غل

ى1 غَلَتِ القِدْرُ, aor. ـْ inf. n. غَلْىٌ and غَلَيَانٌ, (S, MA, Msb, K,) The cooking-pot boiled; (MA, &c.;) and غَلِيَت, aor. ـْ is an unusual dial. var. thereof, the former being the more chaste; (Msb;) or غَلِيَت is not allowable. (S.) b2: [Hence غَلَى said of a liquor, It estuated: it effervesced: it fermented: see نَبِيذٌ b3: and hence] يَغْلِى دَمُهُ [as though meaning (assumed tropical:) His blood is fit to be shed] is a phrase like رَابَ دَمُهُ, [q. v.], said of one who has exposed himself to slaughter: his blood being likened to milk that has become thick, and fit to be churned. (A in art. روب.) b4: And غَلِىَ الرَّجُلُ, like رَضِىَ in measure [but see what has been said of this form of the verb above], (tropical:) The man became vehemently angry. (IKtt, TA.) 2 غَلَّىَ see 4, in two places.

A2: غلّى الرَّجُلَ, inf. n. تَغْلِيَةٌ, He rubbed the man over, or perfumed him, with غَالِيَة. (TA.) And غلّى لِحْيَتَهُ (Mgh, O,) Msb, all in art. غلف) بِالغَالِيَةِ (O, ibid.) He daubed, or smeared, his beard with غَالِيَة; as also غَلَّلَهَا. (Mgh, O, Msb, ibid. [See 1 in art. غلف.]) A3: And تَغْلِيَةٌ signifies also The saluting from afar, and making a sign. (K.) 4 اغلى القِدْرَ, (S, MA, K,) and ↓ غلّاهَا, (K,) He made the cooking-pot to boil. (S, * MA, K. *) IDrd mentions, among some of the sayings of the people of former ages, ↓ أُنَّ مَآءً وَغَلِّهِ [Pour thou out water, and make it to boil]. (TA.) And one says, أَغْلَيْتُ الزَّيْتَ وَنَحْوَهُ [I made the olive-oil and the like to boil], inf. n. إِغْلَآءٌ. (Msb.) 5 تغلّى (S, Msb, K) بِالغَالِيَةِ (S, Msb) He (a man, S, Msb) perfumed himself, (S, * Msb, K,) or rubbed himself over, (K,) with غَالِيَة; (S, Msb, K;) and ↓ اغتلى signifies the same; (IDrd, O in art. غلف;) as also تَغَلَّلَ, (Msb, and O in art. غلف,) and اِغْتَلَّ. (O in that art.) 6 تَغَاْلَىَ in all its sense, belongs to art. غلو, q. v.8 إِغْتَلَىَ see 5.

غَلَانِيَةٌ, mentioned in the K in this art., belongs to art. غلو, being an inf. n. of the verb in the phrase غَلَا فِى الأَمْرِ. (TA.) غَلَّايَةٌ A vessel of copper [or brass], in which water is heated; thus called by the people of Syria; the same that is called مِحَمٌّ [q. v.] and قُمْقُمٌ and قُمْقُمَةٌ. (Msb voce قُمْقُمٌ.) غَالِيَةٌ [Galia moschata,] a sort of perfume, (S, K,) well known; (K;) a certain compound of perfumes; (Msb;) musk mixed or boiled [with other perfumes]; (MA;) or a perfume composed of musk and ambergris and camphor and oil of ben: (KL:) it is said that the first who called it thus was Suleymán Ibn-'Abd-El-Melik; (S, TA;) and he did so because it is a compound boiled together upon the fire: or it was thus named by Mo'áwiyeh; the case being, that 'Abd-Allah Ibn-Jaafar went in to him, and the odour of perfume was diffusing itself from him; so he said, “What is thy perfume, O 'Abd-Allah? ” and he answered, “ musk and ambergris combined with oil of ben; ”

whereupon Mo'áwiyeh said, غَالِيَةٌ, meaning highpriced: (TA:) [hence some hold the word to belong to art. غلو; and their opinion is strengthened by the fact that] غَلْوَى signifies the same. (K in art. غلو.)

بهو

1 بَهَا, (JK, Msb, K,) aor. ـْ (JK,) or ـْ (Msb, K;) and بَهُوَ, aor. ـْ and بَهِىَ, aor. ـْ (S, * K;) and بَهَى, [first Pers\. بَهَيْتُ,] aor. ـْ (K;) inf. n. بَهَآءٌ and بَهَآءَةٌ; (JK, TA;) He (a man, S) or it, was, or became, characterized by, or possessed of, بَهَآء, meaning beauty, or goodliness [&c.]. (JK, S, Msb, K.) A2: بَهَوْتُهُ and بَهَيْتُهُ: see 3.

A3: بَهِىَ, (S, K,) aor. ـَ (K,) inf. n. بَهًا, (TA,) It (a tent, S, K) was, or became, empty, or vacant: (K:) or it was, or became, rent, or pierced with holes, and rendered vacant. (S, TA.) A4: بَهِىَ بِهِ i. q. بَهَأَ بِهِ [q. v.]. (JK.) and بَهَؤُوا بِهِ occurs in a trad., as they relate it, for بَهَؤُوا بِهِ. (A'Obeyd, TA in art. بهأ.) 2 بهّاهُ, inf. n. تَبْهِيَةٌ, He made it wide, or ample; or widened it; and made it; namely, a بَيْت [i. e. tent, or house]. (K.) 3 باهاهُ, (TA,) [and باهى بِهِ, as will be seen from what follows,] inf. n. مُبَاهَاةٌ, (S, TA,) He vied, or competed, with him, or contended with him for superiority, in beauty, or goodliness, or in glorying, or boasting, or in glory, or excellence; he emulated, or rivalled, him therein; or, simply, he vied with him; syn. بَارَاهُ; (TA in art. بهج;) and فَاخَرَهُ. (S, * TA.) Hence, in a trad. respecting

'Arafeh, تُبَاهِى بِهِمُ المَلَائِكَةُ [The angels vie with them]. (TA.) You say, ↓ بَاهَانِى فَبَهَوْتُهُ (Lh, JK, K *) and ↓ بَهَيْتُهُ (Lh, JK) i. e. [He vied, or competed, with me, or contended with me for superiority, in beauty, or goodliness, &c.,] and I became, (Lh,) or I was, (JK,) more beautiful, or goodly, [&c.,] than he, (Lh, JK,) or I surpassed him in beauty, or goodliness [&c.]. (K.) 4 ابهى He (a man) was, or became, beautiful, or handsome, in face. (K.) A2: ابهاهُ [He deprived it of beauty, or goodliness; the ا being a privative, as it often is, like the Greek a: this is probably the primary signification: (see Freytag's Arab. Prov. ii. 604:) and hence, b2: ] He made it empty, or vacant: (K:) or he rent it, or made holes in it: (JK:) or he rent it, or made holes in it, and rendered it vacant: (S:) namely, a tent. (JK, S, K.) Hence the saying, المِعْزَى

تُبْهِى وَ لَا تُبْنِى [explained in art. بنى]: (JK, S:) applied to him who injures and does not profit. (JK.) b3: He emptied it; namely, a vessel. (A'Obeyd, JK, S, K.) b4: ابهى الخَيْلَ He freed the horses from service (JK, S, K) in warfare; (S, K;) i. e. he did not go to war upon the horses: (TA:) or he divested the horses of their furniture, and did not ride them: or he supplied the horses amply with fodder, and gave them rest: but the first is the-approved explanation. (TA.) 6 تَبَاهَوْا They vied, or competed, or contended for superiority, one with another, [in beauty, or goodliness, or] in glorying, or boasting, or in glory, or excellence; they emulated, or rivalled, one another therein; or, simply, they vied, one with another; syn. تَفَاخَرُوا. (S, K.) 8 يَبْتَهِى occurs in a verse of El-Aashà for يَبْتَهِئُ. (O, TS, L, on the authority of As, in art. بهأ, q. v.) بَهْوٌ Ampleness; or an ample state, or condition: so in the saying, هُوَ فِى بَهْوٍ مِنَ العَيْشِ [He is in an ample state, or condition, of life]: and this is [said to be] the primary signification. (As, TA.) b2: Anything ample, wide, or spacious. (K.) [Hence,] نَاقَةٌ بَهْوَةٌ الجَنَبَيْنِ A she-camel wide in the two sides. (TA.) b3: A wide, or spacious, tract of land, (K, TA,) in which are no mountains, between two elevated tracts. (TA.) b4: A wide covert, or hiding-place, of a [wild] bull, (JK, K, TA,) which he makes for himself at the foot of the kind of tree called أَرْطًى [q. v.]: (TA:) pl. [of pauc.] أَبْهَآءٌ and [of mult.] بُهُوٌّ and [quasi-pl.-n.] بَهِىٌّ. (K.) b5: Any vacant, or intervening, space. (TA.) b6: The interior of the chest, or breast, (K, TA,) of a man and of any beast: (TA:) or the space that intervenes between the two breasts and the uppermost part of the chest (K, TA) is called بَهْوُ الصَّدْرِ: (TA:) or the part between [or within] the extremities of the ribs that project over the belly: (TA:) and in her that is pregnant, (JK, K,) whatever she be, (JK,) the resting-place of the fœtus, between the two haunches: (JK, K:) pl. [of pauc.] أَبْهَآءٌ and أَبْهٍ and [of mult.] بُهِىٌّ and [quasi-pl. n.] بَهِىٌّ [in the TA بِهِىٌّ, which seems to be a mistake]. (K) b7: A tent that is placed in advance, before the other tents: (JK, S, TA:) pl. أَبْهَآءٌ. (JK.) In a trad., Arabs are spoken of as removing with their أَبْهَآء. (TA.) بَهٍ [originally بَهِوٌ]: see بَهِىٌّ, in two places.

بَهَآءٌ Beauty, or goodliness: (S, Msb, K:) beauty of aspect, of mien, or of external state or condition: (Msb:) a beautiful aspect, that excites admiration, and satisfies the eye: (TA:) and, as an attribute of God, (Msb,) greatness, or majesty. (Msb, Har p. 271.) b2: (tropical:) The froth of milk: (JK:) or the glistening of the froth of milk. (K.) A2: As an epithet applied to a she-camel, it belongs to art. بهأ [in which it is explained]. (S.) بَهِىٌّ Possessing the quality, or attribute, of بَهَآء

[i. e. beauty, or goodliness, &c.]; (JK, S, Msb;) the beauty of which, (JK,) or the pleasing appearance of which, (TA,) satisfies the eye; (JK, TA;) as also ↓ بَهٍ and ↓ بَاهٍ: the fem. of بَهِىٌّ is بَهِيَّةٌ; of which the pl. is بَهِيَّاتٌ and بَهَايَا: and the fem. of ↓ بَهٍ is بَهِيَةٌ; and the pl. is أَبْهِيَآءُ. (TA.) بَاهٍ: see بَهِىٌّ.

A2: Also, applied to a بَيْت [or tent (see بَهِىَ)], Empty, or vacant; (JK, S, K;) containing nothing: (S:) or containing little furniture, or few goods or utensils. (TA.) b2: بِئْرٌ بَاهِيَةٌ A wide-mouthed well. (K.) أَبْهَى [More, and most, beautiful, or goodly;] surpassingly, or superlatively, beautiful, or goodly: fem. بُهْيَا; which is applied to a woman, and, by Honeyf El-Hanátim, to a she-camel. (Az, TA.) [Hence,] one says, إِنَّ هٰذَا لَبُهْيَاىَ [This is my superlatively beautiful quality; or] this is of the things in which I vie with others. (AA, ISk.)

قط

1 قَطَّهُ, aor. ـُ (S, M,) inf. n. قَطٌّ, (M, K,) He cut it, in a general sense: (M, K:) or he cut it, meaning a hard thing, such as a حُقّة [or box], (Lth, M, K,) and the like, (M,) in a good form, or fashion, like as a man cuts a reed upon a bone; (Lth;) and ↓ تَقْطِيطٌ, also, [inf. n. of قطّطهُ,] signifies the cutting a حُقَّة, (K, TA,) and making it even: (TA:) or قَطَّهُ signifies he cut it breadthwise, across, or crosswise; (S, M, O, K;) he so separated it; (Kh, S;) opposed to قَدَّهُ, (S, TA,) which signifies he cut it in halves lengthwise, like as one cuts a strap or thong: (TA:) and ↓ اقتطّهُ signifies the same. (M, K. *) You say, قَطَّ القَلَمَ, (S, Msb,) aor. as above, (K,) and so the inf. n., (Msb,) He nibbed the reed for writing; cut off its head breadthwise, across, or crosswise. (S, * Msb.) And قَطَّ البَيْطَارُ حَافِرَ الدَّابَّةِ The farrier pared, and made even, the hoof of the beast of carriage. (TA.) A2: قَططَ الشَّعَرُ, (S, M, K,) with the reduplication made manifest, (S, M,) and قَطَّ, aor. ـَ (M, Msb, K,) and, of the latter, يَقُطُّ also, [contr. to the general rule,] (Msb,) inf. n., of the former, قَطٌّ, (M, TA,) which is extr., (M,) and of the latter, (M, TA,) قَطَطٌ and قَطَاطَةٌ, (M, K,) The hair was, or became, [frizzled, or] very crisp, very curly, or much twisted, and contracted: (S, * Msb:) or like that of the زَنْجِىّ: (Msb:) or crisp, curly, or twisted, and contracted, and short. (M, K.) A3: قَطَّ السِّعْرُ, (S, M, Msb, K,) aor. ـِ (S, K,) with kesr, (S, TA,) or يَقُطُّ, (M, Msb,) the verb being co-ordinate to قَتَلَ, [contr. to the general rule,] (Msb) inf. n. قَطٌّ (S, M, Msb, K) and قُطُوطٌ; (M, K;) as also قُطَّ, with damm; (Fr, K;) The price was, or became, dear, (S, M, Msb, K,) and high: (Msb:) Sh thought this explanation to be wrong, and the meaning to be the price flagged; but Az says, that in this he was mistaken. (TA.) b2: قَطَّ اللّٰهُ السِّعْرَ God made the price to be, or become, dear. (Fr. TA.) 2 قَطَّّ see 1, first sentence.7 انقطّ quasi-pass. of قَطَّهُ as explained in the first sentence of this art.; It was, or became, cut; &c.; and so ↓ اقتطّ. (M, TA.) 8 إِقْتَطَ3َ see 1, first sentence: and see also 7.

R. Q. 1 قَطْقَطَتِ السَّمَآءُ The sky let fall rain, (Az, S, M,) or hail, (M,) such as is termed قِطْقِطٌ: (Az, S, M:) or the sky rained. (K.) قَطْ, signifying حَسْبُ, [explained in exs. here following,] (Lth, S, M, Msb, Mughnee, K,) i. e., (S,) denoting the being satisfied, or content, (Sb, S, M, Msb,) with a thing, (Msb,) is thus written, with fet-h to the ق, and with the ط quiescent, (Sb, S, M, Msb, * Mughnee,) like عَنْ; (K;) and also, (Sb, M, K,) sometimes, (Sb, M,) ↓ قَطٍ, (Sb, M, K,) with tenween, mejroor; (K;) and ↓ قَطِى [distinguished from قَطِى in the next sentence]; (Sb, M, K;) but the term “ mejroor ” is here used contr. to the rules of grammar, as it denotes that قط is decl., whereas it is not. (MF.) It is used as a prefixed noun: you say, قَطْكَ هٰذَا الشَّىْءُ Thy sufficiency [meaning sufficient for thee] is this thing; syn. حَسْبُكَ; (Lth, S, Mughnee; *) and like it is قَدْ: (Lth:) and you also say, using it as a prefixed n., قَطْنِى My sufficiency; syn. حَسْبِى; (Lth, S, * Mughnee;) like قَدْنِى; introducing ن, (Lth, S, TA,) as in عَنِّى and مِنِّى and لَدُنِّى, contr. to rule, for the reason which has been explained in treating of قَدْ, (S, TA,) to preserve the original quiescence of the ط; (Mughnee;) and قَطِى; (S, Msb, Mughnee;) and ↓ قَطِ; (S;) and ↓ قَطَاطِ, (S, M, K,) like قَطَامِ, (S, K,) indecl.; (M;) as signifying حَسْبِى: (S, M, Msb, Mughnee, K:) and, as is said in the Moo'ab, قَطْ عَبْدِ اللّٰهِ دِرْهَمٌ The sufficiency of 'Abd-Allah is a dirhem; [and the like is said by Lth and in the Mughnee;] pausing upon the ط, and making قط to govern a gen. case [as it does virtually in the preceding instances]; and the Basrees say, that this is the right mode, as meaning the like of حَسْبُ زَيْدٍ

دِرْهَمٌ and كَفْىَ زَيْدٍ دِرْهَمٌ: (K:) or some say قَطْ, with jezm; and some say ↓ قَطُ, making it inded. with damm for its termination; each governing what follows it in the gen. case. (M.) b2: It is also a verbal noun, signifying يَكْفِى [It suffices, or will suffice; or it is, or will be, sufficient]; and when this is the case, you say, قَطْنِى, (Mughnee, K,) like as you say, يَكْفِينِى [It suffices me, or will suffice me]; (Mughnee;) or كَفَانِى [which means, emphatically, it suffices me], accord. to the Koofees; (Lth;) which is also allowable when قَطْ is equivalent to حَسْبُ [as we have observed above]: (Mughnee:) and you say also, قَطْكَ, meaning كَفَاكَ [emphatically It suffices thee]: and قَطِى, meaning كَفَانِى [emphatically It suffices me]: (K:) so in the copies of the K; [in the CK, erroneously, قَطَّنِى;] but [it seems that it should be قَطْنِى; for] it is said in the Mughnee and its Expositions, that in this last case the addition of the ن is indispensable: (MF:) and some say, قَطْ عَبْدَ اللّٰهِ دِرْهَمٌ [A dirhem suffices, or will suffice, 'Abd-Allah (in the CK, erroneously, قَطُّ)]; making it to govern the accus. case [as it does virtually in preceding instances]: and some add ن, saying, عَبْدَ اللّٰهِ دِرْهَمٌ ↓ قَطْنُ [meaning the same]: (Lth, K:) [hence,] some say, that [قَطْن in] قَطْنِى is a word originally thus formed without any augmentation, like [حَسْب in] حَسْبِى; (M;) [but J says,] if the ن in قَطْنِى belonged to the root of the word, they had said قَطْنُكَ, which is not known. (S.) b3: It is also syn. with حَسْبُ in the phrase مَا رَأَيْتُهُ إِلَّا مَرَّةً وَاحِدَةً فَقَطٌ [I have not seen him, or it, save once, and that was a thing sufficient or that was enough]: (S, Msb: *) or, as is said in the Mutowwel, قَطْ in فَقَطْ is a verbal noun, meaning abstain thou [from further questioning, or the like], as though it were the complement of a condition suppressed [such as “ the case being so ”]: or, as is said in the Mesáïl of Ibn-Es-Seed, the ف is properly prefixed because the meaning is and I was satisfied, or content, therewith; so that the ف is a conjunction: (from a marginal note in a copy of the Mughnee:) [it therefore virtually signifies and no more; or only; and thus it may often be rendered: and this explains what here follows:] when قَط is used to denote paucity, (M, K,) which is said by El-Hareeree, in the Durrah, to be only in negative phrases, (MF,) it is [written قَطْ,] with jezm, (M, K,) and without teshdeed: (M:) you say, مَا عِنْدَكَ إِلَّا هٰذَا قَطْ [which may be rendered Thou hast not save this only]: but when it is followed by a conjunctive ا, it is with kesr; [as in the saying,] مَا عَلِمْتُ إِلَّا هٰذَا قَطِ اليَوْمَ [virtually mean-ing I knew not, or, emphatically, know not, save this only, to-day]: (K:) and also, (K,) when thus using it, (M,) you say, مَا لَهُ إِلَّا عَشَرَةٌ قَطْ يَافَتَى [likewise virtually meaning He has not save ten only, O young man], without teshdeed, and with jezm; and ↓ قَطِّ, with teshdeed and khafd; (Lh, M, K;) the kesreh of the latter, in a case of this kind, being to distinguish the قَطّ which denotes [paucity of] number from قَطُّ, which denotes time. (Lth.) A2: See also قَطُّ, first sentence.

قُطْ: see قَطُّ.

قَطُ: see قَطْ: A2: and see also قَطُّ.

قَطِ: see قَطْ.

قُطُ: see قَطُّ.

قَطٍ: see قَطْ.

قَطَّ: see قَطُّ.

قَطُّ is an adv. noun, (Mughnee,) [generally] denoting time, (S, M, Mughnee,) or past time, (Msb, K,) used to include all past time; (Lth, Mughnee;) as also ↓ قُطُّ, (S, M, Mughnee, K,) the former vowel being assimilated to the latter; (S, Mughnee;) and ↓ قَطُ, (S, M, Mughnee, K,) and ↓ قُطُ; (S, Mughnee, * K;) and some say ↓ قَطْ, (S, Mughnee,) whence قَطُ is formed, by making its termination similar to that of the primary form قَطُّ, to show its origin; (S, M;) or this would be better than قَطُ; (M;) and ↓ قُطْ, (S, M, Mughnee, *) like مُذْ, which is rare: (S, M:) of all these, the first is the most chaste: (Mughnee:) when time is meant by it, it is always with refa, without tenween: (K:) or one says also ↓ قَطِّ, (M, Mughnee, K,) with kesr and teshdeed to the ط, (M, K,) accord. to IAar; (M;) and ↓ قَطَّ, with fet-h and teshdeed to the ط; (M, * K;) as well as with damm to the ط without teshdeed. (K [in some copies of which is here added, “and with refa to the ط; ” to which is further added in the CK, “without teshdeed: ” but I find two copies without any addition of this redundant kind: for by “ refa ” is here meant, as in a former instance, “damm; ”

though improperly, as the word is indecl.]) Yousay, مَا رَأَيْتُهُ قَطُّ &c. [I have not seen him, or it, ever, or hitherto]; (S, M, K;) and مَا فَعَلْتُهُ قَطَّ [I have not done it ever, or hitherto]; (Msb, Mughnee;) i. e., in the time that is past; (Msb, K;) or in what has been cut off of my life; (Mughnee, K;) its derivation being from قَطَطْتُ meaning “ I cut; ” for the past is cut off from the present and the future; and it is indecl. because it implies the meaning of مُذْ and إِلَى; its meaning being مُذْ أَنْ خُلِقْتُ إِلَى الآنَ [since my being created until now]; and with a vowel for its termination to prevent the occurrence of two quiescent letters together; (Mughnee;) and it is with refa [meaning damm for its termination] because it is like قَبْلُ and بَعْدُ: (Lth:) accord. to Ks, (S,) قَطُّ is a contraction of قَطَطُ: (S, M:) Sb says, that it denotes الإِنْتِهَآء; [app. meaning that it signifies abstain thou from further questioning, or the like; for El-Hareeree says, in the Durrah, that قَطُّ and قَطْ both signify the same as حَسْبُ;] and that it is indecl., with damm for its termination, like حَسْبُ. (M.) You say also, مَا فَعَلْتُ هٰذَا قَطْ وَلَا قَطُّ [app. meaning I have not done this alone, nor ever]: (K, TA: [in the CK قَطُّ ولا قُطُ, but]) the former قط is with jezm to the ط, and the latter is with teshdeed and damm to the ط. (TA.) And يَا فَتَى ↓ مَا زَالَ عَلَى هٰذَا مُذْ قُطَّ [He, or it, has not ceased to be after this manner during all past time, O young man]; with damm to the ق, and with teshdeed. (Lh, M.) It is used only in negative phrases relating to past time; the saying of the vulgar لَا أَفْعَلُهُ قَطُّ [meaning I will not do it ever] being incorrect; (Mughnee, K; [in the CK قَطُ]) for with respect to the future you say عَوْضُ (TA) [or أَبَدًا]: or it is mostly so used, accord. to Ibn-Málik: (MF:) but it occurs after an affirmative phrase in places in El-Bukháree, (K,) in his Saheeh; (TA;) for ex., أَطْوَلُ صَلَاةٍ صَلَّيْتُهَا قَطُّ [The longest prayer which I have prayed ever]: and in the Sunan of Aboo-Dawood; تَوَضَّأَ ثَلَاثًا قَطُّ [He performed the وُضُوْء three times ever]: and Ibn-Málik asserts it to be right, and says that it is one of the things which have been unperceived by many of the grammarians: (K:) El-Karmánee, however, interprets these instances as though they were negative. (TA.) قَطِّ: see قَطْ, near the end of the paragraph: A2: and see also قَطُّ, in the first sentence.

قُطُّ: see قَطُّ, in two places.

شَعَرٌ قَطٌّ, and ↓ قَطَطٌ, (M, Msb, K,) and ↓ قَطِطٌ, (TA,) Crisp, curly, or twisted and contracted, and short, hair: (M, K:) or hair that is very crisp, very curly, or much twisted and contracted: or, accord. to the T, ↓ قَطَطٌ meanshair of the زَنْجِىّ: (Msb:) or you say, ↓ جَعْدٌ قَطَطٌ, meaning very crisp, very curly, or much twisted and contracted. (S.) b2: رَجُلٌ قَطٌّ, and ↓ قَطَطٌ, (Msb,) or رَجُلٌ قَطُّ الشَّعَرِ, and ↓ قَطَطُ الشَّعَرِ, (S, M, K,) A man whose hair is crisp, curly, or twisted and contracted, and short: (M, K:) or whose hair is very crisp, very curly, or much twisted and contracted; (S, * Msb;) as also ↓ قِطَاطٌ: (K: accord. to some copies; but accord. to other copies, as a pl. in this sense: [the reading of the latter is more probably correct, and is that of the TA:]) or beautifully crisp or curly or twisted and contracted: (TA:) the pl. [of قَطٌّ] is أَقْطَاطٌ [a pl. of pauc.] and قَطُّونَ and قِطَاطٌ; and [of ↓ قَطَطٌ] قَطَطُونَ: (M, K:) the epithet applied to a woman is قَطَّةٌ, and ↓ قَطَطٌ without ة. (M, Msb.) A2: See also ↓ قَاطٌّ.

قِطٌّ A slice cut off (شَقِيقَةٌ), of a melon or other thing. (A, TA.) b2: (tropical:) A portion, share, or lot, (M, A, Msb, K,) of gifts, (A, TA,) &c. (TA.) Hence the saying in the Kur, [xxxviii. 15,] رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الحِسَابِ (tropical:) [O our Lord, hasten to us our portion before the day of reckoning]: accord. to some, our portion of punishment: but accord. to Sa'eed Ibn-Jubeyr, it means, of Paradise. (TA.) b3: (assumed tropical:) A writing; (Fr, S, Msb;) [such as that of a man's works;] and hence, accord. to Fr, the words of the Kur cited above; those words being said in derision: (TA:) or a writing of reckoning: (M, K:) or a written obligation: (M:) or it signifies also a written obligation binding one to give a gift or present; (S, K, TA;) and hence the saying in the Kur cited above: (S:) pl. قُطُوطٌ: (S, M, Msb, K:) which Az explains as meaning gifts, and stipends; so called because they were issued written in the form of notes and statements of obligation upon cut pieces of paper or the like. (TA.) b4: (assumed tropical:) An hour, or a portion, (سَاعَة,) of the night. (M, K.) You say مَضَى قِطٌّ مِنَ اللَّيْلِ (assumed tropical:) [An hour, or a portion, of the night passed]. (Th, M.) A2: A male cat: (S, M, Msb, K:) the female is called قِطَّةٌ: (Lth, S, M, Msb:) Kr disallowed this latter; and IDrd says, I do not think it to be genuine Arabic; (M;) but to this it is objected that it occurs in traditions: (MF:) the pl. is قِطَاطٌ (S, M, Msb, K) and قِطَطَةٌ, (M, K,) or قِطَطٌ. (Msb.) قَطَطٌ: see قَطٌّ, throughout.

قَطِطٌ: see قَطٌّ.

قِطَّةٌ [A mode, or manner, of cutting a thing, such as the extremity of the nib of a writingreed]: see an ex. voce سِنٌّ (near the end of the paragraph).

قَطْنُ: see قَطْ.

قَطِى: see قَطْ.

قَطَاطِ: see قَطْ.

قِطَاطٌ: see قَطٌّ.

قَطَّاطٌ A خَرَّاط [q. v.] who makes [the small boxes of wood or the like called] حُقَق [pl. of حُقَّة]. (S, O, K.) [See 1, first sentence.]

قِطْقِطٌ Small rain; (M, K;) resembling شَذْر [q. v.]: (M:) or the smallest of rain; the next above which is termed رَذَادٌ; the next above this, طَشٌّ; [but see this last term;] the next above this, بَغْشٌ; and the next above this, غَبْيَةٌ: (Az, S:) or rain falling continuously, in large drops: (Lth, K:) or hail: (K:) or small hail, (M, O, K,) which is imagined to be hail or rain. (O.) سعْرٌ قَاطٌّ A dear price; as also ↓ مَقْطُوطٌ, (M, K,) and ↓ قَطٌّ, (K,) and ↓ قَاطِطٌ. (IAar, K.) You say, وَرَدْنَا أَرْضًا قَاطًّا سِعْرُهَا We arrived at a land of dear prices. (S, TA.) قَاطِطٌ: see قَاطٌّ.

مَقَطٌّ [in the CK erroneously مِقَطّ] The place of ending of the extremities of the ribs of a horse: (M, K:) or the extremity of the rib, projecting over the belly: (K in art. شرسف:) or the place of ending of the ribs of a horse: (TA:) مَقَاطُّ [is the pl., signifying, as explained in the S, in art. شرسف, the extremities of the ribs, projecting over the belly: or it] signifies the two extremities of the belly of a horse, whereof one is at the sternum (القَصّ), and the other at the pubes. (En-Nadr.) مِقَطَّةٌ The thing upon which the reed for writing is nibbed; (S;) [generally made of bone or ivory;] a small bone upon which the writer nibs his reeds for writing; (K;) a small bone which is found with the sellers of paper, upon which they cut the extremities of the reeds for writing. (Lth.) مَقْطُوطٌ: see قَاطّ.

سَمَآءٌ مُقَطْقِطَةٌ A sky letting fall rain such as is called قِطْقِطٌ. (Az, S.)

بَلَنْسِيَةُ:
السين مهملة مكسورة، وياء خفيفة: كورة ومدينة مشهورة بالأندلس متصلة بحوزة كورة تدمير، وهي شرقي تدمير وشرقي قرطبة، وهي برّيّة بحرية ذات أشجار وأنهار، وتعرف بمدينة التراب، وتتصل بها مدن تعد في جملتها، والغالب على شجرها القراسيا، ولا يخلو منه سهل ولا جبل، وينبت بكورها الزعفران، وبينها وبين تدمير أربعة أيام ومنها إلى طرطوشة أيضا أربعة أيام، وكان الروم قد ملكوها سنة 487، واستردها الملثمون الذين كانوا ملوكا بالغرب قبل عبد المؤمن سنة 95، وأهلها خير أهل الأندلس يسمّون عرب الأندلس، بينها وبين البحر فرسخ، وقال الأديب أبو زيد عبد الرحمن بن مقانا الأشبوني الأندلسي:
إن كان واديك نيلا لا يجاز به، فما لنا قد حرمنا النيل والنيلا؟
إن كان ذنبي خروجي من بلنسية، ... فما كفرت ولا بدّلت تبديلا
دع المقادير تجري في أعنّتها، ... ليقضي الله أمرا كان مفعولا
وقال أبو عبد الله محمد الرّصافي:
خليليّ ما للبلد قد عبقت نشرا، ... وما لرؤوس الركب قد رجحت سكرا؟
هل المسك مفتوقا بمدرجة الصّبا، ... أم القوم أجروا من بلنسية ذكرا؟
بلادي التي راشت قويدمتي بها ... فريخا، وآوتني قرارتها وكرا
أعيذكم! أنّى ننيب لبيتكم، ... وكل يد منا على كبد حرّى؟
نؤمّل لقياكم، وكيف مطارنا ... بأجنحة لا نستطيع لها نشرا؟
فلو آب ريعان الصبا ولقاؤكم، ... إذا قضت الأيام حاجتنا الكبرى
فإن لم يكن إلّا النّوى ومشيبنا، ... فمن أيّ شيء بعد نستعتب الدهرا؟
وأنشدني بعض أهل بلنسية لأبي الحسن بن حريق المرسي:
بلنسية نهاية كل حسن، ... حديث صحّ في شرق وغرب
فإن قالوا: محلّ غلاء سعر، ... ومسقط دمنتي طعن وضرب
فقل: هي جنّة حفّت رباها ... بمكروهين من جوع وحرب
وأنشد لابن حريق:
بلنسية بيني عن القلب سلوة، ... فإنك زهر، لا أحنّ لزهرك
وكيف يحبّ المرء دارا تقسّمت ... على ضاربي جوع وفتنة مشرك؟
وأنشدني لأبي العباس أحمد بن الزقاق يذكر أن البساتين محفوفة بها:
كأنّ بلنسية كاعب، ... وملبسها السّندس الأخضر
إذا جئتها سترت وجهها ... بأكمامها، فهي لا تظهر
وأنشدني لابن الزقاق:
بلنسية جنة عاليه، ... ظلال القطوف بها دانية
عيون الرحيق مع السلسبي ... ل، وعين الحياة بها جاريه
وأنشدني غيره لخلف بن فرج اللّبيري يعرف بابن السمسير:
بلنسية بلدة جنّة، ... وفيها عيوب متى تختبر
فخارجها زهر كلّه، ... وداخلها برك من قذر
وذلك لأن كنفهم ظاهرة على وجه الأرض لا يحفرون له تحت التراب، وهو عندهم عزيز لأجل البساتين، وينسب إليها جماعة وافرة من أهل العلم بكل فن، منهم: سعد الخير بن محمد بن سهل بن سعد أبو الحسن الأنصاري البلنسي، فقيه صالح ومحدث مكثر، سافر الكثير وركب البحر حتى وصل إلى الصين وانتسب لذلك صينيّا، وعاد إلى بغداد وأقام بها وسمع فيها أبا الخطاب بن البطر وطرّاد بن محمد الزينبي وغيرهما، ومات ببغداد في محرم سنة 541.

صبغ

1 صَبَغَهُ aor. ـُ and صَبَغَ (S, O, Msb, K, the former not in the copy of the K used by SM) and صَبِغَ, (Fr, O, Msb, K,) inf. n. صَبْغٌ (S, O, Msb, K) and صِبَغٌ (As, O, K) and صِبَغَةٌ, (AHn, TA,) [of which last, صِبْغَةٌ (q. v.), also said to be an inf. n., is perhaps a contraction, or, as is said in the Ksh ii. 132, it means a mode, or manner, of صَبْغ,] He dyed it, or coloured it; (K TA;) namely, a garment, or piece of cloth; (S, O, Msb, TA;) and white, or hoary, hair, and the like. (TA.) [It is said that] the primary meaning of الصَّبْغُ in the language of the Arabs is The altering [a thing]: and hence صُبِغَ الثَّوْبُ, meaning The garment, or piece of cloth, was altered in colour to blackness or redness or yellowness [&c.]. (TA.) b2: [Hence,] صَبَغَ اللُّقْمَةَ, aor. ـُ inf. n. صَبْغٌ, (assumed tropical:) He moistened the mouthful with oil or grease [or any kind of صِبْغ i. e. sauce & c.]; and he dipped it, or immersed it; and in like manner any other thing. (TA.) [Thus] one says, صَبَغَ يَدَهُ بِالمَآءِ (As, O, K) and فِى المَآءِ (TA) (tropical:) He dipped, or immersed, his hand, or arm, in the water. (As, O, K, TA.) And صَبَغَتِ النَّاقَةُ مَشَافِرَهَا فِى المَآءِ (As, O) or بِالمَآءِ (TA) (assumed tropical:) The she-camel dipped her lips in the water. (As, O, TA.) b3: [Hence also,] the term صَبْغٌ is used by the Christians as meaning (assumed tropical:) The dipping, or immersing, of their children, [i. e. baptizing them,] in water. (Az, S, * TA.) One says, صَبَغَ وَلَدَهُ فِى النَّصْرَانِيَّةِ, inf. n. [صَبْغٌ (as shown in the next preceding sentence) and] صِبْغَةٌ, (assumed tropical:) He introduced his child into the Christian communion, it is said, by dipping, or immersing, him in the water of baptism. (TA.) And صَبَغَ وَلَدَهُ فِى اليَهُودِيَّةِ (assumed tropical:) He introduced his child into the Jewish communion [probably by baptism combined with circumcision: but see صِبْغَةٌ, an explanation of which seems to indicated that circumcision alone is meant in this case]. (TA.) b4: And يَصْبُغُونَ الحَدِيثَ (assumed tropical:) They colour and alter information, or discourse. (O.) b5: And صَبَغُوهُ فِى عَيْنِهِ (assumed tropical:) They altered him in his estimation; and informed him that he had become altered from the state in which he was. (TA.) And it is said that صَبَغُونِى فِى عَيْنِكَ and صَبَغُونِى عِنْدَكَ mean They pointed me out to thee as one who would accomplish what thou desiredst of me; from the saying of the Arabs, صَبَغْتُ الرَّجُلَ بِعَيْنِى and بِيَدِى I pointed at the man with my eye and with my hand: (O, K: *) but Az says that this is a mistake; that the Arabs when they mean thus say صَبَعْتُ, with the unpointed ع. (O.) b6: One says also, صَبَغَ يَدَهُ بِالعِلْمِ, (Msb,) or بِفَنٍّ مِنَ العِلْمِ, and بِالعَمَلِ, (TA,) (tropical:) He laboured in science, [or in a species of science or knowledge, and in work,] and became notable therein [or thereby]. (Msb.) A2: صَبَغَ ضَرْعُهَا, inf. n. صُبُوغٌ, (tropical:) Her udder became full, and goodly in colour: (O, K, TA:) said of a camel. (O, TA.) b2: And صَبَغَتْ عَضَلَتُهُ, (O, K,) aor. ـُ (O, TA,) inf. n. صُبُوغٌ, (TA,) said of a man, (O,) His عضلة [or muscle] became long: (O, K:) like سَبَغَتْ. (O, TA.) and صَبَغَ الثَّوْبُ, inf. n. صُبُوغٌ, The garment, or piece of cloth, was long and ample: a dial. var. of سَبَغَ. (TA.) A3: And صَبَغَ فِى الطَّعَامِ, aor. ـُ He [app. a camel] put his head into the food: as also صَبَأَ. (O.) And صَبَغَتِ الإِبِلُ فِى الرِّعْىِ [The camels put their heads into the pasture, or herbage]. (O, TA.) And صَبَغَتْ فِيهَا رَأْسَهَا [or فِيهِ, She put her head into it]; like صَبَأَتْ. (TA.) 2 صبّغت ثِيَابَهَا She (a woman) dyed her garments much. (O.) A2: صبّغت الرُّطَبَةُ, (S, A, TA,) or البُسْرَةُ, (O, L, TA,) inf. n. تَصْبِيغٌ, (L, TA,) i. q. ذَنَّبَت (tropical:) [i. e. The ripening date, or the full-grown unripe date, began to ripen, or showed ripening, or became speckled by reason of ripening, or ripened, at the part next the base and stalk]: (S, O, L, TA:) or became coloured. (A, TA.) And النَّخْلَةُ ↓ اصبغت (tropical:) The palm-tree showed ripening in its dates; (O, K, TA;) as also صبّغت, inf. n. as above: (K:) or, accord. to Az, تصبيغ in relation to the palm-tree [itself] is not known. (TA.) b2: And صبّغت النَّاقَةُ, (Az, O, K,) inf. n. as above, (assumed tropical:) The she-camel cast her young one when its hair had grown; as also ↓ اصبغت: (O, K:) but سبّعت, with س, which means the same, is more commonly used. (Az, O, TA.) 4 أَصْبَغَ see 2, in two places. b2: أَصْبَغَ اللّٰهُ عَلَيْهِ النِّعَمَ is a dial. var. of أَسْبَغَهَا, (O, K, *) meaning God rendered benefits, or boons, complete, full, or ample, to him. (O.) 5 تصبّغ فِى الدِّينِ is from الصِّبْغَةُ, (Lh, O, K,) and means (assumed tropical:) He became settled, or established, in religion: (TK:) and so تصبّغ صِبْغَةً حَسَنَةً; expl. by Z as meaning (assumed tropical:) He was, or became, in a good state [in respect of religion]. (TA.) 8 اصطبغ بِكَذَا It was, or became, dyed, or coloured, with such a thing. (TA. [There said to be tropical; but this I doubt.]) b2: And اصطبغ بِالصِّبْغِ, (S, * O, K,) or بِالخَلِّ, (El-Fárábee, Mgh, Msb,) and the like, and, as some say, مِنَ الخَلِّ, (Msb,) or فِى الخَلِّ, (Mgh, [so in my copy, but app. a mistranscription]) (tropical:) He made use of what is termed صِبْغ [or sauce, & c.], (O, K, TA,) or vinegar, (TA,) to render his bread savoury; (O, K, TA;) الصِّبْغ including olive-oil, as well as vinegar, and similar seasonings. (TA.) One may not say, اصطبغ الخُبْزَ بِخَلٍّ. (Mgh, Msb.) b3: اصطبغ also signifies (assumed tropical:) He made, or prepared, what is termed صِبْغ [i. e. sauce, & c.]. (TA.) صبْغٌ (Az, As, S, Mgh, O, Msb, K) and ↓ صِبْغَةٌ (S, O, Msb, K) and ↓ صِبَغٌ, (O, K,) or this is an inf. n., differing from صِبْغٌ, (Az, As, L,) and ↓ صِبَاغٌ, (Mgh, O, Msb, K,) as some say, (O,) or this last is a pl. of the first, (O, * Msb,) [or] the pl. of صِبْغٌ is أَصْبَاغٌ, (S,) A dye; (Az, As, S, Mgh, O, Msb, K;) used for colouring clothes [& c.]: (TA:) the pl. of ↓ صِبَاغٌ is أَصْبِغَةٌ; and أَصَابِيغُ is a pl. pl. [i. e. pl. of أَصْبَاغٌ]. (TA.) b2: [Hence, app.,] one says of a girl, or young woman, when one first takes her as a concubine, or when he first has her conducted to him as a bridge, (Az, O,) or when one first marries her, (K,) إِنَّهَا لَحَدِيثَةُ الصِبْغِ (assumed tropical:) [Verily she is one newly taken as a concubine, or a bride: app. alluding to the recent application of the dye of the hinnà]. (Az, O, K.) And one says also, مَا أَخَذْتُهُ بِصِبْغِ الثَّمَنِ, (Az, O,) or مَا أَخَذَهُ بِصِبْغِ ثَمَنِهِ, (K,) i. e. [I did not, or he did not, take it, or acquire it,] for its proper price, [app. meaning its cost-price, or prime-cost,] but for a high [or raised] price. (Az, O, K. *) b3: صِبْغٌ also signifies, (S, Mgh, O, Msb, TA,) and so does ↓ صِبَاغٌ, (Mgh, TA,) or the latter is pl. of the former, (S, O, TA,) (tropical:) A seasoning, or condiment, for bread, to render it savoury; (S, Mgh, O, Msb, TA;) particularly (Msb) such as is fluid, (Mgh in art. ادم, and Msb,) as vinegar, (Mgh, Msb, TA,) and olive-oil, (Mgh, TA,) and the like, (Msb, TA,) [i. e. any sauce,] in which the bread is dipped: (Msb:) so called because the bread is dipped in it, (Mgh, TA,) and coloured thereby: (Mgh:) the pl. of ↓ صِبَاغٌ is أَصْبِغَةٌ: one says, كَثُرَتِ الأَصْبِغَةُ عَلَى المَائِدَةِ (tropical:) (tropical:) The sauces, or fluid seasonings, were abundant upon the table.] (TA.) صِبْغٌ is used in this sense, but not explained, in the K. (TA.) Hence, in the Kur [xxiii. 20], وَصِبْغٍ لِلْآكِلِينَ (assumed tropical:) [And a sauce for those that eat]; (S, O, Msb, TA;) where it means, accord. to Fr, olive-oil; but accord. to Zj, the olive [itself]; and Az prefers the latter explanation: (TA:) some read ↓ وَصِبَاغٍ. (Bd.) صَبَغٌ, in a horse, The having the whole of the fetlock white, without its whiteness conjoining with that of what is termed التَّحْجِيل [q. v.]. (TA.) صِبَغٌ: see صِبْغٌ, first sentence.

صُبْغَةٌ, in a sheep or goat, or in a ewe, (assumed tropical:) Whiteness of the extremity of the tail; the quality denoted by the epithet صَبْغَآءُ. (TA.) b2: Also (assumed tropical:) A date that has become partly ripe, i. e. ripe in a part thereof. (O, K.) صِبْغَةٌ: see صِبْغٌ, first sentence. b2: It also means (assumed tropical:) Religion, syn. دِين, (AA, O, K,) and مِلَّة; (K;) and the religious law, syn. شَرِيعَة; (TA;) and anything whereby one advances himself in the favour of God: (AA, TA:) [thus,] in the Kur [ii. 132], (O, TA,) صِبْغَةَ اللّٰهِ means the religion of God, syn. فِطْرَةَ اللّٰهِ, (O, Msb, K,) or دِينَ اللّٰهِ, (S, Msb,) which is the meaning of فِطْرَةَ اللّٰهِ; (Msb;) the religion of God, with an adaptation to which mankind are created; because its effect appears in him who has it like the dye in the garment; (Bd, Jel;) or because it intermingles in the heart like the dye in the garment; (Bd;) and it is said to be from the Christians' صَبْغ [or صَبْغَة i. e. baptism] of their children in a sort of water that they have; (S; [and the like is said in the O, and Ksh, & c.;]) صبغة being in this instance in the accus. case as an objective complement; (Msb;) for the meaning is “ follow ye the religion of God; ” (O, Msb;) or “ we will follow the religion of God: ” (O:) or it means that which God has prescribed to Mohammad; i. e. circumcision: (O, K:) or صبغة is in this instance an inf. n., (Ksh, Bd, Jel,) signifying a mode, or manner of, صَبْغ [i. e. of baptism], (Ksh,) relating to the baptism of the Christians, (Ksh, Bd,) a corroborative of the saying آمَنَّا [in verse 130], as such put in the accusative case, (Ksh, Bd, Jel,) by reason of a verb understood, (Jel,) the meaning being صَبَغَنَا اللّٰهُ صِبْغَتَهُ [God hath baptized us with his baptism]; (Ksh, Bd, Jel; *) [so that صِبْغَةَ اللّٰهِ signifies the baptism of God, and may here be rendered We have received the baptism of God;;] the Muslims being hereby commanded to say to the Christians, “Say ye, God hath baptized us (صَبَغَنَا) with the faith, with a baptism (صَبْغَة) not like ours [i. e. not like our Christian baptism], and purified us with a purifying not like ours; ” or the Muslims being hereby commanded to say [of themselves], “God hath baptized us (صَبَغَنَا) with the faith, as a baptism (صِبْغَةً), and we have not been baptized with your baptism (لَمْ نُصْبَغْ صِبْغَتَكُمْ). ” (Ksh.) صِبْغِىٌّ a rel. n. from صِبْغٌ. (Msb.) b2: [A seller of dyes. (Golius, on the authority of Meyd.)]

صِبَاغٌ: see صِبْغٌ, in five places.

صَبِيغٌ i. q. ↓ مَصْبُوغٌ [i. e. Dyed]; applied to a garment, or piece of cloth: and also used as a pl., applied to garments, or pieces of cloth. (L, TA.) [See also مُصَبَّغٌ.]

صِبَاغَةٌ The craft, or art, of the dyer. (O.) صَبَّاغٌ A dyer (O, L, K) of garments. (O, K.) b2: And [hence,] (tropical:) A liar: (K:) one who colours and alters information, or discourse. (O, K. *) The Prophet is related to have said, أَكْذَبُ النَّاسِ الصَّبَّاغُونَ وَالصَّوَّاغُونَ or مِنْ أَكْذَبِ النَّاسِ الخ [Which may mean The most lying of men, or of the most lying of men, are the dyers and the goldsmiths; or (assumed tropical:) those who colour, and those who transform, information, or discourse]: El-Khat- tábee says, the meaning is, that the persons who practise the two crafts to which these words relate make many promises as to returning the goods, and often break their promises; wherefore they are said to be of the most lying of men; not that every one of them is one who lies: but he adds that it has been said to mean the moulding and colouring of speech with falsehood. (O.) نَاقَةٌ صَابِغٌ, (O, K,) without ة, (O,) A she-camel having her udder full, and goodly in colour. (O, K.) b2: And إِبِلٌ صَابِغَةٌ فِى الرِّعْىِ [meaning Camels putting their heads into the pasture], with ة. (O. [See 1, last sentence but one.]) أَصْبَغُ (assumed tropical:) A horse white in the forelock, (AO, S, Mgh, O, K,) all of it: (AO, Mgh: [see also أَسْعَفُ:]) or white in the extremities of his tail: (S, O:) or white in the extremities of the ear: (K:) when the whiteness is in his tail, he is termed أَشْعَل: or, accord. to AO, it signifies also white in the whole of the tail, including its extremities. (TA.) And (tropical:) A bird white in the tail: (S, O, K, TA:) or, accord. to the book entitled “ Ghareeb el-Hamám ” by El-Hasan Ibn-' Abd-Allah ElIsbahánee El-Kátib, white in the whole of the head; but used in the former sense by the keepers of pigeons. (TA.) And [the fem.] صَبْغَآءُ (assumed tropical:) A sheep or goat (شَاة, S, O, K) or a ewe (Az, TA) white in the extremity of its tail, (Az, S, O, K, TA,) the rest of it (i. e. of the animal) being black. (TA.) b2: Also (assumed tropical:) A species of weak birds. (TA.) b3: Also, (applied to a man, O,) (tropical:) One who voids his excrement (O, K, TA) in his clothes (K, TA) when he is beaten (O, K, TA) and when he is frightened: mentioned by Z. (TA.) b4: and صَبْغَآءُ, (assumed tropical:) A certain tree, or plant, (شَجَرَة,) like the ثُمَام [which is applied to several species of panic grass], having a white fruit, growing in sands: (K:) [but this seems to have been taken from three different explanations, here following:] accord. to Aboo-Ziyád, a certain tree, or plant, that grows in the sands, resembling the ضَعَة [which is applied to a species of the ثُمَام], which is one of the abodes of the gazelles in the hot season, lurking-places being excavated by them at its roots: accord. to another, of the Arabs of the desert, it is like the ثُمَام, but the ضَعَة is larger in the leaves, and of a brighter green: accord. to Aboo-Nasr, a certain tree, or plant, having a white fruit. (O.) And, (O, K,) as some say, (O,) (assumed tropical:) A bunch of herbage, of which, when it comes up, the upper portions are green on the side next the sun, and white on the side next the shade. (O, K.) A2: Also (i. e. أَصْبَغ) The greatest of torrents. (Ibn-' Abbád, O, K.) [In this sense, though used as a subst., it seems to be, as in other senses, imperfectly decl., being originally an epithet: if not originally an epithet, it might, accord. to some authorities, be perfectly decl.]

مُصْبِغٌ [without ة] (tropical:) A palm-tree (نَخْلَةٌ) showing ripening in its dates. (O, TA.) مَصْبَغَةٌ A dye-house: so in the language of the present day.]

مُصَبِّغٌ Dyed much. (O.) In the phrase ثِيَابٌ مُصَبَّغَةٌ, [it is said that] the epithet is with teshdeed لِلْكَثْرَةِ [which means to denote muchness, and also to denote application to many objects, so that it may be rendered either Garments much dyed, or simply dyed garments]. (S.) مُصَبِّغٌ, like مُسَبِّغٌ, which is the more commonly used, [each without ة,] applied to a she-camel, (assumed tropical:) Casting her young one when its hair has grown. (Az, TA.) مَصْبُوغٌ: see صَبِيغٌ.

جامع عمرو بن العاص
فهو في مصر وهو العامر المسكون، وكان عمرو بن العاص لما حاصر الحصن بالفسطاط نصب رايته بتلك المحلة فسميت محلة الراية إلى الآن، وكان موضع هذا الجامع جبّانة، حاز موضعه قيسبة بن كلثوم التجيبي ويكنى أبا عبد الرحمن ونزله، فلما رجعوا من الإسكندرية سأل عمرو بن العاص قيسبة في منزله هذا أن يجعله مسجدا فتصدق به قيسبة على المسلمين واختط مع قومه بني سوم في تجيب فبني سنة 21، وكان طوله خمسين ذراعا في عرض ثلاثين ذراعا، ويقال إنه وقف على إقامة قبلته ثمانون رجلا من الصحابة الكرام، منهم الزبير بن العوّام والمقداد بن الأسود وعبادة ابن الصامت وابو الدرداء وأبو ذرّ الغفاري وغيرهم، قيل إنها كانت مشرقة قليلا حتّى أعاد بناءها على ما هي اليوم قرّة بن شريك لما هدم المسجد في أيام الوليد بن عبد الملك وبناه، ثم ولي مصر مسلمة بن مخلد الأنصاري صحابي من قبل معاوية سنة 53 وبيّضه وزخرفه وزاد في أرجائه وأبّهته وكثّر مؤذّنيه، ثم لما ولي مصر قرة بن شريك العبسي في سنة 92 هدمه بأمر الوليد بن عبد الملك فزاد فيه ونمقه وحسّنه على عادة الوليد بن عبد الملك في بناء الجوامع، ثم ولي صالح بن علي بن عبد الله بن العباس في أيام السفاح فزاد أيضا فيه، وهو أول من ولي مصر من بني هاشم، وذلك في سنة 133، ويقال إنه أدخل في الجامع دار الزبير بن العوّام، ثم ولي موسى بن عيسى في أيام الرشيد في سنة 175 فزاد فيه أيضا، ثم قدم عبد الله بن طاهر بن الحسين في أيام المأمون في سنة 211 لقتال الخوارج ولما ظفر بهم ورجع أمر بالزيادة في الجامع فزيد فيه من غربيه، وكان وروده إلى مصر في ربيع الأول وخروجه في رجب من هذه السنة، ثم زاد فيه في أيام المعتصم أبو أيوب أحمد بن محمد بن شجاع ابن أخت أبي الوزير أحمد بن خالد، وكان صاحب الخراج بمصر، وذلك في سنة 258، ثم وقع في الجامع حريق في سنة 275 فهلك فيه أكثر زيادة عبد الله بن طاهر فأمر خمارويه بن أحمد بن طولون بعمارته وكتب اسمه عليه، ثم زاد فيه أبو حفص عمر القاضي العباسي في رجب سنة 336، ثم زاد فيه أبو بكر محمد بن عبد الله بن الخازن رواقا واحدا مقداره تسعة أذرع في سنة 357 ومات قبل تتمتها فأتمها ابنه علي وفرغت في سنة 358، ثم زاد فيه في أيام الوزير يعقوب بن يوسف بن كلس الفوّارة التي تحت قبة بيت المال وذلك في سنة 378 وجدد الحاكم بياض مسجد الجامع وقلع ما كان عليه من الفسفس وبيّض مواضعه، قال الشريف محمد بن أسعد ابن علي بن الحسن الجوّاني المعروف بابن النحوي في كتاب سماه النّقط لمعجم ما أشكل عليه من الخطط:
وكان السبب في خراب الفسطاط وإخلاء الخطط حتى بقيت كالتلال أنه توالت في أيام المستنصر بن الظاهر بن الحاكم سبع سنين أولها سنة 457 إلى سنة 464 من الــغلاء والوباء الذي أفنى أهلها وخرب دورها ثم ورد أمير الجيوش بدر الجمالي من الشام في سنة 466 وقد عم الخراب جانبي الفسطاط الشرقي والغربي، فأما الغربي فخرب الشرف منه ومن قنطرة خليج بني وائل مع عقبة يحصب إلى الشرف ومراد والعبسيين وحبشان وأعين والكلاع والالبوع والاكحول والرّبذ والقرافة، ومن الشرقي الصدف وغافق وحضرموت والمقوقف والبقنق والعسكر إلى المنظر والمعافر بأجمعها إلى دار أبي قتيل وهو الكوم الذي شرقي عفصة الكبرى وهي سقاية ابن طولون، فدخل أمير الجيوش مصر وهذه المواضع خاوية على عروشها وقد أقام النيل سبع سنين يمدّ وينزل فلا يجد من يزرع الأرض، وقد بقي من أهل مصر بقايا يسيرة ضعيفة كاسفة البال وقد انقطعت عنها الطرق وخيفت السبل وبلغ الحال بهم إلى أن الرغيف الذي وزنه رطل من الخبز يباع في زقاق القناديل كبيع الطّرف في النداء بأربعة عشر درهما وبخمسة عشر درهما ويباع إردب القمح بثمانين دينارا، ثم عرم ذلك وتزايد إلى أن أكلت الدوابّ والكلاب والقطاط ثم اشتدت الحال إلى أن أكل الرجال الرجال ولذلك سمي الزقاق الذي يحضره الغشم زقاق القتلى لما كان يقتل فيه، وكان جماعة من العبيد الأقوياء قد سكنوا بيوتا قصيرة السقوف قريبة ممن يسعى في الطرقات ويطوف وقد أعدوا سكاكين وخطاطيف وهراوات ومجاذيف فإذا اجتاز أحد في الطريق رموا عليه الكلاليب وأشالوه إليهم في أقرب وقت وأسرع أمر ثم ضربوه بتلك الهراوات والأخشاب وشرحوا لحمه وشووه وأكلوه، فلما دخل أمير الجيوش فسّح للناس والعسكر في عمارة المساكن مما خرّب فعمّروا بعضه وبقي بعضه على خرابه، ثم اتفق في سنة 564 نزول الأفرنج على القاهرة فأضرمت النار في مصر لئلا يملكها العدوّ إذ لم يكن لهم بها طاقة، قال: ومن الدليل على دثور الخطط أنني سمعت الأمير تأييد الدولة تميم بن محمد المعروف بالصمصام يقول: حدثني القاضي أبو الحسن علي بن الحسين الخلعي يقول عن القاضي أبي عبد الله القضاعي انه قال: كان في مصر من المساجد ستة وثلاثون ألف مسجد وثمانية آلاف شارع مسلوك وألف ومائة وسبعون حمّاما، وفي سنة 572 قدم صلاح الدين يوسف بن أيوب من الشام بعد تملكه عليها إلى مصر وأمر ببناء سور على الفسطاط والقاهرة والقلعة التي على جبل المقطم فذرع دوره فكان تسعة وعشرين ألف ذراع وثلاثمائة ذراع بالذراع الهاشمي، ولم يزل العمل فيه إلى أن مات صلاح الدين فبلغ دوره على هذا سبعة أميال ونصف الميل وهي فرسخان ونصف.