض النفوس (ص94 و): فصلى ما فتحه الله أي صلى صلاة قبلها الله.
فتح الله لي في العلم أو العمل: قبل الله دعائي في أن أصبح عالماً وأن أعمل صالحاً، (المقري 487:1، 488).
فتح ب: في ابن العوام (545:1): في وقت فتح الأشجار بالنور (بالنوار في مخطوطة ل) والورق، أي في وقت بدأ الأشجار تتفتح لتظهر أزهارها وأوراقها.
فتح على فلان ب: تصدق عليه ب، أحسن إليه إحساناً غير متوقع. (ابن بطوطة 19:1، 24:2، ألف ليلة: 290:1، 195:2). وفي رياض النفوس (ص58 ق): وقال هذه خمسون ديناراً مثاقيل بعث بهما (بها) إليكما وفتح بها عليكما، ويقال: فتح الله بمعنى وفقك الله في صيد السمك (ألف ليلة برسل 96:4).
يفتح الله: جواب التاجر المألوف حين يرفض الثمن الذي قدمه له المشتري (= هذا قليل جداً) (ألف ليلة 421:1، 116:2) وهذا قول موجز لم يحسن برتون (74:1) تفسيره. وبمقارنة ما جاء في (برسل 303:10) بما جاء في (ماكن 294:4) يتبين أنه (يفتح الله عليَّ بغير بيعه) أي ليوفقني الله فلا أبيع هذا الشيء بهذا الثمن. وهذا التعبير يعني أيضا: لا لن تأخذ شيئاً.
وكذلك يقال للكمدي حين يراد عدم إعطائه شيئاً: يفتح الله عليك. (ألف ليلة 259:1) وفي رياض النفوس (ص80 و) أن طفلاً أراد أن تشتري له أمه حلوى فقالت له: يفتح الله فأخذ يبكي. ويفتح الله لها أيضا معنى آخر، فحين يسأل شخص (أين تذهب، فيجيبه: (يفتح الله) أي إلى حيث يهديني الله.) (هاي ص2).
فتح باباً أو سيرة: فتح الحديث في المسألة، كان أو من تكلم فيها. (بوشر).
فتح معه سيرة: عقد الحديث. وأصل الكلام (بوشر).
فتح معه باباً أو كلاماً: بادر إلى الأمر وسبقه إليه (بوشر). فتح باباً: تعرض للأمر ومهد له. ومجازاً كان أول من سعى في الأمر وابتدأ فيه (بوشر).
فتح باب: تمهيد، الخطوات الأولى للإصلاح والتوفيق. (بوشر).
فتح له باب أو سيرة: قدم له عرضاً للمفاوضة ودعاه إليه. (بوشر).
فتح باباً ل: ولد، سبب. (بوشر).
فتح عليه بابا في السحر (أنظره في مادة باب). وكذلك: فتح الدارات. (المقرئ 234:3).
فتح افتتاحاً: جرب، مهد. مرن. وتستعمل مجازاً بمعنى بدأ بالأقل شأناً وأهمية. (بوشر).
فتح بنتاً: أفرعها، أزال بكارتها. (بوشر، ألف ليلة 884:4).
فتح الحرب: بدأ الحرب. (بوشر).
فتح دعوى على: أقام عليه الدعوى. (بوشر).
فتح سكة: شق طريقاً ومهده. (بوشر).
فتح سيفه: سل سيفه. (أبو الوليد ص594).
فتح يده في السوط: تناول السوط. (عنتر ص58). فتح صدره: صرخ بكل ما يضمر، تكلم بصراحة (بوشر).
فتح عينه: أدبه، هذبه. ومجازاً: أنشأه ونشأه. (بوشر، فوك).
فتح العين: نبه الذهن. (بوشر).
فتح العقل: استفتح العقل وجعله أقدر على الفهم وأشد تنبها. (بوشر).
فتح الفال: تفاءل، وتكهن، وخمن. (بوشر، همبرت ص89، 157).
فتح فتوحات كثيرة: قام بحروب كثيرة ونجح فيها واستولى على بلاد كثيرة وتملكها. (معجم أبي الفداء).
فتح القلوع: نشر الأشرعة. (همبرت ص120).
فتح كياً: كوى. (بوشر).
فتح (بالتشديد): فتح الزهر: تفتح، فغر، فقح، تفقح. (بوشر، المقري 383:1، فليشر بريشت ص185، 271، ياقوت 904:3).
تفتيح في مصطلح الخياطة: غرز الإبرة، حسب رأي دي سلان (المقدة 327:3، 309:3).
فاتح: فاتحه بالكلام: بدأه بالكلام وحادثه. (بوشر، عبد الواحد ص174، المقري 396:2).
فاتح البيع: ذكرت في ديوان الهذليين (13، البيت الخامس) مع الشرح في (ص14).
تفتح. تفتح البرق: لمع البرق ولمحة. (الكامل ص73) انفتح: أفضى إلى، أدى إلى، وانشق وإن فرز.
يقال: انفتح الدمل. (بوشر) انفتح: أخرق، تصدع. ففي رياض النفوس (ص88 ق) في الكلام عن لوح في المركب فانفتح لنا لوح فرجعنا إلى قمودة وفزعنا بعض الشحنة أو الشحنة كلها ثم أصلحنا المركب. وفيه بلغنا أن قلوبكم ضعفت لما نالكم من انفتاح المركب - ومن هذا استعملوا كلمة انفتاح بمعنى غرق (ألكالا) وعند أماري (ديب ص223) يجب إبدال كلمة أصلح بكلمة انفتح فتكون العبارة: وإذا انفتح لهم مركب من ريح عرضت، وكذلك يجب إبدال إنضاج بكلمة انفتح في (ص228) لأن الترجمة الإيطالية القديمة تنص ص 390 على: بسبب الغرق.
انفتاح القلب: إباحة القلب بأسراره ومكاشفته بها. (بوشر).
انفتح إلي: مال إلي، فيه شبه من. ففي رحلة ابن جبير (ص86) في كلامه عن لوحين (بلاطتين) من المرمر الأخضر: فيهما نكت تنفتح عن لونهما إلى الصفرة قليلاً كأنها تجريع.
افتتح: افتتح خاتمة الأمر: خمن خاتمة الأمر. (فالتون ص35، ص69 رقم 2).
انفتح: استفتح، طلب فتح الباب. ففي رياض النفوس (ص82 ق): ولم يكن يفتح بابه قبل وقت الصلاة فجلسنا على باب البيت فطال علينا الأمر فافتتح رجل أندلسي كان معنا بصوت حزين فسمعنا للشيخ حركة وبكاء وشهيقاً ثم فتح الباب.
استفتح: كتب مقدمة الكتاب وفاتحته (ألكالا).
استفتح: استلم أولى مبلغ في يومه من البيع (بوشر).
استفتح: فتح البلاد واستولى عليها. (فوك) فتح: أبو الفتوحات: فاتح. (بوشر) فتح: خرق، شق، فلق، صدع. (بوشر).
فتح: ثاني حراثة للأرض. (ابن العوام 92). فتح، والجمع فتوح، وجمع الجمع فتوحات: صدقة، حسنة. وفي المعجم اللاتيني العربي ( stapes فتح ورزق). (ابن بطوطة 19:2، 275 المقري 710:2).
فتح، والجمع فتوح وجمع الجمع فتوحات: فضل من الله يمنحه للمتصوفة الذين بلغوا أقصى الدرجات من الحياة الروحية (دي سلان المقدمة 91:3 رقم 4) والنص في المقدمة (64:3) (المقري 573:1) وربما ميرسنج (ص26) أيضا، وقد حرفت فيه كلمة القرني.
فتح الباب: عند المنجمين عبارة عن نظر الكوكبين اللذين بيوتهما متقابلة كنظر المشتري وعطارد. (محيط المحيط).
فتحة: ثقبة، فرجة، فجوة، ثغرة. (بوشر).
فتحة: ثقب صغير لمرور القيطان. (بوشر).
فتحة: فتحة في السد لمرور السفن. (بوشر).
فتحة الحلق: فم الحنجرة. زردوم. (بوشر).
فتوح: بدأ المزاد. افتتاح المزاد أول سعر يقدم في المزاد. (بوشر).
فتوح: أجرة، جعالة، معاش، كراء، راتب. (ألكالا، ألف ليلة برسل 215:11).
فتاح: مبالغة فاتح، الذي يكثر الفتح. (بوشر).
فتاح الفال: المتكهن بالمستقبل، بوهيمي. (بوشر، همبرت ص89).
فاتح: ضد غامق، يقال: لون فاتح. (بوشر).
فاتح: عقبة، حجر عثرة، صخور البحر (ألكالا).
فاتح باب كبير: رجل يعيش عيشة باذخة، وكثر حشمة وكثرت نفقاته وعاش بزهو. (بوشر).
فاتح الفال: كاهن، عراف، زاجر الطير، ضارب الرمل، (بوشر، همبرت ص157).
فاتحة: مقدمة، استهلال، مدخل، تمهيد، ديباجة. (بوشر).
فاتحة: فاتحة القداس، بدأ القداس، بدأة القداس. (بوشر).
فاتحة: تمهيد وتوطئة لعقد المعاهدة، ما يجب الاتفاق عليه قبل عقد المعاهدة. (بوشر).
فاتحة الخلاف: أول من بدأ الثورة. (ابن الأغلب ص38). الفاتحة في صحائف من يذوق روحه: طوبى لمن عرف قدر نفسه، فليحي من عرف قدره (بوشر).
مفتح الماء: سكر، باب متحرك حول محور منظم جريان الماء. (محيط المحيط) في مادة بست.
خط مفتح: خط مستقيم. (فوك).
مفتاح: مقلد القانون، مفتاح القانون الآلة الموسيقية. (صفة مصر 300:13).
مفتاح: رائد (مقبض لإدارة آلة) في أخمص القذافة وهي قوس قديمة لقذف السهام والكرات والحجارة وغيرها، الجريدة الآسيوية (1848: 208:2).
المفتاح الناري: شرارة (المعجم اللاتيني العربي) وآلة حربية ترمى النار. (فوك).
مفتاح: قفل، غلق. (كرتاس ص39).
مفتاح: استعملت استعمالاً غريباً في تاريخ البربر ففيه (282:1) اجتمع إليه قبائل غمارة وصنهاجة مفتاح. ويرى السيد دي سلان أنها تعنى الأمر، وهذا بعيد الاحتمال.
مفتوح، بالمفتوح: بصراحة: بوضوح، جهراً، علانية، بإخلاص. (بوشر).
مفتوح العين: لبيب، أريب، بصير، فطن. (فوك) ومحترس، حذر، يقظ. (ألكالا).
فهمه مفتوح: سهل الفهم، قريب المأخذ (بوشر).
يده مفتوحة: كريم، جواد (بوشر).
المفتوح في علم الحساب: العدد المتناظر، المشترك المقياس (محيط المحيط).
الحساب المفتوح: علم الحساب. (ابن خلكان 23:9) وانظر الترجمة (474:3 رقم 2). والمفتوحات أيضا (محيط المحيط) والمفتوح عند أهل الرمل: شكل إحدى مراتبه فرد والباقي أزواج (محيط المحيط) وانظر مسدود.
مفاتحة: مراسلة، مكاتبة. ففي كتاب ابن عبد الملك (ص125 ق): وكانت بينه وبين جماعة من أدباء عصره من أهل مالقة وغيرهم مفاتحات ومراجعات نظماً ونثراً.
مفاتحة الصلح: وعد بالصلح. (بوشر).
افتتاح: بدء: استهلال، تمهيد، مقدمة. (بوشر) وانظر مادة فتح.
افتتاحي: تدشيني، تمهيدي: إعدادي (بوشر)، الانفتاح عند الأطباء: انشقاق العرق في رأسه (محيط المحيط).
استفتاح: أول ما يستلمه البائع في يومه. (بوشر، معجم هابيشت في الجزء الرابع من طبعته لكتاب ألف ليلة).
حرف الاستفتاح: عند النحاة: ألا (محيط المحيط).
استفتاحي: إلا الاستفتاحية. (ابن عقيل ص92) وانظر ما تقدم.

طول: طال: أخَّر، أجلّ، أرجا، ففي كوسج (طرائف ص30) وقبل أن يهاجم خصمه جال وطال وأنشد.
طال على: ناف على، أناف على، سما، علا.
ارتفع، (معجم الادريسي، معجم الطرائف).
طال على: بادر بالجميل، افضل وانعم من غير أن يطلب منه (بوشر).
طال عليه الشيء: نسبه وسها عنه (تاريخ البربر 2: 84).
طالت يَدهُ: صار ذا قدرة (عباد1: 242).
ما تطول يدي إليه: لا أستطيع الوصول إليه. ما هو في الاستطاعة والإمكان. ليس في متناول يدي (بوشر).
ما طالته يدي: ما املكه من دراهم الان، ففي ألف ليلة (4: 699): أرسل إليك كلَّ ما طالته يدي.
وفيها (4: 603): ان يدي لا تطول دراهم في هذا الوقت.
طالمَا: ما دام على مدى الأيام (بوشر).
طَوَّل: أطال، جعله طويلاً. ففي رياض النفوس (ص97 ق) طول في صلاته.
طوَّل باله أو روحه: اصطبر، صبر، تجلّد.
(بوشر، قصة عنتر ص47) ألف ليلة (1: 49، 401، 419).
طَوّل روحك: رويداً، تمهل (بوشر).
طَوَّل لسانَه بذمَّ فلان: أكثر من ذمه وشتمه (ابن الأثير 11: 80).
طَوَّل: أخّر، أجّل، أرجأ (الكالا).
طْوَّل: ربط، اوثق، بحبل (فوك) ومن الغريب أن اللغويين العرب لم يذكروا هذا المعنى وهو معنى قديم نجده في حديث الرسول (ص) الذي نقله عبد الواحد (ص178): ان القاضي يحشر مُطوَّلة يداه إلى عنقه فأما أن يحله عدلُه أو يهوي به جوره. وهو مشتق من طوَل بمعنى حبل.
طَوَّل: رمى، قذف، دفع ويقال ذلك حين تدفع العاصفة بالمركب إلى عرض البحر. (فوك، الكالا).
طوَّل: طال، علا، ارتفع (بوشر).
أطال: جعله طويلاً. وتستعمل بخاصة في القيام بالشعائر الدينية التي تُطَوَّل ففي كوسج (طرائف ص119) مثلاً: وركع فأطال وسجد فأطال. وفي كرتاس (ص178): كان إذا وقف في صلاته يطيل القيام وبذلك سموه بالسارية. وفي عباد (1: 49) في كلامه عن يوم جمعة كانت فيه معركة: لم تركع فيه إلا رؤوس العدا ولم يُطل فيه إلا ذابل وحسام.
أطال لسانه: أكثر الكلام فيما لا يعنيه (بوشر).
تطَوَّل: طال، استمر زمناً طويلاً (فوك، الحماسة ص119).
تطاوَل: معناها الأصلي انتصب واقفاً على أصابع قدميه ليستمع إلى ما يقال- ومن هذا صارت تدل على أصغي باهتمام (معجم مسلم).
وارى أن ما جاء في كليلة ودمنة (ص282).
وهو: فلما كان من الغد اجتمع أهل تلك المدينة يتشاورون في من يملكونه عليهم وكل منهم. يتطاول بنظر صاحبه (والصواب النظر بدل بنظر لان هذا الفعل لا يتعدى بالباء) يعني: وكان كل واحد منهم يصغي بانتباه إلى رأي مجاوره. أو يريد معرفة رأيه.
تطاول إلى وله: تطلعّ إلى، طمح، إلى، صبا إلى، طمع ب، رغب في (أماري ص449، تاريخ البربر 1: 2: 623، 2: 82) ويقال: تطاول للملك (تاريخ البربر 1: 84، 88، 98، 111، 139) وفي النويري (الأندلس ص475): تطاول لولاية العهد.
تطاول: طمح إلى، تطلع إلى، صبا إلى ما لا يحق له، كان من الوقاحة بحيث يطمح إليه. ومن هذا أصبحت كلمة تطاول تدل على معنى الوقاحة والسفاهة والجراءة والاعتداء ففي كتاب محمد بن الحارث (ص287): قال القاضي: إذا أبى أن يرد الدار إلى هذا الرجل فأحضره أمامي لا راجع السلطان في أمره واصف له ظلمه وتطاوله، وفيه (ص289): تطاوّل بعض أعوانه فانتزع من رجل ابنته، وفيه (ص329): حدثُت في أيامه مجاعة شديدة فكثر فيها التطاول من الفسدة.
وفيه: فأتاه قوم بفتى من جيرانهم فشكوا منه إليه تطاولاً.
تطاول: طال. استمر مدة طويلة (معجم الادريسي).
تطاول: تأجل، تأخر (عباد 2: 251).
تطاولوا الملك له: تمنوا له ملكاً طويلاً. (ألف ليلة برسل 7: 295).
استطاع على: طمح إلى تملك شيء. ففي ملر آخر أيام غرناطة (ص15): استطال العدوُّ على الأندلس وقوى طمعه فيها.
استطال على فلان بلسانه: اعتدى عليه بالقول، أقذع له، سبه وشتمه (فوك).
استطال: رآه طويلاً (لين، الكامل، ص598، الألفية البيت 101).
طَوْل. ذو طَوْل: ذو قدرة جبّار (فوك).
أنا في طولك: أتوسل إليك، أتضرع إليك، أبتهل إليك (بوشر).
طُول وجمعها أطوْال (أبو الوليد ص364).
ويقال: طول السنة أي مدى السنة (بوشر).
وبطول النهار: مدى النهار (ألف ليلة 1: 53).
طول المرء: إفراط في النفاق والمكر. (أماري ص121).
طُول: مدى البصر، ومدى الصوت، ومدى اليد (بوشر).
طول العامود: جذع العمود (بوشر). طيل؟: نوع من التين (ابن العوام 1: 88).
وفي مخطوطتنا: اللطيل. وليس هو الجميز.
طيل النزهة أو طيل النزهة المنتنة: إسهال، مشُاء (بابن سميث 1442).
طولة: قدرة (فوك) وفيه صوْلة وطَوْلَة.
طولة: مَعدّ محضر. مهياً. (بوشر).
طولة: مبادرة الخدمة. مجاملة. طريقة كريمة لمبادرة الجميل (بوشر).
طولة بال: تأني تمهُّل. وبطولة بال: بتأن بتمهل، على الهوينا (بوشر).
طولة روح: صبر، أناة، وبطولة روح: بصبر، بأناة (بوشر).
طولة لسان: ثرثرة، هذر، كثرة الكلام فيما لا يعنيه تطرف في الكلام (بوشر).
طولة يد: في متناول اليد (بوشر).
طولة: قرض، ائتمان (بوشر).
مع الطولة: على طول (بوشر).
طُولَه: اسم يطلقه العامة في الأندلس على النبات المسمى فَيْصل (انظر الكلمة) (ابن البيطار 2: 164) وهو يذكر ضبط الكلمة و (2: 272) ويرى السيد سيمونيه إنه تكسوس tixos وهي كلمة تعني في برجا من أعمال قطلونيا: Laserpitium gallicum ويضيف إلى ذلك تأييداً لرأيه هذا أن عامة الأندلس يسمون هذا النبات حسب ما يقول ابن البيطار الكمون البّراني، وإن معاجم النباتات (مثل معجم كولميرو) تترجم comino rustico ب Laserpitium siler باللاتينية.
طُولّي: طُولاني، يمتد بالطول (بوشر).
طُولانِي: مستطيل. ففي ألف ليلة (1: 297): فجاءا إلى مكان فوجداه مكنوساً مرشوشاً بمساطب طولانية، وكذلك في طبعة برسلاو.
وفي طبعة بولاق: مستطيلة.
طَوَال. طوال ما: ما دام على طول الزمن (بوشر).
طِوَال، وجمعه أطولة طِوَل، حبل (فوك، الكالا) طْوَال: حبل (دومب ص92).
طويل: غير طويل: غير زمان طويل. (معجم أبي الفداء).
طويل: مستطيل. وشطرنج طويل: شطرنج مستطيل (حياة تيمور 2: 876، بلاند في جريدة الجمعية الآسيوية الملكية 13: 61، ولوحة رقم 4، صورة 1، 2) طَويِل. عال، مرتفع وهو اختصار طويل في السماء (ياقوت 2: 115) وفي ابن العوام (2: 389): ويجب أن تكون البيوت طويلة الأبواب لكي يدخل إليها الهواء (المقدمة 3: 366).
طَويل: عميق. ففي كاريت (جغرافية ص134): الطويله والقصيرة: بئران إحداهما عميقاً والأخرى غير عميقة.
طَوِيل: كثير غزير (انظر مائل).
زوينقل جان جاك شولتنز من حياة صلاح الدين (ص42): مال طويل. وفي الواقدي (الشام) (ص16): الضرَ الطويل. ويقال: من سحر طويل أي باكراً جداً. وفي الأخبار (ص102) ركب الأمير من سحر طويل واصبح على ظهر.
طويل الباع: انظره في مادة باع.
طويل الروح: صبور. حليم (بوشر).
طُوَالَة: خيول، إسطبل (بوشر). وفي محيط المحيط: طُوَالةُ الخيل عند المولدَّين طائفة منها في مربط واحد. وفي ألف ليلة (4: 328) في الكلام عن رجل كان يتولى الإشراف على إسطبل خيل سيد كبير: فقعد يأمر وينهي على خدمة الخيل وكلّ من غاب منهم ولم يُعَلّق على الخيل المربوطة على الطوالة التي فيها خِدْمَته. يرميه ويضربه ضرباً شديداً وفي طبعة برسلاو: (10: 373): ولم يعلق على طوالته التي عليه خِدْمتها. وينقل دان جاك شولتنز (الذي لم يفسر الكلمة لانه لا يعرف معناها دون شك) عن ابي السرور (ص32): وقدَّموا إليه طوالة خيل وفرش وعبيد (عامية: وفرشاً وعبيداً) (ميهرن ص31).
طُوَالة: مرتبة، حشية، فراش مستطيل. ففي ألف ليلة (2: 162): ومن الديباج نمارق وطوالات وقد ترجمها لين إلى الإنجليزية بما معناه: مرتبة طويلة.
طَوِيلَة. الطويلة= الحَيَّة (الثعالبي لطائف ص28) طَوِيلَة: مختصر قَلَنْسُوة (المسعودي 8: 377، الأغاني 2: 121 طبعة بولاق) وهي قلنسوة عالية كان الخلفاء في المشرق والأندلس يعتمرونها وكذلك سلاطين اشبيلية في القرن الحادي عشر والقضاة وبخاصة عند الشيعة ورجال الدين (عباد 2: 98، 263، ابن الأثير 7: 23) قلنسوة وقد نقل أبو الفداء في تاريخه (2: 184) ما قاله ابن الأثير (وقد أساء رايسك ترجمته)، المقري 3:64). وفي حيان- بسام (1: 154ق) في كلامه عن قاض: وأول ما ظفر بقلانسهم بطويلة قيد مساحة الفلاحة. وصواب العبارة: وأول ما ظفر من قلانسهم بطويلة نبذ مسحاة الفلاحة وفي رياض النفوس (ص104 ق) في الكلام عن متعبد اعتنق المذهب الشيعي بعد أن كان من أهل السنة: أخبرني من رأى ابن غازي راكبا على دابَّة وعليه رداء وطويلة. واري مثل ما يرى دي غويه أن عبارة الأغاني (5: 60 طبعة بولاق): دخل يحيى بن أكثم وعليه سوادة وطويليه، صوابها، سواده وطويلته.
طَويلَة: نوع من العشب وهو غذاء ناجح جداً للإبل (بركهارت نوبيه ص163).
طَوِيَلة: قطعة نقود عند أهل الحسا (بلجراف 2: 179).
طاوِل: مجنون طاول: مجنون مطبق الجنون (بوشر).
طائِل: هذه الكلمة في قول اللغويين العرب تعني فائدة ولا تذكر إلا بعد نفي. ومع ذلك فأنا نجد عند عباد (1: 251) حتى حلى بطائلها.
طائل: كبير (معجم الادريسي ربجرز ص155، تعليقه ويجوز ص157، ابن خلكان 9: 13).
وفي كتاب أبي الفرج (ص494): فدخل الفرنج المنصورة ولم ينالوا منها نيلا طائلا.
وفي الفخري (ص86، 89، 207): لم تكن الوزارة في أيامه طائلة. أي لم يكن الوزارة في أيام حكمه ذات أهمية كبيرة لأنه كان يفصل في كل أمر بنفسه.
طائِل: ناجح، مزدهر (معجم الادريسي). طائل: مواظب، مثابر، دؤوب (هلو).
يد طائلة: يد محظوظة (بوشر).
طَوْلَة (نيبور، برجرن) وطاولة (محيط المحيط) وطاولة (لين) (بالإيطالية TavoLa) مائدة (بوشر، محيط المحيط وهو يعرف الأصل الإيطالي) طاولة النجار: منضدة النجار، منضدة العمل (بوشر).
طاولة: نرد، لعبة الطاولة (نيبور رحلة 1: 165، برجرن ص512، لين عادات 2: 55).
وفي معجم بوشر: طاولة النرد ولعب الطاولة.
طاولة: رقعة الضامة (الدامة) (بوشر).
طاولة الشطرنج: رقعة الشطرنج (بوشر).
طائلة: غلبة، انتصار، نصر، فوز. ففي تاريخ بني زيان (ص102 ق): فكانت الطائلة لمرين على عادتهم.
طائِلة: يقول ابن خلدون في تاريخ البربر (1: 73) في كلامه عن قبيلة عربية: وكانوا منذ المدد السالفة يعطون الصدقات لملوك زناتة ويأخذونهم بالدماء والطوائل ويسمونها حمل الرحيل وكان لهم الخيار في تعيينها.
وقد ترجمها دي سلان (1: 117) إلى الفرنسية بما معناه: منذ زمن طويل كان بنو معقل يدفعون إلى حكومة الزناتيين ضريبة مقدارها العشر. كما كانوا يدفعون إليهم الدّية (إذا قتل أحد رعايا المملكة) كما كان عليهم أن يتكلفوا بدفع ضريبة تسمى حمل المتاع يعين السلطان مقدارها.
ويضيف إلى ذلك في تعليقه: أي حق الرحيل.
وكانوا يدفعون هذه الضريبة إذا ما عادوا من تل Tell موضع بما تزودوا به من حنطة.
وأرى أن هذا العالم قد جهل بصورة عجيبة المعنى الحقيقي لهذه العبارة فكلمة طائلة تعني الأخذ بالثأر (وعند لين الأخذ بثأر الدم).
وحين نقارن ما يقوله لين في مادة عقل (8): اعتقل من دم فلان ومن طائلته: أي اخذ أو استلم العَقْل أي الغرامة المالية عن دم القتيل (الدية) نرى من المؤكد أن كلمة طائلة في عبارة ابن خلدون تعني غرامة عن القتل (دية).
ويذكر هذا المؤلف بعد ذلك الطوائل وحدها، فما يسميه هنا الدماء والطوائل يسميه في (ص75): فأعطوا الصدقة والطوائل والصعوبة هي في معرفة المعنى الذي تقصده هذه القبيلة على القول حمل الرحيل الذي يبدو إنه تورية تخفى وراءها دفع الغرامات البغيضة المشينة ولعلها المبلغ الذي يحملونه إلى خزانة الملك لحمل الأمتعة أي الضريبة على الأمتعة. (انظر مقالتي حَمْل ورحيل).
أطوْلَ. السَبُعُ الطُّوَل: هي ليست السور السبع الطول من القرآن الكريم فقط. بل هي أيضاً المعلقات السبع (محيط المحيط).
تطويل: ما كان لفظه زائداً على أصل المعنى من غير أن تحمل الزيادة فائدة (محيط المحيط).
مطوّلة: رسالة طويلة بالنثر المسجوع.
ففي كتاب الخطيب (ص24 و): وله أمد المطولات المنتخبة، والقصار المقتضبة. وفيه (ص73 ق): وهو صاحب مطولات مجيدة.
مطاول. مستطيل (بوشر).
مُطاوَلَة: إطناب، إطالة، إسهاب في الكلام تطويل فيه (الكالا).
مطاولة الحصار: إطالة الحصار، حصار طويل.
(تاريخ البربر 1: 516) ومطاولة وحدها تدل على نفس المعنى (تاريخ البربر 1: 487).
مُستْطيل: طُولاني. يقال: فَصُّ مستطيل من ياقوت احمر. (فريتاج طرائف ص56).
وانظره في مادة طولاني.
المستطيلة: رقعة الشطرنج المستطيلة (416= 64 خانة) (فان درلنج تاريخ الشطرنج 1: 108) مُسْتْطَيل: عند المهندسين سطح مستو أحاط به أربعة أضلاع غير متساوية بل يكون كل ضلعين متقابلين منها متساويين ويكون جميع زواياه قائمة (بوشر، محيط المحيط).

طول

1 طَالَ, (S, O, Msb, K,) said by some to be of the class of قَرُبَ, being made by them to accord in from with its contr., which is قَصُرَ, and by others said to be of the class of قَالَ, (Msb,) first Pers\. طُلْتُ, [said to be] originally طَوُلْتُ, because one says طَوِيلٌ, [not طَائِلٌ, when using it as an intrans. v.,] (S, O,) aor. ـُ (TA,) inf. n. طُولٌ, (S, * O, * Msb, K,) It (a thing, S, O, Msb) was, or became, elongated, or extended; [i. e. it was, or became, long; and it was, or became, tall, or high; which meanings are sometimes more explicitly denoted in order to avoid ambiguity, as when one says طَالَ عَلَى وَجْهِ الأَرْضِ it was, or became, elongated, or extended, upon the surface of the earth or ground; and طَالَ فِى السَّمَآءِ it was, or became, elongated, or extended, towards (lit. into) the sky;] (S, O, Msb, K;) and ↓ استطال signifies the same. (S, O, K.) It is also said of any time that is extended; and of anxiety that cleaves to one continually; and the like: [see طُولٌ, below:] thus one says طَالَ اللَّيْلُ [The night became long, or protracted]: (TA:) [and thus طَالَ عَلَيْهِمُ الأَمَدُ, in the Kur lvii. 15, means The time became extended, or prolonged, unto them:] and عَلَيْهِمُ العُمُرُ ↓ تَطَاوَلَ, in the Kur xxviii. 45, means, in like manner, [Life was prolonged unto them; or] their lives became long, or prolonged: (Jel:) and طال المَجْلِسُ The time of the assembly was, or became, extended, or prolonged: (Msb:) and طال الهَمُّ [Anxiety became protracted]. (TA.) [One says also طَالَمَا فَعَلَ كَذَا Long time did he thus; and the like; with the restrictive ما: see Har p. 17.]

A2: When trans. [without a particle it is of the class فَعَلَ; not فَعُلَ, because this is not trans.: (TA:) one says طُلْتُهُ meaning I exceeded him, or surpassed him, in الطُّول [i. e. tallness; or I overtopped him]: and also in الطَّوْل [i. e. beneficence, and excellence, &c.]. (S, O, K.) See 3. A poet says, إِنَّ الفَرَزْدَقَ صَخْرَةٌ عَارِيَةٌ طَالَتْ فَلَيْسَ تَنَالُهَا الأَوْعَالُ [Verily El-Farezdak is a bare rock that has exceeded in height the mountain-goats so that the mountain-goats do not reach it]: he means طَالَتِ الأَوْعَالَ. (TA.) And it is said in a trad., فَطَالَ العَبَّاسُ عُمَرَ i. e. And El-'Abbás exceeded 'Omar in tallness of stature. (TA.) And you say, طَالَهُ فِى الحَسَبِ [He excelled him in the grounds of pretension to respect or honour]. (K and TA in explanation of شَرَفَهُ: in the CK [erroneously]

طاوَلَهُ.) A3: One says also, طال عَلَيْهِ, (S,) or عَلَيْهِمْ, (Msb, K,) the verb in this case being of the class of قَالَ, aor. ـُ (Msb,) inf. n. طَوْلٌ; (S, * Msb;) and ↓ تطوّل; (S, Msb, K;) and ↓ اطال; (Msb;) He bestowed, or conferred, a benefit or benefits, or a favour or favours, (S, Msb, K,) upon him, (S,) or upon them. (Msb, K.) And عَلَيْنَا بِشَىْءٍ ↓ تطوّل He gave to us a thing; like تَنَوَّلَ; but the latter is said by Aboo-Mihjen to be used only in relation to good; and the former, sometimes, in relation to good and to evil. (TA in art. نول.) 2 طوّلهُ, (S, O, Msb, K,) inf. n. تَطْوِيلٌ; (O;) and ↓ اطالهُ, (S, O, Msb, K,) and ↓ أَطْوَلَهُ, (S, O, K,) inf. n. إِطَالَةٌ; (O;) both signify the same; (S, O, Msb, K;) He elongated it; extended it; lengthened it; or made it long, or tall or high; (S, * O, Msb;) syn. مَدَّهُ, (S, * O, * Msb,) and جَعَلَهُ طَوِيلًا. (O, TA.) You say, طَوَّلْتُ الحَدِيدَةَ I elongated, or lengthened, the piece of iron. (Msb.) And اللّٰهُ بَقَآءَهُ ↓ اطال God extended, or prolonged, his continuance [in life]; or may God extend, &c. (Msb.) And المَجْلِسَ ↓ اطال He extended, or prolonged, the time of the assembly. (Msb.) and طوَّل لِلْفَرَسِ, (S, O,) or لِلدَّابَّةِ, (Msb, K,) He slackened [or lengthened] (S, O, Msb, K) the tether, (S, O, K,) or rope, (Msb,) of the horse, (S, O,) or of the beast, (Msb, K,) in the place of pasture, (S, O, K,) or that it might pasture [more largely]: (Msb:) and لَهَا الطِّوَلَ ↓ اطال and الطِّيَلَ [signify the same]. (TA, from a trad.) And [hence] طوّل لَهُ (inf. n. as above, S) He granted him a delay, or respite; (S, O, Msb, K;) said of God: (S:) and فِى ↓ المُطَاوَلَةُ الأَمْرِ means التَّطْوِيلُ فِيهِ; (Msb;) [i. e.] طاولهُ signifies he delayed, or deferred, with him, (S, O, K, TA,) فِى الأَمْرِ [in the affair], (S, O,) or فِى

الدَّيْنِ [in the case of the debt] and العِدَةِ [the promise]. (TA.) [And طوّل عَلَيْهِ and ↓ تطوّل He was prolix, or tedious, to him: see 2 in art. بسق; and see an ex. of the former voce حَوْزٌ.]3 طَاْوَلَ ↓ طَاوَلَنِى فَطُلْتُهُ He contended with me for superiority (Ks, O, TA) in الطُّول [i. e. tallness], and also in الطَّوْل [i. e. beneficence, and excellence, &c.], and I exceeded him, or surpassed him, therein. (S, O, K.) بِكَ أُطَاوِلُ occurs in a prayer of the Prophet, and is from الطَّوْلُ, meaning [By means of Thee I contend for] superiority over the enemies. (O.) One says also, طَاوَلَهُ بِالكِبَرِ وَقَالَ

أَنَا أَكْبَرُ مِنْكَ [He contended, or disputed, with him for superiority in greatness, and said, I am greater than thou]. (A in art. كبر.) [And المُطَاوَلَةُ فِى

الحُِظْوَةِ, occurring in the TA in art. سمو, means The contending, or vying, or competing, for superiority, in highness of rank.] b2: See also 2, last sentence but one.4 اطال and اطول, as trans.: see 2, in five places.

A2: اطالت المَرْأَةُ The woman brought forth tall children, (S, A, O, K,) or a tall child. (K.) It is said in a trad., (S,) or in a prov., not a trad., (K,) but IAth declares it to be a trad., and in the trads. of the Prophet are many celebrated provs., (MF,) إِنَّ القَصِيرَةَ قَدْ تُطِيلُ [Verily the short woman sometimes brings forth tall children], (S, O, K,) قَدْ تُقْصِرُ ↓ وَإِنَّ الطَّوِيلَةَ [and verily the tall woman sometimes brings forth short children]. (O.) b2: See also 1, last sentence but one. b3: One says also, اطال لِفَرَسِهِ He tied his horse with the rope [or tether, called طِوَل]. (TA.) 5 تَطَوَّلَ see 2, last sentence: b2: and see also 1, last two sentences.6 تطاول: see 1, former half. b2: Also It became high by degrees; said of a building. (L in art. شيد.) b3: And i. q. تَطَالَّ or تَطَالَلَ, (S, K, TA,) meaning He (a man, S, TA) stood upon his toes, and stretched his stature, to look at a thing: (TA:) or تَطَاوَلْتُ فِى قِيَامِى I stretched my legs, in my standing, to look. (O.) One says, يَتَطَاوَلُ لِلْأَفْنَانِ وَيَجْتَذِبُهَا بِالمِحْجَنِ [He stretches himself up towards the branches, and draws them to him with the hooked-headed stick]. (S in art. حرق.) And it is said in a trad., تطاول عَلَيْهِمُ الرَّبُّ بِفَضْلِهِ The Lord looked down upon them, or regarded them compassionately, (أَشْرَفَ,) with his favour (O.) b4: Also He made a show of الطُّول [i. e. tallness], or الطَّوْل [i. e. beneficence, and excellence, &c.]. (TA.) b5: تطاول عَلَيْهِ and ↓ استطال signify the same; (Az, S, O, Msb, K, TA;) He held up his head with a show of superiority over him; (Az, TA;) [i. e. he behaved haughtily, arrogantly, overweeningly, overbearingly, domineeringly, or proudly, towards him; domineered over him; or exalted himself above him;] or he overbore, overpowered, subdued, or oppressed, him: (Msb:) عليه ↓ استطال is also expl. as meaning he arrogated to himself excellence over him, syn. تَفَضَّلَ; (K, TA;) and exalted himself above him: (TA:) and عَلَيْهِمْ ↓ استطالوا as meaning they slew of them more than they [the latter] had slain (S, O, K) of them [the former]: (O:) and فِى عِرْضِ النَّاسِ ↓ الاِسْتِطَالَةُ occurs in a trad. as meaning the contemning of men, and exalting oneself above them, and reviling them, vilifying them, or detracting from their reputation. (TA.) One says also تطاول بِمَا عِنْدَهُ He exalted, or magnified, or boasted, himself in, or he boasted of, what he possessed. (TA in art. فتح.) And الفَحْلُ يَتَطَاوَلُ عَلَى إِبِلِهِ The stallion [overbears, or] drives as he pleases, and repels the other stallions from, his she-camels. (O.) b6: and تَطَاوَلَا They vied, competed, or contended for superiority, each with the other [in الطُّول i. e. tallness, or in الطَّوْل i. e. beneficence, and excel-lence, &c.: see 3]. (TA.) 10 استطال: see 1, first sentence. b2: Also It extended and rose; (K, TA;) said of a crack [in a wall]; like استطار: mentioned by Th. (TA.) [And likewise said, in the same sense, of the dawn, i. e., of the false dawn; in which case it is opposed to استطار: see مُسْتَطِيلٌ.] b3: See also 6, in four places.

A2: This verb is also used, by Z and Bd, in a trans. sense; and استطالهُ, occurring in the “ Mufassal ” [of Z] is expl. as meaning عَدَّهُ طَوِيلًا [He reckoned it long, &c.]; and in like manner it is used by Es-Saad in the “ Mutowwal: ” but this usage is on the ground of analogy [only]; for, accord. to the genuine lexical usage, it is intransitive. (TA.) طَوْلٌ [is originally an inf. n.: (see طَالَ عَلَيْهِ:) and, used as a simple subst.,] signifies Beneficence; and bounty: (S, TA:) and [a benefit, a favour, a boon, or] a gift. (Har p. 58.) b2: And, (O, K, TA,) as also ↓ طَائِلٌ and ↓ طَائِلَةٌ, (K, TA,) Excellence, excess, or superabundance: and power, or ability: and wealth, or competence: and ampleness of circumstances: (O, K, TA:) and superiority, or ascendancy. (O, TA.) One says, لِفُلَانٍ عَلَى

فُلَانٍ طَوْلٌ To such a one belongs excellence, or superabundance, above such a one. (O. [and the like is said in the Mgh.]) And it is said in the Kur [iv. 29], وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا

أَنْ يَنْكِحَ المُحْصَنَاتِ, meaning And such of you as is not able to obtain superabundance so that he may marry the free women, let him marry a female slave; (Mgh;) i. e. such as is not able to give the dowry of the free woman, (Mgh, O, TA,) as expl. by Zj. (Mgh, TA.) In the phrase طَوْلُ الحُرَّةِ, the former word is originally the inf. n. of the verb in طَالَ عَلَيْهَا meaning “ he benefited her; ” because, when one is able to give the dowry of the free woman, and pays it, he benefits her: or, as some of the lawyers says, this phrase means The superabundance of the means of sustenance that suffices for the marrying of the free woman, agreeably with a saying of Az: or, as some say, طول means wealth, or competence; and the phrase is originally طَوْلٌ

إِلَى الحُرَّةِ, i. e. ampleness of wealth such as supplies the means of attaining to the free woman: or originally طَوْلٌ عَلَى الحُرَّةِ, meaning power, or ability, for the marrying of the free woman: (Msb:) Esh-Shaabee is related to have used the phrase الطَّوْلُ إِلَى الحُرَّةِ; and in like manner are I'Ab and Jábir and Sa'eed Ibn-Jubeyr. (Mgh.) ذِى الطَّوْلِ in the Kur xl. 3 means The Possessor of all-sufficiency, and of superabundance, or of bounty: (O:) or the Possessor of power: or of bounty, and beneficence. (TA.) And أُولُو الطَّوْلِ مِنْهُمْ in the Kur ix. 87 means Those, of them, who are possessors of superabundance, and of opulence. (Bd.) b3: See also طِوَلٌ, latter half, in two places.

طُولٌ [is originally an inf. n.: (see 1, first sentence:) and, used as a simple subst.,] signifies Length; and tallness, or height; contr. of عَرْضٌ; (S, O, Msb;) or of قِصَرٌ: (M, TA:) pl. أَطْوَالٌ: (Msb:) it is in man and other animals, and in inanimate things: (TA:) in real things, or substances; and also in ideal things, or attributes, as time and the like. (Er-Rághib, TA.) [One says, قَطَعَهُ طُولًا and بِالطُّولِ He cut it lengthwise.] b2: And The utmost extent of time. (TA.) You say, لَا أُكَلِّمُهُ طُولَ الدَّهْرِ (S, O, TA) and الدَّهْرِ ↓ طَوَالَ, (S, O, K, * TA,) both meaning the same, (S, O, TA,) i. e. [I will not speak to him] during the utmost extent of time. (K, * TA.) b3: [In geography, The longitude of a place: pl. as above.] b4: See also طِوَلٌ, in two places.

طَوَلٌ Length in the upper lip of the camel, (M, K, TA,) beyond the lower. (M, TA.) طُوَلٌ: see طِوَلٌ.

A2: Also pl. of طُولَى, fem. of أَطْوَلُ [q. v.].

طِوَلٌ, for which ↓ طِوَلٌّ occurs in poetry, (S, O, K,) and ↓ طِيَلٌ, for which also ↓ طِيَلٌّ occurs in poetry, (K) and ↓ طَوِيلَةٌ, (Lth, O, K,) but this is disapproved by Az, (TA,) and ↓ تِطْوَلٌ, (K,) A tether; i. e. the rope that is extended for a horse or similar beast, and attached to which he pastures: (S, O:) a rope with which the leg of such a beast is bound: (K:) a long rope thus used: (TA:) or with which one binds him, holding its extremity, and letting the beast pasture: (K, TA:) or of which one of the two ends is bound to a stake, and the other to the fore leg of a horse, in order that he may go round about bound thereby, and pasture, and not go away at random. (TA.) An ex. of the first of these words occurs in a verse of Tarafeh cited voce ثِنْىٌ. (S, O.) And it is said in a trad. that when a man of an army alights in a place, he may debar others from the extent of the طِوَل of his horse. (TA.) b2: أَرْخَى لَهُ الطِّوَلَ [lit. meaning He relaxed, or slackened, to him the tether] means [also] (tropical:) he left him to his own affair. (A and TA in art. رخو.) b3: And one says, طَالَ طِوَلُكَ and ↓ طِيَلُكَ and ↓ طِيلُكَ and ↓ طُولُكَ and ↓ طُوَلُكَ and ↓ طَوَالُكَ and ↓ طِيَالُكَ (ISk, S, O, K) and ↓ طَوْلُكَ (K) meaning (assumed tropical:) Thy life [has become long; or may thy life become long]: (ISk, S, O, K: [see also طِيلَةٌ:]) or thine absence: (S, K:) or (tropical:) thy tarrying, (A, K, TA,) and thy flagging in an affair. (A, TA.) Tufeyl says, أَتَانَا فَلَمْ نَدْفَعْهُ إِذْ جَآءَ طَارِقًا فَانْزِلِ ↓ وَقُلْنَا لَهُ طَالَ طَوْلُكَ meaning [He came to us, and we did not repel him since he came as a nightly visiter, and we said to him,] Thy case in respect of the length of the journey and the endurance of travel [has been long, therefore alight thou: or the right reading may be ↓ طُولُكَ, which is better known]: or, as some relate it, ↓ طِيلُكَ. (TA.) [It is also said that] طِوَلٌ is a pl. [or rather a coll. gen. n.] of which the sing. [or n. un.] is ↓ طِوَلَةٌ; and in like manner, ↓ طِيَلٌ, of ↓ طِيَلَةٌ. (TA.) طِيلٌ: see the next preceding paragraph, latter half, in two places. b2: [In the phrases طِيلٌ يَوْمٌ and طِيلٌ لَيْلَةٌ, it app. means A tedious period, or length of time.]

طِيَلٌ: see طِوَلٌ, in three places.

طَالَةٌ A she-ass: (O, K:) said to occur [as meaning a wild she-ass] in a poem of Dhu-rRummeh, who likens thereto his she-camel: but unknown to Az. (TA.) طِيلَةٌ Life; the period of life. (K, TA.) One says, أَطَالَ اللّٰهُ طِيلَتَهُ [God prolonged, or may God prolong, his life]. (TA.) [See also طِوَلٌ.]

طِوَلَةٌ: see طِوَلٌ, last sentence.

طِيَلَةٌ: see طِوَلٌ, last sentence.

طُولَى [fem. of أَطْوَلُ: used as a subst.,] A high, or an elevated, state or condition: pl. طُوَلٌ. (K.) طُولَانِىٌّ: see طُوَّالٌ.

طِوَلٌّ: see طِوَلٌ, first sentence.

طِيَلٌّ: see طِوَلٌ, first sentence.

طَوَالٌ: see طُولٌ: b2: and see also طِوَلٌ.

طُوَالٌ: see طَوِيلٌ: b2: and see also طُوَّالٌ.

طِيَالٌ: see طِوَلٌ.

طَوِيلٌ Elongated, or extended; [i. e. long; and tall, or high;] (S, O, Msb, K;) as also ↓ طُوَالٌ; (S, O, K; but see طُوَّالٌ;) and ↓ مُسْتَطِيلٌ: and ↓ أَطْوَلُ is used in the sense of طَوِيلَةٌ, [being syn. sometimes with طَوِيلٌ and طَوِيلَةٌ,] in a verse of El-Farezdak cited voce عَزِيزٌ: (O, TA:) [it seems, from a comparison of explanations of سُرْحُوبٌ and سَلْهَبٌ &c. in the S and K, that طَوِيلٌ applied to a horse or the like generally signifies long-bodied:] طَوِيلٌ is the only epithet, known to IJ, of the measure فَعِيلٌ having the ف and ل sound and having و for its ع, except صَوِيبٌ and قَوِيمٌ; for عَوِيصٌ is [held by him to be only] used as a subst.: (M in art. صوب:) the pl. (of طَوِيلٌ and طُوَالٌ, TA) is طِوَالٌ (S, O, Msb, K) and طِيَالٌ; (S, O, K;) the latter anomalous, and said by IJ to occur only in one verse: (TA:) the fem. is طَوِيلَةٌ (Msb, K) and طُوَالَةٌ; (K, * TA;) and the pl. of the former of these is طَوِيلَاتٌ. (Msb.) b2: They said, إِنَّ اللَّيْلَ طَوِيلٌ وَلَا يَطُلْ إِلَّا بِخَيْرٍ [Verily the night is long, and may it not be long save with good fortune]: mentioned by Lh, as expressing a prayer. (TA.) And قَصِيرَةٌ مِنْ طَوِيلَةٍ [A short thing from a tall thing]; meaning a date from a palm-tree: a prov., alluding to the abridging of speech, or language. (IAar, Meyd, K.) See also 4. b3: الطَّوِيلُ is also the name of A certain kind of metre of verse; (S, O, K;) [namely, the first;] consisting of فَعُولُنْ مَفَاعِيلُنْ eight [a mistake for four] times: (O, TA:) so called because it is the longest of all the metres of verse; originally comprising forty-eight letters: (TA:) a postclassical term. (S, O, K.) طَوِيلَةٌ as a subst.: see طِوَلٌ.

طُوَّلٌ A certain bird, (S, O, K,) of the aquatic kind, having long legs. (O, K.) طَيِّلَةُ الرِّيحِ The wind's counterwind. (S, O, K.) طُوَّالٌ Very, or exceedingly, tall; (S, O, K, TA;) applied to a man; as also, in the same sense, ↓ طُوَالٌ, (TA,) the latter having a stronger signification than طَوِيلٌ, [with which it is mentioned above as syn.,] (TA voce رَكِيكٌ,) or it denotes less than طُوَّالٌ; (O in art. ظرف;) and so ↓ طُولَانِىٌّ and ↓ مُطَاوِلٌ, in the dial. of the vulgar: طُوَّالٌ has no broken pl., its pl. being only طُوَّالُونَ: its fem. is with ة, and so is that of طُوَالٌ; each applied to a woman. (TA.) طَائِلٌ Benefiting; bestowing, or conferring, a benefit or benefits, or a favour or favours. (Msb.) b2: [Hence its usage in the following exs.] One says of that which is vile, or contemptible, (Msb, K, TA,) هُوَ غَيْرَ طَائِلٍ, (Msb,) or مَا هُوَ بِطَائِلٍ, (K, TA,) [It is not good for anything; it is unprofitable, useless, or worthless]; and in this manner it is used alike as masc. and fem. (TA.) And it is said in a trad., ضَرَبْتُهُ بِسَيْفٍ غَيْرِ طَائِلٍ, meaning I smote him with a sword that was not sharp. (TA.) And in another trad., كُفِّنَ فِى كَفَنٍ

غَيْرِ طَائِلٍ i. e. [He was shrouded in grave-clothing] not of delicate texture, and not of a goodly kind. (TA.) b3: And [hence] it signifies [also] Benefit, profit, utility, or avail; and excellence: thus in the saying, هٰذَا أَمْرٌ لَا طَائِلَ فِيهِ [This is an affair in which is no benefit, &c.]: (S, O, TA:) and لَمْ يَحْلَ مِنْهُ بِطَائِلٍ [He did not find or experience, or get or obtain, from it, or him, any benefit, &c.]: it is only used in negative phrases [in this sense]: (S, O, K, TA:) and [thus] one says also, نَطَقَ بِمَا لَا طَائِلَ تَحْتَهُ [He spoke that in which was no profit]. (TA in art. بوق.) See also طَوْلٌ, second sentence.

طَائِلَةٌ: see طَوْلٌ, second sentence. b2: Also Enmity: and blood-revenge: (S, O, K, TA:) pl. طَوَائِلُ. (TA.) You say, فُلَانٌ يَطْلُبُ بَنِى فُلَانٍ

بِطَائِلَةٍ i. e. Such a one seeks to obtain of the sons of such a one blood-revenge. (TA.) [See also an ex. in art. عقل, conj. 8.]

أَطْوَلُ Exceeding, or surpassing, in الطُّول [i. e. length, and tallness or height]: (S, O, Msb, * K:) and also in الطَّوْل [i. e. beneficence, and excellence, &c.]: (S, O, K:) fem. طُولَى: (S, O, Msb, K:) pl. of the former, applied to men, أَطَاوِلُ; (S, O;) and of the latter طُوَلٌ. (S, O, Msb, K. *) السَّبْعُ الطُّوَلُ, i. e. The seven longer chapters of the Kur-án, (O, TA,) are the chapter of البَقَرَة and the next five chapters of which the last is الأَعْرَاف, and one other, which is the chapter of يُونُس, or الأَنْفَال and بَرَآءَة together, these being regarded as one chapter, (O, K, TA,) or, as some say, الكَهْف, and some say التَّوْبَة [which is the same as بَرَآءَة]; and some say [the chapters vulgarly called] the حَوَامِيم [which are the fortieth and six following chapters]: but the first of all these sayings is the right. (TA.) And طُولَى الطُّولَيَيْنِ [The longer of the two longer chapters of the Kur-án], occurring in a trad. of Umm-Selemeh, was expl. by her as meaning the chapter of الأَعْرَاف: (O:) الطُّولَيَانِ meaning الأَنْعَام and الأَعْرَاف. (TA.) أَسْرَعُكُنَّ لُحُوقًا بِى أَطْوَلُكُنَّ يَدًا, or, as some relate it لَحَاقًا, as saying of the Prophet to his wives, means [The quickest of you in attaining to me is, or will be,] the most extensive of you in giving. (O.) b2: See also طَوِيلٌ. b3: Also A camel whose upper lip is long, (S, O, K, TA,) extending beyond the lower. (TA.) تِطْوَلٌ: see طِوَلٌ, first sentence.

مِطْوَلٌ The penis. (O, K.) b2: And A halter; syn. رَسَنٌ: (K:) pl. مَطَاوِلُ, signifying the halters (أَرْسَان) of horses. (O, K.) مُطَاوِلٌ: see طُوَّالٌ. [And see also its verb.]

مَدًى مُتَطَاوِلٌ A distant limit, or far-extending space. (W p. 50.) مُسْتَطَالٌ is used by Z and Bd as meaning Reckoned long, on the ground of analogy. (TA. [See its verb.]) مُسْتَطِيلٌ: see طَوِيلٌ. الفَجْرُ المُسْتَطِيلُ is The first dawn; also called the false; and termed ذَنَبُ السِّرْحَانِ [the tail of the wolf], because it appears rising without extending laterally: (Msb:) opposed to المُسْتَطِيرُ. (TA in art. طير.)

قصد: قصد. قصد إلى فلان: اقترب منه ودنا منه (هلو).
يقصد الإشارة: يطلق السهام نحو الهدف (فوك).
قصد فلانا ب: يقال مثلا: قصد بالمكروه أي أراد الإساءة إليه والإضرار به. (دي ساسي طرائف 2: 19).
قصدوهم بأنواع من العقاب: حاولوا انتهاز الفرص لإيذائهم وإيقاع أنواع من العقاب بهم (دي ساسي طرائف 2: 23).
وكان في أول أمره مقلا حتى احتاج إلى القصد بشعره: كان في أول أمره فقيرا حتى احتاج إلى أن يتجه إلى الأغنياء بمدحه ليتكسب الدراهم. (المقري 1: 505) = جعل الشعر بضاعته أي جعل الشعر مرتزقه وكسب ما يعيش به. (المقري 1: 505).
قصد: سأل، استعطى، طلب، ابتهل، توسل، تضرع. (الكالا).
قصد: كدى، تسول، تكفف، شحذ. (فوك).
قصد: اقتصد، وفر، ادخر. (همبرت ص219. هلو).
قصد (بالتشديد): نظم القصائد (المقري 1: 73). وفيه مقصد اسم الفاعل من قصد.
قصد: أنشد أماديح النبي (صلى الله عليه وسلم) = صلى على النبي. (شيرب ديال ص178، 188).
قاصد فلانا: قصده وتوجه إليه. وهذا هو صواب الكلمة فيما أرى. (عباد 2: 194 رقم 27، 3: 234). تقصد: أزمع، اعتزم، وتأمل وتبصر (بوشر).
اقتصد: توسط في النفقة فلم يسرف ولم يقتر. ولا يقال اقتصد في فقط بل اقتصد على أيضا، ففي النويري (مصر 2: 180 ق): وكان مقتصدا على ملبسه. (المعجم اللاتيني- العربي).
قصد. يقال بدل الطريق القصد أي الطريق المستقيم الطريق القصدة (البيان 2: 191) وهذا غير صحيح لأن كلمة قصد مصدر يستعمل استعمال لصفة قلا يؤنث. وقد قرأتها في الشرح القصدة غير أن كلمة قصد لا تدل على مستقيم. وتستعمل كلمة القصد وحدها بمعنى الطريق المستقيم (معجم الإدريسي، ابن بطوطة 2: 361). ويقال أيضا مهيع القصد. (المقري 2: 111).
قصدا: في خط مستقيم، في خط مباشر. ففي الإدريسي (القسم الأول والفصل السابع ص7): لابد من القيام بدورة كبيرة لأنه جون كبير يعوق عن الطريق قصدا. (أماري ص 22).
قصد: اعتدال، توسط (المعجم اللاتيني- العربي).
قصد: ما كان وسطا. ففي البيضاوي (2: 184): هو الخطاب القصد الذي ليس فيه اختصار مخل ولا إشباع ممل. وفي حيان (ص 29و).
اقتصد مع ذلك في الإنفاق عليها، وبعد هذا غير أن ابتناءه كان قصدا مشبها بفعله في جميع شؤونه.
قصدا، بالقصد، على قصد: عمدا، عن عمد، متعمدا. (بوشر، مارسيل).
قصدا: اصطناعيا. ففي الإدريسي (ص195): مدينة صغيرة على منقع ماء مصنوع قصدا. وقد جاء هذا المعنى في معجم الكالا أيضا.
قصد: خلاصة، خاتمة. (الكالا) وفيه: Colusion وقد ترجمها بكلمة قصد قصد ومضمن. غير أن هذه الكلمة لا تلائم هذا المعنى ويجب إبدالها بكلمة conclusion ( لأنه يذكر في الظروف).
en conclusion القصد الكلام (كذا). وانظرها في مادة مقصود.
قصدة= قصد: نية، هذا إذا كانت كتابة الكلمة صحيحة عند الماوردي (ص125) غير أني أشك في ذلك.
قصدة: صفة للرمح الهش العود السهل المكسر. يقال: القنا القصد، والكلمة الأولى مفردة مذكرة والثانية جمع مثل: رمح اقصاد. (عباد 1: 52، 3: 22).
قصدي: عمدي. (بوشر).
قصاد: أمام، تجاه، قدام، إزاء، حذاء، قبالة، ومن قصاد: قبالة، إزاء، حذاء، تجاه، حيال، قصد. (بوشر، ميهرن ص33).
قصود: لا أدري ما تعني هذه الكلمة التي وردت في بيت نقله المقري (1: 915) وفيه إن أندلسيا اشتكى من المصريين فقال:
لا تبصر الدهر من يراعي ... معنى قصيد ولا قصود
قصيد: يقول السيد رايت وجدت الجمع قصد في كتاب أمين شلبي.
قصيدة: رثاء، مرثاة، تأبين. (الكالا).
قصيدة: ترتيلة، تسبيح لله عز وجل. (الكالا).
قاصد: مسافر، سائح. (ألف ليلة 1: 402، 545).
قاصد: رسول، مبعوث، مرسل، ساع، بريد، فيج. (بوشر، هلو، جروس 1: 10، رنجرز ص130).
قاصد: سفير. (أماري ديب ص182، 183، 185).
قاصد، عند الكاثوليك: نائب البابا في بلد من مملكته.
وسفير البابا. (هلو، محيط المحيط)، قاصد رسولي. (بوشر).
قاصد: رقيب، مأمور قضائي، محضر (ألف ليلة برسل 7: 77).
قاصد: عند بعض أهالي القرى رجل من أهل القرية يقام لأجل جباية الرواتب السلطانية ونحو ذلك. (محيط المحيط).
قاصد: متسول، شحاذ، مكدي. (فوك).
اقصد، الطريق الاقصد: الطريق الأكثر استقامة، الطريق الأقرب: (البكري ص12). وفي رحلة ابن جبير (ص64)، في كلامه عن طريق: وهي أقصد مسافة.
مقصود. يقال محل مقصود ورجل مقصود وهو الذي يقصده كل أحد ويذهب إليه، من هذا يقال: المصر المقصود، والمدينة المقصودة (المقري 1: 94) العاصمة.
ويقال أيضا: تجارة مقصودة بمعنى بضاعة يرغب كل أحد في شرائها، بضاعة رائجة. (معجم الإدريسي).
المقصود: الخلاصة، أخيرا، في النهاية، في الخاتمة. (الكالا).
المقصود، عند الصوفية: الغاية التي يريدون الوصول إليها، وهي الاتحاد مع الله (زيشر 16: 272).
متقصد: صفة للرمح الهش العود السهل المكسر. (عباد 3: 22، معجم مسلم).

قصد

1 قَصَدَهُ, and قَصَدَلَهُ, and إلَيْهِ, (S, M, A, L, Msb, K,) and نَحْوَهُ, (A in art. سمت, &c.,) aor. ـِ (M, Msb, K, &c.,) inf. n. قَصْدٌ, (S, M, Msb, K, &c.,) from which the pl. قُصُودٌ is formed by some of the professors of practical law; [and مَقْصَدٌ, q. v., is also an inf. n.;] (Msb;) He tended, repaired, or betook himself, or went, to, or towards, him, or it; (originally and properly, either in a direct course, in which sense it is in some places specially used, or indirectly; IJ, M, L;) he directed himself, or his course or aim, to, or towards, him, or it; he made for, or towards, him, or it; he made him, or it, his object; he aimed at him, or it: he sought, endeavoured after, pursued, or endeavoured to reach or attain, or obtain, him, or it: he desired it, or wished for it: he intended it; purposed it; or meant it: syn. تَوَجَّهَ وَنَهَدَ وَنَهَضَ نَحْوَهُ, (IJ, M, L,) and نَحَاهُ, (S, L,) and أَتَاهُ, (S, A, L,) and طَلَبَهُ بِعَيْنِهِ, (Msb,) and أَمَّهُ, and اِعْتَمَدَهُ, (M, L, K,) and اِعْتَزَمَهُ. (IJ, M, L.) b2: قَصَدْتُ قَصْدَهُ: see قَصْدَهُ, below. b3: قَصَدْتُهُ بِكَذَا and قَصَدْتُهُ لَهُ بِهِ [I brought to him such a thing: lit. I directed, or betook, myself to him with such a thing: see an ex. in the first para. of art. بى] (Ham. p. 41.) إِلَيْكَ قَصْدِى, and ↓ مَقْصَدِى, (the latter with fet-h to the ص, Msb), To thee is my tending, or repairing, &c. (A.) b4: قَصَدَ فِى الأَمْرِ, [aor. ـِ (A, Msb,) inf. n. قَصْدٌ; (S. M, L, Msb, K) and فِيهِ ↓ اقتصد; (M, L, K;) (tropical:) He pursued a right, or direct, course in the affair: (L:) or he followed the middle and most just way in the affair; and did not exceed the due bounds therein: (Msb:) or he acted in a moderate manner, in a manner between that of prodigality and that of parsimoniousness, in the affair: (S, L:) or he acted in a manner the contrary of that of extravagance in the affair: (M, L, K:) or he kept within the due bounds in the affair, and was content with a middle course: (A:) and in like manner, فى النَّفَقَةِ in expense: (L:) and فِى مَعِيشَتِهِ with respect to his means of subsistence. (A, L.) See also 8. b5: قَصَدَ فِى مَشْيِهِ He (a man) walked at an equable, or a moderate, pace; syn. مَشَى مُسْتُوِيًا. (L.) وَاقْصِدْ فِى مَشْيِكَ [in the Kur xxxi. 18,] (S) meansAnd go thou at a moderate pace in thy walking; neither slowly nor quickly. (Beyd, Jel.) b6: اِقْصِدْ بِذَرْعِكَ Deal thou gently with thyself; moderate thyself; restrain thyself; i. q. اِرْبَعْ عَلَى

نَفْسِكَ. (S.) b7: القَصْدَ القَصْدَ تَبْلُغُوا Keep ye to the middle way: keep ye to the middle way in affairs; in sayings and actions: so shall ye attain [to that which ye should desire]: القصد being in the accus. case as a corroborative inf. n.; and it is repeated also for the sake of corroboration. (L, from a trad.) b8: قَصَدَ, aor. ـِ (L,) inf. n. قَصْدٌ, (M, L, K,) (tropical:) It (a road, or way,) was direct, or right; had a direct, or right, tendency. (M, L, K.) عَلَى اللّٰهِ قَصْدُ السَّبِيلِ [Kur xvi. 9,] Upon God it rests to show the direct, or right way, (M, Beyd, L,) [or the right direction of the way] which leads to the truth, (Beyd,) and to invite to it by evident proofs: (M, L:) or upon God it rests to make the way direct, or right, in mercy and favour: or upon God depends one's directing his course to the [right] way. (Beyd.) b9: قَصَدَ, aor. ـِ (S, L,) inf. n. قَصْدٌ, (S, L, K,) (tropical:) He acted with justice, or equity. (S, L, K.) Abu-l-Lahhám Eth-Thaalebee says, عَلَى الحَكَمِ المَأْتِىِّ يَوْمًا إِذَا قَضَى

قَضِيَّتَهُ أَن لَّا يَجُورَ وَيَقْصِدُ (S, L) meaning, It is encumbent on the judge who is come to, any day, when he decides his case, that he do not deviate from what is right, but (بَلْ) act with justice, or equity. (IB, L.) Akh says, He means وَيَنْبَغِى أَنْ يَقْصِدَ; but as he makes an ellipsis, and puts يقصد in the place, syntactically, of ينبغى, he makes it marfooa, because it has the place of that which is [virtually] marfooa: and Fr says, he makes it marfooa because of the disagreement; for as its meaning disagrees with that of the preceding verb, it is made to disagree therefore in desinential syntax. (S, L.) A2: قَصَدَ, (S, L,) aor. ـِ (L,) inf. n. قَصْدٌ, (S, L, K,) [and قَصِدَ, see 7] He broke a stick: (S, L:) he broke in any way or manner: or he broke in halves: as also ↓ قصّد, inf. n. تَقْصِيدٌ: (L, K:) [or the latter signifies he broke many things; or broke in many pieces: see 7.]

A3: قُصِدَ لَهُ He was given a little. (S, O, K, art. قصد.) A4: قَصُدَ, aor. ـُ inf. n. قَصَادَةٌ, He (a camel, TA) became fat. (K.) A5: See also 4.2 قَصَّدَ see 1 last sentence but one.

A2: And see 4.4 أَقْصَدَنِى إِلَيْهِ الأَمُرْ The affair caused me to tend, repair, betake myself, or direct my course, to, or towards, him, or it; to aim at him, or it; to seek, endeavour after, pursue, or endeavour to reach, attain, or obtain, him, or it; to desire it, or wish for it; to intend it, or purpose it. (M, L.) b2: (tropical:) It (an arrow) hit its object, and killed on the spot. (S, K.) b3: He pierced a man with a spear, (K,) or shot him with an arrow, (TA,) and did not miss him: (K:) he struck, or shot, a thing so that it died on the spot: (As:) he killed on the spot: (Lth:) it (a serpent) killed a person (Lth, S) on the spot: (Lth:) or bit him so as to kill him. (K, * TA.) أَقْصَدَتْهُ المَنِيَّةُ Destiny killed him on the spot. (A.) A2: اقصد, (inf. n. إِقْصَادٌ, TA,) He composed [odes, or] poems of the kind termed قَصِيد; a verb similar to أَرْمَلَ and أَهْزَجَ and أَرْجَزَ: (Ibn-Buzurj, L:) also, (L, TA,) or ↓ اقتصد, inf. n. إِقْتِصَادٌ, accord. to the K, but the former is the correct form, (TA,) [or the latter is probably correct, as being similar to إِرْتَجَزَ, as well as the former, of which the act. part. n. occurs in a verse,] and ↓ قَصَدَ, inf. n. قَصْدٌ; (K;) or ↓ قَصَّدَ; (as in the M and L;) he continued uninterruptedly, (L, K,) and prolonged, (L,) the composition of [odes, or] poems of the kind termed قَصَائِد. (L, K.) See مُقْصدٌ.5 تقصّد He (a dog &c.) died. (S.) b2: and see 7, in three places.7 انقصد and ↓ تقصّد; (L, K;) and ↓ قَصِدَ, aor. ـَ inf. n. قَصَدٌ; but this form of the verb is seldom used; (L;) It broke, or became broken, in any way or manner: or it broke, or became broken, in halves: (L, K:) [but they are differently used: you say,] انقصد الرُّمْحُ [the spear broke: or] (S, L) the spear broke in halves: (L:) and الرِّمَاحُ ↓ تقصّدتِ the spears broke in many pieces. (S, A, L.) A2: انقصد and ↓ تقصّد It (marrow) became detached, or came forth, from its place. (TA.) 8 اقتصد: see 1. b2: He aimed at that which was right and just. (A, art. صيد. See 1 in that art.) A2: And see 4.

قَصْدٌ, [inf. n. of 1, q. v. b2: Used as a subst., The tending, self-direction, aim, or course of a person b3: Hence, An object of aim, of endeavour or pursuit, of desire or wish, or of intention or purpose; one's intention, intent, or meaning; as also ↓ مَقْصُودٌ. See مَقْصِدٌ] b4: A thing that is right, of what is said and of what is done; syn. سَدَادٌ and صَوَابٌ. (S, voce تَسْدِيدٌ, &c.) هُوَ عَاَى قَصْدٍ, He is following a right way, or course. (Msb.) See also قَاصِدٌ. b5: Conforming, or conformable, to the just mean. (M in art. ام.) See also مُقَصَّدٌ.

A2: A little that is given. (S, O, K, art. قصد.) A3: See also قَصِيدٌ.

قَصْدَهُ In the direction of, or towards, him, or it. Ex. قَصَدْتُ قَصْدَهُ I tended, repaired, betook myself, or directed my course, towards him, or it: (S, Msb:) [like صَمَدْتُ صَمْدَهُ, and حَرَدْتُ حَرْدَهُ, and شَدَا شَدْوَهُ, &c.:] also signifying, [I purposed his purpose, or] I pursued his (another's) way, or course, doing [and thinking] as he did. (L, in art. وكد.) أَخَذَ قَصْدَ الوَادِى, and ↓ قَصِيدَهُ, [He went towards the valley]. (A.) b2: هُوَ قَصْدَكَ, and قَصْدُكَ, He is before thee, before thy face. It is more commonly used as a subst. (M, L.) رُمْحٌ قَصِدٌ, and ↓ قَصِيدٌ, (M, L, K,) and ↓ أَقْصَادٌ, (S, L,) which is one of the words [used as a sing. epithet] having a pl. form, (Akh, S,) A spear broken: (M, L:) [or, broken in halves:] or broken in many pieces. (K.) قِصْدَةٌ A fragment; a piece of a thing that is broken: (S, K:) and any piece [of a thing]: (TA:) pl. قِصَدٌ. (S, K.) Ex. القَنَا قِصَدٌ [The spears are broken into fragments]. (S.) b2: قِصْدَةٌ مِنْ عَظْمٍ A piece of a bone; meaning, a third, or a quarter, of the thigh, or arm, or skin, or shoulder; (M, L;) less than the half; as much as the third, or quarter. (IKtt.) قَصُودٌ A camel having compact marrow. (ISh, L.) See also قَصِيدٌ.

قَصِيدٌ and ↓ مَقْصُودٌ Aimed at, sought, desired, intended, or purposed. (L.) A2: Fat marrow: (K:) or thick and fat marrow, that breaks in pieces (يَتَقَصَّدُ) by reason of its fatness: a piece thereof is termed قَصِيدَةٌ: (L:) or the former word and ↓ قَصُودٌ signify marrow inferior to that which is fat (A, O, K) but superior to that which is lean: (A, O:) and قَصِيدَةٌ, a piece of marrow that has come forth from the bone. (L.) b2: and (L, K), or ذُو قَصِيدٍ, (L,) A bone containing marrow. (L, K.) b3: Dry, or tough, (يَاسِس,) fleshmeat; (Lth, S, L, K;) as also ↓ قَصْدٌ; and, as some say, fat fleshmeat. (L.) b4: A fat she-camel, (L, K,) plump and corpulent, (L,) and having marrow in her bones; as also قَصِيدَةٌ. (L, K.) b5: A fat camel's hump. (K.) A3: A staff; (L, K;) as also قَصِيدَة; (K;) or the latter has not been heard: (TA:) pl. قَصَائِدُ. (L.) A4: Poetry, or a poem, trimmed, pruned, or free from faults, well executed, (K,) and composed with premeditation; (TA;) as also قَصِيدَةٌ: (TA:) [but the latter is used as a subst.] b2: قَصِيدٌ, a gen. n., applied properly to poetry, and, by extension of the signification, to a single poem, for قَصِيدَةٌ; (IJ, L;). or it is pl. of قَصِيدَةٌ, like as سَفِينٌ is of سَفِينَةٌ; (S, L;) and so is قَصَائِدُ; (L;) [but properly, قَصِيدٌ is a coll. gen. n., and قَصِيدَةٌ is its n. un., and قَصَائِدُ is pl. of the latter;] Poetry, or a poem, [or an ode, (for it was always designed to be chanted or sung,)] of which the bipartition (شَطْر) of the verses is complete; (M, L, K;) [i. e., of which the hemistichs are complete, not curtailed; (see الرَّمَلُ;)] consisting of three verses or more; (Akh, M, L, K;) or of sixteen or more; (M, L, K;) for it is usual to call that which consists of three verses, or ten, or fifteen, قِطْعَةٌ, and what consists of more than fifteen the Arabs call قصيدة: (IJ, M, L:) or, as Akh has once said, what is of the metre called الطَّوِيل, and البَسِيط that is complete, and الكَامِل that is complete, and المَدِيد that is complete, by which he means the first species thereof, which is the most complete that is in use, and الوَافِر that is complete, by which, in like manner, he means the first species thereof, and الرَّجَز that is complete, and الخَفِيف that is complete, and [any ode, or] any poem that is sung by persons riding; but, he adds, we have not heard them sing what is of the metre called الخفيف: (M, L:) such poetry is thus termed because composed with purpose and consideration, and earnest endeavour to make it excellent; from قَصْدٌ as syn. with أَمٌّ: or because composed with care, and trimmed with excellent expressions and choice meanings, from قَصِيدٌ signifying “ thick and fat marrow; ” for the Arabs tropically apply to chaste, or eloquent, or excellent, language the epithet سَمِين, or “ fat: ” (L:) or because of its completeness, and the soundness of its measure. (M, L.) For the meanings of بَيْتُ القَصِيدَةِ, see بَيْتٌ; last sentence.

A5: See also قَصِدٌ.

قَصِيدَةٌ: see قَصِيدٌ throughout.

طريق قَاصِدٌ, (M, L,) and قَاصِدَةٌ, (A,) and ↓ قَصْدٌ, (A, Msb,) (tropical:) A direct, or right road, or way; a road, or way, having a direct, or right, tendency: (A, L:) an even, and a direct, or right, road, or way: (M, L:) an even road, or way. (Msb.) b2: سَهْمٌ قَاصِدٌ (tropical:) An arrow rightly directed towards the animal at which it is shot: pl. سِهَامٌ قَوَاصِدُ. (A.) b3: قَاصِدٌ Near. (S, K.) b4: سَفَرٌ قَاصِدٌ An easy, short journey: (TA:) [a moderately easy and short journey:] a journey not difficult, nor extremely far. (Ibn-'Arafeh.) b5: بَيْنَنَا وَبَيْنَ المَآءِ لَيْلَةٌ قَاصِدَةٌ (tropical:) Between us and the water is an easy night's journey (S, K) without fatigue or tardiness: (S:) pl. لَيَالٍ قَوَاصِدُ. (TA.) b6: مَآءٌ قَاصِدٌ Water of which the herbage, or pasture, is near. (IAar, TA, voce مُطْلِبٌ.) أَقصَدُ [A more, or most, direct road]. (S, voce أَرْشَدُ.) b2: عَلَيْكَ بِمَا هُوَ أَقْصَدُ وَأَقْسَطُ (tropical:) Keep thou to that which is most right and most just. (A.) أَقْصَادٌ: see قَصِدٌ.

مَقْصَدُ الكَلَامِ means the intended sense of the saying; the meaning thereof: (see مَعْنًى in art. عنى:) مَقْصَدٌ being an inf. n. used as in the sense of the pass. part. n. of its verb, i. e. in the sense of ↓ مَقْصُودٌ; like as is generally said of its syn. مَعْنًى, of which مَقْصُودٌ is one of the explanations: hence it has a pl. مَقَاصِدُ: in the CK in art. غزو it is erroneously written مَقْصِد, which is the n. of place and of time from قَصَدَ. b2: And in like manner مَقْصَدٌ signifies also A thing aimed at, intended, or purposed; an object of aim or pursuit: see 1: and ↓ مَقْصِدٌ, tropically used, has the same meaning.]

مَقْصِدٌ, with kesr to the ص, A place to, or towards, which one tends, repairs, or betakes himself; to which one directs his course; at which one aims; which one seeks, pursues, endeavours to reach, desires, or wishes for; [pl. مَقَاصِدُ.] Ex.

لَهُ مَقْصِدٌ مَعَيَّنٌ He has a specified place to which, or towards which, he tends, or repairs, &c. (Msb.) بَابُكَ مَقْصِدِى Thy door, or gate, is the place to which, or towards which, I tend, or repair, &c. (A.) b2: مَقَاصِدُ الطَّرُقِ [The right places to which roads tend]; i. q. مَرَاشِدُهَا. (S, L, K, art. رشد.) See also مَقْصَدٌ.

مُقْصَدٌ One who falls sick and quickly dies. (K.) مُقْصِدٌ [One who composes poems of the kind termed قَصَائِد: see 4: also,] and ↓ مُقَصِّدٌ, one who continues uninterruptedly, and prolongs, the composition of poems of the kind termed قصائد. (M, L.) مَقْصَدَةٌ [lit., A thing that causes people to repair to, or seek, or endeavour after, or desire, it]. b2: A woman great, and perfect, or complete, who pleases every one (K) that beholds her. (TA.) b3: Also, (or, as some write it, ↓ مُقَصَّدَةٌ, TA,) A woman inclining to shortness. (K.) مَقْصُودٌ: see قَصْدٌ, قَصِيدٌ, and مَقْصَدٌ.

مُقَصَّدٌ (tropical:) A man neither corpulent nor thin; as also ↓ مُقْتَصِدٌ and ↓ قَصْدٌ: (L, K:) or a man of moderate, or middle, stature; (ISh, L;) neither tall nor short, nor corpulent; (IAth, L;) as also قَصْدٌ: (ISh:) or a man &c. neither corpulent nor short. (Lth, L.) See مَقْصَدَةٌ.

مُقَصِّدٌ: see مُقْصِدٌ.

فُلَانٌ مُقْتَصِدٌ فِى النَّفَقَةِ (tropical:) Such a one acts in a moderate manner, in a manner between that of prodigality and that of parsimoniousness, in expense. (S, L.) See 1. And see مُقَصَّدٌ.

حكم:
حكم عليه: أخضعه وقهره واستولى عليه (أماري ص168، المقري 2: 691) حيث الصواب حكم عليه كما في طبعة بولاق وعند فليشر بريشت (ص170).
وحكم: ألصق كتفي على الأرض في لعبة المصارعة. ويقال: حكم فيه (ألف ليلة برسل 9: 281، 282).
وحكم أجل الكمبيالة: حان، استحقت.
وحكم الوقت: حان الوقت. (بوشر).
حكمة عارضة: وقع له حادث. (بوشر).
حكمهم فرطنة: جاءتهم زوبعة (بوشر).
حكم ورسم: تكلم بالحكمة (بوشر).
حكَّم (بالتشديد): احكم (فوك).
حكَّمه: أعطاه الحق في أن يتمنى ويختار ما يشاء (معجم المتفرقات).
حكَّم: علَّم، أرشد (همبرت ص109).
وحكّم: ثبت اللون (فوك).
وحكَّم: صاح لا حكم ألا لله. أو لا حَكَم إلا الله. كما يفعل الخوارج (معجم المتفرقات).
وحكَّم له: خصَّص له (بوشر).
حكَّم الدم: أنضجه وهو من اصطلاح الأطباء بمعنى أصلحه وجعله اصلح وأكمل (بوشر).
أحكم: أتقن فهم الكتاب ففي ترجمة ابن خلدون بقلمه (ص208 و): كان هو قد أحكم الكتاب عن شيخه الأبّلي.
أحكم عليه عِلْماً: أتقن بالدراسة عليه العلم (ميرسنج ص19، في آخر الصفحة).
كان لا يجاري معرفة بالهيئة وإحكاماً للآلة الفلكية ((أي كان لا يجاري في معرفته لعلم الفلك وإتقانه ومهارته في استعمال الراصدة الفلكية (تلسكوب). (الخطيب ص33 و).
أحكم رسماً: صادق على حُكْم (دي ساسي ديب 9: 486).
أحكم: حاكم، عَلَّل (بوشر).
تحكَّم: استبد وتصرف كما يشاء (المقدمة 1: 319، 320) والمصدر منه تحكَّم بمعنى زعم باطل. (المقدمة 2: 342).
تحكم الدم: تهيأ للتَمثل (بوشر). متحكِّم: ذو حِكَم وأمثال. وبتحكم: بحكم وبأمثال (بوشر).
تحكَّم: ثبت اللون (فوك).
تحكَّم الله: جعل الله تعالى حكماً، فوض أمره إلى الله. ففي رياض النفوس (ص72 و): كتب إلي المسجونون رسالة يذكرون لي فيها ما هم فيه من الجوع والضيق وسوء الحال ويتحكمون الله عز وجل.
وتحكم على الله: حابه الله وتحدَّاه. ففي جيان (ص69 ق): وفَتْحانِ في يوم تحكُّم على الله تَعْ واحتقار لما ابتداءك به من النعمة.
تحكَّ من فلان: غلبه، استولى عليه. ففي ألف ليلة (1: 74): فلما تحكَّم الشراب مِنَّا. صحَّح في ألف ليلة (1: 63): عنهم فالصواب منهم.
احتكم عليه: حكم عليه بما يريد وأعلن له ذلك (معجم المتفرقات).
واحتكم: بمعنى الكلمة السريانية مووطه: تعرف بامرأة وجامعها (باين سميث 1473).
استحكم: تتضمن معنى الكلية والكمال. ففي طرائف دي ساسي مثلاً (2: 37): استحكام غرق هذه الأرض بأجمعها، وفي ((رحلة ابن بطوطة (2: 192): الزنوج المستحكمو السواد. الزنوج السود تماماً.
واستحكم المرض: صار مزمنا (محيط المحيط). واستحكم في معجم فوك: ثبت اللون.
حُكْم: تسلط، سلطان، نفوذ (بوشر).
حُكْم: في كرتاس (ص58): وتوسل إليه أن يعطيه هذه القطعة من العنبر على ان يرضيه عنها بحكمه. أي على أن يعطيه عنها الثمن الذي يقدره. ولم يفهم تورنبرج هذه العبارة.
الحكم: الحكومة (محيط المحيط).
حكم الرُّعاء: مجلس يعقده في كل سنة (عند فكتور في كل شهر) أصحاب قطعان الماشية ورعاتها (ألكالا).
والٍ للحكم الشرعي: من يتولى سلطة القضاء (المقري 1: 134).
أحكام النجوم: علم التنجيم. ففي الخطيب (ص34 ق): له تدرُّب في أحكام النجوم.
وأحكام وحدها: علم التنجيم (المقدمة 2: 188، 193).
العلماء بصناعة الأحكام: المنجمون (الخطيب ص5 ق).
على حكم النجوى: على الضريبة المفروضة (دي ساسي طرائف 1: 140).
حَكَّم: انظرها في مادة لَعْب.
حِكْمَة: طريقة عمل شيء، صنعة، يقال مثلاً حكمة البناء (ابن بطوطة 3: 218).
حِكْمة: طب (بوشر، محيط المحيط).
حكمة: تفكير خلقي. وبصيرة، وعبرة، قاعدة، كلام يوافق الحق (بوشر) والجمع حِكَم: أمثال سائرة، أقوال مأثورة، أقوال مأثورة تتضمن عبرا خلقية (معجم بدرون). وحِكْمَة: سبب. علَّة (المقدمة 1: 252، 2: 97، 300).
ثلج الحكمة عند الأطباء أقراص مركبة من الكبريت وملح البارود (محيط المحيط).
طين الحكمة: علك يطين به الإناء الذي يوضع في النار (بوشر، محيط المحيط).
حِكْمِيّ: فلسفي (بوشر) ولم تضبط فيه الكلمة. وربد إنها نسبة إلى حِكْمة.
الكتب الحمية: كتب الفلسفة والطب. (أبو الفرج ص250).
وحِكْمِيّ: مثلي، نسبة إلى الحكمة وهي عبارة تجري مجرى المثل (بوشر) ولم تضبط فيه بالشكل.
حُكْمِيّ: مزادي، مقضي بالمزاد (بوشر).
وحُكْمي: حُكِم عليه، رسم عليه، سامة (بوشر).
وحُكْمِي: قضائي، غداري (بوشر).
كتاب حُكْميّ: شكوى، تظلم، عرض موضوع الدعوى أمام القضاء (حياة صلاح الدين ص10، 11) نقلها شولتنز. وقد أخطأ فريتاج بقوله أن شولتنز فسّر هذا القول بما معناه باللاتينية ((قضائي)) لئن شولتنز يقول كتاب حكمي تعني باللاتينية ما معناه مذكرة قضائية كما ترجمها أبوه.
حُكُومة: القضاء بالشيء لصاحبه (بوشر).
وحكومة: مجلس الشورى (دوماس قبيل ص158).
الحكومة: أرباب السياسة (محيط المحيط).
حكومات: اختصاص، صلاحيات (هلو).
حُكَيْمَة: تصغير حكمة وهي عبارة تجري مجرى المثل (فوك) حاكم: من يتولى الدارة القضائية وينفذ الأحكام التي يقضي بها القضاة. وهو الذي يشير أيضاً على القضاة بقبول شهادة من يرى انهم عدول (دي ساسي المقدمة 1 ص76).
وحاكم في أفريقية: صاحب الشرط (المقدمة 2: 30).
وحاكم: مفوض الشرطة، ضابط الشرطة (جرابرج 211).
وحاكم: والي الإقليم (هاي ص23).
وحاكم: مقدم، قائد وحدة عسكرية، محافظ والي (بوشر).
تحكيم: إتقان، إحكام، تدقيق، نظام (بوشر).
تحكيم الكيلوس: صيرورة الكيلوس (بوشر).
مَحْكَمَ وجمعه محاكم: محكمة، ديوان القضاء (فوك).
مُحْكَم: دقيق، صارم، وثيق (بوشر).
ومُحْكَم: مبرهن، مثبت بحجج (بوشر).
مُحَكَّم: مُحكَم، متقن. منظم، مضبوط، محدود، مخصص، معين، محدد، معلوم (بوشر).
محكوم: ضيق ويطلق على ذلك على طرف الحذاء (دلابورت ص91).
محكوم به: مثبوت، قرار المحكمة وما يثبت أو ينفى في الموضوع (بوشر).

حكم

1 حَكَمَهُ, (S, K,) [aor. ـُ inf. n. حُكْمٌ, (Msb, K, [in the TK حَكْمٌ,]) in its primary acceptation, (Msb,) He prevented, restrained, or withheld, him (S, Msb, K) from acting in an evil, or a corrupt, manner; as also ↓ احكمهُ: (K:) and (K) from doing that which he desired; as also ↓ احكمهُ; and ↓ حكّمهُ, (S, K,) inf. n. تَحْكِيمٌ: (S:) and حُكُومَةٌ [is another inf. n. of حَكَمَهُ, and], accord. to As, primarily signifies the turning a man back from wrongdoing. (TA.) Ibrá-heem En-Nakha'ee is related to have said, ↓ حَكِّمِ اليَتِيمَ كَمَا تُحَكِّمُ وَلَدَكَ, meaning Restrain thou the orphan from acting in an evil, or a corrupt, manner, and make him good, or virtuous, as thou restrainest thine offspring &c.: and of every one whom thou preventest, or restrainest, or withholdest, from doing a thing, thou sayest, [حَكَمْتُهُ and] ↓ حكّمته and ↓ احكمته: or, accord. to Aboo-Sa'eed Ed-Dareer, as related by Sh, the forementioned saying of En-Nakh'ee means let the orphan decide respecting his property, when he is good, or virtuous, as thou lettest thine offspring &c.; but this explanation is not approved. (Az, TA.) And Jereer says, سُفَهَآءَكُمْ ↓ أًبَنِى حَنِيفَةَ أَحْكِمُوا

إِنِّى أَخَافُ عَلَيْكُمُ أَنْ أَغْضَبَا [O sons of Haneefeh, restrain your lightwitted ones: verily I fear for you that I may be angry]: (S, TA:) i. e., restrain and prevent them from opposing me. (TA.) You say, also, عَنِ ↓ احكمهُ الأَمْرِ He made him to turn back, or revert, from the thing, or affair. (K.) b2: حَكَمَ الفَرَسَ, and ↓ احكمهُ, and ↓ حكّمهُ, He pulled in the horse by the bridle and bit, to stop him; he curbed, or restrained, him. (TA.) And حَكَمَ الدَّابَّةَ, (S,) or الفَرَسَ, (K,) inf. n. حَكْمٌ; (S; [so in my two copies of that work;]) and ↓ أَحْكَمَهَا, (S,) or احكمهُ; (K;) He put a حَكَمَة [q. v.] to the bit of the beast, or horse. (S, * K.) b3: And ↓ حكّم الحَوَادِثَ (assumed tropical:) [He controlled events: see مُحَكَّمٌ]. (MF.) b4: حَكَمْتُ عَلَيْهِ بِكَذَا originally signifies I prevented, restrained, or withheld, him from doing, or suffering, any other than such a thing, so that he could not escape it. (Msb.) [Hence it means I condemned him to such a thing; as, for instance, the payment of a fine or of a debt, and death.] And hence, (Msb,) حَكَمَ, (S, Mgh, Msb, K,) aor. ـُ (S, K,) inf. n. حُكْمٌ (S, Mgh, Msb, K) and حُكُومَةٌ, (K,) He judged, gave judgment, passed sentence, or decided judicially, بَيْنَهُمْ between them, (S, Msb, K, TA,) and لَهُ in his favour, and عَلَيْهِ against him. (S, TA.) And حَكَمَ عَلَيْهِ بِالأَمْرِ He decided judicially the thing, or affair, or case, against him. (K, TA.) And حَكَمَ لَهُ عَلَيْهِ بِكَذَا [He awarded by judicial sentence in his favour, against him (i. e. another person), such a thing]. (Mgh.) [And حَكَمَ عَلَيْهِ He exercised judicial authority, jurisdiction, rule, dominion, or government, over him. and حَكَمَ بِكَذَا He ordered, ordained, or decreed, such a thing.]

A2: حَكَمَ عَنِ الأَمْرِ He turned back, or reverted, from the thing, or affair. (IAar, Az, K.) A3: حَكُمَ, (S, MA, TA,) with damm to the ك, (S,) like كَرُمَ, (TA,) [not حَكَمَ as in the Lexicons of Golius and Freytag,] inf. n. حُكْمٌ (KL, MA) and حِكْمَةٌ, (MA,) He was, or became, such as is termed حَكِيمٌ [i. e. wise, &c.]. (S, KL, MA, TA.) b2: And حكم, inf. n. حكم, [so in the TA, without any syll. signs, app. حَكُمَ inf. n. حُكْمٌ,] is said of a man, signifying He reached the utmost point, or degree, in its meaning (فِى

مَعْنَاهُ [i. e., app., in what is the radical meaning of the verb, namely, in judging; like قَضُوَ]); in praising, not in dispraising. (TA.) 2 حكّمهُ, inf. n. تَحْكِيمٌ: see 1, in five places. b2: Also [He made him judge; or] he committed to him the office of judging, giving judgment, passing sentence, or deciding judicially; (Mgh, Msb;) or he ordered him to judge, give judgment, pass sentence, or decide judicially; (K;) or he allowed him to judge, &c.; (TA;) فِى الأَمْرِ in the affair, or case. (K.) And حَكَّمْتُهُ فِى مَالِى

I gave him authority to judge, give judgment, pass sentence, or decide judicially, respecting my property. (S, TA.) b3: Hence, حَكَّمَتِ الخَوَارِجُ The [schismatics called the] خوارج asserted that judgment (الحُكْمُ) belongs not to any but God. (Mgh.) تَحْكِيمُ الحَرُورِيَّةِ, in the K, erroneously, ↓ تَحَكُّمُ الحروريّة, (TA,) signifies The assertion of the [schismatics called] حروريّة that there is no judgment (حُكْم) but God's, (K, TA,) and that there is no judge (حَكَم) but God. (TA.) 3 حاكمهُ إِلَى الحَاكِمِ, (K,) inf. n. مُحَاكَمَةٌ, (S,) He summoned him to the judge, and litigated with him, (S, K, TA,) seeking judgment: and he made a complaint of him to the judge; or brought him before the judge to arraign him and litigate with him, and made a complaint of him. (TA.) And حَاكَمْنَاهُ إِلَى اللّٰهِ We summoned him to the judgment of God [administered by the Kádee]. (TA.) بِكَ حَاكَمْتُ, occurring in a trad., is said to mean I have submitted the judgment [of my case] to Thee, and there is no judgment but thine; and by Thee [or thy means or aid] I have litigated in seeking judgment and in proving the falseness of him who has disputed with me in the matter of religion. (TA. [The past tense, here, is perhaps used as a corroborative present.]) 4 أَحْكَمَ see 1, in seven places. The saying of Lebeed, describing a coat of mail, أَحْكَمَ الجِنْثِىَّ مِنْ عَوْرَاتِهَا كُلُّ حِرْبَآءٍ إِذَا أُكْرِهَ صَلٌّ is explained as meaning Every nail repelled the sword from its interstices: [when it was struck with force, it made a clashing sound:] or, as some say, [the right reading is الجنثىُّ and كُلَّ, (as in the S in arts. جنث and صل,) and, accord. to some, صَنْعَتِهَا in the place of عوراتها, (as in the S and M in art. صل,) and] the meaning is, the manufacturer thereof made firm, or strong, every nail [of its interstices, or of its fabric: &c.]: احكم in this case signifying أَحْرَزَ [agreeably with the explanation here next following]. (TA.) b2: احكمهُ, (S, Mgh, Msb, K,) inf. n. إِحْكَامٌ, (TA,) i. q. أَتْقَنَهُ [He made it, or rendered it, (namely, a thing, S, Mgh, Msb,) firm, stable, strong, solid, compact, sound, or free from defect or imperfection, by the exercise of skill; he made it firmly, strongly, solidly, compactly, so that it was firmly and closely joined or knit together, soundly, thoroughly, skilfully, judiciously, or well; he so constructed, constituted, established, settled, arranged, did, performed, or executed, it; he put it into a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing: and he knew it, or learned it, soundly, thoroughly, or well; see 1, last sentence, in art. حنك]. (Msb, K.) Hence, in the Kur [xi. 1], كِتَابٌ أَحْكِمَتْ آيَاتُهُ (TA) i. e. [A book whereof the verses are rendered valid] by arguments and proofs; (Bd;) or by command and prohibition, and the statement of what is lawful and unlawful: (TA:) or disposed in a sound manner, (Ksh, Bd,) with respect to the words and meanings, (Bd,) like a building firmly and orderly and well constructed: (Ksh:) or prevented from being corrupted (Ksh, Bd) and from being abrogated: (Bd:) or made to be characterized by wisdom, (Ksh, Bd:) as comprising the sources of speculative and practical wisdom. (Bd.) and hence one says of a man such as is termed حَكِيم, [i. e. wise, &c.,] قَدْ أَحْكَمَتْهُ التَّجَارِبُ [Tryings have rendered him firm, or sound, in judgment]. (TA.) b3: [Hence, أُحْكِمَ عَنْ كَذَا It was secured from such a thing: see مُحْكَمٌ.] b4: [إِحْكَامٌ is also often used as the inf. n. of the pass. verb, signifying The being firm, &c.; or firmness, &c.: see مِرَّةٌ.] b5: See also حَكَمَةٌ.5 تحكّم فِيهِ He did [or decided] according to his own judgment, or did what he judged fit, respecting it, or in it: (Msb:) or he had authority to judge, give judgment, pass sentence, or decide judicially, respecting it; (K, TA;) as also فيه ↓ احتكم: (S, K:) each is quasi-pass. of حَكَّمَهُ; the former regular, and the latter irregular: (TA:) or the former signifies he pretended to have authority to judge, &c. (KL.) You say, عَلَىَّ ↓ احتكم فِى مَالِى He had authority over me to judge, &c., respecting my property. (S.) b2: See also 2.6 تحاكموا إِلَى الحَاكِمِ They summoned one another to the judge, [seeking judgment, (see 3,)] and litigated; as also إِلَيْهِ ↓ احتكموا. (S, TA.) 8 إِحْتَكَمَ see 5, in two places: b2: and 6: b3: and 10.10 استحكم He (a man) refrained from what would injure him in his religion and his worldly concerns. (Aboo-' Adnán, TA.) b2: Also quasipass. of أَحْكَمَهُ (S, Mgh, Msb, K) as signifying أَتْقَنَهُ; (Msb, K;) [It was, or became, firm, stable, strong, solid, compact, firmly and closely joined or knit together, sound, or free from defect or imperfection, by the exercise of skill; firmly, strongly, solidly, compactly, soundly, thoroughly, skilfully, judiciously, or well, made or constructed or constituted or established or settled or arranged or done or performed or executed: and, said of a quality or faculty &c., it was, or became, firm, strong, sound, free from defect or imperfection, established, or confirmed:] and, said of an affair, or a case, it was, or became, in a firm, solid, sound, or good, state, or on a firm, solid, sound, or good, footing; as also ↓ احتكم. (TA.) b3: استحكم عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him; syn. اِلْتَبَسَ: so in the A. (TA. [But this seems to require confirmation.]) حُكْمٌ [inf. n. of 1, q. v.,] originally signifies Prevention, or restraint. (Msb.) b2: And hence, (Msb,) Judgment, or judicial decision: (S, Msb, K, TA:) or judgment respecting a thing, that it is such a thing, or is not such a thing, whether it be necessarily connected with another thing, or not: (TA:) [whence,] in logic, [what our logicians term judgment; i. e.] the judging a thing to stand to another [thing] in the relation of an attribute to its subject, affirmatively or negatively; or the perception of relation or non-relation: (Kull:) or it properly signifies judgment with equity or justice: (Az, TA:) and ↓ حُكُومَةٌ signifies the same; (K, TA;) originally, accord. to As, the restraint of a man from wrongdoing: (TA:) [each, though an inf. n., being used as a simple subst., has its pl.:] the pl. of the former is أَحْكَامٌ, (K,) [properly a pl. of pauc., but] its only pl. form: and the pl. of the latter is حُكُومَاتٌ. (TA.) You say, وَ يَفْصِلُ ↓ هُوَ يَتَوَلَّى الحُكُومَاتِ الخُصُومَاتِ [He presides over the affairs of judgment, and decides litigations]. (TA.) And it is said in a trad., إِنَّ مِنَ الشِّعْرِ لَحُكْمًا meaning Verily, of poetry, there is that which is true judgment: so says Er-Rághib: or, as others say, profitable discourse, such as restrains from, and forbids, ignorant and silly behaviour; i. e., [what contains] exhortations and proverbs profitable to men: or, the right reading is, as some relate it, ↓ لَحِكْمَةً [i. e. wisdom, &c.]: (TA:) or حِكَمًا [pl. of حِكْمَة]. (So in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) b3: [The exercise of judicial authority; jurisdiction; rule; dominion; or government. See also حُكُومَةٌ. b4: An ordinance; a statute; a prescript; an edict; a decree; or a particular law; like قَضَآءٌ. Hence the phrase حُكْمَ العَادَةِ According to custom or usage; properly, according to the ordinance of custom or usage. b5: A rule in grammar &c.; as when one says, حُكْمُ الفَاعِلِ الرَّفْعُ or أَنْ يُرْفَعَ, i. e. The rule applying to the case of the agent is that it be put in the nom. case; and حُكْمُهُ حُكْمُ كَذَا, or كَحُكْمِ كذا, i. e. The rule applying to it is the same as the rule applying to such a thing, or like the rule applying to such a thing. b6: It may often be rendered Predicament: (thus the last of the foregoing exs. may be rendered Its predicament is the same as the predicament of such a thing, or like the predicament of such a thing:) and حُكْمًا, or فِى الحُكْمِ, predicamentally, or in respect of predicament; and virtually; as distinguished from لَفْظًا (literally), and حَقِيقَةً (really), and the like.] b7: Also Knowledge of the law in matters of religion. (TA.) b8: See also حِكْمَةٌ, in two places. It is a more general term than حِكْمَةٌ; for all حِكْمَة is حُكْم, but the reverse is not the case. (Er-Rághib, TA.) حَكَمٌ: see حَاكِمٌ, in two places; and مُحَكِّمٌ.

[Hence,] الحَكَمُ [The Judge] is one of the names of God. (TA.) b2: A man advanced in age (K, TA) to the utmost degree. (TA.) A2: See also حَكَمَةٌ.

حِكْمَةٌ [properly, or primarily,] signifies What prevents, or restrains, from ignorant behaviour: (Mgh:) [in its most usual sense, which is wisdom, agreeably with explanations here following,] it is derived from حَكَمَةٌ, signifying a certain appertenance of a beast, [a kind of curb,] because it prevents its possessor from having bad dispositions: (Msb:) it means knowledge; or science; (S, K;) as also ↓ حُكْمٌ: (S, TA:) or [generally] knowledge of the true natures of things, and action according to the requirements thereof; and therefore it is divided into intellectual and practical: or a state, or quality, of the intellectual faculty: this is the theological حِكْمَة: in the Kur xxxi. 11, by the حِكْمَة given by God to Lukmán, is meant the evidence of the intellect in accordance with the statutes of the law: (TA:) in the conventional language of the learned, it means the perfecting of the human mind by the acquisition of the speculative sciences, and of the complete faculty of doing excellent deeds, according to the ability possessed: (Bd on the passage of the Kur above mentioned:) or it means the attainment of that which is true, or right, by knowledge and by deed: so that in God it is the knowledge of things, and the origination thereof in the most perfect manner: and, in man, the knowledge and doing of good things: or it means acquaintance with the most excellent of things by the most excellent kind of knowledge: (TA:) [and in the modern language, philosophy: pl. حِكَمٌ:] see حُكْمٌ. b2: Also Equity, or justice, (K, TA,) in judgment or judicial decision; and so ↓ حُكْمٌ. (TA.) b3: and i. q. حِلْمٌ; (K, TA;) i. e. [Forbearance, or clemency, or] the management of one's soul and temper on the occasion of excitement of anger: which, if correct, is nearly the same as equity or justice. (TA.) b4: And Obedience of God: and knowledge in matters of religion, and the acting agreeably therewith: and understanding: and reverential fear; piety; pious fear; or abstinence from unlawful things: and the doing, or saying, that which is right: and reflection upon what God has commanded, and doing according thereto. (TA.) b5: And [Knowledge of] the interpretation of the Kur-án, and saying that which is right in relation to it: so in the Kur ii. 272. (TA.) b6: And The gift of prophecy, or the prophetic office; (K, TA;) and apostleship: so in the Kur ii. 252 and iii. 43 and xxxviii. 19: (TA:) or in the [first and] last of these instances it means b7: The Book of the Psalms [of David]: or, as some say, any saying, or discourse, agreeable with the truth: (Mgh:) and it also means [in other instances] the Book of the Law of Moses: (TA:) and the Gospel: and the Kur-án: (K:) because each of these comprises what is termed الحِكْمَةُ المَنْطُوقُ بِهَا, i. e. the secrets of the sciences of the law and of the course of conduct; and الحِكْمَةُ المَسْكُوتُ عَنْهَا, i. e. the secrets of the science of the Divine Essence. (TA.) حَكَمَةٌ [A kind of curb for a horse;] a certain appertenance of a beast; so called because it renders him manageable, or submissive, to the rider, and prevents him from being refractory and the like; (Msb;) or because it prevents him from vehement running: (TA:) it is the appertenance of the لِجَام [or bridle] that surrounds the حَنَك [or part beneath the chin and lower jaw]: the Arabs used to make it of untanned thong or of hemp; because what they aimed at was courage, not finery: (S:) or the appertenance of the لجام that surrounds the حَنَكَانِ [which word app. here means the two jaws] of the horse, and in which are [attached] the عِذَارَانِ [or two side-pieces of the headstall, that lie against the two cheeks]: (K:) or a ring which surrounds the مَرْسِن [or part of the nose which is the place of the halter] and the حَنَك [or part beneath the chin and lower jaw], of silver or iron or thong: (IDrd in his Book on the Saddle and Bridle:) or a ring which is upon (فى) the mouth of the horse: (ISh, TA:) pl. حَكَمَاتٌ (S, TA) and [coll. gen. n.] ↓ حَكَمٌ. (TA.) Zuheyr says, describing horses, حَكَمَاتِ القِدِّ وَ الأَبَقَا ↓ قَدْ أُحْكِمَتْ meaning قَدْ أُحْكِمَتْ بِحَكَمَاتِ القِدِّ وَ بِحَكَمَاتِ الأَبَقِ [That had been curbed with curbs of untanned thong, and with curbs of hemp]: (S, TA:) or, accord. to Abu-l-Hasan, [the meaning is that had been furnished with curbs &c.; for he says that]

احكمت is here made trans. because it implies the signification of قُلِّدَتْ: (TA:) some relate the hemistich thus: حَكَمَاتِ القِدِّ وَ الأَبَقَا ↓ مَحْكُومَةً

[furnished with curbs of untanned thong, and hemp]. (S, TA.) b2: (assumed tropical:) The chin of a sheep (S, K) or goat. (S.) b3: And, of a man, (tropical:) The fore part of the face: (K, TA:) or, as some say, the lower part of the face: a metaphorical term from the حَكَمَة of the لِجَام: (TA:) or [in some copies of the K “ and ”] (tropical:) his head: [accord. to the CK, or the fore part of the head of a man:] and (tropical:) his state, or condition: and (tropical:) rank, and station. (K, TA.) You say, رَفَعَ اللّٰهُ حَكَمَتَهُ (tropical:) God exalted, or may God exalt, his head, or his state, or condition, and his rank, and station: because the stooping of the head is a characteristic of the low, or abject. (TA.) And لَهُ عِنْدَنَا حَكَمَةٌ (tropical:) He has rank in our estimation. (TA.) And فُلَانٌ عَالِى الحَكَمَةِ (tropical:) [Such a one is elevated in respect of rank, or station.] (TA.) A2: [See also حَاكِمٌ, of which it is a pl.]

حَكِيمٌ Possessing knowledge or science; [in its most usual sense,] possessing حِكْمَة [as meaning wisdom]; (S, TA; [see also أَحْكَمُ الحَاكِمِينَ;]) [wise; a sage: and in the modern language, a philosopher: and particularly a physician:] one who performs, or executes, affairs firmly, solidly, soundly, thoroughly, skilfully, judiciously, or well; (S, IAth;) so that it is, in this sense, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ: (IAth, TA:) one who executes well, and firmly, solidly, &c., the niceties of arts: (TA:) [pl. حُكَمَآءُ.] الحَكِيمُ [as meaning The All-wise] is one of the names of God. (TA.) b2: الذِّكْرُ الحَكِيمُ, applied to the Kur-án, means [The admonition] that decides judicially in your favour and against you: or that is rendered free from defect or imperfection; in which is no incongruity, nor any unsoundness. (TA.) حُكُومَةٌ an inf. n. of حَكَمَ [q. v.]: (K:) [and used as a simple subst.; pl. حُكُومَاتٌ:] see حُكْمٌ, in two places. b2: Also [Judicial authority; authority to judge, give judgment, pass sentence, or decide judicially, فِى أَمْرٍ respecting an affair, or a case;] a subst. from اِحْتَكَمَ and تَحَكَّمَ; and so ↓ أُحْكُومَةٌ. (K, TA.) حَاكِمٌ One who judges, gives judgment, passes sentence, or decides judicially; a judge; an arbiter, arbitrator, or umpire; (S * Msb, K, TA;) between people: (Msb, TA:) [one who exercises judicial authority, jurisdiction, rule, dominion, or government; a ruler, or governor:] and ↓ حَكَمٌ signifies the same: (S, Mgh, Msb, K:) the حَاكِم between people is so called because he restrains from wrongdoing: (As, TA:) the pl. is حُكَّامٌ (Msb, K) and حَكَمَةٌ, meaning judges, [&c.,] (TA,) and حَاكِمُونَ is allowable. (Msb.) It is said in a prov., ↓ فِى بَيْتِهِ يُؤْتَى الحَكَمُ [In his house the judge is to be come to]. (S. [See Freytag's Arab. Prov. ii. 204.]) الحَاكِمُ [as meaning The Supreme Judge] is one of the names of God. (TA.) See also the next paragraph.

A2: [The pl.] حَكَمَةٌ also signifies Mockers, scoffers, or deriders. (TA. [The ح in this case seems to be a substitute for ه: see art. هكم.]) ↓ أَحْكَمُ الحَاكِمِينَ [The most qualified to judge of those who judge: or] the most knowing and most just [of them]: (Bd and Jel in xi. 47, where it is applied to God:) or it may mean the wisest of those who possess attributes of wisdom; supposing حَاكِمٌ to be [a possessive epithet] from الحِكْمَةُ, like دَارِعٌ from الدِّرْعُ. (Bd.) أُحْكُومَةٌ: see حُكُومَةٌ.

مُحْكَمٌ [pass. part. n. of أَحْكَمَهُ;] applied to a building [&c.,] Made, or rendered, firm, stable, strong, solid, compact, &c.; held to be secure from falling to pieces. (KT.) b2: And hence, A passage, or portion, of the Kur-án of which the meaning is secured (أُحْكِمَ) from change, and alteration, and peculiarization, and interpretation not according to the obvious import, and abrogation. (KT.) And سُورَةٌ مُحْكَمَةٌ A chapter of the Kur-án not abrogated. (K.) And الآيَاتُ المُحْكَمَاتُ, [see Kur iii. 5, where it is opposed to آيَاتٌ مُتَشَابِهَاتٌ,] The portion commencing with قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ [Kur vi. 152], to the end of the chapter: or the verses that are rendered free from defect or imperfection, so that the hearer thereof does not need to interpret them otherwise than according to their obvious import; such as the stories of the prophets; (K;) or so that they are preserved from being susceptible of several meanings. (Bd in iii. 5.) And المُحْكَمُ The portion of the Kur-án called المُفَصَّلُ [q. v.]; because nought thereof has been abrogated: or, as some say, what is unequivocal, or unambiguous; because its perspicuity is made free from defect, or imperfection, and it requires nothing else [to explain it]. (TA.) مَحْكَمَةٌ A place of judging; a tribunal; a court of justice.]

مُحَكَّمٌ فِى نَفْسِهِ [One who is made to judge respecting himself: and particularly] one who is given his choice between denial of God and slaughter, and chooses slaughter. (Mgh.) In a trad., in which it is said, إِنَّ الجَنَّةَ لِلْمُحَكَّمِينَ, [Verily Paradise is for the مُحَكَّمُون], (S,) لِلْمُحَكَّمِينَ, (S, K,) or, as some read, ↓ لِلْمُحَكَّمِينَ, (K,) denotes a people of those who are called أَصْحَابُ الأُخْدُودِ, who were given their choice between slaughter and the denial of God, and chose the remaining constant to El-Islám, with slaughter: (S, K:) or المحكّمون means those who fall into the hand of the enemy, and are given their choice between [the profession of] belief in a plurality of Gods, and slaughter, and choose slaughter. (IAth, TA.) b2: المُحَكَّمُ occurring in a poem of Tarafeh, (S,) or this is a mistake, and the right reading is ↓ المُحَكِّمُ, (K,) An old man, tried, or proved, and strengthened by experience in affairs; (S, K;) to whom حِكْمَة [or wisdom, &c.,] is attributed: (S:) or both are correct, like مُجَرَّبٌ and مُجَرِّبٌ, as several authors have allowed; the former meaning one whom events have controlled (حَكَّمَتْهُ الحَوَادِثُ), and tried, or proved; and the latter, one who has controlled (حَكَّمَ), and experienced, events. (MF.) مُحَكِّمٌ, and its pl. مُحَكِّمُونَ: see مُحَكَّمٌ. b2: المُحَكِّمَةُ is an appellation applied to the [schismatics called the] خَوَارِج because they disallowed the judgment of the ↓ حَكَمَانِ [or two judges], (S,) namely, Aboo-Moosà El-Ash'aree and 'Amr Ibn-El-' Ás, (K, TA,) and said that judgment الحُكْمُ) belongs not to any but God. (S.) فَرَسٌ مَحْكُومَةٌ A horse [furnished with a حَكَمَة; or] having a حَكَمَة upon his head. (Az, TA.) See حَكَمَةٌ.

مُتَحَكِّمٌ A judge who judges without evidence: and one who judges in the way of asking respecting a thing with the desire of bringing perplexity, or doubt, and difficulty, upon the person asked. (Har p. 97.)