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.

بن

ى1 بَنَاهُ, (T, S, M, &c.,) aor. ـِ (M, Msb,) and بَنُىَ, but the former is the more common, (M,) [or rather the only form commonly known,] inf. n. بِنَآءٌ (T, S, M, Mgh, K) and بِنًا (T, and TA as from the M [but it is not in the transcript of the M in the TT]) and بَنْىٌ and بُنْيَانٌ and بِنْيَةٌ and بنَايَةٌ, (M, K,) He built it; framed it; constructed it; contr. of هَدَمَهُ; (M, K;) namely, a house, (S, Mgh, Msb,) or tent, (S, * Msb,) &c.; (Msb;) as also ↓ ابتناه, (S, M, Msb, K,) and ↓ بنّاهُ; (M, K;) or the last has teshdeed given to it to denote muchness, or frequency, or repetition, of the action, or its application to many objects; and hence you say, بنّى قُصُورًا [He built palaces, or pavilions: or he raised them high: see the pass. part. n. below]. (S, TA.) AHn speaks of a kind of plank as being used فِى بِنَآءِ السُّفُنِ [in the construction of ships]: but بِنَآءٌ is originally used only in relation to that which does not grow; as stone, and clay, and the like. (M.) You say also, بَنَى أَرْضًا, for بَنَى فِى أَرْضٍ [He built in, or upon, land]. (Mgh.) b2: [Hence,] بَنَى عَلَى أَهْلِهِ, (T, S, M, Msb, K,) or عَلَى امْرَأَتِهِ, (Mgh,) and بَنَى بِهَا also, (M, Mgh, Msb, K,) accord. to IDrd (Mgh, Msb) and IJ, (M,) and occurring in traditions and elsewhere, though said in the S to be vulgar, (IAth, MF,) and said to be so by ISk, (T, Msb,) and by some said to be not allowable, (M,) but the former is the more chaste, (Msb,) inf. n. بِنَآءٌ; (S, TA;) as also ↓ ابتنى, (K,) i. e. ابتنى عليها, (ISk, Msb,) or ابتنى بِهَا, (IJ, M,) He had his wife conducted to him on the occasion of the marriage: (ISk, T, S, Msb, K:) or he went in to his wife [for the first time]: (Mgh, Msb:) originating from the fact that the bridegroom used, on that occasion, to pitch a tent for her, (ISk, T, S, Mgh, Msb,) a new tent, (Mgh, Msb,) and furnish it with what was requisite, (Msb,) or a new tent was set up for him, (Mgh, Msb,) in honour of him. (Msb.) [See also بَيْتٌ.] b3: بِنَايَةٌ is sometimes used in relation to nobility: (M, K:) and the verb thus used is بَنَى, as above, (T, M,) having [also] بِنًى for its inf. n., (IAar, T,) and بِنَآءٌ; held by many to be tropical, but by some to be proper. (MF.) Lebeed says, فَسَمَا إِلَيْهِ كَهْلُهَا وَ غُلَامُهَا فَبَنَى لَنَا رَفِيعًا سَمْكُهُ (M) And He (namely, God,) hath built for us a house of nobility of lofty pitch, and its (the tribe's) middle-aged and its youth have risen to it: i. e., all of them have attained to high degrees. (EM, p. 180.) b4: بَنَى بَدَنَهُ It (food) fattened his body, (K,) and made it large: (TA:) and بَنَى لَحْمَهُ, (T, M, K,) aor. ـِ (TA,) inf. n. بِنَآءٌ, (M,) or بَنْىٌ, (TA,) It (food) made his flesh to grow, (T, M, K,) and to become large. (T, TA.) b5: بَنَى الرَّجُلَ He reared, brought up, or educated, the man; (M, K;) as also ↓ ابتناهُ. (M.) b6: [بَنَى كَلِمَةً, inf. n. بِنَآءٌ, He formed a word. b7: and He made a word indeclinable, so as to end invariably with a quiescent letter or with a particular vowel.] بِنَآءُ كَلِمَةٍ [when the former word is considered as the inf. n. of the pass. form بُنِىَ, generally] signifies A word's keeping always the same mode of termination, ending with a quiescent letter or with a particular vowel, not by reason of any governing word: (M, K:) as though the word resembled a fixed, immoveable building. (M.) [You say, بُنِيَتْ عَلَى السُّكُونِ It was made indeclinable, with a quiescent letter for its termination; and عَلَى الفَتْحِ with fet-h for its termination; &c. b8: And in like manner you say, بَنَى القَصِيدَةَ عَلَى البَآءِ, &c., He made the قصيدة to have ب, &c., for its rhyme-letter, or its chief rhyme-letter.]

A2: بَنَتِ القَوْسُ عَلَى وَتَرِهَا The bow clave to its string (T, S, K) so that it (the latter) almost broke. (T, S.) [See the part. n. below.]2 بَنَّىَ see 1, first sentence.4 ابناهُ He made him to build, frame, or construct, a house, or tent: (S:) or he gave him a building: or he gave him that wherewith to build a house: (M, K:) and ابناهُ بَيْتًا he gave him a house, or tent, to build or frame or construct. (T.) It is said in a prov., المِعْزَي تُبْهِى وَلَا تُبْنِى

[Goats rend, or make holes, and render vacant, and do not afford materials for fabricating tents]; i. e., they do not yield hair of which a tent is fabricated; (T, S; *) for the tents of the Arabs [of the desert] are of the kind called طِرَاف, made of skin, and أَخْبِيَة, made of wool or of camels' fur, and not of شَعَر [by which is especially meant goats' hair], (S,) or, as is found in the handwriting of Aboo-Sahl, of wool or of skin: (TA:) or the meaning is, goats rend tents, or pierce them with holes, by their leaping upon them, (T and S in art. بهو,) so that they cannot be inhabited, (S in that art.,) and do not aid in the fabrication of tents; for the goats of the Arabs of the desert have short hair, not long enough to be spun; whereas the goats of the cold countries, and of the people of the fertile regions, have abundant hair, and of this the Akrád [or Kurdees] fabricate their tents. (T.) b2: [Hence,] He introduced him to his wife [on the occasion of his marriage]: whence the saying of 'Alee, مَتَى تُبْنيِنِى, accord. to IAth properly meaning مَتَى تَجْعَلُنِى أَبْنِى بِزَوْجَتِى

[When wilt thou make me to have my wife conducted to me? or, to go in to my wife?]. (TA.) 5 تَبَنَّتْ, said of a woman sitting, (T, TA,) She became like a tent (T, IAth, K, * TA) of the kind called مِبْنَاةٌ, (T, TA,) i. e., a قُبَّة of skin; by reason of her fatness, (T, IAth, TA,) and largeness, (T, TA,) or fleshiness: (IAth, TA:) or she parted her legs; as though from مِبْنَاة, i. e. a قُبَّة of skin, which, when pitched, is spread out by the ropes: so this woman, sitting cross-legged, spread apart her legs. (T, TA.) And تبنّى, said of a camel's hump, It became fat. (M.) A2: تبنّاهُ He adopted him as a son: (S, K:) or he asserted him to be, or claimed him as, a son: (M:) and تبنّى بِهِ signifies the same. (Zj, TA.) 8 ابتنى: see 1, in three places.

A2: Also It became built, framed, or constructed. (Msb.) بِنْتٌ; pl. بَنَاتٌ: fem. of اِبْنٌ, which see, in three places.

بُنًى: see بِنَآءٌ.

بِنًى: see بِنَآءٌ.

بَنَاةُ اللَّحْمِ, (IB, TA,) the former of which words is incorrectly written in the K بنات, (TA,) A girl whose flesh has been made to grow and become large: (IB, K, TA: [in the CK, مَبْنِيَّةٌ is erroneously put for مَبْنِيَّتُهُ:]) or, accord. to a learned scholiast, this is a mistake of IB, and the meaning is sweet in odour; i. e. sweet in the odour of the flesh. (TA.) بَنَاتٌ: pl. of بِنْتٌ; and sometimes of اِبْنٌ: see اِبْنٌ.

بَنُونَ: pl. of اِبْنٌ, which see below.

بُنْيَةٌ: see بِنَآءٌ.

بِنْيَةٌ A form, mode, or manner, of building or framing or construction; a word like مِشْيَةٌ and رِكْبَةٌ. (T, TA.) [The form, or mode of formation, of a word.] Natural constitution: as in the phrase, فُلَانٌ صَحِيحُ البِنْيَةِ [Such a one is sound in natural constitution]. (S.) b2: See also بِنَآءٌ.

بِنْتِىٌّ: see what next follows.

بَنَوِىٌّ Of, or relating to, a son; rel. n. of اِبْنٌ; as also ↓ اِبْنِىٌّ [with ا when connected with a preceding word]: (S, Msb:) the latter is allowable, (Msb,) and used by some. (S.) And Of, or relating to, a daughter; rel. n. of بِنْتٌ; as also ↓ بِنْتِىٌّ: (S, M, Msb, K:) the latter accord. to Yoo; (S, M;) but rejected by Sb. (TA.) b2: Also Of, or relating to, what are termed بُنَيَّاتُ الطَّرِيقِ, i. e., the small roads that branch off from the main road. (S.) بُنْيَانٌ and بُنْيَانَةٌ: see what next follows.

بِنَآءٌ [originally an inf. n.: (see 1, first sentence:) then applied to A building; a structure; an edifice;] a thing that is built, or constructed; pl. أَبْنِيَةٌ, and pl. pl. أَبْنِيَاتٌ: (M, K:) and ↓ بُنْيَانٌ [also] has this meaning; (Msb;) [and is likewise originally an inf. n.;] or this signifies a wall; syn. حَائِطٌ; (S;) or it may be a pl., [or rather a coll. gen. n., meaning buildings, structures, edifices, or walls,] of which the sing. [or n. un.] is ↓ بُنْيَانَةٌ, and as such may be masc. and fem: (Er-Rághib, TA:) ↓ بِنْيَةٌ and ↓ بُنْيَةٌ also signify [the same as بِنَآءٌ as explained above; or] a thing that one has built, framed, or constructed; (M, K;) or, accord. to some, the former of these two relates to objects of the senses, and the latter to objects of the mind, to glory or honour or the like; (MF, TA;) and their pls. are ↓ بِنًى and ↓ بُنًى; (K;) or, accord. to the S and M, these two appear to be sings.; (TA;) [or they may be pls. or sings.; for J says that] البُنَى is like البِنَى; one says, بُنْيَةٌ and بُنًى, and بِنْيَةٌ and بِنًى; (S;) [and ISd says that] بِنْيَةٌ and بُنْيَةٌ signify as above, and so بِنًى and بُنًى; or, accord. to Aboo-Is-hák, بِنًى is pl. of بِنْيَةٌ; or it may be used by poetic licence for بِنَآءٌ: (M:) accord. to IAar, بِنًى signifies buildings, or structures, of clay: and also [tents] of wool; (T;) and بِنَآءٌ likewise signifies a tent (M, TA) in which the Arabs of the desert dwell, in the desert, (TA,) such as is called خِبَآء; (M, TA; *) and طِرَافٌ and قُبَّةٌ and مِضْرَبٌ are names applied to dwellings of the same kind; (TA;) pl. أَبْنِيَةٌ: (M:) the moveable dwelling, such as the خَيْمَة and مِظَلَّة and فُسْطَاط and سُرَادِق and the like, is called بِنَآءٌ as being likened to the building of burnt bricks and of clay and of gypsum. (M.) [See also بَنِيَّةٌ.]

b2: Also The roof, or ceiling, of a house or chamber or the like; as in the Kur [ii. 20], الَّذِى جَعَلَ لَكُمُ الأَرْضَ فِراشًا وَ السَّمَآءَ بِنَآءً [Who hath made for you the earth as a bed, and the heaven as a roof, or ceiling]: (S, [but wanting in some copies,] and Jel:) so says Az: (S:) or the meaning here is, as a tent (قُبَّة) pitched over you. (Bd.) b3: And The body, with the limbs or members. (TA.) b4: And i. q. نِطْعٌ [A thing that is spread on the ground to serve as a table for food &c., made of leather; like مِبْنَاةٌ]: occurring in a trad., where it is mentioned as spread on the ground, on a day of rain, for Mohammad to pray upon: so says Sh. (T.) بُنَىٌّ, [said to be] originally بُنَيْوٌ, A little son; [used as a term of endearment;] (Msb;) dim. of اِبْنٌ. (S, Mgh, Msb.) You say, يَا بُنَىِّ and يَا بُنَىَّ [O my little son, or O my child], with kesr to the ى and with fet-h also; like as you say, يَا أَبَتِ and يَا أَبَتَ [which see in art. ابو, voce أَبٌ]. (Fr, S, K.) [The fem. is بُنَيَّةٌ A little daughter; dim. of بِنْتٌ. And hence,] b2: بُنَيَّاتُ الطَّرِيقَ The small roads that branch off from the main road; (S;) what are termed التُّرَّهَاتُ. (S, K.) b3: The Arabs say, الرِّفْقُ بُنَىُّ الحِلْمِ, meaning الرفق is like الحلم. (IAar, ISd.) بُنُوَّةٌ Sonship: (Lth, Zj, S, M, Msb, K:) [it may be originally بُنُويَةٌ, for Az says, app. on the authority of Zj,] it is not a decisive proof that the last radical is و, since they say فُتُوَّةٌ, though the dual [of the word from which this is derived] is فَتَيَانِ; (T;) [and ISd says that] بُنُوَّةٌ is thus because of the dammeh. (M.) البَنِيَّةُ [properly The building, like البِنَآءُ &c.: but particularly applied to] the Kaabeh; (S, M, K;) because of its nobleness. (M, K.) One says, لَا وَرَبِّ هٰذِهِ البَنِيَّةِ مَا كَانَ كَذَا وَكَذَا [No, by the Lord of this building (the Kaabeh), such and such thing were not]: (S, TA:) and this was a common form of oath. (TA.) The Kaabeh is also called بَنِيَّةُ إِبْرَاهِيمَ [The building of Abraham]; because he built it. (TA.) بَنَّآءٌ A builder; [meaning one whose business is that of building;] an architect. (M.) [See also what next follows.]

بَانٍ [Building, framing, or constructing]: accord. to A'Obeyd, its pl. is أَبْنَآءٌ; and in like manner, أَجْنَآءٌ is pl. of جَانٍ: and hence the prov., أَبْنَاؤُهَا أَجْنَاؤُهَا, (M,) or أَجْنَاؤُهَا أَبْنَاؤُهَا, i. e. The injurers thereof, meaning this house (هٰذِهِ الدَّار), by demolishing it, are the builders thereof. (S in art. جنى.) ISd says, I am of opinion that these two pls. are not used except in this prov.: and J says, in art. جنى, I think that the prov. is originally جُنَاتُهَا بُنَاتُهَا; but IB affirms that it is not so: and he says that the prov. is applied to him who does, or makes, a thing without consideration, and commits a fault therein, which he repairs by undoing what he has done or made: it originated from the fact that the daughter of a certain king of El-Yemen, during his absence on a military expedition, built, by the advice of others, a house, which he, disliking it, commanded them to demolish. (TA in art. جنى. [See also Freytag's Arab. Prov. i. 294.]) b2: A bridegroom: from بَنَى عَلَى

أَهْلِهِ [q. v.]. (TA.) And hence, Any one going in to his wife. (S, TA.) b3: قَوْسٌ بَانِيةٌ A bow cleaving to its string (T, S, M, K) so that it (the latter) almost breaks; (T, S, M;) the doing of which is a fault; (M;) contr. of بَائِنَةٌ [q. v.]: (S and M in art. بين:) and so ↓ بَانَاةٌ (T, M, K) in the dial. of Teiyi: (T, M:) or the latter signifies widely separate from its string [like بَائِنَةٌ]. (TA.) بَانَاةٌ: see بَانٍ. b2: Also, (in [some of] the copies of the K erroneously written بانات, TA,) A man bending himself over his bow-string when shooting. (M, K.) b3: And Small نَبْل [or arrows]. (M and TA in art. بين.) بَانِيَةٌ fem. of بَانٍ [q. v.]. b2: Also sing. of بَوَانٍ, (TA,) which signifies The ribs of [the breast, or of the part thereof called] the زَوْر: (M, K:) or the bones of the breast: or the shoulder-blades and the four legs: (TA:) and the legs of a she-camel. (M, K.) One says, [likening a man to a camel lying down,] أَلْقَى بَوَانِيهُ, meaning He took up his abode, and settled, (T, M, K,) in a place; like أَلْقَى عَصَاهُ. (T, M.) أَلْقَى الشَّأْمُ بَوَانِيَهُ [meaning Syria became in a settled state] occurs in a trad. as related by A'Obeyd: and if he said بَوَائِنَهُ, it would be allowable; بَوَائِنُ being pl. of بوان, [i. e. بُوَانٌ or بِوَانٌ,] which is a name for any tent-pole except in the middle of the بَيْت, which has three poles. (T.) And it is said in another trad., أَلْقَتِ السَّمَآءُ بِرَكَ بَوَانِيهَا, meaning The sky cast down the rain that it contained. (TA.) اِبْنٌ, meaning A son; (M, Mgh, K;) because he is the father's building, made to be so by God; (Er-Rághib, TA;) and (tropical:) a son's son; and (tropical:) a descendant more remote; (Msb;) is with a conjunctive ا [when not immediately preceded by a quiescence, written ابْنٌ]; (Zj, T, M;) [and when immediately preceded by the proper name of a man and immediately followed by the proper name of his parent, written without the ا, as in زَيْدُ بْنُ عَمْرٍو Zeyd the son of 'Amr (in which case it should also be observed that the former proper name is without tenween); unless the words compose a proposition, as in زَيْدٌ ابْنُ عَمْرٍو Zeyd is the son of 'Amr; or in the case of an interrogation, as in هَلْ زَيْدٌ ابْنُ عَمْرٍو Is Zeyd the son of 'Amr?]: the pl. is ↓ بَنُونَ (T, S, Mgh, Msb) in the nom. case, and بَنِينَ in the accus. and gen.; (Mgh;) and أَبْنَآءٌ, (T, S, M, Mgh, Msb, K,) which is a pl. of pauc.: (Msb:) [and hence it is argued that] the sing. is of the measure فَعَلٌ with the final radical letter elided and the conjunctive ا prefixed; (M;) originally بَنَىٌ, (M, K,) with ى, as we judge, because [the aor. ـَ is more common than يَبْنُو: (M:) or originally بَنَوٌ, (S, Msb, K,) with two fet-hahs, because it has بَنُونَ for a pl., and the perfect pl. does not admit of change [in its vowels beyond that which is here made in بَنُونَ for بَنَوُونَ]; (Msb;) and because it has for a pl. أَبْنَآءٌ, like as جَمَلٌ has أَجْمَالٌ; (S;) and the elided letter is و, (Akh, T, S,) as in أَبٌ and أَخٌ, (S,) because و is more commonly elided than ى; (Akh, T;) or because the fem. is بِنْتٌ and [that of أَخٌ is] أُخْتٌ; for we do not see this ه [or ت] affixed in the fem. except when و is elided in the masc., as is shown by أَخَوَاتٌ and هَنَوَاتٌ; (S;) though بُنُوَّةٌ is not a decisive proof that the last radical is و, for a reason stated above in the explanation of it: (T:) or, as some say, it is originally بِنْوٌ, with kesr to the. ب, like حِمْلٌ, because they say بِنْتٌ, and a change [of a vowel] in a case of this kind is rare: (Msb:) [but J says,] it may not be of the measure فِعْلٌ nor فُعْلٌ, because it has بَنُونَ with fet-h to the ب, for a pl.; nor of the measure فَعْلٌ, because this has [generally] for its [broken] pl. أَفْعُلٌ or فُعُولٌ: (S:) Zj says that it is originally بِنْىٌ or بِنْوٌ, or it may be originally بَنًا; that it is app. the last accord. to those who say بَنُون; and that أَبْنَآءٌ may be pl. of the measure فَعَلٌ and of فِعْلٌ; that بِنْتٌ favours its being of the latter; but that it may be of the measure فَعَلٌ changed to فِعْلٌ, as فَعَلٌ is changed to فُعْلٌ in the case of أُخْتٌ. (T.) Beside the pls. mentioned above, اِبْنٌ has a quasi-pl. n., namely ↓ أَبْنَى, of the same measure as أَعْمَى; (Mgh, TA; *) a sing. denoting the pl.: or, as some say, اِبْنٌ has for pls. أَبْنَآءٌ and أَبْنَى. (TA.) Lh mentions the phrase, هٰؤُلَآءِ أَبْنَا أَبْنَائِهِمْ [or أَبْنَى ابنائهم These are the sons of their sons.]. (M.) Sometimes م is affixed to اِبْنٌ [so that it becomes ↓ اِبْنُمٌ or اِبْنَمٌ at the beginning of a sentence, and ↓ ابْنُمٌ or ابُنَمٌ in other cases]: the word is then doubly declinable [like اِمْرُؤٌ or امْرُأٌ]: you say, هٰذَا ابْنُمٌ [This is a son], and رَأَيْتُ ابْنَمًا [I saw a son], and مَرَرْتُ بِابْنِمٍ

[I passed by a son]; making the ن similarly declinable to the م; and the ا is with kesr in every case [when the word commences a sentence, whether you make the word doubly declinable or not]: (AHeyth, * S:) [for] some make it singly declinable, leaving the ن with fet-h in every case [as the ر in اِمْرَأٌ or امْرَأٌ]; saying, هٰذَا ابْنَمُكَ [This is thy son], and رَأَيْتُ ابْنَمَكَ [I saw thy son], and مَرَرْتُ بِابْنَمِكَ [I passed by thy son]. (AHeyth, TA.) Hassán says, وَلَدْنَا بَنِى العَنْقَآءِ وَابْنَىْ مُحَرِّقٍ

↓ فَأَكْرِمْ بِنَا خَالًا وَأَكْرِمْ بِنَا ابْنَمَا [We begot the sons of El-'Ankà, and the two sons of Moharrik; and how generous are we as a maternal uncle! and how generous are we as a son!], (S, K, *) i. e., ابْنَا: the م is augmentative, and the hemzeh [or rather ا] is that of conjunction. (K.) And Ru-beh says, ↓ فَهْىَ تُنَادِى بِأَبِى وَابْنِيمَا بُكَآءَ شَكْلَى فَقَدَتْ حَمِيمَا [As the weeping of a bereft woman, who has lost a relation, therefore she calls out, With my father would I ransom thee, and a son]; meaning ابْنِمَا. (TA.) The fem. of اِبْنٌ is ↓ اِبْنَةٌ or ابْنَةٌ [with the conjunctive ا when not commencing a sentence] and ↓ بِنْتٌ [meaning A daughter; and (assumed tropical:) any female descendant]: (T, S, M, Mgh, Msb, K:) accord. to Sb, (M,) اِبْنَةٌ is formed from اِبْنٌ by affixing ه [or ة]; but not so بِنْتٌ; for this is formed by affixing ى as a letter of quasi-coordination, and then substituting for it ت: (M, K:) [but if the ت be substituted for ى, it seems more probable that the ى is the final radical:] or, as some say, the ت is substituted for و: (M:) [Mtr says,] the ت is substituted for the final radical: (Mgh:) accord. to Ks, it is originally with ه [or ة], because it has a fem. meaning: (IAar, Msb:) [my own opinion is most agreeable with this of Ks; and with that of Zj, which will be mentioned below; or, perhaps, is identical with that of Zj: I think it most probable that, as اِبْنٌ is generally held to be originally بَنَىٌ or بَنَوٌ, so اِبْنَةٌ and بِنْتٌ are both originally بَنَيَةٌ or بَنَوَةٌ, and that بِنْتٌ is formed from اِبْنَةٌ by suppressing the alif, transferring its kesreh to the ب, making the ن quiescent, and changing the ة into ت, which is therefore said to be not the sign of the fem. gender, either because it is not ة, but is a substitute for ة, or because it is preceded by a quiescent letter:] AHn says that the ت is substituted for the final radical letter, which is و; and that it is not the sign of the fem. gender, because the letter [next] before it is quiescent: this [he says] is the opinion of Sb, and is the right opinion; for he says that if you were to use it as the proper name of a man, you would make it perfectly decl.; and if the ت were to denote the fem. gender, the name would not be perfectly decl.: (TA:) and the same is said respecting the ت in أُخْتٌ: (TA in art. اخو:) this ت remains in a case of pause (Ks, IAar, S, Msb) as in the case of the connexion of the word with a word following: (S:) but one should not say اِبِنْتٌ, (Th, T, S.) because the ا is required only on account of the quiescence of the ب, and is therefore dropped when this is made movent: (S:) Zj says that, in forming the pl. of بِنْتٌ [and of اِبْنَةٌ], the sing. is reduced to its original form, which is فَعْلَةٌ [as I find it written in the transcript from the T in the TT, but it may be a mistake for فَعَلَپٌ,] with the last radical letter suppressed: (T in TT:) the pl. is بَنَاتٌ (T, S, Msb) alone: (S:) [and this is generally treated as a fem. pl. of the perfect, or sound, kind, although the ت in بِنْتٌ is said to be not a sign of the fem. gender; so that you say, رَأَيْتُ بَنَاتِكَ I saw thy daughters; but sometimes] one says, رَأَيْتُ بَنَاتَكَ, with fet-h [as the case-ending], treating the ت as a radical letter. (S.) It is said in the Bári' that when men and women are mixed together, the masc. pl. is made predominant; so that one says, بَنُو فُلَانٍ [meaning The sons and daughters, or the children, of such a one]; and even, اِمْرَأَةٌ مِنْ بَنى

تَمِيمٍ [A woman of the children of Temeem]; and accordingly, if بَنُو فُلَانٍ is applied to denote the persons to whom a legacy is left, the males and the females are included therein. (Msb.) b2: When اِبْن is applied to that which is not a human being, (IAmb, Msb,) to an irrational being, (Msb,) it has for its pl. بَنَات: (IAmb, Msb:) thus the pl. of اِبْنُ مَخَاضٍ [A young male camel in his second year] is بَنَاتُ مَخَاضٍ: (Mgh, Msb:) that of اِبْنُ لَبُونٍ [A male camel that has entered upon his third year] is بَنَاتُ لَبُونٍ: (Msb:) and that of اِبْنُ نَعْشٍ [Any one of the stars of the tail of Ursa Major or of that of Ursa Minor] is بَنَاتُ نَعْشٍ; but sometimes, by poetic licence, بَنُو نَعْشٍ: and hence, or to make a distinction between the males and the females, the lawyers say, بَنُو اللَّبُونِ. (IAmb, Msb.) b3: ↓ بَنَاتٌ also signifies (tropical:) Dolls with which young girls play: (S, Mgh, K:) sing. بِنْتٌ. (Mgh.) It occurs in this sense in a trad., in which 'Áïsheh speaks of her playing therewith (S, Mgh) when, being nine years of age, she was conducted as a bride to Mohammad. (Mgh.) b4: اِبْن is often prefixed to some other noun (T, M, Msb) that particularizes its signification, because of a close connexion between the two meanings: (Msb:) and so is ↓ بِنْت. (T, M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, as exs. of different kinds.] b5: اِبْنُ الطِّينِ [The son of earth, or clay, meaning] Adam. (T.) اِبْنُ اللَّيْلِ and اِبْنُ الطَّرِيقِ The thief, or robber. (T.) Also the former, The wayfarer, or traveller; (Er-Rághib, TA;) and so اِبْنُ السَّبِيلِ. (Msb, Er-Rághib.) اِبْنُ حَرْبٍ A warrior: (Er-Rághib, TA:) and اِبْنُ الحَرْبِ [the warrior; or] he who suffices for war, and who defends. (Msb.) اِبْنُ الدُّنْيَا The rich man. (Msb.) b2: اِبْنُ آوَى [The jackal;] a certain beast of prey. (TA.) اِبْنُ عِرْسٍ

The سُرْعُوب [or weasel]. (TA.) b3: اِبْنُ أَدِيمٍ A skin for water or milk made of one hide; and اِبْنُ أَدِيمَيْنِ one made of two hides; and اِبْنُ ثَلَاثَهِ

آدِمَةٍ one made of three hides. (T.) b4: اِبْنَةُ الجَبَلِ The echo. (T.) b5: بَنَاتُ بِئْسٍ and بَنَاتُ طَبَقٍ and بَنَاتُ بَرْحٍ and بَنَاتُ أَوْدَكَ Calamities, or misfortunes. (T.) b6: Ru-beh said of a man who was mentioned to him, كَانَ إِحْدَى بَنَاتِ مَسَاجِدِ اللّٰهِ; as though he asserted that He was one of the pebbles of the mosque [or rather of the mosques of God]. (S.) اِبْنَةٌ or ابْنَةٌ: fem. of اِبْنٌ, which see.

اِبْنُمٌ and اِبْنَمٌ, or ابْنُمٌ and ابْنَمٌ: see اِبْنٌ, in three places.

أَبْنَى: quasi-pl. n. of اِبْنٌ which see.

اِبْنَىٌّ: see بَنَوِىٌّ.

ابْنِيمَا, for ابْنِمَا: see a verse cited voce اِبْنٌ.

أُبَيْنٌ [an unused, or unusual, dim. of اِبْنٌ]: see what next follows.

أُبَيْنٍ, of the same measure as أُعَيْمٍ, is the dim. of أَبْنَى, which is like أَعْمَى, (Sb, IB, Mgh,) and is quasi-pl. of اِبْنٌ. (Mgh.) Mohammad is related, in a trad., to have said, أُبَيْنِى لَا تَرْمُوا جَمْرَةَ العَبَقَبِةِ حَتَّى تَطْلُعَ الشَّمْسُ [O little (meaning dear) sons, cast not ye the pebble of the 'Akabeh (see جَمْرَةٌ) until the sun rise], (TA,) or أُبَيْنِىَّ الخ [O my little sons &c.]: (Mgh, TA:) IAth says that the hemzeh is augmentative; and that there are differences of opinion respecting the form of the word and its meaning: some say that it is the dim. of أَبْنَى, like أَعْمَى, a sing. word denoting a pl. meaning, or, accord. to some, a pl. of اِبْنٌ, as well as أَبْنَآءٌ: some say that it is the dim. of اِبْنٌ; [and if so, we must read أُبَيْنِى my little son;] but this requires consideration [more especially as it is followed by a pl. verb]: AO says that it is the dim. of بَنِىَّ, pl. of اِبْنٌ with the affixed pronoun of the first Pers\. [sing.]; and this requires us to read أُبَيْنِىَّ. (TA.) J says, in the S, that the dim. of أَبْنَآءٌ [pl. of اِبْنٌ] is ↓ أُبَيْنَآءٌ, and, if you will, ↓ أُبَيْنُونَ; and he cites a verse in which occurs the expression أُبَيْنِيكَ, [in the gen. case, meaning thy little sons,] and adds, it is as though its sing. were إِبْنٌ, with the disjunctive ا, whence the dim. ↓ أُبَيْنٌ, in the pl. أُبَيْنُونَ: but he should have said, as though its sing. were أَبْنَى, like أَعْمَى, originally أَبْنَوُ. (IB, TA.) أُبَيْنَآء: see what next precedes.

أُبَيْنُونَ: see what next precedes.

مِبْنَاةٌ (T, S, M, K) and مَبْنَاةٌ (M, K) A نِطْع [like بِنَآءٌ, which see for an explanation]: (S, M, K:) and a سِتْر [i. e. curtain or the like]: (K:) or a thing in the form of a سِتْر: (M:) or a [tent of the kind called] قُبَّة, made of skins, or hides: (IAar, T:) or a thing of skins, or hides, of like form to the قُبَّة, which a woman places in, or at, the side of her tent (فِى كِسْرِ بَيْتِهَا), and in which she dwells; and may-be she has sheep, or goats, and is content with the possession of these, exclusively of the other sheep, or goats, for herself and her garments [and app. for making of their skins her مبناه]; and she has a covering (إِزَار) [extended] in the middle of the بَيْت [or tent], within, to protect her from the heat, and from the violent rain, so that she and her clothes are not wetted: (Aboo-'Adnán, T:) or, accord. to As, a mat (حَصِيرٌ), or a نِطْع, which the trafficker spreads upon the things that he sells: and they used to put the mats (الحُصُر) upon the أَنْطَاع [pl. of نِطْع], and go round about with them [in the market]: the مبناة is thus called because it is made of skins joined together: (T:) also a receptacle of the kind called عَيْبَة: (M, K:) such is said to be its meaning: (S:) pl. مَبَانٍ. (T.) مَبْنِىٌّ [Built, &c.: see 1]. أَرْضٌ مَبْنِيَّةٌ meansأَرْضٌ مَبْنِىٌّ فِيهَا [Land built in or upon]; and is deemed a chaste phrase. (Mgh.) مُبَنًّى Raised high; applied to a palace, or pavilion. (M, TA.) مُبْتَنًى [pass. part. n. of اِبْتَنَاهُ] is used in the place of the inf. n. [of that verb, agreeably with many other instances, or accord. to a common licence], meaning The act of building, framing, or constructing. (TA.)

عين

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

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

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

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

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

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

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

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

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

عَيِّنa. Tearful.
b. Receptacle.

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

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

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

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

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

عِيَانًا
a. Visibly, manifestly, publicly, openly.

بَيْع عِيْنَة
a. A sale on credit.

لَقِيْتُهُ عِيَانًا
a. I met him face to face.

عُيُوْن البَقَر
a. A species of grape.

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

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

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

عَلَى عَمْدِ عَيْن
a. Purposely, intentionally; earnestly.

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

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

عَلَى الرَّأْسِ والعَيْن
a. Willingly ! With pleasure!

هُوَ عَيْنُهُ
a. It is himself.

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

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

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

عَيْنُ البَقَر
a. Buphthalmum, oxeye.

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

عين

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A3: And see the paragraph here following.

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

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

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

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

عَيَّنٌ: see the next paragraph, in two places.

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

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

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

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

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

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

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

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

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

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

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

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

حس

1 حَسڤ3َحَسَّ, (first Pers\. حَسِسْتُ, or حَسَسْتُ, and حَسِيتُ, and حَسَيْتُ, and حَسْتُ,) as syn. with

أَحَسَّ: see 4, throughout. b2: حَسَّ لَهُ, first Pers\.

حَسَسْتُ, aor. ـِ (S, K;) and first Pers\. حَسِسْتُ, [aor. ـَ (Yaakoob, S, K;) inf. n. حِسٌّ (S, K) and حَسٌّ, (K,) or the latter is inf. n. of both verbs, but the former is a simple subst., (TA,) He was, or became, tender, or compassionate, towards him: (S, K:) [lit., he felt for him:] ISd says that, for رَقَقْتُ لَهُ, the explanation of حسستُ له, he found in the book of Kr the verb written with ف and ق; but that the former [?] is the right: (TA:) or he lamented for him; (Aboo-Málik, TA;) as also لَهُ ↓ حَسْحَسَ. (K, * TA.) The Arabs say, إِنَّ العَامِرِىَّ لَيَحِسُّ لِلسَّعْدِىِّ Verily the 'Ámiree is tender, or compassionate, towards the Saadee; because of the relationship that subsists between them. (TA.) And Abu-l-Jarráh El-'Okeylee said, مَارَأَيْتُ عُقَيْلِيًّا إِلَّا حَسَسْتُ لَهُ I have not seen an 'Okeylee without my feeling tenderness, or compassion, towards him; (S, TA;) for the same reason. (TA.) [See حَاسَّةٌ, second signification.]

A2: حَسَّهُ, [aor. ـُ inf. n. حَسٌّ,] He made his حِسّ [i. e. sound, or motion,] to cease. (Bd in iii. 145.) b2: Hence, (Bd, ubi suprà,) حَسَّهُمْ, aor. ـُ (S, A, Bd, Msb,) inf. n. حَسٌّ, (Msb, K,) [and app., accord. to Fr, حِسٌّ, or this may be a simple subst.,] He slew them: (Bd, Msb, K:) and extirpated them: (K:) or he slew them quickly: (A, TA:) or he extirpated them by slaughter: (Aboo-Is-hák, S:) or he slew them with a quick and extirpating slaughter: or with a vehement slaughter: (TA:) it occurs in the Kur iii. 145: (S, A:) accord. to Fr, حِسٌّ, [so in the TA,] in this instance, is the act of slaying and destroying. (TA.) [Hence, حُسَّ app. signifies It was utterly destroyed, so that nothing was left in the place thereof; and so ↓ احتسّ; for it is said that] حِسٌّ and اِحْتِسَاسٌ, with respect to anything, signify أَنْ لَا يُتْرَكَ فِى

المَكَانِ شَىْءٌ. (TA.) Also حَسَّهُمْ, aor. as above, He trod them under foot, and despised them. (TA.) And حَسَّ البَرْدُ الجَرَادَ The cold killed the locusts. (S.) b3: [Hence,] الجَرَادُ تَحُسُّ الأَرْضَ The locusts eat the herbage of the land. (TA.) and حَسَّ البَرْدُ الكَلَأَ, (S, K,) or الزَّرْعَ, (A,) aor. ـُ (S, TA,) inf. n. حَسٌّ, (TA,) (tropical:) The cold nipped, shrunk, shrivelled, or blasted, (lit., burned, أَحْرَقَ, q. v.,) the herbage, (S, K,) or the seed-produce. (A.) A3: حَسَّ الدَّابَّةَ, (S, TA,) or حَسَّهَا بِالمِحَسَّةِ, (A,) aor. ـُ (S,) inf. n. حَسٌّ, (S, K,) (tropical:) He curried the beast; removed the dust from it with the مِحَسَّة. (S, A, K, TA.) [See a proverb, voce حَشَّ.] Hence the saying of Zeyd Ibn-Soohán, on the day of the battle of the Camel, when he was carried off from the field, about to die, اِدْفِنُونِى فِى ثِيَابِى وَلَا تَحُسُّوا عَنِّى تُرَابًا (tropical:) [Bury ye me in my clothes, and] shake not off any dust from me. (S, TA.) 2 حَسَّسْتُ الشَّىْءَ [a mistake in the CK for حَسَسْتُ]: see 4.4 احسّ الشَّىْءَ, (S, Msb, K,) inf. n. إِحْسَاسٌ, (Msb,) He perceived, or became sensible of, (وَجَدَ,) the حِسّ (i. e. motion or sound, TA) of the thing: (S, K, TA:) he knew the thing by means of [any of] the senses: (IAth, accord. to his explanation of الإِحْسَاسُ as signifying العِلْمُ بِالحَوَاسِّ:) he ascertained the thing as one ascertains a thing that is perceived by the senses: (Bd in iii. 45:) he knew the thing; or he perceived it by means of any of the senses; syn. عَلِمَ بِهِ, (Msb,) and عَلِمَهُ, and عَرَفَهُ, and شَعَرَ بِهِ; (TA;) as also ↓ حَسَّهُ, aor. ـُ inf. n. حَسٌّ and حِسٌّ and حَسِيسٌ; (TA, in explanation of the saying in the K that حَسَسْتُ الشَّىْءَ [in the CK erroneously ↓ حَسَّسْتُ] signifies the same as أَحْسَسْتُهُ;) and in like manner احسّ بِهِ is syn. with شَعَرَ بِهِ; (L, Msb;) and so is بِهِ ↓ حَسَّ, aor. ـُ inf. n. حِسٌّ (L, Msb) and حَسٌّ and حَسِيسٌ; (L;) or حِسٌّ is a simple subst.: (M, L:) accord. to Fr, إِحْسَاسٌ is syn. with وُجُودٌ; and Zj says that the meaning of احسّ is عَلِمَ and وَجَدَ: (TA:) or احسّ signifies he perceived, or became sensible of; syn. وَجَدَ: and he thought, or opined: (Akh, S, K:) and he saw; syn. أَبْصَرَ: and he knew: (K:) and is trans. in these senses by itself, (Akh, S,) or by means of بِ: (TA:) and أَحْسَسْتُ بِهِ signifies I knew it certainly; was certain, or sure, of it; (S;) as also به ↓ حَسِسْتُ, (S, K,) with kesr; (K;) speaking of news, or tidings: (S:) and for أَحْسَسْتُ, some say أَحْسَيْتُ, (S, Msb, K,) changing the [second] س into ى; (S, Msb;) and أَحَسْتُ, (T, S, L, K,) with a single س, which is an extr. kind of contraction, (S, K,) but made in all other similar cases, where the last radical letter is quiescent; (Sb, L, TA;) and [thus] for أَحْسَسْنَ, we find أَحَسْنَ; (S;) and in like manner, for ↓ حَسِسْتُ, (S, K,) or ↓ حَسَسْتُ, (Msb,) some say حَسِيتُ, (T, S, M, L,) and حَسَّيْتُ, (M, L, Msb, K, [in the CK حَسْتُ, which is the modern vulgar form,]) and حَسْتُ. (Abu-l-Hasan, IAar, T, M, L.) You say, احسّهُ بِعَيْنِهِ [He perceived him, or it, with his eye]; (Ibn-Zekereeyà, TA in art. جس;) and so ↓ حَسَّهُ. (Sgh, TA ibid.) [In the present art. in the TA, it is said that حَسَّهُ بالنصل is syn. with أَحَسَّهُ: but بالنّصل is evidently a mistranscription for بِالبَصَرِ.] And it is said in the Kur [iii. 45], فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الكُفْرَ And when Jesus ascertained their unbelief as one ascertains a thing that is perceived by the senses: (Bd:) or opined it; or perceived it, or became sensible of it: (Akh, S:) or saw it: (Lh, TA:) or knew it, or perceived it sensibly. (Msb.) And in the same [xix. last verse], هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ Dost thou see of them any one? (TA.) You say also, هَلْ أَحْسَسْتَ الخَبَرَ Hast thou known the news? (TA.) And أَحْسَسْتُ بِالخَبَرِ, and أَحْسَيْتُ بِهِ, and به ↓ حَسِسْتُ, and حَسِيتُ به, I knew the news certainly. (S.) And أَحْسَسْتُ الخَبَرَ, and أَحَسْتُهُ, and ↓ حَسِيتُهُ, and حَسْتُهُ, I knew somewhat of the news. (T, L, TA.) And مَا أَحْسَسْتُ بِاخَبَرِ, and اَحَسْتُ بِه. مَا, and به ↓ ما حَسِيتُ, and ما حَسْتُ, I knew not aught of the news. (T, L, TA.) 5 تحسّس He listened to the discourse of people: (El-Harbee, K:) accord. to Aboo-Mo'ádh, it is (??) to تَسَمَّعَ and تَبَصَّرَ: (TA:) or he sought repeatedly, or time after time, to know a thing, by the sense (الحاسة) [of hearing &c.]: (Har p. 678:) or (so accord. to the TA, but in the K “ and,”) he sought after, (Msb, K.) or sought after repeatedly, or time after time, (Msb,) news, or tidings, of a people, in a good cause; (K;) تجسّس signifying the doing the same in an evil cause: A'Obeyd says, you say, تَحَسَّسْتُ الخَبَرَ and تَجَسَّسْتُهُ; and Sh says that تَنَدَّسْتُهُ is similar to it; and IAar, that تَحَسَّسْتُ الخَبَرَ and تَبَجَّسْتُهُ [but this is app. a mistranscription for تَبَحَّثْتُهُ] signify the same. (TA.) You say also, تحسّس مِنَ الشَّيْءِ He asked, or inquired, after news, or tidings, of the thing. (S, TA.) And تحسّس فُلَانًا, and مِنْ فُلَانٍ, He inquired, or sought for information, respecting such a one; as also تجسّس: or the former signifies he sought after him for himself; and the latter, “he sought after him for another. ” (TA, art. جس.) The passage in which it occurs in the Kur xii. 87, has been differently interpreted, accord. to the several explanations here given. (TA.) A2: See also 7.7 انحسّ (assumed tropical:) It became pulled out or up or off; became eradicated, or displaced; fell, or came, out; syn. اِنْقَلَعَ: (S, K:) it fell; fell off; or fell continuously, by degrees, or one part after another; syn. تَحَاتَّ, (S, K,) and تَسَاقَطَ: (A, TA:) it broke in pieces: (TA:) said by Az to be a dial. var. of انْحَتَّ. (TA.) You say, انحسّت

أَسْنَانُهُ (S, TA) (tropical:) His teeth fell, or came, out, (انقلعت,) and broke in pieces. (TA.) and اِنحسّ شَعَرُهُ (tropical:) His hair fell off continuously. (A.) And in like manner, أَوْبَارُ الإِبِلِ ↓ تَحَسَّسَتْ, (TA,) and ↓ تَحَسْحَسَتْ, (K, TA,) (tropical:) The fur of the camels fell off continuously, and became scattered. (K, * TA.) 8 احتسّ: see حَسَّهُ.

R. Q. 1 حَسْحَسَ لَهُ: see حَسَّ لَهُ.

R. Q. 2 تَحَسْحَسَتْ أَوْبَارُ الإِبِلِ: see 7.

حِسٌّ [accord. to some, a subst. from 1, q. v., in several senses explained above; but accord. to others, an inf. n. As a simple subst., it is often used as syn. with حَاسَّةٌ in the first of the senses assigned to the latter below; i. e., A sense; a faculty of sense; as, for instance, in the K in art. سمع. b2: Hence الحِسُّ المُشْتَرَكُ: see art. شرك].

A2: A sound: (K:) or a low, faint, gentle, or soft, sound; as also ↓ حَسِيسٌ: (S, Mgh, Msb, TA:) [in the present day it often signifies the voice of a man or woman; and particularly when soft:] a plaintive voice or sound, in singing or weeping, and such as that of a lute; syn. رَنَّهٌ: (TA:) or ↓ حَسِيسٌ, [or both,] the sound by which a thing is perceived: (Bd in xxi. 102:) and the former, motion: (K:) and the passing of anything near by one, so that he hears it without seeing it; as also ↓ حَسِيسٌ. (K TA.) It is said in the Kur [xxi. 102], ↓ لَا يَسْمَعُونَ حَسِيسَهَا They shall not hear its low sound: (S:) [meaning, that of hellfire:] or the sound by which it shall be perceived: (Bd:) or the motion of its flaming. (TA.) and in a trad., فَسَمِعَ حِسَّ حَيَّةٍ And he heard the motion, and the sound of the passing along, of a serpent. (TA.) And you say, مَا سَمِعَ لَهُ حِسًّا وَلَا جِرْسًا He heard not any motion, nor any sound, of him, or it. (TA.) It may refer to a man and to other things; as, for instance, wind. (TA.) A3: A pain which attacks a woman after childbirth, (S, A, K,) in the womb: (A:) or the pain of childbirth, when the latter is [first] felt: but the former meaning is confirmed by a trad. (TA.) b2: حشسُّ الحُمَّى The commencement of fever, when the latter is [first] felt; (TA;) as also ↓ حِسَاسُهَا: (Lh, TA:) or حِسٌّ signifies a touch, or slight affection, of fever, at its very commencement. (TA.) A4: Cold that nips, shrinks, shrivels, or blasts, (lit., burns, يُحْرقُ, for which, in the TA, is substituted يَقْطَعُ,) the herbage. (S, K.) [See also حَاسَّةٌ.]

حَسَاسٌ, with fet-h, Perception by means of any of the senses; syn. وُجُودٌ. (L, TA.) Hence the proverb, لَا حَسَاسَ مِنِ ابْنَىْ مَوْقِدٍ [There is no perceiving of the two sons of the place of the kindling of fire]: (L, TA:) for they say that two men used to kindle a fire in a road, and, when people passed by them, to entertain them as guests; and a party passing by when they had gone, a man said these words. (L.) And hence the saying, ذَهَبَ فُلَانٌ فَلَا حَسَاسَ بِهِ Such a one has gone, and there is no perceiving him: or there is no perceiving his place. (TA.) حِسَاسُ الحُمَّى: see حِسٌّ.

سَنَةٌ حَسُوسٌ A year of severe sterility and drought; (S, K; *) in which is little good fortune; (TA;) as also ↓ حَاسُوسٌ: (K:) or a year that consumes everything. (TA.) حَسِيسٌ: see حِسٌّ, in four places.

A2: Slain; killed. (S, Msb.) حِسِّىٌّ [Relating to sense; sensible, or perceptible by sense;] opposed to مَعْنَوِيٌّ. (Kull p. 101 &c.) حَسَّاسٌ Having strong perception: an epithet applied in this sense to the devil. (TA.) b2: رَجُلٌ حَسَّاسٌ للْأَخْبَارِ A man having much knowledge of news. (Msb.) b3: القُوَّةُ الحَسَّاسَةٌ [The sensitive faculty]. (Er-Rághib, TA in art. حى.) حَاسُوسٌ One who searches for news or tidings; (TA;) like جَاسُوسٌ: (K, TA:) or the former relates to good, and the latter to evil. (K, TA.) A2: Unfortunate; unlucky; (IAar, K;) as also ↓ مَحْسُوسٌ; (Lh, TA;) applied to a man. (IAar, K.) b2: See also حَسُوسٌ.

حَاسَّةٌ sing. of حَوَاسُّ, (A, Msb, K,) which signifies The five senses; (S, Msb;) the hearing, the sight, the smell, the taste, and the touch: (S, Msb, K:) these are the external: the internal are also five; but authors disagree respecting the seats thereof. (TA.) [See also حِسٌّ.] b2: [A feeling; as in the saying,] أَطَّتْ لَهُ مِنِّى حَاسَّةُ رَحِمٍ [A feel-ling of relationship, or consanguinity, pleaded for him on my part]. (Aboo-Málik, TA.) b3: [An organ of sense; as when you say,] العَيْنُ حَاسَّةُ الرُّؤْيَةِ [العين is the organ of the sense of sight]. (S in art. عين.) A2: [حَاسَّةٌ also signifies (assumed tropical:) A thing that destroys, consumes, or injures, herbage or the like. Hence,] حَوَاسٌ الأَرْضِ Cold and hail [in one copy of the S heat] and wind and locusts and the beasts [that pasture]: (S, K:) these also being five. (S.) You say, أَصَابَتِ الأَرْضَ حَاسَّةٌ (assumed tropical:) Cold smote the land: (Lh, TA:) the ة is to denote intensiveness. (TA.) [See also حِسٌّ, last signification.] And أَصَابَتْهُمْ حَاسَّةٌ (tropical:) Injury befell them (S, TA) from cold (S, A, TA) or some other cause. (S.) حَاسَّةٌ also signifies (assumed tropical:) Wind that removes the dust into the pools of water left by torrents, and fills them, so that the moist earth dries up. (AHn, TA.) And (assumed tropical:) Locusts eating the herbage of the land. (TA.) You say also, مَرَّتْ بِالقَوْمِ حَوَاسُّ, meaning (assumed tropical:) Severe years passed over the people. (Lh, TA.) البَرْدُ مَحَسَّةٌ لِلْكَلَأ, (S, TA,) and لِلنَّبَاتِ, (A, TA,) (tropical:) The cold is a cause of nipping, shrinking, shrivelling, or blasting, (lit., of burning, see 1,) to the herbage. (S, TA.) مِحَسَّةٌ (tropical:) A currycomb; syn. فِرْجَونٌ; (S, A, * K;) it is an instrument of iron, having teeth like the مُشْط. (TA in art. نمص.) مَحْسُوسٌ pass. part. n. of 1, q. v. b2: [As a subst. it means A thing perceived by any of the senses; an object of sense: pl. مَحْسُوسَاتٌ.] b3: الطَّرِيقُ المَحْسُوسَةُ [lit., The way that is sensibly perceived; app., the milky way in the sky: or] the tract in the sky along which (مِنْهَا) the [wandering] stars [or planets] take their courses. (TA voce المَجَرَّةُ.) A2: أَرْضٌ مَحْسُوسَةٌ (assumed tropical:) Land smitten by locusts. (TA.) A3: See also حَاسُوسٌ.