برص

1 بَرِصَ, (S, [so in two copies, in one mentioned by Freytag بُرِصَ, which is a mistake,] M, Msb, K,) aor. ـَ (Msb, K,) inf. n. بَرَصٌ, (M, Msb,) He (a man, S) was, or became, affected with بَرَص [or leprosy (see بَرَصٌ below)]. (S, M, Msb, K.) [See also بَرِشَ.]2 برّص رَأْسَهُ, (A,) inf. n. تَبْرِيصٌ, (K,) (tropical:) He shaved his head. (Ibn-'Abbád, A, Sgh, K.) b2: برّص المَطَرُ الأَرْضَ, (TK,) inf. n. as above, (K,) (assumed tropical:) The rain fell upon the land before it was ploughed, or tilled. (Ibn'-Abbád, Sgh, K.) 4 ابرص He begot a child that was أَبْرَص [or leprous]. (K.) A2: ابرصهُ اللّٰهُ God rendered him, or caused him to be or become, أَبْرَص [or leprous]. (S, K.) 5 تبرّص الأَرْضَ (tropical:) He (a camel, A, TA) found no pasture in the land without depasturing it; (Sgh, K;) left no pasture in the land. (A.) بَرْصٌ, with fet-h, A certain small reptile (دُوَيْبَّةٌ) that is in the well. (Ibn-'Abbád, Sgh, K. [In the CK, فى البَعِيرِ is put by mistake for فِى البِئْرِ.]) [Perhaps it is the same as is called بُرْص, (see this word below,) which may be a vulgar pronunciation; and if so, this may be the reason why the author of the K has added, cont?? to his usual rule, “with fet-h.”]

بُرْصٌ i. q. وَزَغَةٌ [A lizard of the species called gecko, of a leprous hue, as its name برص indicates; so applied in the present day]; (TA;) and ↓ أَبُو بَرِيصٍ , (M,) or ↓ أَبُو بُرَيْصٍ, (TA,) is a surname of the same. (M, TA.) [See also بَرْصٌ; and see سَامُّ أَبْرَصَ, voce أَبْرَصُ; and بَرِيصَةً.]

بَرَصٌ [Leprosy; particularly the malignant species thereof termed “leuce;”] a certain disease, (S, TA,) well known, (TA,) which is a whiteness; (S;) a whiteness incident in the skin; (M;) a whiteness which appears upon the exterior of the body, by reason of a corrupt state of constitution. (A, K.) b2: (tropical:) What has become white, in a beast, in consequence of his being bitten. (K, TA.) بُرْصَةٌ (assumed tropical:) i. q. بَلُّوقَةٌ; (ISh;) pl. بِرَاصٌ, (ISh, K,) which signifies White places, (ISh,) or portions distinct from the rest, (K,) in sand, which give growth to nothing. (ISh, K.) b2: The pl. also signifies (assumed tropical:) The alighting-places of the jinn, or genii: (K:) [reminding us of our fairy-rings:] in which sense, also, it is pl. of بُرْصَةٌ. (TA.) b3: Also, the sing., (assumed tropical:) An aperture in clouds, or mist, through which the face of the sky is seen. (M, TA.) بِرَصَةٌ: see سَامُّ أَبْرَصَ, voce أَبْرَصُ.

بَرِيصٌ A shining, or glistening; syn. بَصِيصٌ (A, K) and بَرِيقٌ. (A.) A2: Also A certain plant, resembling the سُعْد [or cyperus], (AA, K,) growing in channels of running water. (AA.) A3: أَبُو بَرِيصٍ: see بُرْصٌ.

بُرَيصٌ dim. of أَبْرَصُ, q. v.

A2: أَبُو بُرَيْصٌ: see بُرْصٌ.

A3: أَبُو بُرَيص is also the name of A certain bird, otherwise called بلعة, [so written in the TA, without any syll. signs,] accord. to IKh, and mentioned in the K in art. بلص. (TA.) بَرِيصَةٌ A certain small reptile (دَابَّةٌ صَغِيرَةٌ), smaller than the وَزَغَة; when it bites a thing, the latter is not cured. (M, TA.) [See also بُرْصٌ; and see سَامُّ أَبْرَصَ, voce أَبْرَصُ.]

أَبْرَصُ [Leprous;] having the disease called بَرَصٌ: (S, M, K:) fem. بَرْصَآءُ: (M, Msb:) pl. بُرْصٌ (Msb, TA) and بُرْصَانٌ. (TA.) b2: سَامُّ أَبْرَصَ, (S, M, Msb, K,) the former word being ـعْرَبٌ">decl., prefixed to the latter as governing it in the gen. case; (S, Msb;) and سَامُّ أَبْرَصَ, as one word, the former being indecl. with fet-h for its termination, and the latter being imperfectly ـعْرَبٌ">decl., (S, Msb;) in this and in the former instance; (Msb;) and سَمُّ أَبْرَصَ; (as in some copies of the K in art. سم;) i. q. الوَزَغَةُ [The species of lizard described above, voce بُرْصٌ]: (M, and so in the JK and K in art. وزغ:) or such as are large, of the وَزَغ [whereof وَزَغَةٌ is the n. un.]: (A, Msb:) or [one] of the large [sorts] of the وَزَغ: (S, K:) determinate, as a generic appellation: (S, TA:) As says, I know not why it is so called: (TA:) [the reason seems to be its leprous hue: see بُرْصٌ:] its blood and its urine have a wonderful effect when put into the orifice of the penis of a child suffering from difficulty in voiding his urine, (K, TA,) relieving him immediately; (TA;) and its head, pounded, when put upon a member, causes to come forth a thing that has entered into it and become concealed therein, such as a thorn and the like: (K:) the dual is سَامَّا أَبْرَصَ: (S, M, Msb, K:) and the pl. is سَوَامُّ أَبْرَصَ, (S, M, A, Msb, K,) ابرص having no dual form nor pl.; (M;) or, (K,) or sometimes, (Msb,) or if you will you may say, (S,) السَّوَامُّ, without mentioning ابرص; and ↓ البِرَصَةُ; (S, Msb, K;) and الأَبَارِصُ; (S, M, A, Msb, K;) without mentioning سَامّ; (S, Msb, K;) the last of these pls. being as though formed from a rel. n., [namely, أَبْرَصِىٌّ,] although without [the termination] ة, like as they said المَهَالِبُ [for المَهَالِبَةُ]. (M.) b3: الأَبْرَصُ The moon. (A, Sgh, K.) [So called because of its mottled hue.] You say, بِتُّ لَا مُؤْنِسِى إِلَّا الأَبْرَصُ [I passed the night, none but the moon cheering me by its presence]. (A, TA.) b4: حَيَّةٌ بَرْصَآءُ A serpent having in it, (K,) i. e., in its skin, (M, TA,) white places, distinct from the general colour. (M, K, TA.) b5: أَرْضٌ بَرْصَآءُ (tropical:) Land bare of herbage; (A;) of which the herbage has been depastured (K, TA) in some places, so that it has become bare thereof. (TA.)

قس

1 قَسَّهُ, aor. ـُ (M,) inf. n. قَسٌّ (S, M, A, K) and قُسٌّ and قِسٌّ (A, K) and قَسَسٌ, (M, [in which this and the first only are mentioned, accord. to a copy of a portion in my possession,]) He sought after, or pursued, it: and he did so repeatedly, or by degrees, and leisurely, or repeatedly and by degrees and leisurely: (S, M, A, K:) as also ↓ تقسّسهُ. (A, * K.) [See also قَصَّهُ, which, accord. to the TA, is a dial. form of قَسَّهُ.] You say, الأَخْبَارَ ↓ تقسّس [He sought after, or sought after repeatedly, &c., news, or tidings]. (A.) b2: [Hence, app.,] قَسٌّ signifies Calumniation; or malicious and mischievous misrepresentation; (S, M, K;) as also قُسٌّ and قِسٌّ; (K;) and the spreading, or publishing, of discourse, and speaking evil of men behind their backs, or in their absence: (TA:) [probably inf. ns., of which the verb is قَسَّ; perhaps a trans. verb; for] قَسَّهُمْ signifies He hurt them, or annoyed them, by foul speech; (K;) as though he sought, or sought repeatedly, or by degrees and leisurely, or repeatedly and by degrees and leisurely, after that which would hurt them, or annoy them. (TA.) b3: [Hence also,] قَسَّ مَا عَلَى العَظْمِ, (A, K,) مِنَ اللَّحْمِ, (A,) aor. ـُ inf. n. قَسٌّ; (TA;) and ↓ قَسْقَسَهُ; (K;) or قَسْقَسَ العَظْمَ; of the dial. of El-Yemen; (M;) He sought, or sought repeatedly, or by degrees and leisurely, or repeatedly and by degrees and leisurely, after the meat that was upon the bone, so as not to leave any of it: (A:) or he ate the flesh that was upon the bone, and extracted its marrow: (M, K:) and مَا عَلَى المَائِدَةِ ↓ قَسْقَسَ he ate what was upon the table. (M.) A2: قَسَّ, [of which the sec. Pers\. is app. قَسُسْتَ, and the aor. ـُ (TK,) inf. n. ↓ قُسُوسَةٌ and ↓ قِسِيسَةٌ, accord. to all the copies of the K, [so says SM, in the TA, but in the CK ↓ قُسُّوسَة and ↓ قِسِّيسَة, and in a MS copy of the K I find the latter written ↓ قَسِيسَة,] but correctly ↓ قِسِّيسَّةٌ, as written by Lth, (TA,) He became a قَسّ [or قِسِّيس]: (K, * TK:) or ↓ قَسُوسَةٌ and ↓ قِسِيسَّةٌ [so in a copy of the M, but in a copy of the A ↓ قُسُوسِيَّةٌ and ↓ قِسِّيسِيَّةٌ, which I hold to be the correct forms of these two words, the former from the pl. of قَسٌّ and the latter from قِسِّيسٌ,] are simple substs., (M,) and you say, [using them as such,] لَهُ القُسُوسِيَّةُ and القِسِّيسَّةُ To him belongs the rank, or office, of قَسّ or قِسِّيس. (A.) 5 تَقَسَّّ see قَسَّهُ, in two places. b2: تقسّس أَصْوَاتِهُمْ (S, M, A *) بِاللَّيْلِ, (S, A,) or الصَّوْتَ ↓ تَقَسْقَسَ, (K,) He listened to, or endeavoured to hear, (S, M, A, K,) their voices, (S, M, A, *) or the voice, (K,) by night, or in the night. (S, M, A.) 8 اقس He (a lion) sought what he might eat. (M.) R. Q. 1 قَسْقَسَ, inf. n. قَسْقَسَةٌ, He asked, or inquired, respecting the affairs of others. (M: but only the inf. n. is there mentioned.) b2: See also 1, in two places. R. Q. 2 see 5.

قَسٌّ and ↓ قِسِّيسٌ, (S, M, A, Msb, K,) and sometimes the latter is without teshdeed in the sing., [i. e., ↓ قِسِيسٌ, vulgo ↓ قَسِيسٌ,] though the pl. is with teshdeed, like as the Arabs sometimes make أَتَاتِينُ pl. of أَتُونٌ, (Fr,) [Syr. 165, a consenuit, (Golius,)] The head, or chief, of the Christians, in knowledge, or science: (A, K:) or one of the heads, or chiefs, of the Christians, (S, M,) in religion and knowledge or science: (S:) or the learned man of the Christians: (Msb:) or an intelligent, an ingenious, or a clever, and a learned, man: (M:) [in the present day applied to a Christian presbyter, or priest: see جَاثَلِيقٌ:] pl. (of the first, Msb) قُسُوسٌ, (Msb, K,) and (of the second, M, Msb) قِسِّيسُونَ (Fr, M, Msb, K) and قَسَاقِسَةٌ, (Fr, and so in some copies of the K,) contr. to rule, (TA,) or قَسَاوِسَةٌ, (M, Sgh, and so in some copies of the K,) contr. to rule, (M,) one of the seens [in the original form, which is قَسَاسِسَةٌ,] being changed into wáw. (CK [but in the copies of the K which have قَسَاقِسَةٌ, we find added “ and the seens being many,” meaning, in the original form قَسَاسِسَةٌ, or in قِسِّيسٌ, “ they change one of them into wáw. ”]) A2: قَسٌّ also signifies Hoar-frost, or rime. (A, K.) See قَسِّىٌّ.

قَسِيسٌ and قِسِيس: see قَسٌّ.

قَسُوسَةٌ and قُسُوسَةٌ: see قَسَّ.

قَسِيسَةٌ and قِسِيسَةٌ: see قَسَّ.

قُسُوسِيَّةٌ: see قَسَّ.

قِسِيسِيَّةٌ: see قَسَّ.

قَسِّىٌّ, (S, A, Mgh,) coll. n. قَسِّيَّةٌ, (M, Mgh, K,) also pronounced with kesr to the ق, [قِسِّىٌّ and قِسِّيَّةٌ,] (K,) in the latter manner by the relaters of traditions, but by the people of Egypt with fet-h, (A'Obeyd, S,) A kind of cloths, or garments, (S, M, A, Mgh, K,) of flax (A, TA) mixed with silk, brought from Egypt, (S, M, A,) and forbidden to be worn [by the Muslims]: (S, M, Mgh:) so called in relation to a district, (A' Obeyd, S,) or place, (M, K,) or town or village, upon the shore of the sea, (A,) called القَسُّ, (A'Obeyd, S, M, K,) or قَسٌّ, (M, A, Mgh,) between El-'Areesh and El-Faramà, (K,) in Egypt, (A'Obeyd, S, Mgh,) seen by A'Obeyd, but not known to As: (S:) or so called in relation to ↓ قَسٌّ, meaning “ hear-frost,” or “ rime; ” because of the pure whiteness thereof: (A:) or [originally] قَزِّىٌّ, (A.) and قَزِّيَّةٌ, (Sh, K,) from قَزٌّ, meaning “ a kind of silk; ” (TA;) the ز being changed into س: (Sh, K:) it was said to 'Alee, What are قَسِّيَّة? and he answered, Cloths, or garments, that come to us from Syria, or from Egypt, ribbed, that is, figured after the form of ribs, and having in them what resemble citrons. (Mgh.) قَسَّاسٌ A calumniator; a slanderer: (M:) or one who inquires respecting news, and then makes it known, divulges it, or tells it, in a malicious or mischievous manner, so as to occasion discord, dissension, or the like, (TA, voce قَتَّاتٌ.) قِسِّيسٌ: see قَسٌّ.

قُسُّوسَةٌ: see قَسَّ.

قِسِّيسَةٌ: see قَسَّ.

قِسِّيسِيَّةٌ: see قَسَّ.

قَسْقَسٌ: see قَسْقَاسٌ.

قَسْقَاسٌ A seeker, or one who seeks repeatedly or leisurely, without inadvertence; as also ↓ قَسْقَسٌ. (TA.) b2: One who inquires respecting the affairs of others. (M.)

نصح

1 نَصَحَ لَهُ, and نَصَحَهُ, (S, K, &c.,) but the former is the original mode of expression, (Lb,) and is the more chaste, (S, Msb,) and the latter was scarcely ever used by the Arabs, (Fr,) aor. ـَ inf. n. نُصْحٌ and نَصَاحَةٌ (S, K,) and نَصِيحَةٌ, (A, L, Msb,) or this last is a simple subst., (S, K,) and نِصَاحَةٌ and نَصْحٌ (L) and نُصُوحٌ (TA) and نَصَاحِيَةٌ; (K;) and ↓ ناصحهُ, inf. n. مُنَاصَحَةٌ; (MF;) He advised him, or counselled him, [in an absolute sense,] sincerely, honestly, or faithfully: and he so acted towards him: (Msb:) he directed him to that which was for his good, by words, or speech, which is the proper signification; or otherwise, which is a tropical signification: (Lb:) or he gave him good advice, or counsel; directed him to what was good: or he advised him, or counselled him, sedulously, or earnestly: or he acted sincerely, or honestly, to him, (MF,) or he was benevolent towards him; desired what was good for him. (Nh, MF.) b2: نَصَحَتْ لَهُ نَصِيحَتِى, inf. n. نُصُوحٌ, My advice, or counsel, or conduct, was sincere, honest, or faithful, to him. (L.) b3: نَصَحَتْ تَوْبَتُهُ, inf. n. نُصُوحٌ (tropical:) His repentance was, or became, true, or sincere, [&c.: see نَصُوحٌ]. (A.) b4: جِئْنَاكَ لِلنَّصَاحَةِ لَمْ نَأْتِ لِلرَّقَاحَةِ [We have come unto Thee for the purpose of sincere worship: we have not come for gain, or traffic: see art. رقح]. (S, art. رقح.) b5: نَصَحَ It (anything, S) was, or became, pure, unadulterated, or genuine. (S, K.) A2: نَصَحَ, (S, K,) aor. ـَ inf. n. نَصْحٌ; (S;) and ↓ تنصّح; (K;) (tropical:) He sewed a garment, (S, K,) or a shirt: (TA:) or he sewed it well. (A.) A3: نَصَحَ الرِّىَّ, (inf. n. نَصْحٌ, TA,) (tropical:) He (a man, TA,) drank until he was satisfied. (K.) b2: نَصَحَتِ الإِبِلُ الشُّرْبَ, aor. ـَ inf. n. نُصُوحٌ, (tropical:) The camels drank in good earnest. (IAar, S.) b3: نَصَحَ الغَيْثُ البَلَدَ, (inf. n. نَصْحٌ, TA,) (tropical:) The rain watered the district so that its herbage became close, without any bare part: (En-Nadr, K:) or, watered it abundantly. (TA.) A4: نَصَحَ, aor. ـَ inf. n. نَصْحٌ, He clarified honey. (MF.) But this is rejected by the author of the K in [the work entitled] the Basáïr. (TA.) 3 ناصحهُ, inf. n. مُنَاصَحَةٌ, [He advised him, or counselled him, with sincerity or faithfulness, &c., reciprocally: see also 1]. (A.) 4 انصح He watered camels so as to satisfy them with drink. (IAar, S, K.) 5 تنصّح He was prodigal of نُصْح [i. e., sincere or faithful advice or counsel, &c.] Hence the saying of Aktham Ibn-Seyfee, إِيَّاكُمْ وَكَثْرَةَ التَّنَصُّحِ فَإِنَّهُ يُورِثُ التُّهَمَةِ [Beware ye of being prodigal of sincere or faithful advice or counsel, for it occasions doubt, or suspicion, or evil opinion]. (L.) b2: تنصّح He affected to be like, or imitated, نُصَحَآء [i. e., those who advise, or counsel, sincerely, honestly, or faithfully, &c.: see نَاصِحٌ]. (S, K.) b3: See 1.6 تناصحوا [They advised or counselled one another sincerely or faithfully, &c.: see 1]. (A, art. فضح.) 8 انتصح He accepted نَصِيحَة, (S, K, *) or نُصْح, (TA,) [i. e., sincere, honest, or faithful, advice or counsel, &c.]. As an ex. of this signification the following is cited يَقُولُ انْتَصِحْنِى إِنَّنِى لَكَ نَاصِحٌ [He says, Accept my sincere advice, for I am to thee a sincere adviser]: (TA:) and إِنْتَصِحٌ كِتَابَ اللّٰهِ Accept the sincere or faithful advice or counsel of the Book of God. (A.) But IB says, that the verb in this sense is intrans.; and that, when trans., it signifies He took a person as a نَصِيح [a sincere or faithful adviser or counsellor, &c.]; whence the saying لَا أُرِيدُ مِنْكَ نُصْحًا وَلَا انْتِصَاحا, i. e. لَا أُرِيدُ مِنْكَ أَنْ تَنْصَحَنِى

وَلَا أَنْ تَتَّخذَنِى نَصِيحًا [I do not desire of thee sincere or faithful advice, nor thy taking me as a sincere or faithful adviser]. (L.) b2: See 10 10 استنصحهُ, (S, L,) and ↓ انتصحهُ, (L,) He reckoned him, or deemed him, نصِيحَ, (S, L,) i. e., a sincere, faithful, or honest, adviser, or counsellor, or actor. (L.) نِصَاحٌ (tropical:) Thread (S, K) with which one sews: (S:) pl, نُصُحٌ (K, TA; in the CK نُصْحٌ;) and نِصَاحَةٌ: (K:) the kesreh and ا in the latter are not those which are in the sing., and the ة is added as a fem. sign of the pl. (TA.) [See also خَيْطٌ.]

نِصَاحَاتٌ Skins. (S, K.) As cites as an ex this verse of El-Aasha, فَتَرَى القَوْمَ نَشَاوَى كُلَّهُمْ مِثْلَمَا مُدَّتْ نِصَاحَاتُ الرُّبَحْ (S, &c.) ربح here signifies, accord. to some, a young camel such as is called رُبَعٌ: (Az;) or a lamb, or kid: (ISd:) or the bird called in Persian زاغ. (TA.) [But see what follows.] b2: Also, (accord. to El-Muärrij, TA.) Snares, (as in some copies of the K, and in the TA) or cords, (as in other copies of the K) having loops (حَلَق) made to them, which are set, and with which apes (قُروُد) are caught; (K;) one of these animals being attached to one of the cords to attract others. (TA.) Agreeably with this signification some explain the verse of El-Aasha cited above; رُبَحٌ, originally رُبَاحٌ, signifying apes. (TA.) تَوْبَةٌ نَصُوحٌ (tropical:) True, or sincere, repentance: (S, K:) from نَصَحَتِ الإِبِلُ الشُّرْبَ: (IAar, S:) or [repentance that mends one's life;] form نَصَحَ الثَّوْبَ, agreeably with the saying of Mohammad, “ He who traduces the absent rends, and he who begs forgiveness of God mends: ” [see رَفَأَ:] (S:) or such repentance that one returns not after it to that of which he repents: (K:) sincere repentance, after which one returns not to sin: so explained by Mohammad himself: (TA:) or very sincere, or very honest repentance: (Zj:) فَعُولٌ being a measure of an intensive epithet, applicable alike to the masc. and fem.: (TA:) or repentance in which one does not purpose to return (K) to the sin of which he repents. (TA.) The people of El-Medeeneh read [in the Kur, lxvi., 8,] نَصُوحًا: but some read نُصُوحًا, which is an inf. n. (Fr.) نَصِيحٌ: see نَاصِحٌ.

نَصِيحَةٌ, and inf. n., (L, Msb,) or a simple subst., (S, K,) Sincere, honest, or faithful, advice, or counsel, and conduct: (Msb:) direction to that which is for the good of the person who is the object, by words, or speech, which is the proper signification; or otherwise, which is a tropical signification: (Lb:) or good advice or counsel; direction to what is good: or sedulousness, or earnestness, in advice or counsel: or sincere or honest conduct: (MF:) or benevolence; desire for what is good for the person who is the object: (Nh, MF:) [pl. نَصَائِحُ]

نَصَّاحٌ: see نَاصِحٌ.

نَاصِحٌ (act. part. n. of نَصَِحَ) and ↓ نَصِيحٌ are syn., (S, K,) signifying One who advises, or counsels, sincerely, honestly, or faithfully: and who so acts; (Msb:) [who directs another to that which is for the good of the latter, by words, or speech; or otherwise: or who gives good advice, or counsel: or who advises, or counsels, sedulously, or earnestly: or who acts sincerely, or honestly: or benevolent; who desires what is good for another: see نَصَح لُهَ;] pl. of the former نُصَّحٌ and نُصَّاحٌ; (K;) and of the latter, نُصَحَآءُ. (S.) b2: رَجُلٌ نَاصِحُ الجَيْبِ (tropical:) A man pare, or sincere, of heart; (S;) in whom is no deceit, dishonesty, insincerity, or dissimulation: (K:) said to be an expression similar to طَاهِرُ الثَّوْبِ [q. v.]. (TA.) [See also art. جيب.]

A2: نَاصِحٌ (S, K) and ↓ نَصَّاحٌ and نَاصِحِىٌّ (K) (tropical:) A sewer; a worker with the needle; a tailor. (S, K.) A3: نَاصِحٌ (tropical:) Pure, or clear, honey, (As, S, K,) &c., like نَاصِعٌ (As, S). سَقَانِى نَاصِحَ العَسَلِ (tropical:) He gave me to drink white honey; or fine, or thin, white honey. (A.) A4: غُيُوتٌ نَوَاصِحُ (tropical:) Rains succeeding one another. (A.) مِنْصَحٌ and مِنْصَحَةٌ (tropical:) A needle, with which one sews. (L, K.) If thick, it is called شَغِيزَةٌ. (L.) مُنْصَاحٌ: see مَنْصُوحٌ.

قَمِيصٌ مَنْصُوحٌ, (A, L,) and ↓ مُنْصَاحٌ, (A,) (tropical:) A shirt that is rent (A) and sewed. (L.) [See also مُتَنَصَّحٌ.]

A2: أَرْضٌ مَنْصُوحَةٌ (tropical:) A land plentifully watered by rain, (K.) having its herbage closely conjoined, (ISd, K,) as though the spaces which were between the several portions of the herbage were closed up by sewing. (ISd.) مُتَنَصَّحٌ (tropical:) Well sewed. (AA, K.) [See also مَنْصُوحٌ.] b2: Also (tropical:) A place, in a garment, repaired and sewed: (TA:) a patched place, or place of patching: (K:) a place for sewing; similar to مُتَرَقَّعٌ, q. v. (TA in art. رقع.)

عنكب

عَنْكَبٌ: see عَنْكَبُوتٌ, in two places.

عَنْكَبَاةٌ and عَنْكَبَآءُ: see the next paragraph.

عَنْكَبُوتٌ; (S, O, K;) generally fem., (S, O,) but sometimes masc.; (O, K;) also, fem., عَكْنَبَاةٌ, (S, O, K,) in the dial. of El-Yemen, with the ك put before the ن; (TA;) and ↓ عَنْكَبَاةٌ and عَنْكَبُوهٌ (so in the O and TA, but in the CK and a MS. copy of the K عَنْكَبُوةٌ); and ↓ عَنْكَبَاءُ; (O, K;) the last mentioned by Sb as shewing the ت in عنكبوت to be an augmentative letter; but it is doubtful whether this be a sing., or a quasi-pl. n.: (TA:) also, masc., ↓ عَنْكَبٌ; (IAar, O, K;) fem., عَنْكَبَةٌ: (IAar, K:) or the former of these two words is a coll. gen. n. [and the latter, its n. un.]: (TA:) [The spider;] the thing that weaves; (S, O;) an insect that weaves a delicate web in the air and upon the upper part of a well: (TA:) pl. عَنَاكِبُ (S, O, K) and عَنْكَبُوتَاتٌ (K) and عَنَاكِيبُ (Lh, TA) and عَنَاكبِيتُ, (As, Ktr, TA,) which last is anomalous, in its having four letters together after its ا: dim. ↓ عُنَيْكِبٌ and ↓ عُنَيْكِيبٌ and ↓ عُنَيْكِبِيتٌ; but this last is not approved: (TA:) quasi-pl. nouns عِكَابٌ and عُكُبٌ and أَعْكُبٌ [in the CK أَعْكَبٌ]. (K.) بَيْتُ العنكبوت [The spider's web] is also called عَكْدَبَةٌ. (Fr, TA.) b2: Sá'ideh-Ibn-Ju-eiyeh says, مَقَتُّ نِسَآءً بِالْحِجَازِ صَوَالِحًا

↓ وَإِنَّا مَقَتْنَا كُلَّ سَوْدَآءَ عَنْكَبِ [meaning I hated virtuous women in El-Hijáz; and verily we hated every black, short woman: for] here عنكب signifies short: (Skr, L:) or it may be syn. with عَنْكَبُوتٌ, but be used as an epithet, though a subst., because it implies blackness and shortness. (IJ, L.) b3: زَهْرُ العَنْكَبُوتِ: see رُتَيْلَآءُ. b4: عنكبوت also signifies A worm, or maggot, that is engendered in the honeycomb, and spoils the honey. (AHn, L.) b5: عنكبوت is mentioned in this art. agreeably with the rule of Sb; when ن occupies the second place in a word, it is not to be pronounced augmentative without proof: but J and some others consider the ن augmentative, and mention the word in art. عكب. (TA.) عُنَيْكِبٌ and عُنَيْكِيبٌ and عُنَيْكِبِيتٌ: see the next preceding paragraph.

مُعَنْكَبُ القَرْنِ A he-goat having a horn curved so as to resemble a ring. (Az, TA.)

شن

أ1 شَنِئَهُ, (Th, S, Mgh, Msb, K, &c.,) and شَنَأَهُ, (K,) but this is said by AHeyth to be a bad dial. var. of the former, (TA,) aor. ـَ (Msb, K,) inf. n. شَنْءٌ (AO, S, Msb, K) and شِنْءٌ and شُنْءٌ (Aboo-'Amr Esh-Sheybánee, S, K) and شَنْأَةٌ (K, TA, in the CK شَناءَة [i. e. شَنَآءَةٌ, which is afterwards added in the TA, not as in the K, and mentioned in the S but not there said to be an inf. n.,]) and شَنَأٌ (TA from Es-Safákusee) and شَنَآءٌ (TA [as from J, but perhaps from Az, for I do not find it in the S,]) and مَشْنَأٌ (S, CK, and TA as from Es-Safá- kusee, not as from the K,) and مَشْنَأَةٌ and مَشْنُؤَةٌ (K, TA, the last in the CK مَشْنُوءَة [i. e. مَشْنُوْءَةٌ],) and مَشْنِئَةٌ (TA from Es-Safákusee) and شَنَآنٌ, (S, K,) which is anomalous as being of a measure regularly employed [only] for the inf. n. of a verb signifying motion and agitation, as ضَرَبَانٌ and خَفَقَانٌ, (S, TA,) for though it has been said that [hatred (which it signifies) is attended by anger and] anger is accompanied by agitation of the heart, there is no necessary connection between hatred and anger, and it is anomalous also as being of a measure not proper to [the inf. n. of] a trans. verb, (TA,) and شَنْآنٌ, (S, Msb, K,) which is also anomalous, and [said to be] the only instance of its kind (S, TA) except لَيَّانٌ, though some few others have been mentioned, as زَيْدَانٌ, but this is not well known, [and خَشْيَانٌ, of which the same may be said,] and وَشْكَانٌ [perhaps a simple subst.], and جَوْلَانٌ which is said to occur in a verse [perhaps contracted from جَوَلَان by poetic license], (TA,) and AO mentions شَنَانٌ, without ء, as being like شَنْآنٌ; (S;) these inf. ns. being fourteen, which is said by IKtt to be the greatest number of inf. ns. to any one verb, only seven other verbs, he says, having this number, namely, قَدَرَ, لَقِىَ, وَرَدَ, هَلَكَ, تَمَّ, مَكَثَ and غَلَبَ; but Es-Safákusee makes the inf. ns. of شَنِئَ to be fifteen, [though the fifteenth form (which is perhaps مَشْنُوْءَةٌ) I do not find mentioned,] and this is the greatest number known; (TA;) He hated him: (IKoot, IF, S, ISd, IKtt, Mgh, Msb, K, &c.:) or, as some say, he hated him vehemently. (TA.) يشنى, [app. يُشْنَى, for يُشْنَأُ,] with the hemzeh changed into ى, occurs in a trad. (TA.) And شُنِئَ signifies He (a man, S) was hated, (S, and so accord. to some copies of the K,) or was rendered hateful, or an object of hatred, (so accord. to other copies of the K,) even if beautiful or comely. (S, K.) A2: شَنِئَ لَهُ حَقَّهُ, (K,) so says A'Obeyd, or, accord. to Th, شَنَأَ إِلَيْهِ, like مَنَعَ [in form], and this is the more correct, aor. of each ـَ (TA,) He gave him his right, or due. (A'Obeyd, Th, K, TA.) And شَنِئَ بِهِ He acknowledged it: (S, Msb, K:) or he gave him (K) his right, or due, (TA,) [or the meaning in the K may be he gave it,] and declared himself clear, or quit, of him or it; as also شَنَأَ: (K:) [but accord. to SM, this is wrong, for he says that] the author of the K should have said, or شَنِئَ إِلَيْهِ, like شَنَأَ, aor. ـَ he gave him, and declared himself clear, or quit, of him or it. (TA.) And شَنِئَ الشَّىْءَ He produced the thing: (K, TA:) or, as A'Obeyd says, شَنِئَ حَقَّهُ he acknowledged his right, or due, and produced it from his possession. (TA.) 6 تَشَانَؤُوا They hated one another. (S, O, K.) شَنْءٌ and شِنْءٌ and شُنْءٌ [all mentioned above as inf. ns., when used as simple substs. signify Hatred; and thus ↓ شَنَآءَةٌ, likewise mentioned above as an inf. n., signifies accord. to the S; and so ↓ شَنِيْئَةٌ accord. to Freytag, as on the authority of Meyd; and app. also شَنُوْءَةٌ, q. v.; or all signify] vehement hatred; in which sense the first is expl. by AO: (TA:) or ↓ شَنَآءَةٌ signifies hatred mixed with enmity and evilness of disposition. (Ham p. 108) شَنُؤَةٌ: see شَنُوْءَةٌ, in three places.

شَنَآءَةٌ: see شَنْءٌ, in two places.

A2: Also, and ↓ شَنَائِيَةٌ, epithets applied to a man, Rendered hateful, or an object of hatred, evil in disposition. (Lth, O, TA.) [See also the latter word voce شَنْآن; and see مَشْنُوْءٌ, and مِشْنَآءٌ.]

شَنُوْءَةٌ The removing oneself far, or keeping aloof, from unclean things; (S, K, TA;) and the continual doing so, or the continual purification of oneself; as also ↓ شَنُؤَةٌ; and accord. to the K, شُنُوْءَةٌ, but this is not found elsewhere. (TA.) b2: Hence, (S,) أَزْدُ شَنُوْءَةَ, the appellation of a tribe of El-Yemen; (S, K; *) sometimes called أَزْدُ شَنُوَّةَ: (ISk, S, K:) [or] this tribe was so called because of شَنْآن among them; (K, TA;) i. e. because of mutual hatred that occurred among them: (TA:) [whence it seems that شَنُوْءَةٌ signifies also Hatred:] or because of their removing far from their [original] district: or, accord. to El-Khafájee, because of their high lineage, and good deeds; from the phrase رَجُلُ شَنُوْدَةٍ, meaning A man of pure lineage and of manly virtue; and AO says the like. (TA.) b3: [And accord. to Reiske, as stated by Freytag, (who has written it ↓ شَنُؤَةٌ in all its senses,) it is expl. by Meyd as meaning What is esteemed sordid, of words and of actions.]

A2: Also One who removes himself far, or keeps aloof, from unclean things; (K, TA;) and so ↓ شَنُؤَةٌ. (TA.) Thus both of these words are epithets, as well as substs. (TA.) شَنِيْئَةٌ: see شَنْءٌ.

شَنْآن, of which the fem. is شَنْآنَةٌ and شَنْأَى, [so that one may say either شَنْآنٌ or شَنْآنُ,] is an epithet applied to a man; (K;) [signifying either Hating or (like مَشْنُوْءٌ) hated; the former meaning seeming to be indicated by what immediately precedes it in the K; but the latter appears from what here follows to be the right meaning, and perhaps it may be that which is meant in the K;] as also ↓ شَنَانِئَةٌ or ↓ شَنَائِيَةٌ [q. v. voce شَنَآءَةٌ]: so accord. to different copies of the K. (TA.) b2: In the Kur v. 3 and 11, it is accord. to some an inf. n., and some read there شَنَآن: [see 1, first sentence:] accord. to others, it is an epithet, signifying مُبْغَضٌ or بَغِيضٌ [i. e. Hated or odious]. (TA.) b3: شَنْآنُ الشِّتَآءِ, in a trad. of Kaab, is said to be a metaphorical expression for بَرْدُ الشِّتَآءِ (tropical:) [The cold of winter]; because it is hated: or, as some say, by the بَرْد thereof is meant ease and repose: and the meaning intended is either mutual hatred or ease and repose. (TA.) شَنَائِيَةٌ: see شَنَآءَةٌ, and شَنْآن.

شَنَانِئَةٌ: see شَنْآن.

شَانِئٌ Hating, or a hater, (Fr, S, Mgh, Msb, TA,) and an enemy: (Fr, TA:) fem. with ة. (Mgh, Msb.) b2: لَا أَبَا لِشَانِئِكَ, as also لَا أَبَ لِشَانِئِكَ, (S, O, [but in my two copies of the S لِشَانِيكَ, which perhaps expresses the general pronunciation, and in the TA لا ابا لشانئك and لا ابا لشانيك,]) means لِمُبْغِضِكَ [i. e., lit., May there be no father to thy hater]; and is said by ISk to be a metonymical expression for لَا أَبَا لَكَ [q. v., lit. an imprecation, but generally meant as an expression of praise]. (S, O, TA.) شَوَانِئُ المَالِ means [Camels, or the like,] not avariciously retained; as though hated, and therefore liberally given away: (IAar, K, TA:) شوانئ

being app. an act. part. n. [in the pl.] used in the sense of a pass. part. n., like the instances in مَآءٌ دَافِقٌ and عِيشَةٌ رَاضِيَةٌ. (MF, TA.) مَشْنَأٌ, applied to a man, (A'Obeyd, S, O,) like مَشْنَعٌ [in form, and perhaps in meaning], (A'Obeyd, TA,) Foul, or ugly, in aspect; as also ↓ مِشْنَآءٌ: (S, O:) or foul, or ugly, (K, TA,) in face, (TA,) even if made an object of love [by good qualities]: (K, TA:) [originally an inf. n., and therefore] used alike as sing. (S, O, K) and dual (S, O) and pl. (S, O, K) and masc. and fem.: (K:) so says Lth: (TA:) or one who hates men; (K;) and so ↓ مِشْنَآءٌ, accord. to 'Alee Ibn-Hamzeh El-Isbahánee: (TA:) or ↓ this last signifies one whom men hate: or it may be well rendered one who does much for which he is to be hated; for it is one of the measures of the act. part. n. [used in an intensive sense]. (A'Obeyd, K.) مِشْنَآءٌ: see the next preceding paragraph, in three places.

مَشْنُوْءٌ, applied to a man, (S,) Hated, (S, and so in some copies of the K, [see also شَنْآن,]) or rendered hateful, or an object of hatred, (so accord. to other copies of the K,) even if beautiful, or comely; (S, K;) and مَشْنُوٌّ and مَشْنِىٌّ signify the same. (K in art. شنو.) مَشْنِيْئَةٌ, occurring in a trad. of 'Áïsheh, [A kind of food that is supped, or sipped;] i. q. حَسَآءٌ and تَلْبِينَةٌ: [see these two words:] said by IAth to be irregularly formed from مَشْنُوْءَةٌ, by changing the ء into ى [so that the word becomes مَشْنُويَةٌ, and then, by rule, مَشْنِيَّةٌ, which is mentioned in the TA, in art. شنو, as occurring thus in a trad.,] and then by restoring the ء [in the place of the second ى], the meaning being hated. (TA.)

طلسم: طلسميّ: نسبة إلى طلسم (بوشر).
طلع طَلَع: مضارعه عند العامة يطلع بفتح اللام وليس يطلُع بضم اللام كما في اللغة الفصحى (فوك، الكالا، بوشر) بمعنى: جاء بالقرب من ويقال: طلع عليه والمصدر طَلْعَة أيضاً (معجم الطرائف).
طلع الضوء: بدا وظهر، واصبح اليوم (بوشر).
طلع إلى: علا وصعد، ويقال: طلع إلى شجرة، وطلع إلى فوق (بوشر).
طلع على الوادي: عالية الوادي، عالية النهر، مجرى النهر الفوقاني (الكالا).
اطْلَع: في مصطلح البحرية بمعنى اتجه إلى عرض البحر (المجلة الآسيوية 1841، 1: 589) طلع خُلْقُه: غضب، اغتاظ (بوشر).
طلع إلى: ذهب إلى، اتجه نحو (ألف ليلة 1: 9) طلع إلى البرّ: ارسي (بوشر).
طلع إلى برّا: خرج (بوشر) طلع إلى الصيد: ذهب إلى الصيد (معجم ابي الفداء. طلع: يتعدى بالباء، يقال: طلع به إلى أي قادة إلى (ألف ليلة 1: 10) وفي (1: 87) منها: طلع بي القَصْرَ، غير أن في طبعة برسل (1: 223): طلع بي إلى وسط القصر.
طلع من: خرج من (الوافدي ص154).
مثل: دخل من الباب. ففي ألف ليلة (1: 86) اطلع من المكان الذي جئت منه.
طلع: انبثق، تدفق، يقال: طلع السائل (بوشر).
طلع: فقس، فرّخ، خرج من البيضة (بوشر) طلع إلى مقابلته: قابله (بوشر).
طلع له: صار له، يقال مثلاً: طلع له اسم أوصيت أي ذاع اسمه واشتهروا ستأمنه الناس (بوشر).
طلع له صيت: أصبح ذا صيت حسن أو سيئ (بوشر).
طلع له زبدة: طثر، علاه الزبد (بوشر).
طلع له وبر: تّزغب، وظهر وبره (بوشر).
طلع لكل واحد عشرة قروش: كانت حصة كل واحد عشرة قروش (بوشر).
طلع الحساب سوا: كان الحساب صحيحاً (بوشر) طلع على خاطره: كان على ذوقه وحسن موقعه عنده، واستحسنه (بوشر).
طلع ضدّاً: تحزب وتعصب عليه (بوشر).
طلع له من خلاف: عارضه وكذبه فيما يقول وقاومه وناوأه (بوشر).
طلع: نجح افلح ففي ألف ليلة (برسل 11: 382): طلع أي نجح وفي طبعة ماكن (4709): قد عملت هذه العملة وطلعت بيدك. ويقال أيضاً: طلع راس أي نجح وافلح (بوشر).
طلع معه الشيء: انتهى من عمل الشيء.
طلع من يده الشيء: استطاع عمله (بوشر) طلع: من مصطلح اللعب بمعنى تحدى الصندوق أي وضع مالا ضد صاحب الصندوق في لعب القمار (ألكالا) طلع في بدع: تميز تفردب، امتاز ن، صار غريباً (بوشر) طلعت روحه: أسلم الروح، لفظ أنفاسه الأخيرة وكذلك فقد صبره، عيل صبره (بوشر).
يطلع في الروح: محتضر، مشرف على الموت (بوشر).
طلع ضامة: أوصل البيدق إلى آخر المنازل في لعبة الداما (بوشر).
طلع من غرضه: تحزب له ونصره (بوشر) طلَّع (بالتشديد): رفع، أعلى، (الكالا) ابن جبير).
طلَّع البَلْغَة: رفع جوانب حذائه ليمشي بسهولة ويسر (دوماس حياة الــعرب ص230 - 231).
طلَّع: رفع، علّى (همبرت ص129، هلو).
طلَّع عينه على: طمح إلى، استجلى، حدّق إلى (بوشر).
طلَّع على سرّ: نفذ إلى سرّ، وقف على سرّ (بوشر).
طلَّع: صعد (رولاند) وهو يذكر طلَّع بهذا المعنى بينما يدل الفعل طلع عليه.
طلَّع روحه: أغضبه وأسخطه بالقول (بوشر) طلَّع: أخرج، انتزع (بوشر، هماكر، الواقدي ص154 في التعليقات وفي ألف ليلة (1: 85): أطلعك من تحت الأرض ومع ذلك يمكن أن يكون هذا الفعل اطلع الذي يدل على نفس هذا المعنى.
طلَّع: فرّغ السفينة، انزل من السفينة (همبرت ص131).
طلَّع: عند العامة نظر (محيط المحيط) ويقال طلَّع في أي نظر إلى (بوشر).
طلَّع على: عند العامة فتش (محيط المحيط).
طلَّع للوَشْك: وتَّر، ادخل وتر القوس في فرضة السهم (الكالا) وقد وجدت هذا الفعل تليه كلمة قوس في ألف ليلة (برسل 9: 225) ففيها: فقام عليّ وطلع قوس عمادي وقعد على باب صيوان الخواجا. غير أن سياق الحكاية لا ينبئني بمعنى هذا.
طلَّع: صلي بندقية (هلو، دوماس حياة الــعرب ص166) طالَع: بمعنى تأمّل في وأدام النظر، وقد تلي (عن) هذا الفعل أحياناً فيكون معناه عندئذ لكي يكشف ففي القزويني (2: 374) طالع الأفلاك عن سرّ البروج والدرج. وارى أن السيد دي غويه قد اخطأ حين فسر هذا الفعل باللاتينية في معجم مسلم بما معناه: يكشف ويظهر ويُرى. وأرى أن المعنى في المثالين اللذين نقلهما هو تأمل وأدام النظر وهو المعنى المألوف لهذا الفعل كما جاء في بيت من الشعر ذكره المقري (2: 10).
طالع: قرأ أو بالأحرى درس. ففي طرائف دي ساسي (1: 144): مطالعة العلم وقد علق فريتاج وهو مصيب إنه يقال أيضاً طالع على بهذا المعنى ففي كتاب ابن صاحب الصلاة (ص76 ق): مطالعة على كتب التواريخ.
طالع خُاَقَه: أغضبه وأثار سخطه وأحنقه (بوشر).
طالعَ: أخرج وانتزع الشيء من موضعه الضيق (بوشر).
طالعَ كلمة من فمه: انتزع منه القول (بوشر).
طالع اسمه أوصيته: ذاع اسمه واشتهر واستأمنه الناس (بوشر).
أطلع: اطلع بائِقَةً: قال عنه أشياء مؤلمة ومكدرة ومهنية، قال عنه شراً. أخبار ص26 أطلع اسمه اوصيته اذاع اسمه وجعله شهيراً (بوشر).
اطلع له صيتاً جعله رائجاً (بوشر).
اطلع فلاناً على: اعلمه به وأظهره له (بوشر).
وكذلك في معجم لين. ومنه قيل يُطْلَع عليه بمعنى يبلَّغ، ممكن تبليغه ممكن الاطلاع عليه (بوشر).
اطلع: أخرج وهذا المعنى ذكره هماكر في تعليقته القيمة على الواقدي ص153 - 154 التي أثبتت فيها أن هذا الفعل مرادف للفعل أخرج. وفريتاج الذي نقل هذه التعليقة قد أحسن حين لم يبدلها بكلمتي أبان وأظهر اللتين فسر بهما كلمة اطلع. وهذا صحيح من حيث أصل الكلمة، غير أن الاستعمال هو الحكم المطلق على معاني الكلمات، وقد ذكرنا فيما تقدم أن بوشر قد ترجم طلَّع بما معناه أخرج. وكذلك جاء في طرائف كوسج (ص81) ففيها: اطلع السيفَ يلمع من علائقه.
تطَّلع: راقب، ترصد، كان على برج الإنذار (فوك) وفيه تطلع على (الكالا).
تطلَّع: فتش، لاحظ، ففي رحلة ابن جبير (ص39): خرج السلطان المذكور على سبيل التطلع خارج بلده. وفي قلائد العقيان (ص55) ركب السلطان ليتطلع بعض أقطاره.
تطلَّع: راقب، ناظر. ففي رحلة ابن جبير (ص48): والسلطان يتطلع هذه الأحوال كلها بالبحث والسؤال.
تطلَّع إلى: غمز، أرسل الغمزات. ويقال: تطلع على وتطلَّع في معنى نظر إلى (بوشر).
تطلّع إلى: رغب في، تاق إلى (انظر لين) (المقري 1: 231)، وفي قلائد العقبان (ص192): (وقد غلبوه إلى المسير معهم وألزموه مجتمعهم فخرج وهو مكره، لا يتطلع إلى ذلك ولا يشره) (المقدمة 2: 177).
تطلّع: صعد، ارتقى، (فوك).
تطلّع: في كليلة ودمنة (ص179) انظرها في تطلّع.
اطلّع: تجهز باللوازم (كوسج طرائف ص91).
اطَّلع على: نظر إلى، ويستعمل مجازاً بمعنى أدرك فهم (بوشر).
اطَّلع على سر: اكتشف سراً (بوشر).
اطَّلع على: تعرف على المواضع وتحقق منها (بوشر) استطلع: انتظر، ترقب، ارتقب، (ابن جبير ص32، 77) استطلع على: عرف، علم، درى (فوك).
طَلْع: لبّ البرز (بوشر).
طلع النبات: لقاح الزهر، غلاف يشبه الكرز ينفتح عن حب منضود فيه مادة إخصاب النبات (بوشر).
طَلْعَة= طَلْع (دي ساسي عبد اللطيف ص75) = (ابن البيطار 1: 167).
طلعة النهار: فجر، سحر، مطلع الفجر (بوشر).
طَلْعَة: مطلع، صعود، مرتقى (الكالا) طَلْعَة: منحدر يقوم مقام الدرج (بوشر).
طَلْعَة: مخرج، منفذ صعب (بوشر).
طلعة خُلْق: نزوة، فورة، حدة الخلق، (بوشر).
طَلُوع أو هو طُلوع بالضم: عند العامة خرّاج عظيم في البدن، ويجمع على طلوعات (محيط المحيط).
طُلُوع: مطلع، مرتقى، مصعد، (بوشر).
طَلسيع، طليعة: من يبعث قدام الجيش ليطلع طِلَع العدو، ومن يعس ويطوف ليلاً (أبو الوليد ص218 رقم 4، ص616 رقم 68).
طلاعة؟: تقال في الكلام عن النظام الذي يرتب فيه الجيش ليتهيأ للمعركة. ففي الملل (ص53 ق): فكان في القلب مع الأمير تاشفين المرابطون وأصحاب الطلائع.
طَلِيَعة. طليعةُ (طلائعُ) بَلْج انظرها في طالع.
طَلِيعة: اسم قطعة أضيفت على قطع الشطرنج المألوفة في لعبة الشطرنج الكبرى وهما طليعتان (حياة تيمور 2: 798) وانظر بلاند في جريدة للجمعية الآسيوية الملكية (13: 12) وفان درلند في تاريخ الشطرنج (1: 111).
طالع وطوالع وطَلَعَة أو طالعَة: تطلق على كتاب الجند الذين يصلون إلى بلد.
ففي تاريخ البربر (1: 126): وما كان منهم (البربر) لأول الفتح في محاربة الطوالع من المسلمين (وانظر (1: 636، 640) وهم طوالع الفتح (تاريخ البربر 1: 153: 160، 626) وهم طوالع هشام بأرض المغرب الذين يبعثهم الخليفة هشام إلى المغرب (تاريخ البربر 1: 126) وتطلق أيضاً على بني هلال الذين غزوا أفريقية في القرن الخامس الهجري (تاريخ البربر 1: 26ب، 626) والكتائب الشامية التي جاءت إلى الأندلس بقيادة بلج، وهم عرب الفتح الثاني كما نقول تسمى طالعة بلج (ابن جبير ص2) والطالعة البلجية (الخطيب ص7 و) والطالعة الثانية من الشاميين (ابن الغوطية ص8 ق) وطوالع بلج (المقري: 1: 147)، (عباد 1: 220) وطلعة بلج (عباد 1: 220) (وهذا صواب الكلمة بدل طاعة)، (2: 158) وطلائع بلج في تاريخ البربر (1: 151) وتاريخ بني الأغلب (ص12) والمقري (1: 147).
طْليعةْ بالمعنى الذي ذكره لين نجدها في كليلة ودمنة (ص182) ففيه: ونبث العيون ونرسل الجواسيس ونرسل الطوالع بيننا وبين عدّونا فنعلم هل يريد صلحنا أم لا.
طليعة، وتجمع على طوالع وطَلاّع: الرجل الذي يعس ويطوف ليلاً فوق الحصن (فقوك).
طالِع: طلع أو كفري الطلع وهو قشره.
ففي شيرب (ديال ص198): تبنى قرابي بالطالع والبردي أنت تبني الأكواخ والاخصاص بذلك.
طالِع: خزان ماء للتوزيع، ففي محيط المحيط: والطالع عند المولدين بناء يجعل للماء يصعد إلى أعلاه ثم يتوزع على ما يجاوره من الأماكن.
طالِعَة وجمعها طوالع: فرقة من الجيش يختلف عددها قلة وكثرة ويبلغ عددها غالباً 1500 أو 2000 رجل تبعث في ربيع كل سنة لتكون حامية تحرس موضعاً على الحدود وتعود في الخريف (معجم البلاذري).
طوالع: حرّاس، خفراء، (الكالا)، كرتاس ص94).
طالِعَة: برج يطوف عليه العسس (ألكالا، المقري 2: 714).
طالِعَة: رسالة تبعث بها السلطة إلى عمالها تأمرهم فيها بالقبض على هارب وتذكر فيها اسمه وعلاماته الفارقة (ألف ليلة برسل 10: 411، 412) وفي هاتين العبارتين نجد الجمع طالعات، وفي طبعة ماكن طوالع في العبارة الثانية ومكاتيب في العبارة الأولى.
يا طالعة يا نازلة: أرجوحة، وهي خشبة توضع على موضع مرتفع يترجح عليها شخصان يركب كل واحد على طرف منها (محيط المحيط) في مادة زحلق.
تَطْلِيَعة: غمزة، لمحة (بوشر).
مطلَع ومَطْلِع بفتح اللام وكسرها = طالع: ففي كتاب أين صاحب الصلاة (ص42 ق): وخدمته في ذلك المطالع السعيدة من بروج النجوم.
مَطَّلَع: سلّم يطلع عليه (محيط المحيط، المقري 1: 369، ابن جبير ص154).
مَطْلَع: مقعد، كرسي (فوك) وفيه: ( sedibile = مقعد، كرسي).
مَطْلَع: برج الإنذار، موضع المراقبة (فوك). مَطْلَع: موقع، محل مدينة، يقال: مدينة حصينة المطلع (الادريسي الباب الخامس الفصل الخامس) وهذا في مخطوطة ب، وفي مخطوطة ا: حسنة.
مَطْلَع القصيدة عند الشعراء أول بيت منها لو أول شطر من البيت الأول (المقري1: 539، محيط المحيط) وبعضهم يقول إنه الجزء الأول من الشطر الثاني، أي التفعيلة الأولى منه. وبداية التفعيلة الأولى من الشطر الثاني. وبداية القصيدة (فريتاج الشعر الــعربــي ص 533) انظر في مادة مقطع.
وتستعمل هذه الكلمة للطلالة على الشطر الأول من الموشح (المقري 1: 627) غير أن المطلع يطلق عادة في القصائد ذات المقاطع المتعددة على مبدأ القصيد الذي يتكون من عدة اشطر، من أربعة اشطر، (المقري 1: 21، 314) أو ستة اشطر (نفس المصدر ص580) بينما يطلق اسم دور على المقاطع الأخرى. وهذا واضح في طبعة بولاق للمقري فقد أشير فيها إلى المطلع والدور. المَطْلَع عند أهل لبنان القطعة من منظوماتهم التي يسمونها بالمُعَنَّى (محيط المحيط) ويترجمها السيد ويتسشتاين في زيشر (22: 106) إلى الألمانية ب ( kehrvers der strophenlieder) وهو يكتبها مُطِلع ولعل هذا نطق أهل الشام غير إنه نطق سيئ.
مَطْلَع: مبدأ الكلام. ويقال: مطلع الكلام أي فاتحه الخطاب واستهلاله ومقدمته (بوشر).
مَطْلَع: بدء، ابتداء (بوشر)
مطلوع: خبز يخبز على الطابق (دوماس حياة الــعرب ص253) وفي شكوري (ص192 و): وأما خبز الطابق وهو عندنا المعروف بالمطلوع فأخف من خبز التنوّر لا سيما متى رُقق وكان مختمراً.
مُطالِع: مجدٌ في الدرس، مجتهد (بوشر).
مُطالِع: طالب العلم، دارس (بوشر) مُطَالعَة: إبلاغ رسمي، تبليغ رسمي (ابن خلكان 10: 84، الفخري ص330، 347).
طلف طلفة: زائدة فطرية، غدة، برزة. (ابن العوام 2: 572)

حو

ى1 حَوَاهُ, aor. ـِ (S, Msb, K,) inf. n. حَىٌّ, (S,) or حَوَايَةٌ, (Msb,) or both, (K,) He collected it; brought it, drew it, or gathered it, together; (S, Msb, K;) as also ↓ تحاواهُ: (TA:) he grasped it; got, or gained, possession of it: (Msb, K:) and ↓ احتواهُ signifies the same; (S, Msb, K;) as also عَلَيْهِ ↓ احتوى: (Msb, K:) or this last, he took, or got, possession of it; took it, got it, or held it, within his grasp, or in his possession: (S:) and حَوَاهُ signifies also he possessed it: (Msb:) and, said of a place [&c., as also ↓ احتوى

عليه and ↓ احتواه], it comprised, comprehended, or contained, it. (TA.) b2: He turned it round, made it to turn round, or wound it. (Har p. 236.

[See حَىٌّ in art. حى.]) A2: حَوَى حَوِيَّةً He made a vehicle for a woman such as is called حَوِيَّة. (TA.) A3: حَوِىَ [originally حَوِوَ]: see art. حو.2 تَحْوِيَةٌ [inf. n. of حوّى] signifies The act of drawing together, or contracting: and the state of drawing together, or contracting; or being drawn together, or contracted; as also تَحَوٍّ

[inf. n. of ↓ تحوّى]: (Lh, K:) or, in the opinion of ISd, تَحْوِيَةٌ has the former signification; and ↓ تَحَوٍّ, the latter. (TA.) A woman of the tribe of Kelb, being asked what she did in the rainy night, answered, أُحَوِّى نَفْسِى [I draw myself together]. (Lh, TA.) b2: كَانَتْ تُحَوِّى وَرَآءَهُ بِعَبَآءَةٍ

أَوْ كِسَآءٍ, occurring in a trad. of Safeeyeh, means She used to wind an عباءة or a كساء round the hump of the camel, behind him, and then to ride upon it. (IAth. [See حَوِيَّةٌ.]) 5 تحوّى, (S, K,) inf. n. تَحَوٍّ, (K,) It assumed a round, or circular, form; or coiled itself: (K:) or it gathered itself together, and coiled itself, or assumed a round, or circular, form. (S.) Yousay, تَحَوَّتِ الحَيَّةُ (S, K *) The serpent gathered itself together, and wound, or coiled, itself; (TA;) whence, as some say, the word حَيَّةٌ: (K:) and in like manner one says of the intestines. (K.) b2: See also 2, in two places.6 تَحَاْوَىَ see 1.8 إِحْتَوَىَ see 1, in four places.

A2: احتوى حَوِيًّا He made a small watering-trough, or tank, for his camels. (TA.) حَوًى, (Az, IB, TA,) or ↓ حَوِيَّةٌ, (K,) The having, or assuming, a round, or circular, or coiled, form; or roundness or circularity [or the state of being coiled]; of anything; (Az, K, TA;) as, for instance, of a serpent; (Az, IB, TA;) and of certain asterisms, which appear regularly disposed in a round, or circular, form. (Az, TA.) [See 5.]

حِوَآءٌ A place that comprises, comprehends, or contains, a thing: for instance, the belly [or womb] of the mother is a حوآء to the child [or fœtus]. (TA.) b2: A collection of tents (بُيُوت), near together; as also ↓ مُحَوًّى: (K:) or a collection of tents (بيوت) of people, made of camel's fur: (S:) or a collection of tents (بيوت) of people, at a water: (TA:) pl. أَحْوِيَةٌ: (S, TA:) and ↓ محتوى

[app. مُحْتَوًى] and ↓ محوى [app. مَحْوًى] signify a place in which the tents (بيوت) of a tribe are collected together: (Lth, TA:) the last is of the dial. of El-Yemen, where it is applied to a few small tents collected together in a tract, or region, of fruitful, or productive, land: (TA:) and its pl. is محاوى [or, more probably, مَحَاوٍ; with the article, المَحَاوِى]. (Lth, TA.) A tent of [goats'] hair, and of [camels'] fur, of the Arabs of the desert. (KL.) حَوِىٌّ Possessing, after deserving, or after becoming entitled. (IAar, K.) A2: A small wateringtrough, or tank, (K, TA,) which a man makes for his camel; called also مَرْكُوٌّ. (TA.) [See also the next paragraph.]

حَوِيَّةٌ: see حَوًى.

A2: Also A winding, or circling, or coiled, gut or intestine; and so ↓ حَاوِيَةٌ and ↓ حَاوِيَآءُ: (K:) [also called قِتْبٌ:] or the [kind of gut, or intestine, termed]

دَوَّارَة in the belly of the sheep or goat; as also ↓ حَاوِيَةٌ: (IAar:) حَوِيَّةٌ البَطْنِ and البَطْنِ ↓ حَاوِيَةٌ and البَطْنِ ↓ حَاوِيَآءُ all signify the same: (S:) the pl. is حَوَايَا; (K;) or this is the pl. of حَوِيَّةٌ, signifying the أَمْعَآء [or intestines into which the food passes from the stomach]; and the pl. of حَاوِيَةٌ and حَاوِيَآءُ is [said to be] حَوَاوٍ; (S;) but IB says that this latter pl. is not held to be allowable by Sb, and that حَوَايَا is the pl. of all the three sings., [originally] of the measure فَعَائِلُ as pl. of the first, and فَوَاعِلُ as pl. of the second and third [though in these two cases it should be by rule حَوَآءٍ]: AHeyth says that حَوَايَا as pl. of حَاوِيَةٌ is like زَوَايَا as pl. of زَاوِيَةٌ: and ISk mentions الحَاوِيَاتُ as pl. of الحَاوِيَةُ and الحَاوِيَآءُ, [in the latter case like قَاصِعَاتٌ as pl. of قَاصِعَآءُ,] and explains it as signifying بَنَاتُ اللَّبَنِ [app. meaning the small guts, or intestines, in which originate the lacteals]. (TA.) b2: Also sing. of حَوَايَا signifying Winding excavations or hollows, which the rain fills, and in which it remains a long time because the soil at the bottom thereof is cohesive and hard, retaining the water: the Arabs call them [also] أَمْعَآء, likening them to the حَوَايَا of the belly: accord. to AA, the pl. signifies i. q. مَسَاطِحُ [pl. of مِسْطَحٌ], made by collecting earth and stones upon smooth and hard rock, to confine thereby water: accord. to IB, on the authority of IKh, wells that are dug in the district of Kelb, in hard ground, whereby is confined the water of the torrents, which they drink throughout the year: accord. to Nasr, a certain construction with masses of rock in the form of a pool, on the way to Et-Teghlibeeyeh, near Ood: accord. to ISd, the sing. signifies a smooth and hard rock which is surrounded with stones and earth, in which water collects. (TA.) b3: Also A [garment of the kind called] كِسَآء, stuffed [with ثُمَام or the like], which is wound round the hump of the camel; (S, K; *) i. q. سَوِيَّةٌ, except that the former is only for camels, and the latter is sometimes for other animals: pl. حَوَايَا: (S:) a subst. from 2 in the last of the senses assigned to it above: (IAth:) [the same is app. meant by what here follows:] a certain thing that is prepared for a woman to ride upon. (TA. [But it was also used by men.]) 'Omeyr Ibn-Wahb El-Jumahee said, on the day of Bedr, when he computed the number of the companions of the Prophet, رَأَيْتُ الحَوَايَا عَلَيْهَا المَنَايَا [meaning I saw the حوايا with the men of courage upon them]: (S:) [for]

مَنِيَّةٌ [sing. of منايا] means (assumed tropical:) “ a man of courage upon his saddle. ” (TA.) حُوَيَّةٌ [a dim. of حَيَّةٌ]: see what next follows.

رَجُلٌ حَوَّآءٌ A man who collects serpents (حَيَّات); and so ↓ حَاوٍ: [which latter, vulgarly pronounced حَاوِى, is also now applied to a serpent-charmer; and a juggler who performs various tricks with serpents &c.:] (K in art. حى:) or the latter, (S in that art.,) or both, (T in that art.,) an owner of serpents; (T, S;) and so حَاىٍ: (T:) the pl. of حَاوٍ is حُوَاةٌ. (TA.) b2: [Hence,] ↓ الحَوَّآءُ الحُوَيَّةُ (assumed tropical:) The constellations Serpentarius and Serpens. (Kzw.) حَاوٍ: see what next precedes.

حَاوِيَةٌ: see حَوِيَّةٌ, in three places.

حَاوِيَآءُ: see حَوِيَّةٌ, in two places.

حَاوِىٌّ: see حَائِىٌّ, in art. حوأ.

حَيَّةٌ [meaning A serpent] is said by some to be from تَحَوَّى, because what is so termed gathers itself together, and winds, or coils, itself; (ISd, * K, * TA;) and to be originally حَوْيَةٌ; (TA in art. حى;) and their opinion is strengthened by the forms and meaning of the words حَوَّآءٌ and حَاوٍ (TA) [and by the form and meaning of the word مَحْوَاةٌ]: or the حيّة is so called because of the length of its life (لِطُولِ حَيَاتِهَا). (K. [See the next art.]) أَحْوَى: see art. حو.

أَحْوِىٌّ: see art. حو.

محوى [app. مَحْوًى]: see حِوَآءٌ.

أَرْضٌ مَحْوَاةٌ A land abounding with حَيَّات [or serpents]: (TA:) or containing serpents; as also مَحْيَاةٌ. (Ibn-Es-Sarráj, S in art. حى.) مَحْوِىٌّ pass. part. n. of حَوَاهُ. (Msb.) مُحَوًّى: see حِوَآءٌ.

محتوى [app. مُحْتَوًى]: see حِوَآءٌ.

حى: or حى and حيو 1 حَيِىَ, (S, Mgh, Msb, K,) and حَىَّ, (S, K,) which latter is the more common, (Fr, S,) [like مَلَّ, originally مَلِلَ,] dual حَيِيَا, and حَيَّا, (Fr,) pl. حَيُوا, (Fr, S,) like خَشُوا, (S,) and حَيُّوا, (Fr, S,) as some say, (S,) aor. ـْ (S, Msb, K,) and يَحَىُّ, (Fr, K,) [like يَمَلُّ, originally يَمْلَلُ,] occurring in poetry, but improper, and disallowed by the Basrees, (Fr,) inf. n. حَيَاةٌ [q. v. infrà], (IB, Mgh, Msb,) or حَيَآءٌ, (K,) and حِىٌّ and حَيَوَانٌ, (IB,) which last has an intensive signification, like its contr. مَوَتَانٌ, (Msb,) He, or it, lived; or was, or became, in the state termed حَيَاةٌ, explained below. (S, K.) [The inf. n. حَيَوَانٌ (q. v. infrà) suggests the supposition that حَيِىَ may be originally حَيِوَ; but I find no authority for this supposition; and if it be the case, this verb presents the only instance of a root of which the medial radical letter is ى and the final و.] b2: حَيُوا, said of a people, or company of men, (assumed tropical:) They were, or became, in good condition: (AA, S:) or they were, or became, fat, by having the means of subsistence, بَعْدَ هُزَالٍ [after leanness]. (Az. [See also 4.]) b3: You say also, حَيَّتِ النَّارُ, inf. n. حَيَاةٌ and حَيَآءٌ, (assumed tropical:) [The fire was, or became, alive, or burning,] like as you say, مَاتَت. (AHn.) b4: حَيِىَ الطَّرِيقُ (assumed tropical:) The road, or way, was, or became, apparent, or distinct. (K.) One says, إِذَا حَيِىَ لَكَ الطَّرِيقُ فَخُذْ يَمْنَةً (assumed tropical:) [When the road, or way, becomes apparent, or distinct, to thee, take to the right]. (TA.) b5: حَيِىَ and حَيِىَ مِنْهُ, aor. ـْ inf. n. حَيَآءٌ: see 10, in two places.

A2: حَىَّ الخَمْسِينَ: see 2.2 حيّاهُ, inf. n. تَحِيَّةٌ, (Mgh, Msb, K,) in its primary sense, i. q. ↓ احياهُ. (Mgh.) You say, حَيَّاكَ اللّٰهُ, (S, K,) meaning May God preserve thee alive; prolong thy life; or make thee to continue in life; syn. أَبْقَاكَ; (Fr, Selemeh Ibn-'Ásim, K;) as also ↓ احياك; (Selemeh Ibn-'Ásim, TA;) or عَمَّرَكَ: (Aboo-'Othmán El-Mázinee, Mgh, TA:) or may God save thee; or make thee to be free from evil, or harm, or the like: (Fr, TA:) or may God make thee to have dominion: (Fr, S, K:) or may God honour thee, and benefit thee. (Ham. p. 489.) And حَيَّاكَ اللّٰهُ وَبَيَّاكَ [explained in art. بى]. (TA.) And حَيَّا اللّٰهُ وَجْهَكَ [May God preserve thy face: see مُحَيًّا]. (Ham p. 23.) b2: Also He said to him حَيَّاكَ اللّٰهُ, explained above: (Mgh:) originally, he prayed for his life: and then, he prayed for him, absolutely: (Msb:) he saluted him; (K, TA;) and so حيّاهُ تَحِيَّةَ المُؤْمِنِ: (Lh, TA:) as used in the language of the law, he said to him, سَلَامٌ عَلَيْكَ. (Msb.) b3: [See also تَحِيَّةٌ, below.]

A2: حيّا الخَمْسِينَ [in the CK (erroneously) الخَمْسِينَ ↓ حَىَّ] He approached [the age of] fifty. (IAar, K, TA.) A3: حَيَّيَتُ حَآءً حَسَنةً and حَسَنًا [I wrote a beautiful ح]. (TA in باب الالف اللّينة.) 3 حَايَيْتُ النَّارَ, (inf. n. مُحَايَاةٌ, TA,) i. q. ↓ أَحْيَيْتُهَا [i. e. (assumed tropical:) I gave life to, enlivened, or revived, the fire] by blowing. (K.) [See also 2 in art. رهب; where a similar meaning is assigned to the former verb; but perhaps it is there a mistranscription.] مُحَايَاةٌ also signifies Nourishment (غِذَآء [which is properly speaking a subst., but seems to be here used as an inf. n.,]) for, or of a child, (K, TA,) with that whereby is his life, or, as in the M, because thereby is his life. (TA.) 4 احياهُ, (S, Msb, K, &c.,) inf. n. إِحْيَآءٌ, (TA,) said of God, (S, Msb,) He made him alive, to live, or be a living being; quickened, endued with life, vivified, [revivified, revived, or resuscitated,] him. (S, * Msb, * K.) Hence, in the Kur [lxxv. last verse], أَلَيْسَ ذٰلِكَ بِقَادِرٍ أَنْ يُحْيِىَ المَوْتَى, (S, TA,) i. e. Is not That Doer of these things (Jel) [able to quicken the dead?]. b2: See also 2, in two places. b3: (assumed tropical:) He (God) endued him with the intellectual faculty: as in the saying, in the Kur [vi. 122], أَوَمَنْ كَانَ مَيِّتًا فَأَحْيَيْنَاهُ (assumed tropical:) [And is he who was intellectually dead and whom we have endued with the intellectual faculty...?]. (Er-Rághib.) b4: See also 3. b5: احيا الأَرْضَ (assumed tropical:) He (God) revived the earth, or land, by the rain, so as to produce in it plants, or herbage. (TA.) And أُحْيِيَتِ الأَرْضُ (assumed tropical:) The land was tilled, and made productive. (AHn.) And احيا المَوَاتِ (tropical:) He turned to use the unowned and unused and uncultivated land by walling it round or sowing it or building upon it and the like. (TA.) b6: Also (assumed tropical:) He (a man) found the land to be fruitful, or abundant in herbage, (S, K,) with fresh herbage. (K.) b7: احيا اللَّيْلَ (assumed tropical:) He passed the night in religious service, worship, adoration, or devotion, abstaining from sleep: (TA:) or [simply] he remained awake during the night. (W p. 9.) And احيا لَيْلَتَهُ He passed his night awake. (MA.) A2: احيت النَّاقَةُ The she-camel had living offspring; (S, K;) her offspring seldom, or never, died. (S.) b2: احيا القَوْمُ The people, or company of men, had their cattle living: (K:) or had their cattle in good condition: (AA, S, K:) or had rain, so that their beasts obtained herbage to such a degree that they became fat: (Az:) or they (themselves) became in a state of abundance of herbage, or plenty. (S, K. [See also 1.]) 5 تحيّا مِنْهُ (assumed tropical:) He shrank from it: taken from الحَيَآءُ [or الحَيَاةُ]; because it is of the nature of the living to shrink: or it is originally تَحَوَّى; the و being changed into ى; or [in other words] from الحَىُّ “ the act of collecting,” [inf. n. of حَوَاهُ,] like تَحَيَّزَ from الحَوْزُ. (TA.) [See also 10.]6 تَحَايَا as quasi-pass. of 3, He quickened, enlivened, or revived, himself. See an ex. voce رُوحٌ.]10 استحياهُ He spared him; let him live; or left him alive; (S, Msb, K, TA;) did not slay him; (Msb;) in which sense the verb has but one form: (Msb, TA:) or he left him; let him alone; or forbore from him. (Mgh.) b2: Hence, as some say, (K,) إِنَّ اللّٰهَ لَا يَسْتَحْيِى أَنْ يَضْرِبَ مَثَلًا, (S, K,) in the Kur [ii. 24], i. e. لَا يَسْتَبْقِى

[meaning Verily God will not spare to propound, or refrain from propounding, a parable, or as a parable]. (S.) [Hence, also,] إِنَّ اللّٰهَ يَسْتَحْيِى مِنْ ذِى الشَّيْبَةِ المُسْلِمِ أَنْ يُعَذِّبَهُ, i. e. [Verily God] forbears from punishing [the hoary Muslim]. (Er-Rághib.) b3: [اِسْتَحْيَى, or اِسْتَحْيَا, which latter is the more proper mode of writing it, also signifies He felt, or had a sense of, or he was, or became, moved or affected with, shame, shyness, or bashfulness; and particularly, but not always, honest shame, or pudency, or modesty; or his soul shrank from foul things; as also اِسْتَحَى; and ↓ حَيِىَ, inf. n. حَيَآءٌ.] استحيى is of the dial. of El-Hijáz; and استحى, with a single ى, is of the dial. of Temeem; (Akh, S, Msb;) the former being the original, (Akh, S,) and that which is used in the Kur: (Msb:) in the latter, the first ى [of the original] is suppressed, [and its vowel is transferred to the ح,] to facilitate the pronunciation, because of the occurrence of the two ى s together: this is the opinion of Sb; and with it agrees that of Aboo-'Othmán [ElMázinee]: the opinion ascribed to Sb in the S, namely, that اِسْتَحَيْتُ is changed from اِسْتَحْيَيْتُ in like manner as اِسْتَبَعْتُ is changed from اِسْتَبٌيَعْتُ, is that of Kh, and is disallowed by El-Mázinee. (IB.) You say, استحيى منه, (S, K, [in the CK, erroneously, عَنْهُ,]) or استحيا منه, (Mgh, Msb,) and استحى منه, and استحياهُ, (S, Msb, K, TA,) and استحاهُ; (TA, [and so in the CK in the place of استحياهُ;]) as also منه ↓ حَيِىَ, (S, Mgh, Msb, K,) aor. ـْ (S,) inf. n. حَيَآءٌ; (S, * Mgh, Msb, K;) He was ashamed of it or on account of it, or ashamed to do it, or shy of doing it; [generally meaning a foul thing;] he was ashamed for himself, or of himself, or was bashful, or shy, with respect to it, or him; he was abashed at, or shy of, it, or him; (K;) he shrank from it, or him: (Msb, K: *) and استحيى مِنْ كَذَا [or استحيا] He disdained, or scorned, such a thing; abstained from it, or refused to do it, by reason of disdain and pride; he dislike, or hated, it, and his soul was above it; he shunned it, avoided it, or kept himself far from it; syn. أَنِفَ مِنْهُ. (TA.) حَىَّ a verbal noun, (S, M, Mgh, TA,) and therefore immediately followed by عَلَى, (M, TA,) used as an imperative [addressed to a single person, male or female, and to more than one]; (S;) used in calling, or summoning, or inviting, and urging; (Lth, T, TA;) and having no verb derived from it [alone, for حَيْعَلَ is derived from حَىَّ and عَلَى together]; (Lth, T, Msb, TA;) meaning Come: (S, M, Mgh, Msb, K, TA, &c.:) or come quickly: or hasten. (Mgh, TA.) Hence, حَىَّ عَلَى الصَّلَاهٌ (in the أَذَان, TA) Come to prayer: (IKt, S, M, Msb, K:) or come ye to prayer: or come ye quickly: or hasten ye. (TA.) And حَىَّ عَلَى الفَلَاحْ [in the same: see art. فلح]. (Mgh, TA.) And حَىَّ عَلَى الغَدَآءِ [Come to the morning-meal]: and على العَشَآءِ [to the evening-meal]: (Msb:) and على الثَّرِيدِ [to the crumbled bread moistened with broth]: (S:) and على الخَيْرِ [to good, good fortune, prosperity, &c.]. (Lth, T, TA.) The saying of Ibn-Ahmar, حَىَّ الحُمُولَ فَإِنَّ الرَّكْبَ قَدْ ذَهَبَا means Keep thou to the loads [for the riders upon the camels have gone]. (TA.) b2: In the phrase حَىَّ هَلَ, and حَىَّ هَلًا, followed by عَلَى كَذَا and إِلَى كَذَا, and حَىَّ هَلَا, (K,) which last is used in a case of pausation, but is bad in other cases, (S in art. هل,) and حَىَّ هَلْ, and حَيَّهْل, [so in the copies of the K,] with the ه quiescent, (K,) and حىّ هلن [app. حَىَّ هَلَنْ, for حَىَّ هَلًا, or perhaps a mistranscription for حَىَّ هَلَكَ], (TA,) [the most common rendering of حَىَّ هَلَ &c. is like that of حَىَّ alone, namely, Come: or] حىّ signifies hasten thou; and [هل or] هلا, come to it, or reach it; [so that the meaning is hasten thou: come to such a thing:] or حىّ signifies come; and [هل or] هلا, quickly (حَثِيثًا), or be thou quick; [so that the meaning is come quickly to such a thing:] or [هل or]

هلا signifies be thou quiet; and the meaning is أَسْرِعْ عِنْدَ ذِكْرِهِ وَاسْكُنْ حَتَّى يَنْقَضِىَ [Speed thou at the mention thereof, and be quiet until it is finished]. (K.) Accord. to Abu-lKhattáb, the Arabs used to say, حَىَّ هَلَ الصَّلَاةَ, meaning Come thou to prayer. (TA.) And one says, حَىَّ هَلْ بِفُلَانٍ, (IAar, and so in the CK,) and حَىَّ هَلًا بفلان, (IAar, and so in MS. copies of the K,) and حَىَّ هَلَ بفلان, meaning Hasten thou with such a one: (IAar:) or keep thou to such a one, and call him. (K.) It is said in a trad., إِذَا ذُكِرَ الصَّالِحُونَ فِحَىَّ هَلَ بِعُمَرَ, (S in art. هل,) or فَحَيَّهَلًا بِعُمَرَ, (TA,) i. e. [When the good, or righteous, are mentioned, then] keep thou to 'Omar, and call 'Omar, (S ubi suprà, and TA,) and begin with him, and be quick in mentioning him; (TA;) for he is of such. (S ubi suprà.) Accord. to some of the grammarians, (TA,) when you say حَىَّ هَلًا, with tenween, it is as though you said حَثًّا; and without tenween, it is as though you said الحَثَّ; the tenween being made a sign of indeterminateness; and the omission of it, a sign of determinateness: and so it is in all compounds of this kind. (K.) [See also art. هل.]

حَىٌّ Living, having life, alive, or quick; contr. of مَيِّتٌ [or مَيْتٌ]; (S, Mgh, * Msb, * K;) and ↓ حَيَوَانٌ is syn. with حَىٌّ [as meaning having animal life]: (IB:) dim. of the former ↓ حُيَىٌّ: (Msb:) and pl. أحْيَآءٌ. (Msb, K.) When you say of a person, لَيْسَ بِحَىٍّ, you mean that he is dead: (Lh:) but مِنْهَا ↓ ضُرِبَ ضَرْبَةً لَيْسَ بِحَاىٍ, (Lh, K,) [in the CK ضَرَبَ, and] in [some of] the copies of the K, erroneously, بِحَآءٍ, (TA,) means [He was struck a blow] in consequence of which he will not live: (Lh, K: *) like as the saying لَا تَأْكُلْ كَذَا فَإِنَّكَ مَارِضٌ means Thou wilt be sick if thou eat such a thing. (Lh, K.) Accord. to ISh, one says, أَتَانَا حَىُّ فُلَانٍ, meaning Such a one came to us in his life [-time]: and سَمِعْتُ حَىَّ فُلَانٍ يَقُولُ كَذَا, meaning I heard such a one say thus in his life [-time]: (TA:) [or the former may mean Such a one himself came to us: and the latter, I heard such a one himself say thus: for] حى [i. e. حَىّ as a prefixed noun] is sometimes redundant, like آل and ذُو: (Ham p. 308:) [and] IB says that حَىُّ فُلَانٍ means Such a one himself. (TA.) And they say, أَهْلِكَ ↓ كَيْفَ أَنْتَ وَحَيَّةُ, i. e. How art thou, and those remaining alive of thy family? (TA.) b2: Applied to God, Deathless. (Er-Rághib.) b3: Possessing the faculty of growth, as an animal, and as a plant: (Er-Rághib:) and, applied to a plant, fresh, juicy, or succulent, and growing tall. (TA.) b4: [Sensitively alive;] possessing the faculty of sensation. (Er-Rághib.) b5: (assumed tropical:) [Intellectually alive;] possessing the faculty of intellect. (Er-Rághib.) [Hence,] (assumed tropical:) A Muslim; like as مَيِّتٌ means an unbeliever. (TA.) b6: (assumed tropical:) Lively, as meaning free from grief or sorrow. (Er-Rághib.) b7: (assumed tropical:) Whole, sound, or unbroken. (L and TA in art. صأب.) b8: أَرَضٌ حَيَّةٌ (assumed tropical:) Fruitful land; or land abounding with herbage; (K, TA;) like as ارض مَيْتَةٌ means unfruitful land. (TA.) b9: الشَّمْسُ حَيَّةٌ (assumed tropical:) The sun is, or was, of a clear colour, unaltered by approaching the place of setting; as though its setting were regarded as death: (TA:) or still bright and white: or still hot and powerful: but the former of these two meanings is the more probable. (Mgh.) b10: نَارٌ حَيَّةٌ (assumed tropical:) [A live, or burning, fire. (AHn.) b11: طَرِيقٌ حَىٌّ (assumed tropical:) An apparent, or a distinct, road or way: (K:) pl. أَحْيَآءٌ. (TA.) A2: See also حَيَّةٌ, first sentence.

A3: [A tribe] of the Arabs: (S:) the children, or descendants, of one father or ancestor, whether many or few: and a شَعْب comprising قَبَائِل: (Az, TA:) or a قَبِيلَة of the Arabs: (Msb:) or a بَطْن of the بُطُون of the Arabs: (K, TA:) pl. أَحْيَآءٌ. (S, Msb, K.) A4: The vulva, or external portion of the organs of generation, of a woman. (Az, K. See also حَيَآءٌ, of which حَىٌّ is also said to be a pl.) Hence, سَعَفُ الحَىِّ, applied by an Arab of the desert to The paraphernalia of a bride. (Az, TA.) A5: لَاحَىَّ عَنْهُ means لَامَنْعَ مِنْهُ, (Ks, K, *) i. e. [There is no forbiddance of him; or] nothing is forbidden him. (Fr.) A6: لَا يَعْرِفُ الحَىَّ مِنَ اللَّىِّ He knows not, or will not know, what is true from what is false; (IAar, K, Har p. 236;) and so الحَوَّ من اللَّوِّ: (TA:) or the حَوِيَّة [or winding gut, &c.,] from the twisting of the rope: (K:) or overt speech from covert: or the living from the dead: or the act of turning round, or winding, [see حَوَاهُ, (in art. حوى,) of which حَىٌّ is an inf. n.,] from the act of twisting. (Har ubi suprà.) A7: The act of collecting. (TA. [But in this and some other senses it is an inf. n. of حَوَى: see 1 in art. حوى.]) A8: أَحْيَآءٌ as pl. of حَآءٌ: see art. حوأ.

حِىٌّ: see حَيَاةٌ, of which it is said to be a syn.: and of which it is also said to be a pl.:

A2: and see حَيَآءٌ, of which, also, it is said to be a pl.

حَيَّةٌ [A serpent;] a certain thing well known: (K, TA:) [improperly explained in the Msb as syn. with أَفْعًى:] applied to the male and the female; (S, Msb;) the ة being added to denote one of a kind, as in بَطَّةٌ and دَجَاجَةٌ; [although حَىٌّ is not used as a coll. gen. n.; and] although the saying عَلَى حَيَّةٍ ↓ رَأَيْتُ حَيًّا, as meaning [I saw] a male [serpent] upon a female [serpent], is related as having been heard from the Arabs: (S:) but ↓ حَيُّوتٌ is also applied to the male; (Az, S, K;) the ت being augmentative; for the word is originally حَيُّو [or حَيُّوٌّ]: (Az, TA:) it is said that it does not die unless by an accident: and they say of a long-lived man, مَا هُوَ إِلَّا حَيَّةٌ [He is none other than a serpent]; and in like manner they say of a woman; as though it were called حيّة because of its long life: [for] some, including Sb, say that it is derived from حَيَاةٌ, as the rel. n. is حَيَوِىٌّ, not حَوَوِىٌّ: and to him who objects that one says رَجُلٌ حَوَّآءٌ [meaning “ a man who collects serpents ”], it is replied that حَيَّةٌ and حَوَّآءٌ are of different roots, like لُؤْلُؤٌ and لَأّلٌ, &c.: but it may be from تَحَوَّى, because of its winding, or coiling, itself; and some say that it is originally حَوْيَةٌ; some, that it is originally حَيْوَةٌ: (TA:) [the dim. is ↓ حُيَيَّةٌ:] the pl. is حَيَّاتٌ (K) and حَيْوَاتٌ, (K, TA,) or حَيَوَاتٌ. (So in some copies of the K [agreeably with the dial. of Hudheyl].) Hence the prov. هُوَ أَبْصَرُ مِنْ حَيَّةٍ

[He is more sharp-sighted than a serpent]; because of the sharpness of its sight: and أَظْلَمُ مِنْ حَيَّةٍ [more wrongful in conduct than a serpent]; because it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA.) and سَقَاهُ اللّٰهُ دَمَ الحَيَّاتِ [May God give him to drink the blood of the serpents]; i. e., (assumed tropical:) destroy him. (TA.) And ↓ لَا تَلِدُ الحَيَّةُ إِلَّا حُيَيَّةً [The serpent does not bring forth anything save a little serpent]: a prov. applied to the cunning and mischievous, or malignant. (TA.) And فُلَانٌ حَيَّةُ الوَادِى, or الأَرْضِ, or البَلَدِ, or الحَمَاطِ, (assumed tropical:) Such a one is cunning and mischievous, or malignant, (IAar, K,) and intelligent, in the utmost degree: (IAar:) [or] فلان حيّة الوادى means (assumed tropical:) such a one is strong in resisting, a defender of his possessions. (TA.) And حَيَّةُ الوَادِى is also an appellation applied to (assumed tropical:) The lion; (K, TA;) because of his cunning, or craftiness. (TA.) One says also, هُمْ حَيَّةُ الأَرْضِ, meaning (assumed tropical:) They are cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge: so in a saying of Dhu-l-Isba' El-'Adwánee cited voce عَذِيرٌ. (TA.) And فُلَانٌ حَيَّةٌ ذَكَرٌ (S, TA) (assumed tropical:) Such a one is courageous and strong. (TA.) and رَأْسُهُ رَأْسُ حَيَّةٍ (assumed tropical:) He is clever, or ingenious; acute, or sharp; intelligent. (TA.) And رَأَيْتُ فى كِتَابِهِ حَيَّاتِ وَعَقَارِبَ (assumed tropical:) I saw in his letter slanders, or calumnies, addressed to the ruling power, in order to cause the object thereof to fall into embarrassment from which escape would be difficult. (TA.) b2: الحَيَّةُ is also a name of (assumed tropical:) [The constellation Draco; commonly called التِّنِّينُ;] certain stars [partly] between the فَرْقَدَانِ [or B and y of Ursa Minor] and بَنَاتُ نَعْشٍ [meaning the stars in the tail of Ursa Major]: (K:) so called by way of comparison. (TA.) b3: And حَيَّةٌ also signifies (assumed tropical:) A certain mark made with a hot iron upon the neck, and upon the thigh, of a camel, twisting, or winding, like the حَيَّة [properly so called]. (Ibn-Habeeb, TA.) A2: See also حَىٌّ.

حَيًا Rain; (S, Msb, K;) as also ↓ حَيَآءٌ: (K:) or much rain: (Har p. 185:) as being the means of giving life to the earth: (TA:) and (assumed tropical:) plenty; or abundance of herbage, (S, K,) and the means of giving life to the earth and to men; as being caused by the rain; and so ↓ حَيَآءٌ: (TA:) or [simply] herbage; because produced by the rain: and fat, and fatness; because produced by the herbage: (Ham p. 662:) dual. حَيَيَانِ: (S:) and pl. أَحْيَآءٌ. (TA.) حَيَا الرَّبِيعِ means The rain [called ربيع, or of the season thus called,] that gives life to the earth. (TA.) A2: See also the next paragraph.

حَيَآءٌ an inf. n. of حَيِىَ in the first of the senses explained in this art. (K.) b2: [Hence,] syn. with حَيًا, in two senses: see the next preceding paragraph, in two places. b3: Also inf. n. of حَيِىَ as syn. with اِسْتَحْيَى; (S, * Mgh, Msb, K;) i. q. اِسْتِحْيَآءٌ; (S;) Shame; a sense of shame; shyness, or bashfulness; [and particularly, but not always, honest shame, or pudency, or modesty;] syn. حِشْمَةٌ; (K;) a shrinking of the soul from foul conduct, (Bd in ii. 24, and Er-Rághib,) through fear of blame; (Bd ibid.;) a languor that affects the animal faculty, (Bd ibid, and Mgh, *) and turns it back from its actions: (Bd:) and repentance; syn. تَوْبَةٌ. (K.) b4: And hence, as being a thing that should be concealed, and of which one is ashamed to speak plainly, (TA,) The vulva, or external portion of the female organs of generation, (فَرْج, El-Fárábee, Msb, K, or رَحِم, [which here means the same,] S,) of a camel, (El-Fárábee, S, Msb, K,) or an animal having feet like those of the camel, and of a cloven-hoofed animal, and of a beast of prey: (K:) accord. to Az, the دُبُر [here meaning the same as فَرْج] of any of these and of other animals: (Msb:) accord. to IAar, it is of the ewe or she-goat, the cow, and the gazelle: (ISd, TA:) and [sometimes] the فَرْج of a girl, (El-Fárábee, Msb,:) or of a woman: (Zj in his “ Khalk el-Insán: ” [see also حَىٌّ:]) and ↓ حَيًا signifies the same; (K;) but accord. to Az, this is not allowable except in poetry, in a case of necessity: (TA:) pl. أَحْيَآءٌ (Az, IJ, K) and أَحْيِيَةٌ (As, Sb, S, K) and, by contraction, أَحِيَّةٌ, (Sb, IB, TA,) which is said to be preferable, (TA,) and [quasi-pl. n.] ↓ حَىٌّ and ↓ حِىٌّ [which two have been mistaken by Freytag for syns. of تَحِيَّةٌ, immediately following them in the K]. (Sb, K.) حَيَاةٌ, or ↓ حَيٰوة, (as in different copies of the K, in the latter manner in copies of the S,) written with و in the Kur, to show that و follows ى in the pl. [حَيَوَاتٌ, like صَلَوَاتٌ], or because the sound of the ا is inclined towards that of و, (ISd, TA,) and ↓ حَيَوْةٌ, with sukoon to the و, (K,) which is substituted for the ا of حَيَاةٌ, as is done by the people of El-Yemen in the case of every ا that is changed from و, as in صَلَاةٌ and زَكَاةٌ, though the final radical letter of the verb of حَيَاةٌ is ى, (TA,) an inf. n. of حَيِىَ in the first of the senses explained in this art.; (IB, Mgh, Msb;) Life; contr. of مَوْتٌ; (S, K;) as also ↓ حَيَوَانٌ and ↓ حِىٌّ, (K,) or this last is asserted to be a pl. of حَيٰوةٌ, (S,) and as also ↓ مَحْيًا, (S, * Har pp. 25 and 350,) of which the pl. is مَحَاىٍ: (S:) حَيَاةٌ signifies the faculty of growth, as in an animal, and in a plant: and the faculty of sensation: and (assumed tropical:) the faculty of intellect: and (assumed tropical:) freedom from grief or sorrow: and everlasting life in the world to come; to which one attains by that حياة which is intelligence and knowledge: and the حياة that is an attribute of God. (Er-Rághib.) يَا لَيْتَنِى قَدَّمْتُ لِحَيَاتِى, in the Kur [lxxxix. 25], means [O, would that I had prepared, or laid up in store,] for my everlasting state of existence. (Er-Rághib.) And ↓ فَإِنَّ الدَّارَ الآخِرَةَ لَهِىَ الحَيَوَانُ, in the Kur [xxix. 64], means [And verily the last abode is] the abode of everlasting life: (TA:) or الحيوان here means the life that will not be followed by death: or much life; like as مَوَتَانٌ signifies much death: (Msb:) and it is also the name of a certain fountain in Paradise, [the water of] which touches nothing but it lives, by permission of God. (TA.) الحَيٰوةُ الطَّيِّبَةُ, accord. to I'Ab, explaining xvi. 99 of the Kur, (TA,) means Lawful means of subsistence (K, TA) in the present world: (TA:) or Paradise. (K, TA.) b2: Also (assumed tropical:) Advantage, or profit; or a cause, or means, thereof: whence the saying, لَيْسَ لِفُلَانٍ حَيَاةٌ There is not, in such a one, profit, nor good: and so it is said to mean in the Kur [ii. 175], وَلَكُمْ فِى القِصَاصِ حَيٰوةٌ (assumed tropical:) [And there is to you, in retaliation, an advantage]: (TA:) or this means that the knowledge of the law of retaliation restrains from slaughter, and so is a cause of life to two persons; and because they used to slay one who was not the slayer, retaliation upon the slayer is a cause of saving the lives of the rest: or the meaning is life in the world to come; for when the slayer has suffered retaliation in the present world, he is not punished for his act in the world to come. (Bd.) b3: حَيَاةُ الشَّمْسِ means (assumed tropical:) The remaining of the light and whiteness of the sun: or the remaining of its heat and power: but the former of these two meanings is the more probable. (Mgh. [See الشَّمْسُ حَيَّةٌ, voce حَىٌّ.]) حَيٰوةٌ and حَيَوْةٌ: see the next preceding paragraph.

حَيِىٌّ Having حَيَآء [i. e. shame, shyness, bashfulness, pudency, or modesty]; (K;) part. n. of حَيِىَ as syn. with استحيى; of the measure فَعِيلٌ: (Msb:) fem. حَيِيَّةٌ. (TA.) The saying of I'Ab, اَللّٰهُ حَيِىٌّ, means God is one who acts with others in the manner of him who has حَيَآء; for حَيَآء in its proper sense is not ascribable to Him: (Mgh:) or one who leaves undone evil deeds, and does good deeds. (Er-Rághib.) حُيَىٌّ: see حَىٌّ, of which it is the dim.

حُيَيَّةٌ: see حَيَّةٌ, (of which it is the dim.,) in two places.

A2: And dim. of حَآءٌ, q. v. in art. حوأ. (Lth, TA in باب الالف الليّنة.) حَيَوِىٌّ [Of, or relating to, the serpent;] rel. n. of حَيَّةٌ. (S.) A2: [And rel. n. of حَا: see حَائِىٌّ in art. حوأ.]

حَيَوَانٌ an inf. n. of حَيِىَ, like حَيَاةٌ, (IB,) but having an intensive signification: (Msb:) see حَيَاةٌ, in two places. b2: See also حَىٌّ, first sentence. b3: Also Any thing, or things, possessing animal life, (Msb, K, *) whether rational or irrational; [an animal, and animals;] used alike as sing. and pl., because originally an inf. n.; (Msb;) contr. of مَوَتَانٌ [q. v.]. (S.) [حَيَوَانَاتٌ is used as its pl. of pauc. And hence,] الحَيَوَانَاتُ الخَمْسُ [The five animals] is applied to what may be killed by a person in the state of إِحْرَام, and by one engaged in prayer: (Msb in art. فسق:) these are the rat, or mouse, and the biting dog, and either the serpent, the crow termed أَبْقَع, and the kite, or the serpent, the scorpion, and the kite, or the serpent, the scorpion, and the crow, or the scorpion, the crow, and the kite. (Es-Suyootee, in “ El-Jámi' es-Sagheer,” voce خَمْسٌ.) It is originally حَيَيَانٌ; (Sb, K, TA;) the ى which is the final radical letter being changed into و because the occurrence of two ى together is disliked: (Sb, TA:) Aboo-'Othmán [El-Má- zinee] holds the و to be a radical letter; but his opinion is said to be not admissible, because it is asserted that there is no instance in the language of a word of which the medial radical is ى, and the final و. (TA.) حَيَوَانِىٌّ [Of, or relating to, an animal or animals]. b2: It is [also] particularly applied to A seller of birds. (TA.) حَيَوَانِيَّةٌ Animality; or animal nature.]

حَيُّوتٌ: see حَيَّةٌ.

حَاىٍ, of the measure فَاعِلٌ, [said to be] originally حَايِوٌ, is syn. with حَاوٍ and حَوَّآءٌ, belonging to art. حوى [q. v.]. (Az, TA.) أُحَىُّ and أُحَىٌّ and أُحَىٍّ: see art. حو.

أُحَيْوٍ: see art. حو.

أَحْيَى in the saying أَحْيَى مِنْ ضَبٍّ [More longlived than a ضبّ, a kind of lizard, which is supposed to live seven hundred years,] is from الحَيَاةُ. (TA.) b2: In the sayings أَحْيَى مِنْ هَدِىٍّ [More shy, or bashful, than the bride] and أَحْيَى مِنْ مُخَدَّرَةٍ [More shy, or bashful, than a girl kept behind the curtain] it is from الحَيَآءُ. (TA.) تِحْيَاةٌ: see the next paragraph.

التَّحَايِى The two stars in the foot and before the foot of the foremost of Gemini: (Kzw:) or three stars over against الهَنْعَة [which is the Sixth Mansion of the Moon]; (IKt, K;) and sometimes the moon deviates from الهنعة, and makes its abode in التحايى: (IKt:) they are between the Milky Way and the stars that follow العَيُّوق [or Capella]: Aboo-Ziyád El-Kilábee used to say that this name means الهنعة, and is also pronounced التَّحَائِى, withء: but AHn says that the moon makes its abode in these stars, and not in الهنعة itself: (TA:) its sing. is ↓ تِحْيَاةٌ; (IKt, AHn, TA;) if so, of the measure تِفْعَلَةٌ, like تِحْلَبَةٌ, not فِعْلَاةٌ, like عِزْهَاةٌ, because there is no such root as تَحى; derived from الحَيَا, because its نَوْء [here meaning its auroral setting, in midwinter,] is attended with much rain: but التحائى, with ء, is irreg.; as though pl. of ↓ تَحِيَّةٌ likened to a word of the measure فَعِيلَةٌ. (IB.) تَحِيَّةٌ inf. n. of 2. (Mgh, Msb, K.) b2: Also A salutation, or greeting, (A'Obeyd, AHeyth, Mgh, Msb,) pronounced by one person to another on their meeting; (AHeyth;) particularly the saying سَلَامٌ عَلَيْكَ; (Mgh, * Msb;) and the like; (Mgh;) the most comprehensive form thereof, used by the believer [to his fellow-believer], being the saying السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ: (AHeyth:) hence it is pluralized; the pl. being تَحِيَّاتٌ and تَحَايَا. (Mgh.) b3: Also Continuance, or endurance; or endless, or everlasting, existence: (IAar, Msb, K, &c.:) and so it is said to mean in the following verse of Zuheyr Ibn-Jenáb ElKelbee; who was a [kind of] king among his people: قَدْ نِلْتُهُ إِلَّا التَّحِيَّهْ وَلَكُلُّ مَا نَالَ الفَتَى

[And indeed everything that the young man has attained, I have attained it, except endless existence]: or, as some say, it here means security from death and from evils. (TA. [But more probably the meaning is that next following: for in the Mz, 49th نوع, where this verse is cited, but with مِنْ كُلِّ in the place of وَلَكُلُّ, he is said to have been (not a king, but,) “ a nobleman. ” See also, respecting him, p. x. of my Preface.]) and (tropical:) Dominion, or kingship: (Fr, AA, S, Mgh, Msb, K, &c.:) because the people of the Time of Ignorance used to greet kings [or rather those of Himyer] by the saying أَبَيْتَ الَّعْنَ, which they addressed to none other than a king; so that when any one of them became a king, it was said of him, فُلَانٌ نَالَ التَّحِيَّةَ [meaning (tropical:) Such a one has attained the kingship]. (Mgh: in which, and in the S, the foregoing verse is cited as an ex. of this last meaning.) التَّحِيَّاتُ لِلّٰهِ means Endless existence belongs to God: (Lth, Msb, TA:) or dominion, or kingship: (Lth, Yaakoob, S, Msb, TA:) or freedom, or security, from all evils, (Khálid Ibn-Yezeed, AHeyth,) and from all causes of the cessation of existence: (AHeyth:) or endless existence, and security from evils, and dominion, and the like: (Fr:) or the expressions [of praise] that indicate and imply the ascription of dominion and endless existence: (KT:) or salutations and benedictions are Gods, and at his disposal. (Mgh.) [التَّحِيَّاتُ is also a term applied to the following form of words repeated in the ordinary prayers: التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ يَاأَيُّهَا النَّبِىُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللّٰهِ الصَّالِحِينَ

أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ, or (instead of عبده ورسوله) رَسُولُ اللّٰهِ: see 5 in art. شهد.] b4: The assigning to this word, as used in the Kur iv. 88, the meaning of A gift is a mistake. (Mgh.) A2: See also التَّحَايِى.

مَحْيًا: see حَيَاةٌ. b2: Also A time, and a place, of life. (TA.) مُحْىٍ and مُحْيِيَةٌ, applied to a she-camel, Having living offspring; whose offspring seldom, or never, die. (S.) مُحَيًّا The face (S, K, Ham p. 23) of a man, because it is specified in salutation; [see 2;] (Ham ubi suprá;) a term used only in praise; (Ham p. 640;) i. e. the face altogether: or the حُرّ of the face [i. e. the ball of the cheek; or what appears of the elevated part thereof; or what fronts one, of the face, &c.]. (K.) b2: Of a horse, it is The place where the flesh is separated (حيث انفرق اللحم) beneath the forelock. (Ham p. 23.) And دَائِرَةُ المُحَيَّا, in a horse, [The feather in] the place of separation [of the hair] beneath the forelock, in the upper part of the forehead. (TA.) محَيِّىٌ act. part. n. of 2; fem. مُحَيِّيَةٌ: (S, TA:) for in every noun in which three ىs occur together, [the last of them being the final radical, and ending the word,] if it is not formed from a verb, the final radical letter is elided from it, as in عُطَىٌّ the dim. of عَطَآءٌ, and in أُحَىُّ the dim. of أَحْوَى: but if it is formed from a verb, that letter remains, as in مُحَيِّىٌ from حَيَّى. (S.) أَرْضٌ مَحْيَاةٌ i. q. مَحْوَاةٌ, i. e. A land containing serpents: (Ibn-Es-Sarráj, S:) or abounding with serpents. (TA in art. حوى.) أَبُو يَحْيَى Death. (TA, Har p. 218.)

حوى: حوى على والمصدر منه حِوَايَة: ختلة وخدعه (فوك) وفي محيط المحيط: حويت الرجل.
وحوى: شعبذ، شعوذ (بوشر).
حوَّى وتحوَّى مأخوذتان من حاوٍ (انظر حاو) (فوك) وقد ذكرها في مادة ( Efeminatus) .
حَوَايَة: سحر حلال، سمياء، شعبذة، شعوذة (بوشر).
حِوَايَة: الاسم من ذكرت في معجم فوك في مادة ( Wfeminatus) .
حَوَّاء: حاوٍ: بالمعنى الأول الذي سأذكره لكلمة حاوٍ (باين سميث 1184= مشعبذ ورَقَّاء).
ويقول لين نقلا عن القزويني أن مجموعة النجوم المسماة بالحاوي يسمى أيضاً الحَوَّاء والحُوَيَّة وهذه الكلمة مكتوية هكذا في بعض مخطوطات هذا المؤلف (انظر طبعة وستنفيلد 1: 33، رقم 0) غير أن وستنفيلد طبع والحُيَّة اعتمادا على مخطوطات أخرى (1: 14) وكذلك عند دورن ص49 وفي ألف استر (1: 13): ( Venator serpentum) بالــعربــية: الحاسة (كذا). والحية (ص41) الحوة، الحية.
حاوٍ: لا يطلق على راقي الحيات وجامعها فقط. بل تطلق على الأحر أيضاً (همبرت ص157) وعلى المشعبذ والمشعوذ.
وحاو ويجمع على حِواً: جماعة البيوت المتدانية من الوبر (فوك، ألكالا).
حاوي العلوم: جامع العلوم، دائرة المعرف (بوشر).
حيّ:
حَيَّا. يقال: حَيَّا بكأس حين يشرب الرجل نخب آخر قائلا له حَيَّاك الله أي أطال حياتك.
ويقال أيضا: حياك الله بكذا إذا شرب نخبه وتمنى له شيئا (عباد 1: 367 - 368).
وحياه بالملك: سلم عليه بالملك، بويع بالملك وبالسلطان.
أحيا: كما يقال أحْيا ليلته في الصلاة. يقول الشاعر مسلم بن الوليد: أحْيَيْت نُجُوم الليل بالقوافي أي صرفت الليل ساهرا أنظم الشعر. وهو يقول أيضا: أحيا البكا ليله أي أسهره البكا ليله (معجم مسلم). تَحَيَّا: أنظر فريتاج. وقد ذكرت في معجم فوك في مادة حيّا.
وتَحَيَّا: انبعث حيّا، قام من الأموات، نُشِر (المعجم اللاتيني - الــعربــي).
استحيا: انبعث حيا، قام من الأموات، نُشِر (ألكالا)؟، عباد 2: 14).
ومن هذا قيل: عيد الاستحياء: عيد القيامة، عيد الفصح (ألكالا).
استحيت منك لكثرة إحسانك إليَّ أخجلني كثرة إحسانك إليَّ (بوشر).
والعامة تقول استحت المرأة أي سترت وجهها عن الرجال (محيط المحيط).
حَيّ. يقال حيّ إذا كان فيه مد وجزر ضد بحر ميت. ففي الإدريسي (كليم 4 قسم 3).
في كلامه عن تورنت: مرسى فيه بحر حي ويقول بعد ذلك: يحيط بها البحر الحيّ والبحيرة.
وحَيُّ زيد أي زيد نفسه وأهل زيد الخ، أنظر المفصل طبعة بروش (ص41 وما بعدها).
الحي والميت: ذكر ألكالا في مادة ( Hay Cuyméit: satiriones yerva) غير أن هذا خطأ أو تصحيف، والصواب: الحَيّ والمَيِّت ( Ophry Ciliata Biv) وهو خصي الكلب وخصي الثعلب بصلة في أصله. وتوجد له بصلة حية وبصلة ميتة. ويقول الــعرب أن من يأكل البصلة الميتة يصاب بانحلال القوى والعجز عن الجماع. ومن يأكل البصلة الحية يزداد قوة على الجماع. (براكس، مجلة الشرق والجزائر 8: 342).
حي عالم: أبيد، مخلدة (نبات) (بوشر).
وحَيّ: طحلب اشنة، اشنة سمراء، ضريع (ألكالا).
وحّيّ: قرن الغزال، زيتة (براكس مجلة الشرق والجزائر 8: 348).
حَيّة بمعنى دودة (جوليوس) ويقال مثلاً: الحيات في الأمعاء (الجريدة الآسيوية 1853، 1: 347).
حية البحر: انقليس، جري، سلور (همبرت ص70).
حية زرزورية أو حية طيارة: نوع من الحيات انظر نيبور رحلة إلى بلاد الــعرب (ص167).
حية شمس: عظاية، ضب، سام أبرص (بوشر).
حية الماء: ثعبان الماء، عدار (بوشر).
سمك حية أو سمك حيات: انقليس، جري سلور (بوشر).
حَيَاة. وحياتك: حقا، بلا ريب، بلا شك (بوشر).
وحياة محبَّتِك: قضسماً بحبك ويستعمل هذا القسم للإنكار (بوشر).
وحياة رَأْسِي: سحقا لك (بوشر، ألف ليلة 1: 31).
شَجَر الحياةِ: شجرة اسمها العلمي ( Theeya) وهي عفصية، جنس شجرة من الفصيلة الصنوبرية (بوشر).
ماءُ الحياة: عرق (شراب مسكر) (ألكالا).
وحياة: سمك بحري غير ملح (ألكالا).
حَيَوان: تعني عند أهل تمبكتو كل أنواع المنقولات من الأملاك والعروض منها (بارت 454).
وهذه الكلمة تعني عند أهل الكيمياء معنى خاصاً (المقدمة 3: 199) ويقول دي سلان إنه لا يعرف المعنى المقصود منها. الحيوانات الخمس: يظهر أنها تعني خمسة أنواع من الهوام الدنسة المؤذية المزعجة مثل القمل والبراغيث والبق الخ. أنظرها في مادة فاسق.
حَيَوانِيّ. روح حيواني عند الأطباء، أنظر العبارة في معجم المنصوري في مادة بَطْنُ.
قُوَّة حيوانية: إحساس (فوك) يعني الحاسة والحس (انظر دوكانج).
حُوَيَّن ويجمع على حُوينات: دُوَيبة، وهو تصغير حيوان.
تَحَيْوَن: توحش، اختبل، تبلَّة (هلو).
مَحْيَا. ليلة المَحْيَا: ليلة الحياة وهي عند الشيعة ليلة السابع والعشرين من شهر رجب (ابن بطوطة 1: 417).
محايا: ماء الحياة، عرق (دوماس حياة الــعرب ص298).
مُسْتَحا: أستحياء، خجل، احتشام (بوشر).
مستحية: حَسَّاسة (نبات) (بوشر).

زلف

1 زَلَفَ: see 2: A2: and see also 8, in three places.2 زلّفهُ, (O, TA,) inf. n. تَزْلِيفٌ, (O,) He did it previously, or beforehand; namely, a thing; (IAar, O, TA;) as, for instance, an evil action; (O, TA;) and so ↓ زَلَفَهُ; (IAar, TA;) syn. أَسْلَفَهُ, (O, TA,) and قَدَّمَهُ. (IAar, O, TA.) b2: زلّف النَّاسَ, inf. n. as above, He disquieted, or agitated, the people, step by step: (Ibn-'Abbád, Z, O, TA:) accord. to Z, said of a guide. (TA.) b3: زلّف فِى

حَدِيثِهِ, (inf. n. as above, K,) He added, or exaggerated, in his discourse, or narration; (IDrd, O, K;) as also ذرّف. (IDrd, O.) 4 ازلفهُ He made, brought, or drew, him, or it, (namely, a thing, TA,) near. (S, Mgh, Msb, TA.) Hence, in the Kur [xxvi. 90 and 1. 30], وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ And Paradise shall be brought near to the pious: meaning, accord. to Zj, that their entrance thereinto shall become near, and their view thereof. (TA.) [بِهِ ↓ ازدلف also signifies the same as ازلفه (agreeably with analogy); as is shown by what here follows:] it is said in a trad. of Mohammad El-Bákir, مَا لَكَ مِنْ عَيْشِكَ إِلَّا لَذَّةٌ تَزْدَلِفُ بِكَ إِلَى حِمَامِكَ [i. e. There is not remaining to thee, of thy life, save a pleasure that brings thee near to thy predestined term]. (O, TA.) And ↓ ازدلفهُ means He, or it, brought him near to destruction. (TA.) b2: Also He collected it together; (Msb, TA;) namely, a thing. (Msb.) Hence, in the Kur [xxvi. 64], وَأَزْلَفْنَا ثَمَّ الآخَرِينَ [And we collected there the others]. (TA.) 5 تَزَلَّفَ see the next paragraph.8 اِزْدَلَفَ, (Mgh, Msb,) originally اِزْتَلَفَ, (Msb,) or اِزْدَلَفُوا, and ↓ تزلّفوا, (S, O, L, K,) He, or they, approached, or drew near: (Mgh, O, L, Msb, TA: in the K, تَفَرَّقُوا is erroneously put for تَقَرَّبُوا: TA:) or (O, accord. to the K “ and ”) advanced; or went forward, or before: (S, O, K:) إِلَيْهِ [to him, or it], (Mgh, K,) and مِنْهُ [which means the same, as after دَنَا &c.]: (TA, and Har p. 452:) [and ↓ زَلَفَ and زَلَفُوا, inf. n. app. زَلْفٌ and زَلَفٌ, signify the same: for] you say also, إِلَيْهِ ↓ زَلَفَ He drew near to him, or it: and لَهُ ↓ زَلَفْنَا We advanced, or went forward, to him, or it: (TA:) and زَلْفٌ signifies the act of advancing, or going forward, (A'Obeyd, S, TA,) from place to place; as also زَلَفٌ. (TA.) One says, ازدلف السَّهْمُ إِلَى

كَذَا The arrow approached, or drew near, to such a thing. (Msb.) And it is said in a trad., فَإِذَا زَالَتِ الشَّمْسُ فَاْزْدَلِفْ إِلَى اللّٰهِ فِيهِ بِرَكْعَتَيْنِ, meaning تَقَرَّبْ [i. e., When the sun declines from the meridian, then seek thou to draw near unto God therein by means of the prayers of two rek'ahs]. (TA.) A2: See also 4, in two places.

زَلْفٌ: see زُلْفَةٌ.

زُلْفٌ: see its accus. case voce زُلْفَةٌ, near the end of the paragraph.

زِلْفٌ A meadow; syn. رَوْضَةٌ; (TS, K;) and so ↓ زَلَفَةٌ: (IB, TA:) thus the latter is expl. as occurring in a trad. relating to Ya-jooj and Ma-jooj, in which it is said, ثُمَّ يُرْسِلُ اللّٰهُ مَطَرًا فَيَغْسِلُ الأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ [Then God will send rain, and it will wash the earth so that it will leave it like the meadow]: but in this instance, several other meanings are assigned to it: see زَلَفَةٌ below. (TA.) زَلَفٌ: see زُلْفَةٌ, in two places: A2: and see also زَلَفَةٌ, in five places.

زُلُفٌ: see its accus. case voce زُلْفَةٌ, near the end of the paragraph.

زُلْفَةٌ i. q. قُرْبَةٌ [i. e. Nearness, with respect to rank, degree, or station]; (S, Mgh, O, Msb, K;) as also ↓ زُلْفَى, (S, Mgh, O, Msb,) and ↓ زَلَفٌ. (IDrd, O, K.) [It would seem that it means also Nearness with respect to place or situation: for SM immediately adds,] hence, in the Kur [lxvii. 27], فَلَمَّا رَأَوْهُ زُلْفَةً, [as though meaning But when they shall see it in a state of nearness: but] Zj says that the meaning is, but when they shall see it (i. e. the punishment) near (قَرِيبًا): and several authors say that زُلْفَةٌ is sometimes used in the sense of قَرِيبٌ, as is stated in the 'Ináyeh. (TA.) And Station, rank, grade, or degree; as also ↓ زُلْفَى, (S, O, K, TA,) and ↓ زَلْفٌ, (TS, K,) and ↓ زَلَفٌ: (K, TA:) pl. of the first زُلَفٌ: (S, * TA:) or (K) ↓ زُلْفَى is a quasi-inf. n.; (S, K;) and such it is in the saying in the Kur [xxxiv. 36], وَمَا

أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِنْدِنَا زُلْفَى, as though meaning ازْدِلَافًا [i. e. And neither your riches nor your children are what will bring you near to us in advancement: but here it may be well rendered, in station]: (S:) accord. to Ibn-'Arafeh, زُلْفَى signifies the bringing very near: (TA:) the saying of Ibn-El-Tilimsánee that it is pl. of زُلْفَةٌ is very strange, and unknown; the correct pl. of this last word being زُلَفٌ. (MF, TA.) b2: Also A portion (S, K) of the first part (S) of the night, (S, K,) whether small or large: so accord. to Th: or, accord. to Akh, of the night absolutely: (TA:) pl. زُلَفٌ and زُلَفَاتٌ (S, K) and زُلُفَاتٌ and زُلْفَاتٌ: or زُلَفٌ signifies the hours, or periods, (سَاعَات,) of the night, commencing from the daytime, and the hours, or periods, of the daytime, commencing from the night: (K:) and its sing. is زُلْفَةٌ. (TA.) وَزُلَفًا مِنَ اللَّيْلِ, in the Kur [xi. 116], means And at sunset and nightfall (the مَغْرِب and the عِشَآء): (Zj, TA:) some read ↓ زُلُفًا, with two dammehs; which may be a sing., like حُلُمٌ; or a pl. of زُلْفَةٌ, like as بُسُرٌ is of بُسُرَةٌ, with damm to the س in each: [but this is not a parallel instance; for بُسُرٌ is a coll. gen. n. of which بُسُرَةٌ is the n. un., and the latter is not of the same measure as زُلْفَةٌ:] and some read ↓ زُلْفًا, which is a pl. [or rather coll. gen. n.] of زُلْفَةٌ, like as دُرٌّ is of دُرَّةٌ; (K, TA;) or pl. of ↓ زَلِيفٌ, like as قُرْبٌ is of قَرِيبٌ, and غُرْبٌ of غَرِيبٌ: (TA:) and some read ↓ زُلْفَى, in which the alif [written ى] is a denotative of the fem. gender. (K, TA.) A2: See also the next paragraph.

زَلَفَةٌ A full [reservoir of water such as is called]

مَصْنَعَة: (S, K:) pl. [or rather coll. gen. n.]

↓ زَلَفٌ: (S:) so, accord. to Sh, in the trad. mentioned voce زِلْفٌ: (TA:) or ↓ زَلَفٌ signifies full watering-troughs, (K,) as pl. [or coll. gen. n.] of زَلَفَةٌ: (TA:) or a full watering-trough. (K.) Also A [bowl such as is called] صَحْفَة: (K;) and so ↓ زُلْفَةٌ; (Ibn-'Abbád, K;) of which the pl. is زُلَفٌ: (TA:) or a full صَحْفَة; and its pl. [or coll. gen. n.] is ↓ زَلَفٌ. (Lth, TA.) Also A green [vessel of the kind called] إِجَّانَة: (K:) so says AO: pl. [or coll. gen. n.] ↓ زَلَفٌ; and ↓ مَزَالِفُ likewise signifies green أَجَاجِين [app. as an anomalous pl. of زَلَفَةٌ or of زَلَفٌ, like as مَشَابِهُ is of شَبَهٌ]; both, also, mentioned on the authority of AO. (TA.) b2: Also A mother-of-pearl-'shell, or an oyster-shell; syn. صَدَفَةٌ: (K:) KT says that الزَّلَفَة in the trad. mentioned above voce زِلْفٌ has been expl. as meaning the مَحَارَة, i. e. the صَدَفَة; but he adds, I know not this explanation, unless a pool of water be called محارة because the water returns (يَحُورُ) to it and collects in it. (TA.) b3: Also A smooth rock: (K:) so, too, said to mean in the same trad.: and some read الزلقة. (TA.) And Rugged ground. (K.) And Swept ground. (K.) And An even part of a soft mountain. (K.) Pl. (K) [or rather coll. gen. n.] in all these senses (TA) ↓ زَلَفٌ. (K.) b4: See also زِلْفٌ. b5: Also A mirror: (O, K: [in the CK, المَرْأَةُ is put in the place of المِرْآةُ:]) [like زَلَقَةٌ:] mentioned by IB on the authority of Aboo-'Amr Ez-Záhid, and by Sgh on that of Ks: and so, too, it is said to mean in the trad. mentioned above; the earth being likened thereto because of its evenness and cleanness: (TA:) or the face thereof; (K;) as is said by IAar. (TA.) زُلْفَى: see زُلْفَةٌ, in four places.

عُقْبَةٌ زَلُوفٌ [A stage of a journey] far-extend- ing: (O, K:) so says IF. (O.) [In the CK, عَقَبَةٌ is erroneously put for عُقْبَةٌ.]

زَلِيفٌ Advancing; or going forward, or before. (O, K. [It is said in the TA that المُتَقَدِّمُ as the explanation of الزَّلِيفُ is erroneously put in the copies of the K for التَّقَدُّمُ: but this assertion is app. itself erroneous.]) See زُلْفَةٌ, near the end of the paragraph.

أَزْلَفُ expl. by Golius as on the authority of the KL, and by Freytag after him, as meaning Parvo naso præditus ejusque recto ac parvo mucrone, is a mistake for أَذْلَفُ, thus written in my copy of the KL.]

أَزْلَفَةٌ and أَزْلَفَى expl. by Freytag as meaning Copia parva, cœtus hominum parvus, as on the authority of El-Meydánee, are app. mistakes for أَزْفَلَةٌ and أَزْفَلَى.]

مَزْلَفَةٌ Any town (قَرْيَةٌ) that is between the desert and the cultivated land: pl. مَزَالِفُ: (S, * K:) the latter is syn. with بَرَاغِيلُ, signifying the towns (بِلَاد) that are between the cultivated land and the desert; (S;) or, between the desert and the بَحْر [i.e. sea or great river]; such as El-Ambár and El-Kádiseeyeh. (M, TA.) b2: [The pl.] مَزَالِفُ also signifies Places of ascent; or steps, or stairs, by which one ascends: (K:) because they bring one near to the place to which he ascends. (TA.) A2: For the pl. مَزَالِفُ, see also زَلَفَةٌ.