ذر

أ1 ذَرَأَ, (T, S, M, &c.,) aor. ـَ (S, M, Msb, K,) inf. n. ذَرْءٌ, (S, M, Msb,) He (God) created, syn. خَلَقَ, (T, S, M, Msb, K,) الخَلْقَ [the creation; i. e. the things that are created]. (T, S, M, Msb.) وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِنَ الْجِنِّ وَ الْإِنْسِ, in the Kur [vii. 178], means [And verily] we have created [for Hell many of the jinn, or genii, and of mankind]. (T.) b2: He multiplied, or made numerous. (K.) يَذْرَؤُكُمْ فِيهِ, in the Kur [xlii. 9], means He multiplieth you thereby; i. e., by making of you, and of the cattle, pairs, males and females: so says Zj; and Fr says the like; and this is a correct explanation. (T.) b3: Also, (S, M, K,) and so ذَرَا, (TA,) He sowed land: (S, M, K, TA:) but the latter verb is said to be the more chaste. (MF.) A2: ذَرَأَ فُوهُ His teeth fell out from his mouth; (K, TA;) as also ذَرَا and ذَرَى, without ء: (TA:) but the most chaste is said to be without ء: ذَرَأَ, with ء, is said to be of weak authority, or a mispronunciation. (MF.) b2: ذَرِئَ, (M, K,) or ذَرِئَ شَعَرَهُ, (S,) aor. ـَ (K,) inf. n. ذَرَأٌ; (S, * M, O;) and ذَرَأَ, (S, K,) aor. ـَ (K;) and ذَرُؤَ, aor. ـُ (Ktr, TA;) His hair became white, or hoary, in the fore part of his head: (S:) or he had whiteness intermixed with blackness in the hair of his head: (M:) or his hair became white, or hoary: (K:) or he began to become white, or hoary, (M, K,) in the fore part of his head, (K,) or in the upper part of each side of the head. (A, TA.) The epithet is ↓ أَذْرَأُ; fem. ذَرْآءٌ. (S, M, K. [In some copies of the K, ذَرْأَى is erroneously put for ذَرْآءُ.]) 4 اذرأهُ He angered him; provoked him to anger. (T, M, K.) b2: اذرأهُ بِصَاحِبِهِ He incited him against his companion. (Az, T.) And اذرأهُ بِالشَّىْءِ He incited him, or urged him, to do, or attempt, the thing. (M, K.) And اذرأهُ إِلَىكَذَا He constrained him, or compelled him, to have recourse to, or to do, such a thing. (K, * TA.) A 'Obeyd mentions أَذْرَى, without ء; but 'Alee Ibn-Hamzeh asserts that this is incorrect. (M.) b3: اذرأ الدَّمْعَ He, or it, made tears to flow. (K, * TA.) b4: And اذرأه He frightened him. (M, K.) A2: أَذْرَأَتْ She (a camel) excerned (أَنْزَلَتْ) the milk (M, K, TA) from [app. a mistake for into] her udder: a dial. var. of أَدْرَأَتْ [q. v.]. (TA.) The epithet applied to the she-camel so doing is ↓ مُذْرِئٌ. (M, K.) ذَرْءٌ The act of creating; inf. n. of ذَرَأَ. (S, M, Msb.) b2: [And used in the sense of the pass. part. n. of that verb; and alike as sing. and pl. because originally an inf. n.] ذَرْءُ النَّارِ, (S, K, TA,) [for ذَرْءٌ لِلنَّارِ,] related as occurring in a trad. (S, TA) of 'Omar, (TA,) means Created [i. e. destined] for the fire [of Hell]: (S, K, TA:) but as some relate it, the phrase is ذَرْوُ النَّارِ, meaning [either “ the children of the fire,” agreeably with what next follows, or] “ to be scattered in the fire. ” (S, TA.) b3: Also The number of [ones] offspring: one says, أَنْمَىاللّٰهُ ذَرْأَكَ May God increase [the number of] thine offspring; as also ذَرْوَكَ. (T.) A2: Somewhat; (M, K;) as in the saying, بَلَغَنِى ذَرْءٌ مِنْ خَبَرٍ [Somewhat of news, or information, reached me, or came to my knowledge]: (K, TA:) or ذَرْءٌ مِنْ خَيْرٍ [somewhat of good]: (so in some copies of the K and M:) thus ذرء is written by IAth: in some copies of the K, ذُرْءٌ, with damm: (TA:) or ذَرْءٌ here means a little; and ذَرْوٌ is a dial. var. thereof. (M in art. ذرو.) Also A little of what is said. (TA.) A3: A thing intervening as a separation or an obstacle: so in the saying, مَا بَيْنَنَا وَ بَيْنَهُ ذَرْءٌ [There is not anything intervening &c. between us and him, or it]. (K, * TA.) ذَرَأٌ: see what next follows.

ذُرْأَةٌ (S, M, K) and ↓ ذَرَأٌ, (S,) the latter an inf. n. (M, [see 1,]) the former a simple subst., (S,) Whiteness, or hoariness, in the fore part of the head: (S:) or whiteness intermixed with blackness in the hair of the head: (M:) or whiteness, or hoariness, of the hair: (K:) or the beginning of whiteness or hoariness (M, K) in the fore part of the head, (K,) or in the upper part of each side of the head. (A, TA.) ذَرْآنِىٌّ and ذَرَآنِىٌّ Intensely white salt: (S, M, K:) derived from ذُرْأَةٌ: one should not say أَنْذَرَانِىٌّ; (S, K;) for this is a vulgarism: some pronounce it with the unpointed د. (TA.) ذَرِىْءٌ Sown seed. (S, M, K.) ذُرِّيَّةٌ (T, S, M, Mgh, K) and ذِرِّيَّةٌ (M, K) and ذَرِّيَّةٌ, (K,) [or ذَرِيَّةٌ, without a sheddeh to the ر, accord. to the Msb in art. ذر,] always pronounced by the Arabs without ء: (S:) accord. to some, (TA,) from الذَّرْءُ; (M, TA;) so says Th; (M;) the measure of the first being فُعُّولَةٌ or فُعِّيلَةٌ; [so that it is originally ذُرُّوءَةٌ or ذُرِّيْئَةٌ;] (TA;) but the ء is suppressed because of frequency of usage: (M:) accord. to others, from الذَّرُّ, signifying “ the act of scattering; ” because God scattered the ذرّيّة upon the earth; and the measure is فُعْلِيَّةٌ or فُعُّولَةٌ, [if the latter,] the word being originally ذُرُّورَةٌ, the last ر being changed into ى, in a manner similar to the case of تَقَضَّتِ العُقَابِ [in which تَقَضَّضَت becomes تَقَضَّيَت and then تَقَضَّت; so that ذُرُّورَةٌ becomes ذُرُّويَةٌ and then ذُرِّيَّةٌ]: (TA:) Children, or offspring, (T, S, Mgh, K,) of a man, and used as a sing. also, (Mgh,) or of men and of jinn, or genii: (S, K:) pl. [ذُرِّيَّاتٌ (see art. ذر) and sometimes] ذَرَارِىُّ. (S.) Hence, هَبْ لِى مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً [in the Kur iii. 33, meaning Give me, from Thee, a good offspring]. (Mgh.) And in a trad. of Ibn-'Omar, فَجَعَلَنِى فِى الذُّرِّيَّةِ means And he put me among the little ones, or young ones. (Mgh.) b2: It is also applied to signify Progenitors: as in the saying, in the Kur [xxxvi. 41], حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ المَشْحُونِ [We carried their progenitors in the laden ark]. (T.) b3: And it is used also to signify Women; [because they are the sources of offspring;] (T, Mgh, TA;) like as سَمَآءٌ is used to signify “ rain: ” (TA:) as in the saying of 'Omar, حُجُّوا بِالذُّرِّيَّةِ [Perform ye the pilgrimage with the women]. (T, Mgh, TA. [See his saying in full, voce رِبْقٌ.]) الذَّارِئُ an epithet applied to God, The Creator. (T.) أَذْرَأُ; fem. ذَرْآءُ: see 1, last sentence. Applied to a ram, Having whiteness in the head; (M, K;) and so the fem. applied to a ewe: (M:) or having the ears variegated, or speckled, with black and white, and the rest black: (K:) or it has this latter meaning when applied to a horse, and to a kid; and so the fem. applied to a female kid, (S, O,) or to a she-goat: (M:) and is not applied to the sheep-kind. (S, O.) مُذْرِئٌ: see 4, last sentence.

خف

1 خَفَّ, aor. ـِ inf. n. خِفَّةٌ (JK, S, Msb, K, &c.) and خَفٌّ (Msb, K) and خَفَّةٌ and تَخَوُّفٌ, but this last belongs to art. خوف, (K,) contr. of ثَقُلَ [both properly and tropically]; (Msb;) properly, (TA,) It (a thing, S, Msb) was, or became, خَفِيف [i. e. light] (JK, S, Msb, K, TA) of weight, (JK,) in body, or material substance. (TA.) Hence the saying of 'Atà, in a trad., خِفُّوا عَلَى الأَرْضِ, meaning [Be ye, or bear ye, lightly upon the ground] in prostration: (A'Obeyd, TA:) or, as some relate it, ↓ خَفِّفُوا: i. e. prostrate yourselves [lightly upon the ground;] not heavily, so as to make marks, or impressions, upon your foreheads: and in another trad. it is said, ↓ إِذَا سَجَدْتَ فَتَخَافَّ When thou prostratest thyself, put thy forehead upon the ground lightly: but A 'Obeyd says that some say فَتُجَافِ, [i. e.

فَتُجَافِ عَضُدَــيْكَ عَنْ جَنْبَيْكَ,] with ج. (TA [See 3 in art. جفو.]) [Hence also,] خَفَّ المِيزَانُ The balance had one of its two scales light, so that it rose. (TA.) b2: [Used tropically, it means (assumed tropical:) It, or he, was, or became, light in estimation, lightly esteemed, or of little account.] b3: and (tropical:) He was, or became, خَفِيف [i. e. light as meaning active, agile, &c.,] in work: (TA:) he was, or became, brisk, lively, sprightly, active, agile, prompt, and quick; syn. نَشِطَ. (Msb and TA in art. نشط.) You say, خَفَّ فِى عَمَلِهِ وَخِدْمَتِهِ (tropical:) He was, or became, [brisk, &c., or] obedient and submissive, in his work and his service: (TA:) and خَفَّ لَهُ فِى الخِدْمَةِ (tropical:) [He was, or became, brisk, &c., to him in service], aor. ـِ inf. n. خِفَّةٌ: (S:) and in like manner, خَفَّ لِفُلَانٍ (tropical:) He was, or became, [promptly] obedient and submissive, to such a one. (TA.) [Hence,] خَفَفْتُ إِلَى فُلَانٍ (assumed tropical:) [I was, or became, brisk, lively, or sprightly, in behaviour to such a one]. (S in art. هش.) and خَفَّتِ الأُنْثَى لِلْفَحْلِ (tropical:) The female was, or became, submissive to the male. (A, TA.) And خَفَّتِ الأُتُنُ لِعَيْرِهَا (tropical:) The she-asses obeyed their he-ass. (K, TA.) And خُفَّ إِلَى العَدُوِّ, inf. n. خُفُوفٌ, (assumed tropical:) He hastened to the enemy. (Msb.) And خَفَّ القَوْمُ عَنْ وَطَنِهِمْ, (K, * TA,) inf. n. خُفُوفٌ, (TA,) (tropical:) The people, or party, removed, or departed, or journeyed, quickly from their home: or, as some say, simply removed, or departed, or journeyed, from it. (TA.) b4: (tropical:) He was, or became, خَفِيف [or light] in intellect, or understanding: (TA:) [and in conduct, or behaviour: generally meaning] (assumed tropical:) he was, or became, light, inconstant, unsteady, irresolute, or fickle; or light of intellect; lightwitted; syn. طَاشَ: (Msb:) the inf. n. of the verb in this sense is خِفَّةٌ. (Msb and K &c. in art. طيش, and TA in the present art.) [But sometimes, when relating to the intellect, or understanding, it means, (assumed tropical:) He was, or became, quick, acute, or sharp; and clever, or ingenious: see خَفِيفٌ.] And you say of him whose hearing is good, فِى أُذُنِهِ خِفَّةٌ (tropical:) [In his ear is quickness, acuteness, or sharpness, of hearing]. (TA in art. ثقل.) b5: [(assumed tropical:) He was, or became, flurried, agitated, or excited, by reason of fear, and by anger, or the like: see 10. b6: (assumed tropical:) He was, or became, lighthearted, or cheerful; one whose company, or converse, was acceptable and cheering.] You say, خَفَّ فُلَانٌ عَلَى المَلِكِ (assumed tropical:) Such a one was, or became, acceptable and cheering to the king. (TA.) b7: [(assumed tropical:) It (an action, or an affair, and a case, or the like,) was, or became, light, or easy: and it become alleviated.] You say, خَفَّتْ عَلَيْهِ الحَرَكَةُ (assumed tropical:) [Motion, or moving, was, or became, easy to him]; opposed to ثَقُلَتْ. (TA.) And خَفَّتْ حَالُهُ: see 4. b8: [(assumed tropical:) It (a word) was light, or easy, of utterance: and in like manner said of a sound, (assumed tropical:) it was, or became, light to the ear; or slight. b9: (assumed tropical:) It (food) was, or became, light to the stomach; easy of digestion. b10: Said of the hair of the head, and of the beard, (assumed tropical:) It was, or became, light, thin, or scanty.] b11: Said of a people, or company of men, (قَوْمٌ,) inf. n. خُفُوفٌ, it means قَلُّوا وَقَدْ خَفَّتْ زَحْمَتُهُمْ [i. e. (assumed tropical:) They became few in number, their crowding having diminished]. (S.) b12: Said of rain, [&c.,] (assumed tropical:) It diminished; decreased; or was, or became, [light, or] deficient. (TA.) b13: [Said of a blow, a disease, an affection of the mind, &c., It was, or became, light, slight, or inconsiderable.] b14: خَفَّتْ مَنَازِلُهُمْ مِنْهُمْ وَمَضَوْا (assumed tropical:) [means Their abodes became clear of them, and they went away]. (K * and TA in art. شول.) 2 خفّفهُ He made it, or rendered it, خَفِيف [i. e. light, both properly and tropically: the tropical significations are shown by the preceding paragraph, and by explanations of خَفِيفٌ; and some by what here follows]: (Msb:) تَخْفِيفٌ is the contr. of تَثْقِيلٌ. (S, K.) b2: Hence, in the Kur [ii. 174], ذٰلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ (assumed tropical:) [That is an alleviation from your Lord]. (TA.) Hence also, in a trad. [respecting the estimates to be made by the collectors of the poor-rate], خَفِّفُوا الخَرْصَ (assumed tropical:) [Make ye the conjectural computation of the quantity of the fruit upon palm-trees &c. light to the owners, or moderate;] go not to the utmost length in the خرص. (TA.) [And خفّف عَنْهُ (assumed tropical:) He made light, or alleviated, his burden, suffering, distress, uneasiness, or the like, by removing from him somewhat thereof; he alleviated him; he relieved him: see Kur iv. 32 and viii. 67 &c.] And خَفِّفُوا عَلَى الأَرْضِ: see 1; second sentence. [And خفّف فِى عَمَلِهِ (assumed tropical:) He relaxed, or remitted, in his work.] b3: [تَخْفِيفٌ also signifies (assumed tropical:) The making a word light, or easy, of utterance, by the suppression of hemzeh, or by its conversion into ا or ى or تَثْقِيلٌ; opposed to تَحْقِيقٌ and تَحْقِيقٌ: and by making a double consonant single; opposed to تَثْقِيلٌ and تَشْدِيدٌ: and by making a movent consonant quiescent; opposed to تَثْقِيلٌ and تَحْرِيكٌ: each of these changes in a word is said to be لِلتَّخْفِيفِ for the purpose of alleviating the utterance. Also, in like manner, (assumed tropical:) The making a sound light to the ear, or slight; opposed to تَثْقِيلٌ. And (assumed tropical:) The suppressing of hemzeh; opposed to تَحْقِيقٌ.]4 احفّ He made an arrow light, by scraping or paring it. (L in art. حوذ.) b2: See also 10.

A2: He was, or became, unburdened, or unencumbered, or without anything that burdened him heavily: (Msb:) or he was, or became, little burdened or encumbered, in journeying, (JK, TA,) or in his residence at home. (TA.) b2: And i. q. حَالُهُ ↓ خَفَّتْ [i. e. (tropical:) His state, or condition, was, or became, light, little encumbered, easy, or alleviated: or it was, or became, that of one having a small family to maintain: or that of having little property: or that of having little property and a small family to maintain]: (JK, S, K, TA: [see حَالٌ:]) and, as some add, رَقَّتْ [i. e., (assumed tropical:) it was, or became, narrow in its circumstances, or evil: it is used in contr. senses: though رَقَّتْ seems to be here intended as explanatory of خَفَّتْ]. (TA.) b3: اخفّ القَوْمُ (assumed tropical:) The people's beasts were, or became, خِفَاف [i. e. light as meaning active, agile, or brisk]: (Az, S:) or the people had such beasts. (K.) 5 تخفّف [He lightened his clothing; or clad himself lightly: but for this I know no other authority than modern usage]. b2: تخفّف مِنْهُ: see 10.

A2: Also He put on, or wore, a خُفّ [i. e. boot], or خِفَاف [i. e. boots]: (K, accord. to different copies:) or تخفّف بِالخُفِّ, (JK,) or تخفّف الخُفَّ, (TA,) he put on, or wore, the خُفّ (JK, TA) on the foot. (TA.) 6 تخافّ He pressed, or bore, lightly [upon a thing]; contr. of تثاقل. (K, * TA.) Hence the saying, in a trad., إِذَا سَجَدْتَ فَتَخَافَّ explained above: see 1, second sentence. (TA.) 10 استخفّهُ contr. of اِسْتَثْقَلَهُ; (S, K, TA;) He deemed it, or him, خَفِيف [i. e. light, properly and tropically]. (TA.) He found it light, or easy, to carry, (Bd in xvi. 82, and TA,) and to remove. (Bd ibid.) b2: استخفّ بِهِ (assumed tropical:) He held him, or it, (namely, a man's right, or due, or just claim, Msb, TA,) in light, or little, estimation or account, or in contempt; he contemned, or despised, him, or it. (S, Msb, TA.) b3: استخفّ الهَمْزَةَ (assumed tropical:) [He deemed the hemzeh light, or easy, of utterance]. (TA.) b4: استخفّهُ also signifies (assumed tropical:) He demanded, or desired, his خِفَّة [i. e. briskness, or promptness]; as also مِنْهُ ↓ تَخَفَّفَ: (TA:) and (assumed tropical:) it (a thing) incited him, or excited him, to briskness, liveliness, or sprightliness; syn. اِسْتَهَشَّهُ; (JK and K and TA in art. هش;) and أَطْرَبَهُ: (Har p. 139:) and (assumed tropical:) he incited him, or excited him, to lightness, levity, or unsteadiness, so as to induce him to follow him in his error: (TA:) [and simply] (tropical:) he excited him to lightness, levity, or unsteadiness; (Ksh and Bd and Jel in the Kur xxx. last verse;) flurried him, or disquieted him: (Ksh and Bd ibid.:) and (tropical:) it flurried him, so that he became unsteady; said of impatience; and of a lively emotion of the heart or mind; (TA;) and of fear; (MA;) and of anger: (T in art. حمل:) and ↓ اخفّهُ (assumed tropical:) he angered him, (TA,) and deprived him of his forbearance, moderation, patience, staidness, or calmness, and incited him, or excited him, to levity, or unsteadiness. (K, * TA.) فَاسْتَخَفَّ قَوْمَهُ, in the Kur xliii. 54, means (assumed tropical:) And he demanded, or desired, of his people, briskness, or promptness, in obeying him: or فاستخفّ أَحْلَامَهُمْ [and he held in light estimation their qualities of forbearance, moderation, patience, or staidness]: (Bd:) or he incited, or excited, his people to be promptly obedient and submissive (أَنْ يَخِفُّوا) to him and to that which he desired of them; like اِسْتَفَزَّ: (Ksh:) or he incited, or excited, his people to levity, or unsteadiness, (الخِفَّة,) and ignorance, foolishness, or wrong conduct. (Msb.) And you say, استخفّ فُلَانًا عَنْ رَأْيِهِ (assumed tropical:) He incited, or excited, such a one to ignorance, foolishness, or wrong conduct, and levity, or unsteadiness, so as to make him swerve from his right sentiment, opinion, or judgment; (Az, K, TA;) as also استفزّهُ عن رأيه. (Az, TA.) خُفٌّ A boot; (KL, PS, &c.;) a certain thing that is worn (JK, S, Msb, K, TA) upon the foot: (TA:) pl. خِفَافٌ (S, L, Msb, K) and أَخْفَافٌ [which is a pl. of pauc.]. (L, TA.) Hence, رَجَعَ بِخُفَّىْ حُنَيْنٍ [He returned with the two boots of Honeyn]; a saying which originated thus: (A 'Obeyd, TA:) an Arab of the desert bargained with Honeyn the إِسْكَاف [or maker of shoes and boots], (K,) who was of the people of El-Heereh, (TA,) for a pair of boots, until he angered him, (K,) and Honeyn desired to anger the Arab: (TA:) so when the Arab of the desert departed, Honeyn took one of his two boots and threw it down in the way, and then he threw down the other in another place; and when the Arab passed by one of them, he said, “How like is this to the boot of Honeyn ! and if the other were with it, I would take it: ” and he went on: and when he came to the other, he repented of having left the former: and Honeyn had lain in wait for him: therefore when the Arab went away in search of the former [boot], Honeyn betook himself to the camel that he rode, and what was upon it, and went away therewith; and the Arab came, having with him nothing but a pair of boots; and it was said, (K,) i. e. his people said to him, (TA,) “ What hast thou brought from thy journey? ” and he answered, جِئْتُكُمْ بِخُفَّىْ حُنَيْنٍ [“ I have brought you the two boots of Honeyn ”]: and this became a prov., applied on the occasion of one's despairing of an object of want, and returning disappointed: (K:) thus the case is related by A 'Obeyd, and by most others after him. (TA.) Accord. to ISk, Honeyn was a strong man, who asserted his relationship to Asad Ibn-Háshim Ibn-'Abd-Menáf, and came to 'Abd-El-Muttalib, wearing a pair of red boots, [formerly distinctive of kings and men of high rank,] and said, “O my paternal uncle, I am the son of Asad the son of Háshim the son of 'Abd-Menáf: ” but 'Abd-El-Muttalib said, “ No, by the garments of my father Háshim, I know not in thee the natural qualities of Háshim; therefore return thou: ” so he returned: and it was said, رَجَعَ حُنَيْنٌ بِخُفَّيْهِ [Honeyn returned with his pair of boots]. (O, K, &c.) As to the saying of the rájiz, يَحْمِلُ فِى سَحْقٍ مِنَ الخِفَافِ تَوَادِيًا سُوِّينَ مِنْ خِلَافِ he means thereby [He carries, in] a pastor's bag (كِنْف) made of the leg of a خُفّ [or boot, wooden implements to be tied upon the dugs of she-camels, made of different trees]. (S. See خِلَافٌ.) b2: The foot (KL, PS) of the camel; (S, Msb, KL, PS;) the whole (مَجْمَع) of the فِرْسِن of the camel; (JK, K, TA;) of the male and of the female; corresponding to the حَافِر [or hoof] of the horse: (TA:) and sometimes of the ostrich, (K,) because resembling that of the camel: (TA:) but of no other than these two: (K:) of the masc. gender; whereas فِرْسِنٌ [its syn.] is fem.: (TA:) pl. أَخْفَافٌ. (S, Msb, K.) b3: [and hence, by a synecdoche, for ذَوَاتُ خُفٍّ,] (tropical:) Camels; coupled with حَافِرٌ as meaning horses, [and sometimes asses or mules], (Mgh, TA, *) and ظِلْفٌ [as meaning sheep or goats or other cloven-hoofed beasts]. (TA.) You say, مَالَهُ خُفٌّ وَلَاحَافِرٌ وَلَا ظِلْفٌ (tropical:) [meaning He possesses not camels, nor horses or asses or mules, nor sheep or goats or other cloven-hoofed beasts]. (TA.) You say also, جَآءَتِ الإِبِلُ عَلَىخُفٍّ وَاحِدٍ, meaning (tropical:) The camels came following one another, the head of each [except the first] being at the tail of the next [before it], whether tied together in a file or not. (L.) b4: An aged camel: (K:) [and a weak camel:] or, as some say, a bulky camel: pl. أَخْفَافٌ. (TA.) It is said in a trad., يُحْمَى مِنَ الأَراَكِ مَا لَمْ تَنَلْهُ أَخْفَافُ الإِبِلِ [Of the trees called اراك, what the aged and weak of camels cannot reach may be prohibited]: i. e. what is near, thereof, to the place of pasturage is not to be prohibited, but is to be left for the aged and weak camels, that cannot go far in search of pasture: (As, O, Msb:) or what camels cannot reach (Msb, TA) by means of their اخفاف, (Msb,) by walking thereto, (TA,) may be prohibited: (Msb, TA:) or it means, what camels cannot reach with their heads may be prohibited [to be shaken or beaten off for them]. (Mgh.) b5: (tropical:) The sole, or part that touches the ground, of the foot of a man. (M, K, TA.) b6: (tropical:) A tract of ground (S, A, O, L) more rugged, (S, O, L,) or longer, (A,) than such as is termed نَعْلٌ: (S, A, O, L:) or a rugged piece of ground. (K.) خِفٌّ: see خَفِيفٌ, in four places.

A2: Also A company consisting of few persons. (S, K.) Yousay, خَرَجَ فُلَانٌ فِى خِفٍّ مِنْ أَصْحَابِهِ Such a one went forth among a company consisting of few persons of his companions. (S.) خِفَّةٌ an inf. n. of 1 [in almost all of its senses, proper and tropical; and much used as a simple subst., signifying Lightness: (assumed tropical:) levity: &c.]. (JK, S, Msb, K, &c.) خُفَافٌ: see what next follows, in four places.

خَفِيفٌ a part. n. of 1 [in all its senses, proper and tropical, signifying Light: &c.]: (JK, S, * Msb, K, * TA:) as also ↓ خِفٌّ [in the proper sense] (JK, * S, * Msb, K, * TA) and ↓ خُفَافٌ: (S, * K, * TA:) the first is applied to a thing; as also ↓ the second, (Msb,) which signifies anything light to carry, (TA,) [as also the first;] and light in weight but heavy in price, not incommoding the bearer: (Har p. 139:) and the first and ↓ third are also applied to a man: (S, TA:) but, as some say, the first means [light] in body [as well as in tropical senses]; and ↓ the third, (assumed tropical:) [light] in [the sense of possessing] quickness or acuteness or sharpness, and cleverness or ingeniousness: and [in like manner] خَفِيفُ القَلْبِ signifies (assumed tropical:) quick, acute, or sharp, in intellect; and خَفِيفُ الرُّوحِ, the same; or clever, or ingenious: the pl. of the first is خِفَافٌ and أَخْفَافٌ and أَخِفَّآءُ; the first of which three pls. is also pl. of ↓ خُفَافٌ: and hence, in the Kur [ix. 41], اِنْفِرُوا خِفَافًا وَثِقَالًا [explained in art. ثقل]. (TA.) ↓ خِفٌّ is also applied to a boy, (S, TA,) meaning Light to carry; (TA;) as in the saying of Imra-el-Keys, يَزِلُّ الغُلَامُ الخِفُّ عَنْ صَهَوَاتِهِ [The boy that is light to carry slips from the parts of his (the horse's) back whereon the rider sits]: (S: so in my copies:) or يُزِلُّ الغُلَامَ الخِفَّ [he makes the boy that is light to carry to slip]: and [it is said that] it means also (assumed tropical:) the hardy, strong, or sturdy, boy. (TA.) And خَفِيفٌ signifies also Little burdened or encumbered in journeying, or in residence at home; like ↓ خِفٌّ and ↓ مُخِفٌّ. (TA.) [Hence,] رَجُلٌ خَفِيفُ ذَاتِ اليَدِ (assumed tropical:) A poor man. (TA.) b2: [(assumed tropical:) Brisk, lively, sprightly, active, agile, prompt, and quick. Hence,] خَفِيفٌ إِلَى الخَيْرِ [(assumed tropical:) Prompt, or quick, to do good]. (TA in art. هش.) b3: [(assumed tropical:) Light, or easy, of utterance: and (assumed tropical:) light to the ear; light in sound. Hence,] النُّونُ الخَفِيفَةُ [(assumed tropical:) The lightsounding ن; as in يَفْعَلَنْ &c.]; contr. of الثَّقِيلَةُ: and also applied to the tenween. (TA.) b4: [(assumed tropical:) Light, thin, or scanty; applied to the hair of the head &c. Hence,] هُوَ خَفِيفُ العَارِضَيْنِ [(assumed tropical:) He is light, thin, or scanty,] in the hair of the two sides of the cheeks, (S and O and Msb in art. عرض,) and of the beard. (O in that art.) b5: الخَفِيفُ A certain kind of metre of verse; [namely, the eleventh;] the measure of which consists of فَاعِلَاتُنْ مُسْتَفْعِلُنْ فَاعِلَاتُنْ [in each hemistich]. (K [in which is added “ six times,” a mistake for “ six feet ”].) خَفَّافُ [A maker, or seller, of boots (خِفَافٌ, pl. of خُفٌّ).] (TA.) مُخِفٌّ: see خَفِيفٌُ.

العَوْرَةُ المُخَفَّفَةُ (assumed tropical:) The part, or parts, of the person which it is improper, but not grossly indecent, to expose: so in the law-books: see art. عور.]

شد

1 شَدَّ, as an intrans. verb, aor. ـِ inf. n. شِدَّةٌ: see 8; and see also شِدَّةٌ. b2: [Hence,] لَشَدَّ مَا is an expression used in the same sense as لَعَزَّ مَا (A and K in art. عز) and لَحَقَّ مَا: (A and TA in that art.:) [and in like manner without the ل: thus] one says, شَدَّ مَا أَنَّكَ ذَاهِبٌ, meaning حَقَّ أَنَّكَ ذَاهِبٌ [i. e. It is distressing, or it distresses me, that thou art going away]: and if you please, you may consider شَدَّ as similar to نِعْمَ; as when you say, نِعْمَ العَمَلُ أَنَّكَ تَقُولُ الحَقَّ [Excellent, or most excellent, is the deed, thy saying the truth]. (Sb, TA.) [And it is also used to render intensive a verb following it; as in the saying, لَشَدَّ مَا أَبْغَضَنِى Much indeed, or greatly indeed, did he hate me.] b3: شَدَّ عَلَيْهِ, aor. ـَ (S, L) and شَدِّ, (L,) inf. n. شَدٌّ (S, L) and شُدُودٌ, (L,) He charged, or made an assault or attack, upon him, in war, or battle. (S, L.) You say, شَدَّ عَلَى العَدُوِّ شَدَّةً وَاحِدَةً, and شَدَّاتٍ كَثِيرَةً, He made one charge, or assault, or attack, upon the enemy, and many charges, &c. (L.) And شَدَّ عَلَى قِرْنِهِ بِسِكِّينٍ, or بِعَصًا, He made an assault, or attack, upon his adversary, with a knife, or with a staff; as also عَلَيْهِ ↓ اشتدّ. (Mgh.) And شَدَّ الذِّئْبُ عَلَى الغَنَمِ The wolf asaulted, or attacked, the sheep or goats. (L.) In the phrase, شَدُّوا الإِغَارَةَ, the meaning is شَدُّوا لِلْإِغَارَةِ [They made a charge for the purpose of a sudden attack upon an enemy, or a predatory incursion]; and therefore الاغارة is put in the accus. case, not as an objective complement. (Ham p. 8.) b4: شَدَّ, (S,) aor. ـُ and شَدِّ, (TK,) inf. n. شَدٌّ, (S, L, K,) also signifies He ran; (S, L, * K; *) and so ↓ اشتدّ. (S, L, K.) رُبَّ شَدٍّ فِى

الكُرْزِ [Many a run is in the sack] is a prov., originating from the fact that a man riding a pregnant mare was pursued by an enemy, and she cast her foal, which ran with its mother, whereupon the horseman alighted, and carried it off in a sack; and the enemy overtook him, and said to him, “Throw to me the foal;” and he replied in these words, meaning that the foal was of generous race: it is applied to him whose internal, or intrinsic, qualities are commended. (Meyd.) And one says, شَدَّ فِى العَدْوِ, (A, Mgh, L,) inf. n. شَدٌّ; (L;) and ↓ اشتدّ; (A, Mgh, L;) He hastened, or was quick, in running: (Mgh, L:) and شَدَّ الإِحْضَارَ [meaning the same]. (S in art. افر.) b5: شَدَّ النَّهَارُ, (S, L,) and الضُّحَى, (L,) inf. n. شَدٌّ; (L, K; but in the latter, النَّار is erroneously put for النَّهَار; TA;) and ↓ اشتدّ; (L;) The day, and the morning, became advanced, the sun being high. (S, * L, K. *) [See also شَدٌّ below.]

A2: شَدَّهُ, aor. ـُ (S, A, L, Msb) and شَدِّ, the latter anomalous, for the aor. of a trans. verb of this class, of the measure فَعَلَ, should be شَدُّ only, and that of an intrans. verb of the same class and measure should be شَدِّ, and this is the only instance, or almost the only one, of its kind, with both of these forms of aor. , except عَلَّ [and بَتَّ] and نَمَّ الحَدِيثَ, but there is one trans. verb of the same class having the latter form of aor. only, namely, حَبَّ, (Fr, S, L,) inf. n. شَدٌّ, (L, Msb, K,) He made it, or rendered it, hard; used in relation to substances and attributes: (L:) he made, or rendered, it, or him, firm, compact, or sound; and strong, powerful, or forcible; vigorous, robust, or sturdy; syn. أَحْكَمَهُ, (L,) and قَوَّاهُ; (S, A, L, K; *) as also ↓ شدّدهُ, [inf. n. تَشْدِيدٌ,] i. e. as syn. with احكمهُ (L) and قوّاهُ: (S, A, L:) he bound, or tied, him, or it, firmly, fast, or strongly; syn. أَوْثَقَهُ: [which may also be meant to convey the signification immediately preceding this last:] (S, L, Msb, K:) and [simply] he tied, bound, or made fast, him, or it; syn. رَبَطَهُ. (S and Msb and K &c. in art. ربط.) One says, شَدَّ عَضُدَــهُ i. e. He strengthened [his fore arm, or perhaps his upper arm, but the former is app. here meant]. (S, L.) And شَدَّ عَلَى يَدِهِ He strengthened him, [lit. his arm, or hand,] and aided him. (L.) And شَدَّ اللّٰهُ مُلْكَهُ, and ↓ شَدَّدَهُ, God strengthened, or may God strengthen, his dominion. (S, L. [See also a similar ex. voce أَزْرٌ.]) And شَدَّ العُقْدَةَ [He tied firmly or fast or strongly, or he pulled tight, or tightened, the knot], (A, Mgh, Msb,) and الوَثَاقَ [the bond]. (Kur xlvii. 4.) [And شَدَّ الدَّابَّةَ He bound the saddle on the beast: see an ex. voce دَلِيلٌ.] شَدُّ الرِّحَالِ [lit. The binding of the camels' saddles upon their backs] is a metonymical phrase for (tropical:) the going a journey. (Mgh, Msb.) and شَدُّ المِئْزَرِ, occurring in a trad., [lit. The binding of the waist-wrapper upon the waist] is a metonymical phrase for (tropical:) the avoiding of women: or the exerting oneself, or employing oneself vigorously or laboriously, in work: or for both of these together. (L.) مَا أَمْلِكُ شَدًّا وَلَا إِرْخَآءً [lit. I possess not power to tighten nor to slacken] meansI am not able to do anything. (TA.) [And شَدَّهُ also signifies He pressed, compressed, or squeezed, it: and he pulled, or strained, it.] وَاشْدُدْ عَلَى

قُلُوبِهِمْ, in the Kur [x. 88], means And put Thou a seal upon their hearts, so that they may not heed admonition, nor be disposed, or directed, to that which is good. (L.) A3: أَشَدُّ لَقَدْ كَانَ كَذَا, as also أَشَدُ without teshdeed, means أَشْهَدُ [q. v.]: (K:) a strange saying. (TA.) 2 شَدَّّ see the preceding paragraph, latter half, in two places. b2: شدّدهُ, inf. n. تَشْدِيدٌ, also signifies He made it, or rendered it, namely, a beating, and anything, hard to be borne, heavy, vehement, violent, intense, severe, strict, rigorous, or excessive; he intensified it, or aggravated it: (L:) تَشْدِيدٌ is the contr. of تَخْفِيفٌ [in this sense and in other senses here following]. (S.) [Hence, the objective complement being understood,] one says, شدّد عَلَيْهِ, (A, Msb,) which is the contr. of خَفَّفَ [i. e. of خَفَّفَ عَنْهُ; thus meaning He rendered his burden, suffering, distress, uneasiness, or the like, hard to be borne, heavy, vehement, violent, intense, severe, strict, rigorous, or excessive; intensified it, or aggravated it; or he pressed hard upon him; treated him with hardness, strictness, severity, or rigour]: (Msb:) and مَنْ شَدَّدَ شَدَّدَ اللّٰهُ عَلَيْهِ [Whoso treateth others hardly, God will treat him hardly]. (A. [See also 8.]) b3: [تَشْدِيدٌ, as opposed to تَخْفِيفٌ, also signifies The characterizing of a letter by a lengthened pronunciation equivalent in grammatical analysis and in prosody to doubling, denoted in writing by the sign called ↓ شَدَّة, i. e. by the sign ّ over that letter; as also تَثْقِيلٌ.] b4: See also سَدَّدَهُ.3 شادّهُ, (A, L,) inf. n. مُشَادَّةٌ and شِدَادٌ, (L,) He vied with him, contended with him for superiority, or strove to surpass him, in strength, power, or force. (A, L.) [Hence,] مَنْ يُشَادِدِ الدِّينَ يَغْلِبْهُ, (A,) or مَنْ يُشَادَّ هٰذَا الدِّينَ بِغْلِبْهُ, i. e. Whoso contendeth for superiority in strength with this religion, and withstandeth it, or opposeth it, and tasketh himself with religious service beyond his power, it (the religion) will overcome him: a trad. (L.) And لَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلَّا غُلِبَ No one shall contend for superiority in strength with religion, &c. but he will be overcome by the religion. (K, * TA.) b2: See also 5.4 اشدّ, (S, A, L, K,) inf. n. إِشْدَادٌ, (K,) He, (a man, S, L, K, *) or they, (a company of men, A, L,) had, (A, L,) or had with him, (S, L, K,) [or had with them,] a strong beast, (S, L, K,) or strong beasts. (A, L.) A2: [مَا أَشَدَّ كَذَا How hard, hard to be borne, vehement, violent, intense, or the like, or how great, is such a thing!]5 تشدّد He acted, or behaved, with forced hardness, firmness, strength, vigour, hardiness, courage, vehemence, severity, strictness, or rigour; he exerted his strength, force, or energy; strained, or strained himself, or tasked himself severely; syn. تَصَلَّبَ; (A and TA in art. صلب;) and جَهَدَ نَفْسَهُ; (L;) [فِى الشَّىْءِ in the thing; as also فِيهِ ↓ شَادَّ; for] المُشَادَّةُ فِى الشَّىْءِ and التَّشَدُّدُ فِيهِ signify the same: (S, L, K: * [see an ex. of تشدّد in the first paragraph of art. جلد:]) [and] both of these phrases signify the showing hardness, &c., in the thing. (PS.) You say also تشدّد لِلْأَمْرِ He applied himself with hardness, firmness, vigour, hardiness, severity, or rigour, to the affair. (MA.) And تَشَدَّدَتِ القَيْنَةُ The slavesongstress strained herself, or tasked herself severely, in raising her voice in singing. (L.) b2: Also He (a man) was, or became, hard, or difficult: you say, سَأَلْنَا فُلَانًا حَاجَةً فَتَشَدَّدَ عَلَيْنَا [We asked of such a one a thing wanted, and he was hard, or difficult, to us]. (TA in art. وعر.) b3: And He was, or became, niggardly, tenacious, or avaricious. (MA, KL.) 6 تشادّوا [They vied, contended for superiority, or strove to surpass one another, in strength, power, or force: see 3]. (TA in art. حمس: there coupled with اِقْتَتَلُوا.) b2: See also the next paragraph.8 اشتدّ; (S, A, L, Msb;) and ↓ شَدَّ, aor. ـِ (L, Msb,) the only form of its aor. , (L,) inf. n. شِدَّةٌ, (S, Msb,) whence the former verb; (S;) and ↓ تشادّ; (L;) It was, or became, hard, (L, and MA and KL and PS in explanation of the first,) said of a substance and of an attribute: (L:) it, or he, was, or became, firm, compact, or sound; (L &c. as above;) strong, powerful, or forcible; vigorous, robust, or sturdy; (L, and A and MA and KL in explanation of the first, and Msb in explanation of the second:) [also it was, or became, bound, or tied, firmly, fast, or strongly:] and the first of these verbs, [and the second also,] it was, or became, hard to be borne, heavy, vehement, violent, intense, pressing, severe, strict, rigorous, tight, strait or difficult, distressing or distressful, afflictive, calamitous, or adverse. (MA, L, KL.) It is said in a trad., لَا تَبِيعُوا الحَبَّ حَتَّى يَشْتَدَّ i. e. [Ye shall not sell grain] until it becomes hard, or firm, or strong. (L.) And you say, اشتدّت العُقْدَةُ [The knot became tied firmly, fast, or strongly; or became tight]. (A, Mgh, Msb.) And اشتدّ الزَّمَنُ عَلَيْهِمْ The time, or fortune, became hard upon them; or severe, rigorous, distressful, afflictive, calamitous, or adverse, to them. (L. [See also 2.]) And اشتدّ بِهِ الأَمْرُ [The affair, or event, distressed, or afflicted, him; like اشتدّ عَلَيْهِ]. (L in art. جد, &c.) b2: See also 1, former half, in four places.

شَدٌّ an inf. n. of 1 [q. v.]. (S, L, &c.) b2: [Hence,] شَدُّ النَّهَارِ, and شَدُّ الضُّحَى, The time when the day, and the morning, is advanced, the sun being high. (L.) One says, جِئْتُكَ شَدَّ النَّهَارِ, and شَدَّ الضُّحَى, (L, and the like is said in the A,) and فِى شَدِّ النَّهَارِ, and فِى شَدِّ الضُّحَى, (L,) I came to thee in the time when the day, and the morning, was advanced, the sun being high. (A, * L.) شَدَّةٌ [inf. n. of un. of شَدَّهُ: as such signifying] A single act [of making, or rendering, hard, firm, compact, or sound; strong, powerful, or forcible: and] of binding, or tying, firmly, fast, or strongly. (Msb.) b2: See also 2, last sentence but one.

A2: Also [inf. n. of un. of the intrans. verb شَدَّ: as such signifying] A single charge or assault or attack in war or battle. (S, A, * Mgh, L, K. *) شِدَّةٌ inf. n. of ↓ شَدَّ (L, Msb) as syn. with اِشْتَدَّ: (L:) [and] a subst. from [i. e. syn. with] اِشْتِدَادٌ: (K:) The attribute denoted by the epithet شَدِيدٌ: (S:) hardness, (A, MA, L,) in substances and in attributes; (L;) firmness, compactness, or soundness; strength, power, or force; vigour, robustness, sturdiness, or hardiness; (MA, L; see أَشُدٌّ, which, accord. to some, is a pl. of شِدَّةٌ;) courage, bravery, firmness of heart: (L:) niggardliness, tenaciousness, or avarice: (A: [see also 5, last sentence:]) vehemence, violence, intenseness, stress, pressure, severity, strictness, rigour, tightness, straitness or difficulty: (MA:) hardship, rigour of fortune: (MA, L:) famine, dearth, want of victuals; hardness, straitness, or difficulty, of subsistence [&c.]: (L:) trouble, distress, affliction, calamity, or adversity; (MA, L;) as also [↓ شُدَّى, in these as well as in some of the preceding senses, and] ↓ شَدِيدَةٌ, [rather meaning a hard, or distressing, event, an affliction, or a calamity, and rarely used,] of which, (L,) or of شِدَّةٌ, (MA, L,) the pl. is شَدَائِدُ, (MA, L,) agreeably with analogy if of شَدِيدَةٌ, but extr. if of شِدَّةٌ: and this pl. also signifies seditions, discords, or dissensions, whereby men are put into a state of commotion: (L:) and the rigours, or pangs, (غَمَرَات,) of death: (S and Msb in art. غمر:) accord. to Sb, the pl of شِدَّةٌ is شِدَدٌ, which, he says, preserves its original form [without idghám] because it does not resemble a verb. (L.) One says, قَاسَيْتُ مِنْهُ شِدَّةً [I endured, from him, hardness, &c.; or from it, hardship, &c.]. (A.) And فُلَانٍ ↓ خفْتُ شُدَّى meaning شِدَّتَهُ [i. e. I feared the hardness, &c., of such a one]: so says Az: and he cites this verse: ↓ فَإِنِّى لَا أَلِينُ لِقَوْلِ شُدَّى

مِنَ الحَدِيدِ ↓ وَلَوْ كَانَتْ أَشَدَّ [And, or for, I will not become gentle for a hard saying, (lit. a saying of hardness,) though it should be harder than iron]. (L.) And أَصَابَتْنِى

↓ شُدَّى meaning شِدَّةٌ [i. e. Hardship, &c., befell me]. (Az, S.) [And شِدَّةٌ also signifies A strong, an intense, or a great, degree of any quality &c.]

شُدَّى: see the next preceding paragraph, in four places.

شَدِيدٌ Possessing the quality of شِدَّة: (S, L:) i. e. hard; applied to a substance and to an attribute: firm, compact, or sound: (L:) strong, powerful, forceful; vigorous, robust, sturdy, or hardy; (A, Mgh, L, Msb;) applied to a thing, (Msb,) and to a man; (A, Mgh, L;) as also شَدِيدُ القُوَى: (Mgh:) pl., applied to men, أَشِدَّآءُ and [applied to things and men] شِدَادٌ (A, L) and شُدُدٌ, (Sb, L,) which last preserves its original form [without idghám] because not resembling a verb: (L:) also courageous, brave, firm of heart: (L, K: *) and niggardly, tenacious, or avaricious; (A, L, Msb, K;) as also ↓ مُتَشَدِّدٌ: (S, A, L, K:) and [as is implied by the first explanation above, and shown by frequent usage,] vehement, violent, intense, pressing, severe, strict, rigorous, tight, strait or difficult, hard as meaning hard to be borne, troublesome, distressing or distressful, afflictive, calamitous, or adverse. (L, KL, PS, &c.) You say, هُوَ شَدِيدٌ عَلَى قَوْمِهِ [He is hard, or severe, or rigorous, to his people]. (A.) [And شَدِيدٌ عَلَى كَذَا Niggardly, tenacious, or avaricious, of such a thing.] Aboo-Dhu-eyb says, using شَدِيد in the sense of شَحِيح, حَدَرْنَاهُ بِالأَثْوَابِ فِى قَعْرِ هُوَّةٍ

شَدِيدٍ عَلَى مَا ضُمَّ فِى اللَّحْدِ جُولُهَا [We lowered him, with the grave-clothes, into the bottom of a cavity in the ground, the sides whereof were tenacious of what was comprised in the lateral hollow which was the place of the corpse]. (L.) And the words of the Kur [c. 8], وَإِنَّهُ لِحُبِّ الخَيْرِ لَشَدِيدٌ, accord. to Zj, mean and verily, on account of the love of wealth, he is niggardly, or tenacious, or avaricious. (L.) شَدِيدُ العَيْنِ applied to a man, and شَدِيْدَةُ جَفْنِ العَيْنِ metaphorically applied by a poet to a she-camel, mean Whom sleep does not overcome. (L.) And الشَّدِيدُ means The lion; (K;) because of his strength and hardiness. (TA.) [شَدِيد with a subst. or an inf. n. following it in the gen. case, the latter having the article ال prefixed to it, or being prefixed to another noun in the gen. case, supplies the place of an intensive epithet; as in شَدِيدُ السَّوَادِ Intensely, or very, black; and شَدِيدُ الغَضَبِ Vehemently, or exceedingly, or very, angry; and] مِسْكٌ شَدِيدُ الرَّائِحَةِ Strong-smelling musk; (L;) [and رَجُلٌ شَدِيدُ بَيَاضِ العَيْنِ A man intensely white in the eye.] b2: الحُرُوفُ الشَّدِيدَةُ [The strong letters] are those letters which, in a state of quiescence, prevent the current of the voice in their utterance; namely أ, ب, ت, ج, د, ط, ق, and ك; (TA;) the letters comprised in the words أَجَدْتَ طَبَقَكَ. (K.) شَدِيدَةٌ [as a subst. from شَدِيدٌ, rendered such by the affix ة]: see شِدَّةٌ.

أَشَدُّ [Possessing the quality of شِدَّة, in a greater, and in the greatest, degree; i. e. more, and most, hard, &c.]. See an ex. in a verse cited voce شِدَّةٌ.

حَلَبْتَ بِالسَّاعِدِ الأَشَدِّ, or حَلَبْتُهَا الخ, is a prov., expl. in art. حلب. And بَقِىَ أَشَدُّهُ. [The hardest part of it has remained] is another prov., applied to him who attains a part of that which he wants, and is unable to attain the completion thereof. (TA. [See also Freytag's “ Arab. Prov.,” i. 169.]) [With an indeterminate subst. or inf. n. following it in the accus. case, it supplies the place of a simple epithet denoting the comparative and superlative degrees; as in أَشَدُّ سَوَادًا More, and most, black; and أَشَدُّ غَضَبًا More, and most, angry.] b2: أَشَدُّ النَّهَارِ The time when the day is most advanced, the sun being at the highest. (L. [See شَدُّ النَّهَارِ.]) أَشُدٌّ, (S, A, Mgh, L, K, &c.,) also pronounced أُشُدٌّ, (Seer, K,) but the latter form is rare, (TA,) is both masc. and fem., (Zj, TA,) and as used in the Kur it has somewhat different meanings: (Az, TA:) in the phrase حَتَّى يَبْلُغَ أَشُدَّهُ, (S, K,) and other phrases in the Kur, (TA,) أَشُدّ is expl. as meaning The state of strength; (S, Mgh, L, K;) which is from eighteen to thirty years: (S, L, K:) or from about seventeen to forty: (Zj:) or from thirty to forty: (Zj in another place:) or puberty: (Az, Mgh, L:) or firmness, or soundness, of judgment, produced by experience: (L:) or puberty together with such maturity as gives evidence of rectitude of conduct or course of life; (Zj, Az, Mgh, L;) which may be at, or before, the age of eighteen years; accord. to most of the men of science, and among them Esh-Sháfi'ee; (Zj, Az, L;) and the extreme term of which is three and thirty years: (Mgh:) or the age of forty years; as in the Kur xlvi. 14: (L:) أَشُدٌّ [originally أَشْدُدٌ] is a sing. having a pl. form, like آنُكٌ; and these two words are [said to be] the only instances of the kind: (S, K: [but see آنُكٌ:]) or a pl. having no proper sing., (S, Mgh, K,) like

آسَالٌ and أَبَابِيلُ and عَبَادِيدُ and مَذَاكِيرُ: (S:) or its sing. is ↓ شِدَّةٌ, (AHeyth, S, Mgh, K,) accord. to Sb; and this is good with respect to the meaning, because one says, بَلَغَ الغُلَامُ شِدَّتَهُ; (S;) but فِعْلَةٌ does not form a pl. of the measure أَفْعُلٌ; (S, K;) for as to أَنْعُمٌ, (S,) which is said by AHeyth to be pl. of نِعْمَةٌ, (TA,) [and respecting which Mtr says that] أَشُدٌّ is said to be pl. of شِدَّةٌ like as أَنْعُمٌ is of نِعْمَةٌ, formed by regarding the ة as elided, (Mgh, [and AHeyth says the like,]) it is only pl. of نُعْمٌ in the phrase يَوْمُ نُعْمٍ: (S:) or its sing. is شَدٌّ, like as كَلْبٌ is of أَكْلُبٌ; or شِدٌّ, like as ذِئْبٌ is of أَذْؤُبٌ; (S, K;) accord. to some; (S;) but neither شَدٌّ nor شِدٌّ has been heard from the Arabs [as sing. of أَشُدٌّ]; and they are only deduced from analogy: (S, K:) or it is pl. of أَشَدُّ; and the أ is not regarded in the formation of this pl. (IJ, from A 'Obeyd.) مَشَدُّ العِصَابَةِ [The place, or part, where the fillet, or the like, is bound, or tied]. (A.) مُشِدٌّ A man having, (A, Mgh, L,) or having with him, (L,) a strong beast, (A, Mgh, L,) or strong beasts; (L;) contr. of مُضْعِفٌ. (Mgh, L.) It is said in a trad., يَرُدُّ مُشِدُّهُمْ عَلَى مُضْعِفِهِمْ [He among them who has a strong beast, or strong beasts, shall give back a portion of the spoil to him of them who has a weak beast, or weak beasts]; meaning that the strong warrior and plunderer shall share with (يُسَاهِمُ) the weak in the plunder that he gains. (L.) مُتَشَدِّدٌ: see شَدِيدٌ.

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

ثن

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

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

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

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

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

ثَنًى: see ثِنْىٌ, first sentence.

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

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

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

ثَنْوَى and ثُنْوَى: see ثُنْيَا, in four places.

ثُنْيَةٌ: see ثُنْيَا, in three places.

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

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

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

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

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

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

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

يَجِئْ قَبْلَ السَّوَابِقِ وَهُوَ ثَانِى

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

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

اِثْنِىٌّ: see ثَنَوِىٌّ.

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

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

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

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

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

مَثْنَوِيَّةٌ: see ثُنْيَا, in four places.

خبط: خَبط. خبط على يديه: ضرب إحدى يديه بالأخرى علامة الدهشة أو الخوف (ألف ليلة 3: 475).
وخبط: ضرب، قرع (دلابورت 71).
وخبط في: اصطدم في - وخبط برأسه في الحائط: ضرب برأسه الحائط (بوشر).
وخبط: لبد، صقل الثياب (بوشر).
وخبط ثيابه: شرشها (خربطها) أو مزقها (ألف ليلة 1: 114 = برسل 1: 283).
وخبطه: ضرب به الأرض (المعجم اللاتيني - العربي). وفيه اخبط وأسرع وهذه الأخيرة تصحيف أصرع.
وخبط: أَنب، بكّت، وَّبخ (الكالا).
وخبط: أخطأ، غلط (المقري 2: 115) وانظر إضافات وتصحيحات. وينقل فليشر، في تعليقه المخطوط على هذه العبارة، شرح المدائني للمثل الرابع من حرف الألف إذ يقول: هذا مثل يخبط في تفسيره كثير من الناس. غير أن كاترمير حين نشر هذا النص (الجريدة الآسيوية 1838، 1: 5) ذكر تخَّبط بدل يخبط.
خبط: تخبط، اضطرب اضطراب الحيوان المذبوح (بوشر).
يخبط: يختلج، يرتجف، يضطرب وهو مصروع من غير شعور (بوشر) وفي ألف ليلة (2: 33) في الكلام عن رجل القي في البحر: خبط بيديه ورجليه وطبعة برسل (3: 356، 11: 170) حيث ذكر فليشر يخبط بالتشديد.
خَبَّط (بالتشديد): ضرب، قرع (ألف ليلة برسل 4: 16) وخبَّط الباب: دق (هلو).
وخَّبط، لبد الثياب وصقلها (بوشر).
وخَبَّط: أخطأ، غلط، ففي ابن البيطار (2: 450): وهذا تخبيط وعدم تحقيق في النقل. وفي (2: 542): وهذه المادة التي ذكرها ابن جزلة يجب حذفها لأن لا فائدة فيها لما اشتملت عليه من كثرة تخبيط وعظم تشويش وعدم تحقيق.
تخَّبط: تحرك، اهتز، تقلقل (دوماس حياة العرب 87) واهتاج (المصدر السابق ص500، ملر ص30). وتخبط: أخطأ وغلط (الجريدة الآسيوية 1838، 1: 5) وفي معجم المنصوري مادة شكاعا (34): كثر تخبط الناس في هذا الدواء. وفي ابن البيطار (1: 73): في كتاب المنهاج في هذا الدواء تخبط.
وفي كتاب العبدري (ص79 و): وكلمته في أشياء تخبط فيها وتعسف.
ويوجد هذا الفعل أيضاً في ألف ليلة (1: 94) غير أن هذا خطأ والصواب: تَخْبَط كما جاء في طبعة برسل (1: 240).
أتخبط. ذكر في معجم فوك في مادة Percuter وفي مادة Verberare.
اختبط في: اصطدم (ألف ليلة برسل 4: 103).
واختبط: اضطرب وتحرك كما يضطرب الحيوان المذبوح (بوشر) - ويختبط: يختلج وبرتعش وهو مستلق مغشي عليه (بوشر)، ألف ليلة (1: 93، 2: 341).
واختبط البلد: كان في اضطراب وفوضى (لريتاج مختارات ص61، أماري ص445).
خَبْطَة: رْضَّة داكنة، رضو زرقاء (بوشر).
خَبْطَة: صدمة، واصطدام شئ بآخر (ألف ليلة برسل 4: 101).
خَبْطَة: داء السكتة أو النقطة (المعجم اللاتيني العربي).
خَبْطة الرية: ذات الرئة، التهاب الرئة (المعجم اللاتيني العربي).
خُبَاط. خباط العقل: جنون، تعته، مس، ورب العقل، ويقال: في عقله خباط أي شاذ، غريب الأطوار، معتوه، مجنون، به مس (بوشر).
خَبَّاط: ذكرت في معجم فوك في مادة Percuter وفي مادة Verberare.
مخباط: مكبس، معصرة، مدك (بوشر).
اختباط: زعزعو، هزة، صدمة (بوشر).
واختباط: شذوذ، خلاف القياس، عدم النظام (بوشر).

خبط

1 خَبَطَ, aor. ـِ (Msb, K, TA,) inf. n. خَبْطٌ, (Msb, TA, &c.,) He struck, or beat, (Msb, TA,) anything: (TA:) or he struck, or beat, it, or him, vehemently: (M, K, TA:) or خَبْطٌ signifies a camel's striking, or beating, a thing with his fore foot: (T, TA:) or in the cases of beasts, (دَوَابّ, [generally meaning horses and mules and asses,]) the striking, or beating, with the fore feet; not with the hind feet: and in the case of the camel, with the fore foot and the hind foot: or vehement treading; or of the fore feet of beasts (دوابّ): (TA:) or, accord. to the Keshsháf, the act of striking, or beating, in a way that is not right: or, as some say, the going, or journeying, upon what is not the middle, or main part, of the road, or what is not the main road, or upon a road not open to view: or continuous, or consecutive, striking, or beating, in different ways: and afterwards tropically applied to any (tropical:)beating, or striking, that is not approved: or originally, the striking, or beating, with the fore foot or the hind foot, and the like: (MF, TA:) with the fore feet or legs, it is like رَمْحٌ with the hind feet or legs. (TA.) You say, of a camel, خَبَطَ الأَرْضَ, (Msb,) or خَبَطَ الأَرْضَ بِيَدِهِ, (S, K,) inf. n. as above, (S,) He struck, or beat, the ground with his fore foot: (S, Msb:) or he struck, or beat, vehemently the ground with his fore foot; and ↓ تخبّط and ↓ اختبط signify the same: (K:) it is said in the O that خَبَطَهُ signifies he struck him with his fore foot, or hand, and prostrated him, as also ↓ تخبّطهُ: and ↓ اختبط, said of a camel, is syn. with خَبَطَ: and in the T, that بِرِجْلِهِ ↓ تَخَبَّطَنِى is syn, with خَبَطَنِى. (TA.) Hence the trad., لَا تَخْبِطُوا خَبْطَ الجَمَلِ [lit. Ye shall not beat the ground as the camel does with his fore foot in rising]; meant to forbid a man's putting forward his foot in rising from prostration [in prayer]. (TA.) And خَبَطَهُ, (K, TA,) aor. and inf. n. as above, (TA,) signifies also He trod him, or it, vehemently, (K, TA,) as the camel does with his fore foot. (TA.) b2: Hence, (S,) فُلَانٌ يَخْبِطُ خَبْطَ عَشْوَآءَ (S, * TA) (tropical:) [Such a one goes at random, in a headstrong and reckless manner,] like the weak-sighted she-camel that beats the ground with her fore feet (تَخْبِطُ) as she goes along, not guarding herself from anything. (S, TA.) It is a prov., applied to him who turns away from a thing as though he were not cognizant of it: or to him who is continually falling into a thing. (Har p. 239.) Zuheyr says, رَأَيْتُ المَنَايَا خَبْطَ عَشْوَآءَ مَنْ تُصِبْ تُمِتْهُ وَمَنْ تُخْطِئْ يُعَمَّرْ فَيَهْرَمِ I saw the fates [treading mankind] like the treading of the weak-sighted she-camel; whom they smote, him they killed: and whom they missed, he was made to continue in life so that he lived to extreme old age. (TA, and EM p. 132.) In like manner you say, فُلَانٌ يَخْبِطُ فِى عَمْيَآءَ (tropical:) Such a one undertakes what he undertakes with ignorance. (TA.) And خَبَطَ أَمْرَهُ عَلَى غَيْرِ بَصيرَةٍ (assumed tropical:) [He prosecuted his affair without mental perception, or without certainty]. (S in art. عشو, q. v.) and يَخْبِطُ فِى الظَّلَامِ (tropical:) He goes in the night without a lamp, and so becomes confounded and perplexed, and unable to see his right course, and errs from the way, and perchance may fall into a well. (TA.) And خَبَطَ اللَّيْلَ, (K, TA,) aor. and inf. n. as above, (TA,) (tropical:) He went, or journeyed, in the night without direction. (K, TA.) And بَاتَ يَخْبِطُ الظَّلْمَآءَ (tropical:) [He passed the night traversing the darkness without direction]. (TA.) خَبْطٌ is said to signify (assumed tropical:) The act of journeying, or going, without direction: or upon what is not the middle, or main part, of the road, or what is not the main road. (TA.) b3: [And hence, perhaps,] خَبَطَهُ (tropical:) He asked of him a benefit, or favour, without any tie of relationship; (K, * TA;) as also ↓ اختبطهُ: (IB, K:) or this is from خَبْطُ وَرَقِ الشَّجَرِ [explained in what follows]: (Har p. 425:) or the latter, [or both,] he came to him seeking his beneficence without any such tie: (S:) or he came to him seeking a gift; because he who does so must beat the ground with his feet: (IF:) and you also say, مَعْرُوفَهُ ↓ اختبط. (Aboo-Málik, TA.) [The latter verb is the more common. See also 10.] b4: And (tropical:) He conferred a benefit upon him without there having been any acquaintance between them, (S, K, TA,) and without there being anything to draw them near, and without there being any relationship: (TA:) and خَبَطَهُ بِخَيْرِ signifies the same: (TA:) or he bestowed on him a benefit, (K, TA,) being asked: (TA:) and you say also, بِخَيْرٍ ↓ اختبطهُ: (Aboo-Málik, TA:) and خَبَطَ فِيهِمْ بِخَيْرٍ signifies (assumed tropical:) He benefited them. (TA.) 'Alkameh Ibn-'Abadeh says, (S, TA,) praising El-Hárith Ibn-AbeeShemir, (TA,) وَفِى كُلِّ حَىٍّ قَدْ خَبَطْتَ بِنِعْمَةٍ (assumed tropical:) [And upon every tribe thou hast conferred benefit, app. meaning without being related to them]: (S, TA:) but it is said in a marginal note to the S, that خَبَطَّ would be better; and so it is accord. to one relation: in the L, however, it is said that خَبَتَّ would be more agreeable with analogy. (TA.) Accord. to Az, خَبَطْتُ الرَّجُلَ, inf. n. خَبْطٌ, signifies (assumed tropical:) I held loving communion, commerce, or intercourse, with the man. (TA.) b5: [In respect of the places which I have given to the abovementioned significations of asking and conferring a benefit, I have followed the opinion of IF; but it is said in the TA, and, I think, with greater probability, that they are from what here next follows.] b6: خَبَطَ الوَرَقَ مِنَ الشَّجَرِ, aor. ـِ (Msb,) inf. n. خَبْطٌ, (Lth, T, Msb,) He made the leaves to fall from the trees: (Msb:) or he beat the leaves of the trees, (Lth, T,) meaning large trees of the kind called طَلْح, [acacia, or mimosa, gummifera,] with a staff, or stick, (Lth,) so that they fell off, or became scattered, (Lth, T,) after which he gave them as food to camels; (Lth;) refrainfrom injuring thereby the trunks and branches of the trees: (T:) and لَهُ خَبَطًا ↓ اختبط signifies the same as خَبَطَ. (TA.) And خَبَطَ الشَّجَرَةَ, (S, K,) aor. as above, (TA,) and so the inf. n., (S,) He beat the tree with a staff, or stick, in order that its leaves might fall off: (S:) or he bound the tree, and then made its leaves to fall, (K, TA,) by beating it with a staff, or stick, to give them as food to camels and other beasts. (TA.) The leaves are stored up for the camels; and in wintertime are bruised, or broken up, for them, and moistened with water, and given to them as fodder. (Har p. 218.) Mohammad was asked, Does الغَبْط [i. e. “ the wishing for a blessing on the condition that it shall not become transferred from its possessor ”] injure [its author]? and he answered, لَا إِلَّا كَمَا يَضُرُّ العِضَاهَ الخَبْطُ [No, save as the beating off the leaves injures the trees called 'idáh]; i. e., it only diminishes, without annulling, its author's recompense, like the beating off the leaves of the 'idáh, without cutting them down and extirpating them; for the leaves will grow again. (TA.) [See also art. غبط.] b7: Hence, (A, TA,) خَبَطَ القَوْمَ بِسَيْفِهِ (tropical:) He struck the people with his sword. (A, K, TA.) b8: خَبَطَهُ الشَّيْطَانُ (tropical:) The devil touched him with a hurt, (K, TA,) so as to corrupt him, or disorder him, and render him insane; (TA;) as also ↓ تخبّطهُ: (K, TA:) or the latter, [which is the more common,] the devil corrupted him, or disordered him: (S, Mgh, Msb: *) lit., struck him: (Mgh, Msb:) or prostrated him, and sported with him: or trampled upon him, and prostrated him. (TA.) It is said in the Kur [ii. 276], ↓ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ (tropical:) [They shall not rise save as he riseth whom the devil prostrateth by reason of possession, or insanity]; i. e., as he who is affected by diabolical possession rises, in his state of possession, when he is prostrated, and falls: or it means, whom the devil corrupts, or disorders, by rendering him insane. (K, * TA.) [You say also, of a drug, خبّط ↓ العَقْلَ (assumed tropical:) It disordered the intellect: see the act. part. n., below.] b9: خَبَطَ also signifies (assumed tropical:) He (a man) threw himself down (S, L, K) where he was, (S, L,) to sleep, (S, K,) or and slept. (L.) And (assumed tropical:) He (a man) slept. (A' Obeyd, TA.) In the K, قَامَ is erroneously put for نَامَ. (TA.) b10: خَبَطَ عَلَى البَابِ He knocked upon the door, or at the door. (TA.) b11: خَبَطَ العِرْقُ The vein beat, or pulsated. (TA.) 2 خَبَّطَ see 1, near the end of the paragraph.5 تخبّط It was, or became, in a state of commotion, agitation, convulsion, tumult, or disturbance; syn. اِضْطَرَبَ. (Az, TA in art. حبط.) A2: It is also trans.: see 1; second sentence, in three places; and again, near the end of the paragraph, in two places.8 إِخْتَبَطَ see 1, in six places. b2: You say also, النَّاقَةُ تَخْتَبِطُ الشَّوْكَ (assumed tropical:) The she-camel eats the thorns. (Th, TA.) 10 استخبطهُ (assumed tropical:) He asked of him a means of access, nearness, intimacy, or ingratiation. (TA.) خَبَطٌ What is beaten by beasts, (K, TA,) with their feet, (TA,) and broken. (K, TA.) b2: Leaves (Msb, K) of any kind (K) that have been made to fall from a tree; (Msb, K;) by its being beaten with a staff, or stick; (K, * TA;) used as food for camels: (TA:) and leaves that have been beaten off with staves, or sticks, then dried, and ground, and mixed with flour or other substance, and beaten with the hand, and moistened in a basin, with water, until they have become viscous, or cohesive, when they are put into the mouths of camels. (AHn, K.) The word is of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like many other instances that have been heard, (Msb,) as نَفَضٌ and هَدَمٌ. (TA.) خَبْطَةٌ (tropical:) A touch, or stroke, of diabolical possession, or insanity. (TA.) You say also, بِفُلَانٍ

خَبْطَةٌ بِالمَسِّ (tropical:) [In such a one is a touch of diabolical possession, or insanity]. (TA.) b2: (assumed tropical:) A single act of a stallion-camel's covering of the female. (TA.) خُبَاطٌ A certain malady, (K,) like diabolical possession, or insanity, (S, K,) but not identical therewith: (S, TA:) the word is also related with ح (TA.) [See also حُبَاطٌ.]

فَرَسٌ خَبُوطٌ and ↓ خَبِيطٌ A horse that strikes, or beats, with his hind feet: (K:) or with his fore feet. (T, TA.) خَبِيطٌ A watering-trough beaten by the feet of the camels, and so demolished: (K:) or a wateringtrough; so called because its clay is beaten with the feet at its construction: (TA:) or a small watering-trough: (Aboo-Málik, TA:) pl. خُبُطٌ (K.) b2: See also خَبُوطٌ.

خُبَاطَةٌ, determinate, [and imperfectly decl.,] (assumed tropical:) The stupid: like خُضَارَةٌ applied to “ the sea. ” (TA.) خَبَّاطُ عَشَوَاتٍ (tropical:) One who [frequently] goes in the night without a lamp, and so becomes confounded and perplexed, and unable to see his right course, and errs from the way, and perchance may fall into a well: occurring in a trad. of ' Alee. (TA.) خَابِطٌ Going, or journeying, without direction: or one who beats the ground with his foot, and knows not in what land he is going; either because of the darkness or because he is blind. (Har p. 55.) You say, مَا أَدْرِى أَىُّ خَابِطِ لَيْلٍ هُوَ, (S, TA,) and أَىُّ خَابِطِ اللَّيْلِ, (TA,) (tropical:) I know not what man he is. (S, TA.) b2: مَا لَهُ خَابِطٌ وَلَا نَاطِحٌ, (tropical:) He has not a camel nor a bull; meaning he has not anything. (TA.) b3: خَابِطٌ also signifies A beating, or throbbing, in the head. (TA.) أَخْبَطُ That strikes, or beats, (K, TA,) the ground, (TA,) with his feet: (K, TA:) by poetic license written أَخْبَطُّ: (TA:) pl. خُبْطٌ. (K.) مُخْبِطٌ Still; motionless; like مُخْبِتٌ: (TA in art. خمد:) or i. q. مُطْرِقٌ [silent; not speaking: or lowering his eyes, looking towards the ground]. (JK, K, TA. [In the CK, مُخْبَط and مُطْرَق.]) b2: See also مُخْتَبِطٌ.

مِخْبَطٌ A staff, or stick, with which the leaves of trees are beaten off: (K:) and ↓ مِخْبَطَةٌ, also, signifies a staff, or stick; and a rod, or twig: (TA:) pl. of the former, مَخَابِطُ. (K, TA.) مِخْبَطَةٌ: see what next precedes.

مُخَبِّطٌ لِلْعَقْلِ [Disordering the intellect; said of a drug]. (K in art. بنج.) مُخْتَبِطٌ (tropical:) One who asks [a benefit or favour] of another without there being anything to draw him near, and without acquaintance. (JK, TA. * [In the latter, ↓ مُخْبِطٌ, which is doubtless a mistake, is explained in one place as signifying (tropical:) One who seeks a gift without any previous acquaintance.])